Topical Studies
What the Bible says about
Forgiveness of Sins
(From Forerunner Commentary)
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Exodus 12:5-7
When the Israelites did this, it marked their first actual involvement in what God was doing other than giving mental assent to His works. In the analogy to New Testament theology, this act is tantamount to accepting the blood of Jesus Christ for the remission of sins, and it symbolizes the protection from death through forgiveness God Himself supplied. Repentance is not symbolized in this analogy until Israel left Egypt. But does Egypt represent sin? Only indirectly. Egypt represents the place of our bondage, the location in which we commit our sins. In the analogy, sin is something we leave behind when we accept the blood of Jesus Christ. What did Israel leave behind in Egypt that represents sin? Remember that each Israelite who came out of Egypt represented over 400 years of Israel living in Egypt. Though they were slaves there, they lived in the area that Pharaoh describes in Genesis 47:6 as being the best land in Egypt. We know from Exodus 12 that they had houses because God told them to remain in their houses overnight. Those homes had furnishings, and just like any other family that has lived in one place for a long time, they had generations of family heirlooms. They were not wealthy, but they had all the trappings of home. They had family "treasures" that belonged to great-grandma or great-grandpa and been handed down to the generation of the exodus. Now they were about to leave. If we were in that situation, what would we take, and what would we leave behind? We have hundreds of possessions: houses, automobiles, furniture, pots and pans, pictures, mementos, figurines, knick-knacks, clothing—all kinds of things. What the children of Israel left behind—it does not matter what it was—represented sin. When we accept the blood of Jesus Christ and repent, we choose at that point to leave things behind that will hold us back on our journey to the Kingdom of God. They literally took with them only what they could carry. Some of them may have had some carts, but even so, they could take only a fraction of what they possessed. They did not do any sacrificing in the wilderness because they even had too few animals to sacrifice. What they left behind, all their excess baggage, represents sin. In Hebrews 12:1, Paul says to get rid of "the sin which so easily ensnares us" so that one can run the race—and that is what these people did. They left behind anything that would hold them back from reaching the Promised Land, their "sins."
John W. Ritenbaugh
Unleavened Bread and Pentecost
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Exodus 12:8
In the annual contemplation of the Passover and Exodus stories, the question occasionally arises of whether or not the Christian Passover must be observed according to the original instructions in Exodus 12—specifically, with a lamb, bitter herbs, etc. Jews typically partake of a Seder meal. Seder is the Hebrew word meaning "order," describing the punctilious and exacting procedures that are followed in this Jewish ritual. Is all this still required for Christians? The institution of Passover certainly is eternal (Exodus 12:14), but that is not to say that all the symbols and details have remained unchanged. For example, the original command involved putting lambs' blood on the doorpost (Exodus 12:7, 12-13). We recognize the significance of that act, animal sacrifices are not part of the New Covenant, and God does not send the Death Angel every year. That part of the institution has played its role and does not contain a literal application for us. Rather than lambs' blood, we partake of wine to symbolize the blood of Christ (I Corinthians 11:25), which is infinitely superior to the blood of sheep and goats (Hebrews 9:12-14). His blood does not just save us from the Death Angel, as it were, but it actually allows for the forgiveness of sin. The blood on the doorpost indicated those who were marked out for protection, pointing forward to the supreme sacrifice of the Messiah, but it could in no way forgive sin. Similarly, the original institution called for the Passover to be eaten with a belt on the waist, sandals on the feet, and staff in hand (Exodus 12:11). God had the Israelites do this so they would understand that they would soon be traveling and needed to be prepared. As Christians, we recognize the implication that we are likewise "pilgrims" (see I Peter 2:11-12), and should always be ready to follow God. However, this detail in Exodus 12 should not be regarded as a mandatory dress code for observing the Passover. A third example: The original institution held that the Passover lamb had to be set aside on the tenth day of the month and observed until the fourteenth day (roughly three-and-a-half days later) when it was killed. The gospel accounts of the Passover, though, show the preparations being made more or less on the day before (see Mark 14:12; Luke 22:7-8). It does not show Christ and the disciples picking out a lamb days before. Yet, interestingly, at the beginning of Christ's ministry, He was identified as "the Lamb of God who takes away the sin of the world" (John 1:29). He was "observed" for three-and-a-half years, and seen to be without blemish by an untold number of people. As far as the bitter herbs are concerned, it is interesting that "herbs" is actually not in the original Hebrew, but only implied. Exodus 12:8 literally says, ". . . and with bitter they shall eat it." In the Bible, bitterness is symbolic of sin. It is a sin itself (Deuteronomy 29:18; Acts 8:23; Ephesians 4:31), as well as a sign of mourning or lament as a result of other sins (Proverbs 17:25; Lamentations 1:4; Ezekiel 21:6; 27:31). The ancient Israelites had no way of having their sins removed. Offerings were prescribed to be given when sin occurred, but the book of Hebrews makes it plain that the blood of bulls and goats cannot actually take away sin (Hebrews 10:4). The life of an animal is not worth anything near the life of a man—and sin causes the life of man to be forfeit (Romans 6:23). Their sins could not be forgiven under the Old Covenant. In the New Testament examples and instructions regarding Passover (John 13:1-30; Matthew 26:26-30; Mark 14:12-26; Luke 22:7-23; I Corinthians 11:17-34), the emphasis is on Christ Himself—His example and His sacrifice—rather than on the bitterness of our sins. Certainly, we should remember that it was because of our sins that Christ had to die, but our sins are not something to be memorialized! Our "bitterness" has been taken away if we have accepted Christ's blood. His sacrifice is what we remember each year. The symbols change from a lamb, something bitter, and unleavened bread in the Old Testament, to unleavened bread (still representing a sinless life), wine, and footwashing in the New. The requirement of a lamb has been fulfilled because Christ became the Passover lamb for us. Our Savior took our sins (bitterness) on Himself, so when we memorialize His death, it is not with bitterness, but with solemnity and joy because we have been redeemed. This makes possible the wonderful opportunity to enter into a rare relationship with God the Father and His Son.
David C. Grabbe
Without Bitterness
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Leviticus 23:27-32
This is probably the least understood and least appreciated of all God's holy days. The world looks upon it as a curiosity. The Jews keep it as the most solemn day of the year. They, at least, realize that this day has solemn implications, but they do not know what they are. There is an interesting interpretation within this verse in the word "atonement." The Hebrew word underlying it, kippur, does not literally translate into "atonement," but as "covering." The translators have interpreted the concept of covering and inserted a word that instead describes the effect of being covered. The covering of our sins causes atonement. This is the implication and meaning that we derive from other verses. The forgiveness of sin—the covering by the blood of Jesus Christ—enables us to be reconciled to God. Had this not been done, there would be no opportunity for us to be at one with God; our sins would still be a barrier separating us and God. Because there was an atonement made by the blood of Jesus Christ, this gaping divide is bridged. Thus, the word kippur is interpreted as "atonement." That this is a festival implies the act of eating and drinking in a convivial atmosphere. Though this Day of Atonement is a festival, there is no eating or drinking permitted—at least physically. The reason we have trouble relating to this day is because of the Adversary, who is, above all others, striving to hide its meaning behind a smokescreen of disinformation. He has tried to obliterate its significance from the minds of those who are aware of his existence. If we were to mention the Day of Atonement to most Protestants or Catholics, they would likely give us blank stares or shrug their shoulders. To them, the day has been literally obliterated. They would have no clue what we were talking about. Satan has also obliterated its significance to the Jews. They are aware of the day, of course, knowing it as Yom Kippur, and realize that it has solemn significance and is most holy. But they do not understand what it means. It does not mean the same thing to them that the Bible teaches us it means, mainly because they do not believe in Christ nor in His atoning blood. Therefore, they cannot make the proper connection between the blood of Christ and the blood of the goat that is slain during the symbolic ceremony on the Day of Atonement (Leviticus 16).
John W. Ritenbaugh
Division, Satan, Humility
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Psalm 31:24
It may sound impossible, but we can have hope in the face of the monumental problems facing, not just the United States, but also the entire world. Our hope is not physical, for no place exists on earth where we can run and expect to find an island of peace and hope. Mankind's problems are endless and insurmountable. They are also complex, requiring wisdom and power to execute solutions that are beyond what any man possesses. Vain men keep attempting to convince others that they have the solutions, but we know innately and from history that they will fail. More wars and further economic collapses will come. God has willed that Christians must pass through these perilous times with the world. Christians can have hope for three major reasons: First, God has forgiven our sins, so even death should hold no terror for us. Second, we have God's unbreakable promise to send Jesus Christ and establish His Kingdom on earth. Third, because of God's calling, we believe His Word and have the indwelling of His Spirit to guide and empower us through whatever comes along. But why are God's promises of good delayed in times like this, when every culture on earth is breaking down, and sheer terror may soon confront us? Does not Proverbs 13:12 read, "Hope deferred makes the heart sick"? It is easy for a person with a frustrated, anxious spirit, troubled from observing mankind's violence and greed, to become weary of constant discouragement. In fact, Revelation 6:10 envisions saints crying out from their graves, "How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on earth?" Hope is generally defined as "an expectation of good in spite of the obvious presence of multiple obstacles to a positive outcome." Some equate it with a wish, but biblical hope is far more. A wish is merely "a desire for a particular end," and one can be made when absolutely no valid reason for the desired outcome exists. It can be a mindless, unreasonable fantasy with no solid basis, nothing more than a senseless, exaggerated drift of thought beyond honest logic. In Psalm 42:5, David provides counsel: "Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of His countenance" (see verse 11; Psalm 43:5). His advice points to the difference between biblical hope and a wish. Real hope is anchored in the unfailing character and power of Almighty God, not in a mere whim of a careless mind. It is impossible for God to lie (Hebrews 6:18); He does not change (Malachi 3:6; Hebrews 13:8). In I Corinthians 13:13, hope is listed along with faith and love as three of the greatest virtues a Christian can have as part of his character. Because of the ever-present reasons for despair, we can presume that hope is a necessity of Christian life. Hebrews 6:18-19 tells us to "lay hold of the hope set before us," and that hope in God's promises is "an anchor of the soul, both sure and steadfast." Thus, when we have hope in God, it can truly dispel our fears of falling into frustration and despair. God often delays answering and/or providing things that, based on His Word, we have justifiable hope to receive. We have the example of David, who prayed in such a circumstance: "My God, My God, why have You forsaken Me? Why are You so far from helping Me, and from the words of My groaning? O My God, I cry in the daytime, but You do not hear; and in the night season, and am not silent" (Psalm 22:1-2). We are by no means equal to David, yet have we not all been in such a circumstance? David's prayer reveals his strong sense of urgency as he endured his trial. However, we also know that his trust did not break; he persevered through it. Psalm 22:19-21 shows that God eventually answered David. David's hope—his internal attitude—remained steadfast because it was anchored in the pure and unchanging character of God and His promises—the ground or reason for his expectation of good. Did God answer because David totally deserved to be answered? No, He answered because He is the merciful God and because David, as part of His purpose, was being prepared for what lies ahead. In this lies the answer as to why God withholds the good. He is in no way being mean, thoughtlessly unaware, or distracted by other events. As Creator, He knows far better than we can even begin to imagine what each individual within His purpose needs to fit precisely into His creation. Does the created thing know his exact place in God's plan? Does he know exactly what qualities he needs to develop? God knows, and even He needs time to develop them. The charge for us, then, is twofold: To avoid mere vain wishing, we must make sure our reasons for hope are firmly anchored in God Himself and His words of promise to His children. Then, with that solid foundation, let hope arise within to motivate the working out of our salvation. This gives evidence that our faith, hope, and love, functioning together, are glorifying God.
John W. Ritenbaugh
Why Is Hope Delayed?
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Psalm 51:1-2
In the depths of his godly sorrow over his sins, David understood that it was the washing of His Creator that was needed for him to be cleansed of his transgressions of God's way of life. In the book of Psalms, David expresses profound details of his relationship with his Creator. He looked forward to his Savior coming to fulfill the purposes of cleansing and restoration. David understood that His God was working to open the gates to everlasting life for human beings who would be cleansed and made whole, perfected as children of the great God. Recall in Psalm 23 that David concludes his description of his relationship with his Shepherd, his Creator, by declaring that he would "dwell in the house of the LORD forever" (Psalm 23:6). David looked forward to eternal life, understanding that it would take God washing him and cleansing him of his sins to allow him to come into this inheritance.
Staff
Purge Me With Hyssop
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Psalm 77:10-15
In this passage, we see that the “right hand of the Most High” involves all of His works, all of His wonders, all of His doings. Remember, this is the “Possessor of heaven and earth” (see Genesis 14:18-23), and His right hand is continually involved in the work of “possessing.” It means more than just “owning”; it implies “keeping” in the sense of “tending” or “managing.” Specifically, verse 15 shows that the right hand of the Most High is used for redemption—such as securing the freedom of Lot when he was foolishly living in a sinful place. We see redemption in the protection of Abram when he attacked what was most likely a superior force. Redemption appears again when God slew the firstborn of Egypt and protected His people from the death angel. We clearly experienced redemption when God blessed us with the forgiveness of our sins through the substitution of the sinless life of the Son of the Most High. We commemorate this redemption each year with gravity because of the tremendous meaning, but also with joy and thankfulness because God is governing in the affairs of men, and especially in the affairs of His people. He blesses us with everything necessary for us to take on His image, and the Passover represents the beginning step of that blessing.
David C. Grabbe
Passover of the Most High God
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Psalm 103:2-3
The parallelism in verse 3 inextricably links the two clauses together so that they are nearly equal. Healing us of sickness is to God forgiving us of sin (see Mark 2:3-12 for the New Testament equivalent). Even in His original promise to heal in Exodus 15:25-26, God shows a direct link between sin, disease, obedience, and healing (see Leviticus 26:14-16; Deuteronomy 28:15, 22, 27-28, 35; Psalm 107:17-20; Isaiah 19:22; Hosea 6:1). This, too, has a New Testament counterpart, James 5:14-15.
Richard T. Ritenbaugh
Sin Is Spiritual!
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Jeremiah 31:31-34
This passage is repeated almost verbatim in Hebrews 8:8-12. Jeremiah lived in the sixth and seventh centuries before Christ, some six hundred years before the New Covenant became a reality. The covenant that God commands forever in Psalm 111:9 is the covenant prophesied here in Jeremiah 31:31. It will endure forever, and it is the one associated with the law (the commandments of God). In this prophecy, God shows that the New Covenant will be made with political entities—nations (Israel and Judah). In addition, it is obviously different from the one that Jeremiah's contemporaries were living under, otherwise there would be no need for a New Covenant. Hebrews 8 informs us that the reason for the New Covenant is to address the fault in it. Please understand the major differences in the New Covenant that Jeremiah 31 brings out. God's laws will be written in the hearts of those who make the New Covenant. It is clear that the law was not written in the hearts of the ancient Israelites. Second, under it, there will be access to God and a personal relationship with Him. Further, it strongly implies that there will be no privileged class who alone are set apart to teach. There will be no class distinction due to age or rank in the community. This is all encompassed within "every man shall know Me," meaning that everybody will have access to Him. It does not mean that there will be no ministry, as it is obvious from the New Testament that God gave—as a gift to the church—the ministry as a teaching vehicle. And finally, He mentions right at the end that sins will be forgiven. Each of these elements is a promise of something not included in the Old Covenant. The average Israelite did not have access to God. They could not go into the place where God symbolically lived. They could not approach any closer than the court of the priests, who were intermediaries, a "privileged" class of men who went into God's presence for them. Nor could the blood of bulls and goats forgive sin (Hebrews 10:4). However, the New Covenant addresses these matters.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Ten)
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Matthew 6:12
Our sins are debts to God, which we, the debtors, cannot pay. God is willing to wipe our slates clean if we humble ourselves before Him. We ask for forgiveness for our sins, and by so doing, we acknowledge that there is no other way to get rid of sin but through the sacrifice of Jesus Christ. When we forgive others, God can see His own image reflected in us. As His children, we must be willing to forgive no matter the affront. Jesus gives us the example to follow, as He was able to ask the Father to forgive those who were crucifying Him (Luke 23:34)!
Ted E. Bowling
Sticks and Stones
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Matthew 18:25-27
The indebted servant has no assets, so his master commands all that he has to be sold, including his wife and children. By ancient custom, a creditor could sell a debtor, with his family, into servitude for a time sufficient to pay a debt. Hearing this, the servant falls down before him in a seemingly humble and earnest manner, entreating him to have patience with him. The king sees his distressed condition and has compassion on his family, forgiving him of the whole debt. God's forgiveness of humble, repentant human beings is an act of mercy and compassion that we are to emulate (Zechariah 7:9-10; I Peter 3:8; Ephesians 4:32). Like this servant, we owe God more than we can ever repay.
Martin G. Collins
Parable of the Unforgiving Servant
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Mark 1:14-15
Though many today conclude that the essence of Christianity is the forgiveness of sins or the wonder of God's love, a considered reading of the gospels reveals that Christ's message centered on the Kingdom of God (or the Kingdom of Heaven). His ministry began with preaching repentance and the good news of the Kingdom (Matthew 4:17, 23; 9:35; Luke 4:43; 9:11; Acts 1:3). His forerunner, John the Baptist, preached the same basic message (Matthew 3:1-2), as did the apostles (Matthew 10:7; Luke 9:2, 60; Acts 8:12). The Kingdom theme accompanied Paul on his travels (Acts 14:22; 19:8; 20:25; 28:23, 31) and lights up his epistles (Romans 14:17; I Corinthians 4:20; 6:9-10; 15:50; Colossians 4:11; I Thessalonians 2:12). Though Christianity comprises many principles, the essence of Christ's message is the Kingdom of God. Grasping God's purpose for humanity begins with comprehending the Kingdom. The same Greek word for “kingdom,” basileia, is used in all these references, and its basic meaning is “dominion.” However, the Bible's writers do not always speak of the divine Kingdom in the same way, so understanding the Kingdom of God depends on recognizing its different applications. -
A common usage of basileia is future-oriented: The great hope of true Christians is Christ's return to bear rule over the earth (Revelation 11:15; Daniel 2:44). -
The Kingdom of God is also a present spiritual reality, such that those God calls in this age are figuratively translated into that Kingdom (Ephesians 2:6; Colossians 1:13), even as they live out their lives in, but not of, the world. God has dominion over the church, making it a component—though not the fullness—of the Kingdom of God now. -
A third usage of basileia refers to Christ Himself as the King of His Kingdom, such as when He told the Pharisees that the Kingdom of God was in their midst (see Luke 17:21). Basileia is used in yet another, often-overlooked way that is necessary to understand a large measure of Christ's ministry. This disregarded usage appears most clearly in the Parable of the Wicked Vinedressers (Matthew 21:33-44). At the end of the parable, Jesus says, “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it” (verse 43; emphasis ours). This refers not to the future establishment of Christ's Kingdom on earth, but to a dominion then in existence. Jesus considered the chief priests, the elders, and the Pharisees part of God's Kingdom, and also certified that they would have the Kingdom taken from them. They, like tenant-farmers, had a measure of responsibility over that national Kingdom because of their leadership positions within it. They wielded religious power that Jesus acknowledged (Matthew 23:2-3), which had its source in God (Romans 13:1). In the Parable of the Wicked Vinedressers, the vineyard is the Kingdom of God, and the vinedressers are those tasked with attending to it. Jesus prophesied that stewardship would be transferred because the original caretakers had proven themselves unfaithful. Psalm 80:8-19 also represents the Kingdom of Israel as a vineyard (as does Isaiah 5:1-7), and the shared symbol confirms that the Kingdom of Israel was the Kingdom of God at that time, though not in its fullness. This fourth usage of basileia is found in a number of Christ's least understood parables, particularly those in Matthew 13.
David C. Grabbe
God's Kingdom in the Parables (Part One)
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Luke 5:36-39
The context for the Parable of the Cloth and the Wineskins begins in Luke 5:17, when a paralyzed man is brought to Christ. He recognizes the faith involved and tells him that his sins are forgiven (verses 18-20), a statement that the scribes and the Pharisees, of course, consider blasphemous (verse 21). They rightly understand that only God takes away sin, but they would not consider that the Man who was forgiving sin was God. In verses 22-25, Jesus gives proof that He had been given the power to forgive sins: The man had taken up his bed and was walking home. After this incident, Jesus calls Levi, or Matthew, the tax collector (Luke 5:27), who becomes a disciple and subsequently prepares a feast in honor of Jesus (verses 28-29). In verse 30, the scribes and Pharisees object to His mingling with tax collectors and other sinners, but Jesus responds, “Those who are well don't need a physician, but those who are sick do. I have not come to call the righteous, but sinners to repentance” [New English Translation (NET)]. At this point, many translations insert a subheading about fasting, but the story continues. The Pharisees point out that John the Baptist's disciples made prayer and fasting a regular part of their lives, and they slip in the fact that their disciples did that as well (Luke 5:33). Then they contrast that with Christ's disciples, observing that they have a great penchant for eating and drinking. They imply that His disciples cannot really be serious about a holy life when all they do is have a good time, and in their minds, this reflects poorly on the Teacher. We know this because in Luke 7:34, Jesus quotes the Pharisees as saying that He—the Son of God—is a glutton and winebibber. Jesus counters that it would be just as inappropriate for His disciples to fast at that time as it would be for the wedding party to fast when the bridegroom is with them (Luke 5:34-35). In other words, Christ's presence should be a cause for joy. Psalm 16:11 (NET) says, “I experience absolute joy in Your presence; You always give Me sheer delight.” Yes, Jesus was also a man of sorrow and acquainted with grief, but there was every reason for His disciples to be cheerful when they were in His presence. They had no need to draw closer to God through fasting because He was with them. His example is clear enough on its own, except that a well-known Messianic prophecy speaks of Israel's God as her Bridegroom (Isaiah 62:5). He was already on the Pharisees' bad list for telling a man that his sins were forgiven, and now He follows that up by referring to Himself as the Bridegroom! Luke 5:35 is pivotal when it comes to understanding the parable that follows: “But the days will come when the bridegroom will be taken away from them; then they will fast in those days.” We know how that played out. He was “taken away” first through His crucifixion and then later through His ascension. Jesus being “taken away,” however, resulted in a tremendous blessing.
David C. Grabbe
Clothing, Wineskins, and Wine
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1 Corinthians 1:9
Our calling would go nowhere beyond a meaningless invitation if God was not faithful to forgive our sins. Without forgiveness and cleansing, there is no access to Him, and thus no relationship with Him blossoms and grows.
John W. Ritenbaugh
The Fruit of the Spirit: Faithfulness
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Galatians 3:12-14
Even though the law can guide a person in the right way to live, and even though it describes the character of God, it also condemns and brings one guilty before God through an awareness of sin. However, it does not possess the power to forgive, to justify, or to give life. It takes a living Personality—the Giver and the Enforcer of the law—to forgive, to justify, and to give life. The law can do nothing to reverse the condemnation—the curse—once it is incurred through sin, but Christ took the curse upon Himself so that we do not have to bear our own punishment. The Father, in His mercy, permits His death to apply for us. He forgives and justifies us, if we accept Christ's death on our behalf with true repentance and faith.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Six)
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Galatians 3:23
The verse continues the imagery of verse 22: The law was/is a jailor or a guard. There is but one way of escape—faith, and by extension the entire system that Christ brought—and all other avenues are cut off. By defining what is right and wrong, moral and immoral, the codified law shows man that there is but one solution: Not to do away with the law but to follow the path that Christ revealed and made possible. It is sin that keeps us confined in a state of misery; sin represents the shackles of bondage and captivity. The law is merely the warden that shows why we are in bondage—the law itself is not bondage. It reveals to us why we are separated from God, and how we fail to live up to His standard. If this system were confined to just the elements of sin, man's sinful nature, and the codified law, mankind would be forever imprisoned because he would continually sin, and the law would continually condemn him—and keep him from his full potential. With the introduction of faith in Jesus Christ, a way of escape from this perpetual cycle opens up: Through a relationship with God, our sins are forgiven, and we receive a portion of the same Spirit as the Lawmaker. The law is not done away with, but we are given the tools and the means to begin living as God does through the justification and sanctification processes. The law is also not the end or the goal. As we get closer to the goal (glorification—eternal life with God), we will exhibit more and more of the fruits that demonstrate the way God lives, behaves, interacts, etc., which are the intent behind the codified law.
David C. Grabbe
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1 Timothy 1:12-15
This proves that late in his life as an apostle, Paul was still keenly aware of the enormity of what he had been forgiven. He probably purposely kept this memory alive so as not to take any chance of losing his sense of responsibility. He understood human nature well, not wanting to risk losing the proper perspective that Christ had given him at the beginning. Rather than carry it about as a burdensome load of guilt, he used it as a realistic recognition of his indebtedness to Christ for what he had been forgiven and what had been accomplished since that time.
John W. Ritenbaugh
An Unpayable Debt and Obligation
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Hebrews 10:4
This is why the animal sacrifices had to be done over and over and over again. Not one sin has ever been forgiven in the history of mankind—from Adam and Eve on—because a sacrificed animal shed its blood. All the sacrifices did was to make people aware that they were breaking the Ten Commandments or the statutes and judgments.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Seventeen)
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1 John 3:5
The Word came as a man to die for the forgiveness of our sins (hamartia) without regard to classification! Hamartia is the general word used throughout the New Testament to describe sins of all kinds; it means "to miss the mark" or "to fail to reach a standard." Thus, John is saying that Christ's sacrifice covers all transgressions of law, whether or not we consider them to be physical or spiritual in nature.
Richard T. Ritenbaugh
Sin Is Spiritual!
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