BibleTools

Topical Studies

 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z


Bible verses about Accepting Responsibility for Our Sins
(From Forerunner Commentary)

Genesis 3:11-13

God asks the questions to impress them on their minds, allowing Adam and Eve to convict themselves with thoughtful and honest answers. Honest, yes, and very revealing. Both cast a measure of blame away from themselves. They plainly believe that they are not to blame and should not bear full responsibility for their transgressions.

Thus began mankind's practice of self-justification in defense of sin. But neither Satan nor anyone else made them sin. Nobody twisted their arms. Notice how the sin of self-justification intensifies the original sin. By attempting to dodge responsibility, claiming that circumstances made them sin, they compounded their sin by lying.

Adam's sin is particularly egregious, blaming God's gift to him, Eve, whom he had held in such high regard just moments before. In a somewhat roundabout manner, he is blaming God, essentially saying, “God, if you hadn't given me this woman, I wouldn't have sinned!”

Similarly, Eve says, “If You hadn't allowed that Serpent into the Garden, I wouldn't have sinned.” Today, we might say that it is in our genes to sin; that we grew up in a bad neighborhood; that our parents failed to teach us; or that our father or mother was a drug addict or alcoholic. Some of those circumstances may be true, but they do not make us sin.

God is teaching us that, regarding sin, circumstances offer us little assistance when under God's judgment. Should a situation that invites sin arise, it is our responsibility to exercise faith and control ourselves, remaining in alignment with God's righteousness. When he told his audience that he had done something wrong, comedian Flip Wilson claimed, “The Devil made me do it!” and everybody laughed. But that, too, is simply a backhanded way of blaming God, as He created the angelic being who became the Devil.

We can reach a couple of brief conclusions from our evaluation of Adam and Eve's experience:

First, if we do not honestly and fully accept responsibility for our sins before God, we will surely reap their grim effects. Sin's fruit, regardless of the circumstances in which it is committed, is always the same. When sin occurs in the course of history makes no difference. Adam's and Eve's sins occurred at the outset of mankind's history, and they are still affecting us. Not every sin has this level of power, but the potential exists. Besides the death of the sinner, like leaven, sin's effect is to spread from its initial point of origin.

Second, as shown by Adam's and Eve's excuses, self-justification tends to blind us to God's goodness, His gifts, because it intensifies what originally occurred. In our haste to absolve ourselves, we forget things that God has provided us: life itself, a mind that can gather information, the ability to reason, the ability to remember, and a spirit that, not only makes us human, but confers the potential to be like God. Adam's blaming of God for His gift of Eve reveals his horrendous ingratitude for what he had been given.

John W. Ritenbaugh
Leadership and Covenants (Part Seven)


 

Revelation 20:1-3

Identifying Satan as the fulfillment of the azazel goat (often translated as "scapegoat") in Leviticus 16 originates with extra-biblical sources, overlooks Scripture's consistent statements about the responsibility for sin, discounts the principles and requirements of the sacrificial system, and ignores the finished expiatory work of Jesus Christ. Leaping over these foundational planks, some conclude that the azazel and the binding of Satan are linked.

However, the stated purpose of Satan's binding is to curtail his deception of the nations throughout the Millennium. It will not be a permanent measure, nor will it be final justice or the true solution to mankind's estrangement from God. Nothing in Revelation connects Satan's binding with any sort of expiation of sin.

Not a single scripture shows that Satan is the author of all human sins, an idea based on the “Book of Enoch” and human reasoning. In spite of Satan's influence, each person is still responsible for his own sins. Satan will pay the penalty for the sins he has committed, and with His own life, Christ has already paid for the sins of those who accept His sacrifice.

Asserting that Satan is the author of humanity's sins gives rise to the claim that mankind cannot be “at one” with God until Satan is out of the way. Part of the confusion has arisen because the word “atonement” can be separated out into “at-one-ment.” Regrettably, this linguistic feature often leads to a wrong conclusion about the meaning of the word.

The primary meaning of atonement is “expiation”: “to provide legal satisfaction, such that guilt is removed, and the obligation of punishment is paid.” It can include cleansing, forgiving, pardoning, purging, and covering. The effect of atonement is that two formerly estranged parties are brought back into agreement—they are “at one”—because the controversy between them has been legally satisfied.

The focus on the Day of Atonement is the means of atonement, which Satan's binding cannot legally achieve. It will neither remove mankind's guilt, nor lift the curse of the law. Regarding the separation between God and man, that gulf can only be bridged through the atonement God provides through Christ.

The idea of man and God becoming reconciled through Satan's binding also overlooks the fact that during the Millennium, the Devil will be unable to influence anyone—yet people will still be sinning. Will the defanged Satan still be the cause of their sins? Will humanity be unified with God just because Satan's broadcast stops?

On the contrary, during Jesus' final Passover (John 13—17), He repeatedly returned to the themes of peace, unity, and oneness with God, all of which are possible with Satan still on the loose. All this occurs through Christ's work, mainly through the indwelling of the Holy Spirit. Humanity can become “at one” with God only through the Son, not merely by keeping the evil one at bay.

Also, if Satan's binding were the actual solution to human sin, then all sins committed after he is loosed would remain unatoned. Will the people who arise in the second resurrection put their faith in Satan's prior binding—trusting that it would provide expiation for their sins, too—or will their object of faith be Jesus Christ?

Satan, however, is not the factor keeping us separate from God—our sins are (see Isaiah 59:1-2), which Satan cannot cause us to commit. What hinders mankind from being unified with God is the presence of sin rather than the presence of Satan. Jesus Christ alone supplies the solution to sin.

David C. Grabbe
Who Fulfills the Azazel Goat— Satan or Christ? (Part Four)


 

 




The Berean: Daily Verse and Comment

The Berean: Daily Verse and Comment

Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. 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 140,000 subscribers are already receiving each day.

Email Address:

   
Leave this field empty

We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time.
 A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z
©Copyright 1992-2019 Church of the Great God.   Contact C.G.G. if you have questions or comments.
Share this on FacebookEmailPrinter version
Close
E-mail This Page