Charles Whitaker, focusing upon the saccharine altar calls issued by evangelical preachers to "throw your sins upon Jesus," a rite generally accompanied by a hymn such as George Root's "Cast Thy Burden Upon the Lord," explains that these altar calls are based on a pack of lies. The bondage of our sin could be figuratively represented by the burdensome chain which burdened some convicts of the past. The Scriptures amply prove that Christ alone bears our sins and takes them from us; we have no power to cast our burdens upon Christ. Rather, our task is to humbly yield to His will, keeping His Commandments, and accepting His grace when God the Father calls. We do not "dump our sins on the cross"; we repent of them and then rip them out our lives with the help of God's Holy Spirit. God calls us—not the suave golden-throated evangelist. The altar call and the crucifix both perpetuate the falsehood that Christ is still hanging on the cross. Jesus Christ's sacrifice covered our sins; our obligation is to obey His Commandments and yield to His work of sanctification.
Martin Collins, assessing Paul's admonition that God's people be imitators of God (Ephesians 5:1-2), acknowledges that God possesses three non-transmittable attributes: omnipotence (being all-powerful), omnipresence (existing everywhere at once), and omniscience (knowing everything). These attributes will never become descriptive of God's people. But there are other, transmittable, attributes which we can make a part of our new nature. These include love, forgiveness, compassion, and longsuffering. God commands that we emulate Jesus Christ, who sacrificed Himself for us. He instructs us to humble ourselves, giving our entire self as a sacrifice of love. Paul explains that light symbolizes the regeneration of the new creation, totally separate from the old creation, lying in darkness. There must be a regenerative change in what we are, how we think, and the way we think. With God's help, we must obliterate our evil, carnal nature, replacing it with purity and holiness, both of which will be evident to those with whom we associate. They will observe that no filthiness or course speech comes from us, as we radiate God's behavior (symbolized by light) in a murky world of darkness. Just as God characterized the Prophet Danial as being a light, He has also called us to be lights to the world, to radiate His attributes of forgiving, giving, and living.
With the new year invariably come New Year's resolutions—and days or weeks later, a great deal of failure in keeping them! The idea of making resolutions to improve oneself is commendable, but we should carefully consider the kind of resolutions we make. Ronny Graham suggests that we take up godly resolutions, so that we "put on" the righteous character of the new man.
Ronny Graham, citing a Time article indicating the futility of New Year's resolutions, asserts that they fail because they are too unrealistic or too many. The success rate of most of these resolutions, such as losing weight, quitting smoking, or learning something new are quite low. If we approach our spiritual goals in the same manner as setting New Year's resolutions, we will fail. As we examine ourselves, many of us realize how pitiful our spiritual progress has been since our calling. The Scriptures have mandated to God's called-out ones realistic goals of putting on righteousness, light, love, truth, tender mercy (putting on Christ) and casting off darkness, anger, and wrath. What we wear displays our spiritual state. After we put off the old man, we put on spiritual characteristics; we put on immortality.
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with sanctification being a difficult road. Works are not only required during sanctification, but they determine to a great degree the magnitude of our ultimate reward. We are God's creation, created for good works. As the clay, we must allow God to mold us into whatever He wants, cooperating with Him until we are fully in the image of His Son, a brand new spiritual creation. Until then, we are commanded to make life-and-death choices, with the emphatic admonition of choosing life or putting on Christ and putting off the old man. We are begotten children of God, protected within the metaphorical womb of the church, until the spiritual birth at our resurrection. We are also metaphorically a work in progress, as in the construction of parts of a building. Ultimately, all individuals who have ever lived will be judged according to the quality of their works; people will be judged according to what they do after they make the covenant with God. Works are required and rewarded.
John Ritenbaugh teaches that, following Abraham's example, a life centered on God is a way of inner peace—an inner strength that keeps life from falling apart. Focusing upon God gets the focus off from ourselves and onto something more enduring, reliable, and permanent than us. If we give ourselves to God (through the New Covenant) in complete surrender, allowing Him to shape character in us, then He will forgive our sins, removing the death penalty, enabling us to live in hope, giving us direct access to Him, providing a relationship with Him, giving us a more abundant, purposeful, meaningful life. The Covenant, initiated by God, must be on God's terms. Obedience is not outward compliance, but must come from the inside out. We should not confuse the sign (circumcision, baptism, putting out leaven, etc.) from the reality it represents.