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.
David Grabbe, reiterating that the focus for the Day of Atonement is on national, unintentional transgressions, points out that the preamble for the Day of Atonement instructions leans on the failure of the Aaronic priesthood. The sacrificial system—. . .
Beginning with Acts 3:21, John Ritenbaugh speaks of a future time of refreshing and restitution after things get a whole lot worse, a time when the Beast would attempt to wear out the saints. God has a plan to recreate Himself, bringing mankind into at-one. . .
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.
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.
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.
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. . .
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 offering on the Day of Atonement is unique in that it is a singular offering in two parts, each goat representing a separate aspect of Christ's sacrifice. In Part Three, David Grabbe explains why the goat of departure cannot be connected to the binding. . .
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).
While the church of God has long taught that the azazel goat of Leviticus 16 represents Satan bearing part of the blame for man's sins, the present series has shown that this view has no biblical support. David Grabbe concludes the series with several comm. . .
Some say the scapegoat (azazel) prefigures the Devil, others say it has been fulfilled by Jesus. Tradition teaches one thing; Scripture reveals another.
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. . .
In the pivotal ritual on the Day of Atonement, two goats play significant and separate roles to represent specific divine purposes within the process of salvation. As David Grabbe explains, understanding the role of the live goat hinges on recognizing whos. . .
David Grabbe, reiterating that the two goats of Leviticus 16 make a composite sacrifice for sin, reminds us that every sacrifice in the Levitical sacrificial system was an unblemished animal. The first goat in Leviticus 16 was to satisfy God's demand for j. . .
John 6:26-27 provides a major reason why we fast on the Day of Atonement. Some of the same people Jesus had fed the day before through a mighty miracle make up the audience in this episode. He tells them that they were seeking God for entirely wrong reason. . .
Charles Whitaker countermands some Protestant commentators' attempts to equivocate the real intent of Hebrews 10:9 by wrongly asserting that Paul therein contends that the Law (or, according to some, the Old Covenant) has been done away. The thrust of this. . .
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. . .
Richard Ritenbaugh, asking us what we have that we did not receive, concludes that 100% of what we have received has come from God (and to a degree, other people). Even though we have good looks and a sparkling personality, even though we have attained a c. . .
Throughout the generations, war has been mankind's solution to problems. Is there hope for the future? John Ritenbaugh gives the comforting answer: at-one-ment is possible with God!
David Grabbe, focusing on Leviticus 16:20-21 and Isaiah 53:4-6, 11-12, builds the case that the Azazel Goat symbolizes Christ's bearing our grief, pain, and iniquity on the cross. This second goat in the Atonement sin offering, serving as a type of Jesus C. . .
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, w. . .
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. . .
Many Bible students scratch their heads over a seeming discrepancy in timing between the Old Testament instructions about Passover and Christ's fulfillment of it in His crucifixion. Contending that the spiritual fulfillment is far more important than physi. . .
In this sermon on Judgment, John Ritenbaugh emphasizes the actual process of handing down a decision. In this aspect of judgment, sanctification and purification bring about a restoration or refreshing in which liberty and reconciliation is restored. The s. . .
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.
Martin Collins, maintaining that there never has been , and never will be, another death like Jesus Christ's, reminds us that Our Omniscient God, who cannot sin, knew that we would sin and, therefore, pre-ordained a sacrifice that would satisfy all legal r. . .