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. . .
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. Ma. . .
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!
Ted Bowling, acknowledging that God has perfect memory, reminds us that God chooses not to remember our sins as long as we don't repeat them. We, on the other hand are often plagued with the memories of past guilt come for sins we have committed. Guilt is . . .
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.
Martin Collins, reflecting that the human conscience can be incrementally conditioned to tolerate sin, decommissioned, and ultimately put to sleep, asserts that God can restore it to usefulness as He did in the lives of Joseph's brothers, by forcing them t. . .
No one seems to talk about sin anymore, but it still exists and continues to wreak havoc! Scripture describes sin and its great effects in our lives.
At times, God has to ignite our conscience and undermine our self-confidence to get our attention in a similar fashion as he did to Joseph's brothers.
The Law (including the judgments, ordinances, and statutes), far from being done away, shows us our faults and outlines the way of mercy and love—how to live.
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,. . .
Richard Ritenbaugh, focusing on Paul's declaration that he would become all things to all men, suggests that Paul had the capability of seeing the truths of the Bible from several different cultural paradigms, namely an honor-shame continuum and a power-fe. . .
Martin Collins, reiterating that Joseph is a type of Jesus Christ, moves to the climactic point of the narrative in Genesis 45, in which Joseph reveals himself to his brothers. Joseph knew and recognized his brothers before they knew him. God knows our gui. . .
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. A. . .
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