BIBLE (1) – ADVANCED

BY: DR. ORLANDO SHORT

Table Of Contents

CHAPTER 1 TO CREATE pg. 1

VERSES 3-5 pg. 6

CHAPTER 2 LETS LOOK AT THE EXODUS pg. 10

THE BOOK OF THE COVENANT pg. 10

THE HOLINESS CODE

pg. 11

THE DEUTERONOMIC CODE pg. 11

FUNCTIONAL DEVELOPMENT OF LAW pg. 12

CEREMONIAL LAW pg. 12

DIETARY LAW pg. 13

C. QUARANTINE LAW

pg. 15

D. LAWS OF DEDICATION pg. 15

E. LAWS OF RELIGIOUS SYMBOLISM pg. 16

F. CIVIL LAW pg. 17

CHAPTER 3 SACRIFICIAL OFFERINGS pg.

18

CHAPTER 4 SIN

pg. 24

BIBLE (1) - ADVANCED

Gen 1:1 In the beginning God created the heavens and the earth.

TO CREATE

bara (1254 ,אָּרָּב), ―to create, make.‖ This verb is of profound theological

significance, since it has only God as its subject. Only God can ―create‖ in the

sense implied by bara . The verb expresses creation out of nothing, an idea

seen clearly in passages having to do with creation on a cosmic scale: ―In the

beginning God created the heavens and the earth‖ (Gen. 1:1; cf. Gen. 2:3; Isa.

40:26; 42:5). All other verbs for ―creating‖ allow a much broader range of

meaning; they have both divine and human subjects, and are used in contexts

where bringing something or someone into existence is not the issue.

Bara is frequently found in parallel to these other verbs, such as asah, ―to

make‖ (Isa. 41:20; 43:7; 45:7, 12; Amos 4:13), yatsar, ―to form‖ (Isa. 43:1, 7;

45:7; Amos 4:13), and kun, ―to establish.‖ A verse that illustrates all of these

words together is Isa. 45:18: ―For thus saith the Lord that created [bara] the

heavens; God himself that formed [yatsar] the earth and made [asah] it; he hath

established [kun] it, he created [bara] it not in vain, he formed [yatar] it to be

inhabited: I am the Lord; and there is none else.‖ The technical meaning of bara

(to ―create out of nothing‖) may not hold in these passages; perhaps the verb was

popularized in these instances for the sake of providing a poetic synonym.

Objects of the verb include the heavens and earth (Gen. 1:1; Isa. 40:26; 42:5;

45:18; 65:17) man (Gen. 1:27; 5:2; 6:7; Deut. 4:32; Ps. 89:47; Isa. 43:7; 45:12);

Israel (Isa. 43:1; Mal. 2:10); a new thing (Jer. 31:22); cloud and smoke (Isa. 4:5);

north and south (Ps. 89:12); salvation and righteousness (Isa. 45:8); speech (Isa.

57:19); darkness (Isa. 45:7); wind (Amos 4:13); and a new heart (Ps. 51:10). A

careful study of the passages where bara occurs shows that in the few

non-poetic uses (primarily in Genesis), the writer uses scientifically precise

language to demonstrate that God brought the object or concept into being from

previously nonexistent material.1

_________________________

1 Vine, W. E. ; Unger Merrill F. ; White, William: Vine’s Complete Expository

Dictionary of Old and New Testament Words. Nashville : T. Nelson, 1996, S. 1:51

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1. Observe, in this verse, four things:—

(1.) The effect produced—the heavens and the earth, that is, the world,

including the whole frame and furniture of the universe, the world and all things

therein, Acts 17:24. The world is a great house, consisting of upper and lower

stories, the structure stately and magnificent, uniform and convenient, and every

room well and wisely furnished. It is the visible part of the creation that Moses

here designs to account for; therefore he mentions not the creation of angels. But

as the earth has not only its surface adorned with grass and flowers, but also its

bowels enriched with metals and precious stones (which partake more of its solid

nature and more valuable, though the creation of them is not mentioned here), so

the heavens are not only beautified to our eye with glorious lamps which garnish

its outside, of whose creation we here read, but they are within replenished with

glorious beings, out of our sight, more celestial, and more surpassing them in

worth and excellency than the gold or sapphires surpass the lilies of the field. In

the visible world it is easy to observe, [1.] Great variety, several sorts of beings

vastly differing in their nature and constitution from each other. Lord, how

manifold are thy works, and all good! [2.] Great beauty. The azure sky and

verdant earth are charming to the eye of the curious spectator, much more the

ornaments of both. How transcendent then must the beauty of the Creator be! [3.]

Great exactness and accuracy. To those that, with the help of microscopes,

narrowly look into the works of nature, they appear far more fine than any of the

works of art. [4.] Great power. It is not a lump of dead and inactive matter, but

there is virtue, more or less, in every creature: the earth itself has a magnetic

power. [5.] Great order, a mutual dependence of beings, an exact harmony of

motions, and an admirable chain and connection of causes. [6.] Great mystery.

There are phenomena in nature which cannot be solved, secrets which cannot be

fathomed nor accounted for. But from what we see of heaven and earth we may

easily enough infer the eternal power and Godhead of the great Creator, and may

furnish ourselves with abundant matter for his praises. And let our make and

place, as men, remind us of our duty as Christians, which is always to keep

heaven in our eye and the earth under our feet.

(2.) The author and cause of this great work—GOD. The Hebrew word is

Elohim, which be speaks, [1.] The power of God the Creator. El

signifies the

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strong God; and what less than almighty strength could bring all things out of

nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy

Ghost. This plural name of God, in Hebrew, which speaks of him as many

though he is one, was to the Gentiles perhaps a savour of death unto death,

hardening them in their idolatry; but it is to us a savour of life unto life,

confirming our faith in the doctrine of the Trinity, which, though but darkly

intimated in the Old Testament, is clearly revealed in the New. The Son of God,

the eternal Word and Wisdom of the Father, was with him when he made the

world (Prov. 8:30), nay, we are often told that the world was made by him, and

nothing made without him, Jn. 1:3, 10; Eph. 3:9; Col. 1:16; Heb. 1:2. O what

high thoughts should this form in our minds of that great God whom we draw

nigh to in religious worship, and that great Mediator in whose name we draw

nigh!

(3.) The manner in which this work was effected: God created it, that is, made

it out of nothing. There was not any pre-existent matter out of which the world

was produced. The fish and fowl were indeed produced out of the waters and the

beasts and man out of the earth; but that earth and those waters were made out of

nothing. By the ordinary power of nature, it is impossible that any thing should

be made out of nothing; no artificer can work, unless he has something to work

on. But by the almighty power of God it is not only possible that something

should be made of nothing (the God of nature is not subject to the laws of

nature), but in the creation it is impossible it should be otherwise, for nothing is

more injurious to the honour of the Eternal Mind than the supposition of eternal

matter. Thus the excellency of the power is of God and all the glory is to him.

(4.) When this work was produced: In the beginning, that is, in the beginning

of time, when that clock was first set a going: time began with the production of

those beings that are measured by time. Before the beginning of time there was

none but that Infinite Being that inhabits eternity. Should we ask why God made

the world no sooner, we should but darken counsel by words without knowledge;

for how could there be sooner or later in eternity? And he did make it in the

beginning of time, according to his eternal counsels before all time. The Jewish

Rabbies have a saying, that there were seven things which God created before

the world, by which they only mean to express the excellency of these things:

—The

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law, repentance, paradise, hell, the throne of glory, the house of the

sanctuary,

and the name of the Messiah. But to us it is enough to say, In the beginning was

the Word, Jn. 1:1.

2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest

fools in nature; for they see there is a world that could not make itself, and yet

they will not own there is a God that made it. Doubtless, they are without excuse,

but the God of this world has blinded their minds. (2.) That God is sovereign

Lord of all by an incontestable right. If he is the Creator, no doubt he is the

owner and possessor of heaven and earth. (3.) That with God all things are

possible, and therefore happy are the people that have him for their God, and

whose help and hope stand in his name, Ps. 121:2; 124:8. (4.) That the God we

serve is worthy of, and yet is exalted far above, all blessing and praise, Neh. 9:5,

6. If he made the world, he needs not our services, nor can be benefited by them

(Acts 17:24, 25), and yet he justly requires them, and deserves our praise, Rev.

4:11. If all is of him, all must be to him.

II. Here is the work of creation in its embryo, v. 2, where we have an account

of the first matter and the first mover.

1. A chaos was the first matter. It is here called the earth (though the earth,

properly taken, was not made till the third day v. 10), because it did most

resemble that which afterwards was called earth, mere earth, destitute of its

ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for

its vastness and because the waters which were afterwards separated from the

earth were now mixed with it. This immense mass of matter was it out of which

all bodies, even the firmament and visible heavens themselves, were afterwards

produced by the power of the Eternal Word. The Creator could have made his

work perfect at first, but by this gradual proceeding he would show what is,

ordinarily, the method of his providence and grace. Observe the description of

this chaos. (1.) There was nothing in it desirable to be seen, for it was without

form and void. Toho and Bohu, confusion and emptiness; so these words are

rendered, Isa. 34:11. It was shapeless, it was useless, it was without inhabitants,

without ornaments, the shadow or rough draught of things to come, and not

the

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image of the things, Heb. 10:1. The earth is almost reduced to the same condition

again by the sin of man, under which the creation groans. See Jer. 4:23, I beheld

the earth, and lo it was without form, and void. To those who have their hearts in

heaven this lower world, in comparison with that upper, still appears to be

nothing but confusion and emptiness. There is no true beauty to be seen, no

satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had

been any thing desirable to be seen, yet there was no light to see it by; for

darkness, thick darkness, was upon the face of the deep. God did not create this

darkness (as he is said to create the darkness of affliction, Isa. 45:7), for it was

only the want of light, which yet could not be said to be wanted till something

was made that might be seen by it; nor needs the want of it be much complained

of, when there was nothing to be seen but confusion and emptiness. If the work

of grace in the soul is a new creation, this chaos represents the state of an

unregenerate graceless soul: there is disorder, confusion, and every evil work; it

is empty of all good, for it is without God; it is dark, it is darkness itself. This is

our condition by nature, till almighty grace effects a blessed change.

2. The Spirit of God was the first mover: He moved upon the face of the

waters. When we consider the earth without form and void, we think it is like the

valley full of dead and dry bones. Can these live? Can this confused mass of

matter be formed into a beautiful world? Yes, if a spirit of life from God enter

into it, Eze. 37:9. Now there is hope concerning this thing; for the Spirit of God

begins to work, and, if he works, who or what shall hinder? God is said to make

the world by his Spirit, Ps. 33:6; Job 26:13; and by the same mighty worker the

new creation is effected. He moved upon the face of the deep, as Elijah stretched

himself upon the dead child,—as the hen gathers her chickens under her wings,

and hovers over them, to warm and cherish them, Mt. 23:37,—as the eagle stirs

up her nest, and flutters over her young (it is the same world that is here used),

Deu. 32:11. Learn hence, That God is not only the author of all being, but the

fountain of life and spring of motion. Dead matter would be for ever dead if he

did not quicken it. And this makes it credible to us that God should raise the

dead. That power which brought such a world as this out of confusion,

emptiness, and darkness, at the beginning of time, can, at the end of time, bring

our vile bodies out of the grave, though it is a land of darkness as darkness itself,

and without any order (Job 10:22), and can make them glorious bodies.

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Verses 3-5

We have here a further account of the first day’s work, in which observe, 1. That

the first of all visible beings which God created was light; not that by it he

himself might see to work (for the darkness and light are both alike to him), but

that by it we might see his works and his glory in them, and might work our

works while it is day. The works of Satan and his servants are works of darkness;

but he that doeth truth, and doeth good, cometh to the light, and coveteth it, that

his deeds may be made manifest, Jn. 3:21. Light is the great beauty and blessing

of the universe. Like the first-born, it does, of all visible beings, most resemble

its great Parent in purity and power, brightness and beneficence; it is of great

affinity with a spirit, and is next to it; though by it we see other things, and are

sure that it is, yet we know not its nature, nor can describe what it is, or by what

way the light is parted, Job 38:19, 24. By the sight of it let us be led to, and

assisted in, the believing contemplation of him who is light, infinite and eternal

light (1 Jn. 1:5), and the Father of lights (Jam. 1:17), and who dwells in

inaccessible light, 1 Tim. 6:16.

Vs 2 And the earth was without form…………..

Ezek. 28:11 11

Moreover the word of the LORD came unto me, saying, 12

Son of man, take up

a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord

GOD; Thou sealest up the sum, full of wisdom, and perfect in beauty. 13

Thou

hast been in Eden the garden of God; every precious stone was thy covering, the

sardiusd, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire,

the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of

thy pipes was prepared in thee in the day that thou wast created. 14

Thou art the

anointed cherub that covereth; and I have set thee so: thou wast upon the holy

mountain of God; thou hast walked up and down in the midst of the stones of

fire. 15

Thou wast perfect in thy ways from the day that thou wast created, till

iniquity was found in thee. 16

By the multitude of thy merchandise they have

filled the midst of thee with violence, and thou hast sinned: therefore I will

cast

______________________

d sardius: or, ruby

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thee as profane out of the mountain of God: and I will destroy thee, O covering

cherub, from the midst of the stones of fire. 17

Thine heart was lifted up because

of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will

cast thee to the ground, I will lay thee before kings, that they may behold thee.2

ISA: 14:13

12 How art thou fallen from heaven, O Lucifer 2, son of the morning! how art

thou cut down to the ground, which didst weaken the nations! 13 For thou hast

said in thine heart, I will ascend into heaven, I will exalt my throne above the

stars of God: I will sit also upon the mount of the congregation, in the sides of

the north: 14 I will ascend above the heights of the clouds; I will be like the

most High. 15 Yet thou shalt be brought down to hell, to the sides of the pit. 16

2

Michael Defeats The Dragon

Rev. 12:7 And there was war in heaven: Michael and his angels fought against

the dragon; and the dragon fought and his angels, 8 And prevailed not; neither

was their place found any more in heaven. 9 And the great dragon was cast

out, that old serpent, called the Devil, and Satan, which deceiveth the whole

world: he was cast out into the earth, and his angels were cast out with him

LUKE 10:18

And the seventy returned again with joy, saying, Lord, even the devils are subject

unto us through thy name. 18 And he said unto them, I beheld Satan as

lightning fall from heaven.

________________________

2 The Holy Bible : King James Version. Electronic ed. Of the 1769 edition of

the 1611 Authorized Version. Bellingham WA : Logos Research Systems, Inc.,

1995, S. Eze 28:11-17

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Dispensation and Major Covenants

DISPENSATION --- a period of time under which mankind is answerable to

God for how it has obeyed the revelation of God that it has received. The

term

―dispensation: is found twice in the NKJV: ―The dispensation of the fullness of

the times‖ (Eph. 1:10) and ―the dispensation of the grace of God‖ (Eph. 3:2;

administration, NIV). The KJV uses the term four times (1 Cor. 9:17; Eph.

1:10; 3:2; Col. 1:25).

Many Bible students believe all of history can be divided into several

dispensations. According to this view, all of history has been pointing toward

the SECOND COMING of Christ, when salvation will be made complete.

Others reject this view, insisting that God has had faithful, loyal followers in all

times who have lived according to HIS COVENANT with them.

Seven dispensations are commonly identified by traditional

dispensationalist: Innocence, from Creation to the Fall of Adam and Eve and

God’s sending them out of the Garden of Eden (Gen. 3:24); Conscience, the

covenant with Adam, ending with the judgment of the Flood (Genesis 9); Human

government, the covenant with Noah, extending to the time of Abraham;

Promise, from Abraham’s call (Gen. 12:1) to Moses; Law, from the giving of the

Law to Moses (Ex. 19:8, 20-31) to the death of Jesus Christ; Grace, from the

death and resurrection of Christ to His Second Coming; Kingdom, the

establishment of God’s kingdom on earth and the thousand-year reign of Christ

over the nations.

2DISPENSATION vine’s Expository Dictionary oikonomia (o kovouia, 3622) primarily signifies ―the management of a

household or of household affairs‖ (oikos, ―a house,‖ nomos, ―a law‖); then

the management or administration of the property of others, and so ―a

stewardship,‖

Luke 16:2-4; elsewhere only in the epistles of Paul, who applies it (a) to the

responsibility entrusted to him of preaching the gospel, 1 Cor. 9:17 (RV,

―stewardship,‖ KJV, ―dispensation‖); (b) to the stewardship committed to him

―to fulfill the Word of God,‖ the fulfillment being the unfolding

of the

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completion of the divinely arranged and imparted cycle of truths

which are consummated in the truth relating to the church as the body of

Christ, Col. 1:25 (RV and KJV, ―dispensation‖); so in Eph. 3:2, of the grace

of God given him as a stewardship (―dispensation‖) in regard to the same

―mystery‖; (c) in Eph. 1:10 and 3:9, it is used of the arrangement or

administration by God, by which in ―the fullness of the times‖ (or seasons)

God will sum up all things in the heavens and on earth in Christ. In Eph. 3:9 some mss. have koinonia, ―fellowship,‖ for oikonomia, ― dispensation.‖ In 1

Tim. 1:4 oikonomia may mean either a stewardship in the sense of (a) above, or

a ―dispensation‖ in the sense of (c). The reading oikodomia, ―edifying,‖ in

some mss., is not to be accepted. See STEWARDSHIP.2

Note: A ―dispensation‖ is not a period or epoch (a common, but erroneous,

use of the word), but a mode of dealing, an arrangement or administration of affairs. Cf. oikonomos, ―a steward,‖ and oikonomeo, ―to be a steward,‖2

Look up all dispensation and find their relationship to the Major Covenants

What is a dispensation?

Can you name them?

1. Judges. The judges were temporary and special deliverers, sent by God to

deliver the Israelites from their oppressors; not supreme magistrates, succeeding

to the authority of Moses and Joshua. Their power only extended over portions

of the country, and some were contemporaneous. Their first work was that of

deliverers and leaders in war; they then administered justice to the people, and

their authority supplied the want of a regular government. Even while the

administration of Samuel gave something like a settled government to the south,

there was scope for the irregular exploits of Samson on the borders of the

Philistines; and Samuel at last established his authority as judge and prophet, but

still as the servant of Jehovah, only to see it so abused by his sons as to exhaust

the patience of the people, who at length demanded a king, after the pattern of the

surrounding nations. The following is a list of the judges , whose history is given

under their respective names:—

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The three best-known judges or deliverers described in the book are

DEBORAH (4:1–5:31), GIDEON (6:1–8:32), and SAMSON (13:1–16:31). The

other nine heroic figures from this period in Israel’s history are, EHUD; ELON;

IBZAN; JAIR; JEPHTHAH; OTHNIEL; SHAMGAR; TOLA, and ABDON.

The Book of Judges contains some of the best-known stories in the Bible. One

judge, Gideon, routed a Midianite army of several thousand with a group of 300

warriors. Under the cover of darkness, Gideon and his men hid lighted torches

inside empty pitchers, then broke the pitchers and blew trumpets to catch the

army by surprise. The mighty Midianites fled in panic (7:15–25).

An interesting part of the Gideon story is the way in which this judge of Israel

tested what he perceived to be God’s call. First, Gideon spread a piece of wool

on the ground and asked God to saturate it with dew but leave the ground around

it dry if he wanted Gideon to deliver Israel. This happened exactly that way. Still

not satisfied, Gideon asked God to reverse this procedure the second night—to

leave the wool dry with wet ground all around it. After this happened, Gideon

agreed to lead his band of warriors against the Midianites (6:36–40).

Another famous story in the Book of Judges is about Samson and Delilah. A

judge of superhuman strength, Samson defeated superior forces of the Philistine

tribe several times by himself. They finally captured him after Delilah betrayed

him by cutting his long hair, which was the secret of his strength. In captivity,

Samson took thousands of his enemies to their death by pulling down the pillars

of the temple where the Philistines were worshipping their pagan god Dagon

(16:1–31). 3

Lets look at the Exodus

A. The Book of the Covenant. Technically, the ―Book of the Covenant‖

was everything that Moses read to the Israelites at the foot of Mount Sinai (cf.

Ex. 24:3–7), including the Ten Commandments (Ex. 20:2–17). Later Jewish

leaders called the book of Deuteronomy the ―Book of the Cov-enant‖

________________________

3 Youngblood, Ronald F. ; Bruce, F. F.; Harrison, R. K. ; Thomas Nelson

Publishers: Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995

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(2 Kin. 21:2; 23:2; 2 Chr. 34:30). Deuteronomy is generally thought to be ―the

book of the law‖ discovered during the restoration of the temple under King

Josiah of Judah (2 Kin. 22:8).

The Israelites accepted the entire Law as part of their covenant with God.

They believed that the Decalogue stated the basic rules of the Law, while the

other Old Testament laws applied these principles and clarified them. This is why

both the Ten Commandments with the detailed Sinai Legislation and equally the

entire book of Deuteronomy, in which the Sinai legislation is reapplied and

amplified, may be called the ―Book of the Covenant.‖

B. The Holiness Code. God unfolded His laws over a span of many

generations. The Ten Commandments were expanded and explained in

Exodus 20:22–23:33. In turn, the laws of Leviticus and Deuteronomy expanded

and explained the laws of Exodus. Leviticus explained the first four

commandments of the Decalogue—those that had to do with the worship of

God—while most of Deuteronomy dealt with the rest of the Decalogue.

The collection of laws found in Leviticus 17–26 is called the Holiness Code;

its primary concern was to keep Israel—God’s chosen people—holy and pure.

The purpose of the Holiness Code was clearly expressed in Leviticus 20:26:

―And ye shall be holy unto me: for I the Lord am holy, and have severed you

from other people, that ye should be mine.‖

C. The Deuteronomic Code. Bible scholars disagree about how much of the

Book of Deuteronomy makes up the Deuteron-omic Code. (Some believe that

Deuteronomy 1–11 continues the discussion of worship from the Book of

Leviticus; others include this section in the Holiness Code, because it differs

from the rest of the book of Deuteronomy.)

But the Decalogue (Deut. 5) laid the foundation for the book of Deuteronomy.

The laws that governed human relationships would have made no sense without

the laws governing man’s relationship with God. So it is more logical to see the

Book of Deuteronomy as a complete work, and to call the entire book the

―Deuteronomic Code.‖ It covers the wide range of ethical and ritual concerns

that Moses raised with the Israelites just before they entered the Promised Land.

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Notice that the book of Exodus divides its case laws from its general legal

policies (Ex. 21:1–22:17; 22:18–23:33). The fact that Deuteronomy blends these

two forms of law together confirms that it was probably written later. Also notice

that the laws of Deuteronomy were designed for a more settled way of life; for

instance, the book adds laws of inheritance (Deut. 21:15–17) and interest on

loans (Deut. 23:20) to the Exodus laws. These new laws reflected a life that

would be less nomadic. When Deuteronomy was written, the Israelites were no

longer destined to wander in the wilderness; they were ready to conquer Canaan

and settle down. We find more of these domestic laws in the book of Numbers,

such as the laws of a woman’s inheritance (Num. 27:1–11; 36:1–12).

III. Functional Development of Law. The law of Israel developed over

several hundred years as God gave each generation the instructions it needed for

its way of life. When the laws of the Bible are grouped by topic, we get a picture

of how they unfolded through the centuries.

A. Ceremonial Law. The ancient Israelites centered all of their activities on

the worship of Jehovah. Each person was expected to worship God individually,

just as the whole nation was to worship Him together. Jesus recalled this when

He said He could sum up all the commands of the Old Testament in one

commandment—to love God (Matt. 22:37; cf. Deut. 6:5; Lev. 19:18).

In great detail, the Bible described the ceremonies of worship that were so

important to the life of God’s people. These scriptures show that even though a

person cannot please God on his own, God makes that person able to worship

Him acceptably.

1. Ark of the Covenant. The Bible’s ceremonial law mentioned several

sacred objects that the Israelites kept at the center of their camp as they wandered

in the wilderness. The most important of these was the ark of the covenant.

The ark of the covenant was a wooden box about 122 x 76 x 76 cm.

(4 x 2 1/2 x 2 1/2 ft.), or 2 1/2 x 1 1/2 cubits. It was made of acacia (“shittim,”

KJV) wood and covered with gold, inside and out. The Israelites believed this

box was God’s throne, and so they called its solid gold lid the ―mercy seat.‖ Two

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golden cherubim (angelic statues) stood on opposite ends of the box, facing the

mercy seat (Ex. 25:10–22). Inside the box the Israelites kept the stone tablets on

which God gave them the Ten Commandments, a pot of manna, and Aaron’s

rod—all reminders of God’s love for them.

The Israelites carried this ark at the head of their procession across the Jordan

River (Josh. 3–4). Arabian tribes carried similar arks into battle as a magic charm

to gain their gods’ favor. But the ark of the covenant was a symbol of the

covenant between God and men, not a magic charm.

2. Central Sanctuary. God promised Israel that some day they would be at

―rest‖ in a land of their own (cf. Heb. 4). When that day came, they were

supposed to build a central sanctuary where they could worship Him. (See ―Jews

in New Testament Times.‖ )

God chose all of the Israelites to be His priests (Ex. 19:6), but most of them

had to earn a living. Therefore He ordered that the tribe of Levi should represent

the whole nation in the sanctuary (Ex. 28:43–29:9). The Levites had to follow

special rules to keep themselves pure for this kind of service. God chose the

Levitical family of Aaron to be His priests, and they had to follow stricter rules

(Lev. 10:8–11). From them, God chose one man to be the high priest and gave

him even more special rules.

Why God would lay out such complex rules for worship puzzles many

modern readers of the Bible. But the crucial idea behind the ceremonial laws was

holiness, that is, separation, closeness, and conformity to God. Obedience to the

laws assured that God’s people would be different from all others. The worship

of God was most important in their lives, so they devoted much time and care to

it. (See ―Worship Rituals.‖ )

B. Dietary Law. God gave the Israelites a special diet to emphasize that they

were His special people (Deut. 12:15). He did not allow them to eat meat that

was improperly butchered (Lev. 7:22–27) or any of the first- fruits from a plant

(Ex. 23:19; 34:26). He gave them many other rules about their diet. Here are

some examples:

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—They could not eat any blood, because life was in the blood (Deut. 12:23)

and it was a covering (atonement) for sin (Lev. 17:11).

—They could not eat any animal fat, because it should be offered to God

(Lev. 7:23, 31).

—They could not eat animals killed by wild beasts or animals that died of

natural causes (Lev. 7:22–27).

—They could not eat scavenger animals, such as vultures (Deut. 14:11–20), or

organs that remove impurities from an animal’s body (Ex. 29:13, 22).

—They could eat water animals with scales or fins, but not others, such as the

otter (Deut. 14:9–10).

—They could eat any plant-eating animals which both chewed their cud and

had a parted hoof (such as cows), but no others (Deut. 14:6–8).

—They could not eat any crawling or flying insects, except those of the locust

and beetle families (Lev. 11:22–23).

—They could eat any fruits after the fourth harvest (Lev. 19:23), as well as

any vegetables and grains (Gen. 1:29–30) or eggs (Deut. 22:6–7).

—They could not eat or drink anything that had been left open in a room with

a dead or dying person (Num. 19:11–22).

—They could not eat a goat’s kid boiled in its mother’s milk because this was

a pagan ritual of the Canaanites (Ex. 23:19).

Some basic concepts of biblical law emerge from this list. First, God’s people

were to give Him what was rightfully His (the blood and fat). Second, they were

to avoid contact with sources of defilement, such as the dead. Third, they were to

avoid anything pagan or idolatrous. Fourth, all of the dietary laws came from

God; He alone decided what His people should eat.

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C. Quarantine Law. God laid down strict rules about death, illness,

childbirth, and a woman’s monthly menstrual period. The Israelites learned that

these things could make them unclean and unfit for acceptable worship (cf. Lev.

12; 14:1–32; 15).

The Israelites knew that God was a God of the living, so they accepted that

they must keep death away from their worship. If they touched a corpse, they

could not go to a worship service until they had cleansed themselves

(Lev. 22:3–7).

God blessed marriage and the raising of a family (Deut. 28:11), but His laws

on childbirth reminded the Israelites that they were born in sin. (A woman who

bore a child had to cleanse herself by rituals; so did the midwife and anyone else

who attended the birth—Lev. 12.) These laws also reminded the Israelites that

sex was not a part of their worship. This set them farther apart from other ancient

cultures, for whom fertility rites and temple prostitutes formed an important part

of worship.

D. Laws of Dedication. God taught the Israelites that the firstborn of every

family, animal, and plant belonged to Him. They gave the firstborn to God as a

symbol of giving all life back to Him. Because God counted Israel His firstborn

among mankind, He called the nation to dedicate itself to serving Him

(Ex. 4:22–23).

God claimed the Israelites as His people when they lived in Egypt. Answering

His call, they followed Moses into the wilderness and entered into a covenant (a

treaty or agreement) with God at Mount Sinai. They agreed to let the tribe of

Levi represent the firstborn of the nation in its worship ceremony (Num.

3:40–41; 8:18). The other Israelites paid a fee to excuse their own firstborn

children from this duty (Lev. 27:1–8). Once a year they sacrificed the firstborn of

all flocks, herds, and fields to the Lord (Deut. 14:22–27). After the Israelites

settled in Canaan, God told them to give these firstfruits to the Levites (Lev.

23:10, 17). This demonstrated that the land and all its fruits belonged to God.

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The Israelites probably gave three tithes. They called the first ―the Lord’s

tithe.‖ It was one-tenth of their money and produce, and they gave it to the

Levites, who weren’t allowed to own any land (Num. 18:21–24). From what they

received, the Levites gave a tithe to the priests (Num. 18:26).

The Israelites gave a second tithe three times a year when they went to the

central sanctuary (Deut. 12:6–7, 17–18). They gave the third tithe once every

three years; they left it at the city gate to be distributed among the Levites,

strangers, orphans, and widows (Deut. 14:27–29). These tithes amounted to

about 13 percent of a man’s total income. 1

The tithe system allowed all of the

Israelites to offer their possessions to God. It spread the responsibility for

maintaining worship among the rich and the poor, the willing and the unwilling.

God ordered the Israelites not to plant their land in the seventh year (Ex.

23:10–11), and He did not require a tithe in that year. Thus God expected men to

recognize His Lordship, but He demanded only a relatively small portion of their

property for Himself.

In addition to these tithes, every adult male of the wilderness generation paid a

poll tax to raise funds for constructing the tabernacle (Ex. 38:24–31). All Israelite

men over the age of 20 paid this tax.

E. Laws of Religious Symbolism. God commanded the Israelites to wear

certain symbols to show their dedication to Him. For example, Jewish men wore

phylacteries—tiny containers that held key Bible texts. The Old Testament often

mentions the phylacteries, but gives no specific command from God concerning

them (Ex. 13:9; Deut. 6:8; 11:18). An Israelite would tie the phylactery to his

forehead, his left hand, or the doorpost of his house.

God told the Israelites to wear blue fringes on their garments (Deut. 22:12;

Num. 15:37–41). These fringes showed a person’s commitment to God’s royal

law. Jesus wore them (Matt. 9:20), but He condemned Jews who made their

fringes large to boast of their dedication to God (Matt. 23:5).

_______________________

1 1 R. J. Rushdoony, Institutes of Political Law (Nutley, N.J.: Craig Press, 1973), p. 53.

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F. Civil Law. The people of Israel knew themselves called to worship

God with their entire lives. This meant that their obedience extended to the

realm of

civil laws as well as of religious laws. They consulted God when they selected

their leaders, and they looked to God to guide their government. They believed

that God had set up the powers of civil government for their own good.

1. Political Leaders. God would not allow anyone who had a physical

handicap to serve in a position of leadership. He banned from office any male

who was sexually maimed, anyone who was born out of wedlock, and anyone

who was a Moabite or Ammonite (mixed races). The law prevented these people

from entering the ―congregation of the Lord,‖ the chief political body of the

nation (Deut. 23:1–3).

These laws offend our modern sense of democracy, but we must remember

that ancient Israel was not a democracy. It was a theocracy (a government ruled

by God), and God stressed that His people should be pure. He wanted Israelites

to be spiritually clean and perfect; He symbolized this by allowing only those

who were physically and racially perfect to come into His presence.

God gave Israel specific instructions for choosing a king (Deut. 17:14–20).

Some modern scholars believe that these laws date from after the time of Moses,

but there is no proof of that. What is said is that God required a king who would

submit to the laws of the covenant, and this is fully in keeping with the teachings

of the rest of the Pentateuch.

Anticipating the Israelites’ desire for a king, God laid down the laws of

Deuteronomy to make sure that the king would not lead the people away to

paganism. But the Israelites did not need these laws until many generations

after Moses (cf. 1 Sam. 8:5).

2. Israel’s Army. God allowed Israel to raise an army for defense (Num.

2:14), but He did not want His people to become a war-like nation, greedy for

land and power. He would not let them have war horses (Deut. 17:16), nor would

He let them keep anything they captured in war. But they could protect the

borders of the Promised Land from any invaders, and they could crush

rebel

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armies within their country. The generals of Israel could draft soldiers from the

men over 20 years of age (cf. Num. 1:21–43), except for the Levites (Num.

1:48–49). God promised to help the army of Israel if the soldiers obeyed His

laws (Deut. 23:9–14). Israel must try to make peace with its enemies before

going into battle, but often Israel had to destroy its enemies (Deut. 2:34; 3:6).

Sometimes God allowed the troops to spare young virgins and marry them. But if

a soldier decided to do this, he could not treat the woman as a slave or captive

(Deut. 21:10–14). Even in war, God told the Israelites to respect the life He had

created. He ordered them to protect all innocent forms of life, including the fruit

trees (Deut. 20:19–20). 4

SACRIFICIAL OFFERINGS

Offerings brought periodically (sometimes daily; Ex. 29:38; Heb. 10:11) to

God in Old Testament times by which people hoped to atone for their sins and

restore fellowship with God. The Bible depicts us as sinners abiding in death and

destined for death. We abide in death because we are separated from fellowship

with God and unable to restore that life-giving fellowship (Rom. 5:12; 8). The

sentence of death hangs over us because of our identity with Adam’s fall (Rom.

5:14), our enmity toward God, and our constant sinning (Gen. 6:5; 8:21;

Rom. 3:10). Ultimately, this will result in physical death and eternal suffering in

hell.

God, however, provided a method by which our penalty can be paid and

fellowship with God can be restored. This method is the sacrificial offering of

Jesus Christ (Hebrews 9–10). This perfect offering was anticipated throughout

the Old Testament by various sacrificial offerings. These Old Testament

sacrifices were effective only when offered in faith in the promised sacrifice

(Gen. 3:15; Heb. 9:8–9; 10:8–9, 16–17).

The first sacrifices were the offerings of Cain and Abel. Only Abel’s

offering was a true sacrifice made in faith because Abel recognized his

________________________

4 Packer J.I. ; Tenney, Merrill Chapin ; White, William: Nelson’s Illustrated Manners

and Customs of the Bible. Nashville : Thomas Nelson, 1997, c1995, S. 383

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unworthiness and the divine promise of a true and perfect redeemer (Gen. 4:3–5;

Heb. 1:4). The sacrifice of Christ is most clearly and fully anticipated in the

Mosaic system of sacrificial offerings. The following specific sacrificial

offerings were provided for in the Mosaic Law:

Burnt Offering. This kind of offering was described as ―that which goes

up

(to God).‖ It was termed ―whole‖ (Lev. 6:22) because the entire offering was to

be burnt upon the altar. It was termed ―continual‖ (Ex. 29:38–42) to teach the

nation of Israel that their sinfulness required a complete and continual atonement

and consecration. This sacrifice, offered every morning and evening, pointed to

Christ’s atoning death for sinners (2 Cor. 5:21) and His total consecration to

God (Luke 2:49). The burnt offering spoke of Christ’s passive obedience and His

submission to the penalty required by human sinfulness. It also refers to His

perfect obedience to God’s law by which He did for us what we are unable to do

for ourselves.

Cereal Offering (see Meal Offering).

Drink Offering. An offering of liquid, such as wine (Ex. 29:40).

Fellowship Offering (see Peace Offering).

Grain Offering (see Meal Offering).

Guilt Offering (see Sin Offering).

Heave Offering (see Peace Offering).

Meal Offering. This offering is translated meat offering in some versions, but

since this offering was bloodless and meatless, it is more meaningfully rendered

meal (NKJV) or grain (NIV); sin offering (NRSV) cereal offering. Meal

offerings were prepared and presented to God as a meal, symbolically presenting

the best fruits of human living to God to be consumed or used as He desired

(Heb. 10:5–10). A notable exception to this is that poor people could present

meal offerings as sin offerings.

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In the meal offering a person presented to God a vicarious consecration of the

perfect life and total property of another (Christ). There is no ground in this

offering for human boasting as though the offered were received by God on

the

grounds of human effort. Rather, the recognition of the person’s unworthiness is

emphasized by the fact that meal offerings must be accompanied by a whole

burnt offering or a peace offering (Lev. 2:1; Num. 15:1–16). Both offerings were

made to atone for human sin.

Meat Offering (see Meal Offering).

Peace Offering. This sacrificial offering was also called a heave offering and

a wave offering. This was a bloody offering presented to God (Lev. 3:1;

fellowship offering, NIV). Part of the offering was eaten by the priest

(representing God’s acceptance) and part was eaten by worshipers and their

guests (non-officiating priests or Levites and the poor, Deut. 12:18; 16:11). Thus,

God hosted the meal, communing with the worshiper and other participants. This

sacrifice celebrated covering of sin, forgiveness by God, and the restoration of a

right and meaningful relationship with God and with life itself (Judg. 20:26;

21:4).

There were three kinds of peace offerings: (1) thank offerings in response to

an unsolicited special divine blessing; (2) votive (vowed) offerings in pursuit of

making a request or pledge to God; and (3) freewill offerings spontaneously

presented in worship and praise.

Sin Offering. This bloody offering, also known as a guilt offering, was

presented for unintentional or intentional sins for which there was no possible

restitution (Lev. 4:5–13; 6:24–30). If the offering was not accompanied by

repentance, divine forgiveness was withheld (Num. 15:30). Expiation or

covering (forgiveness) of sin was represented by the blood smeared on the horns

of the altar of incense or burnt offering and poured out at the base of the altar.

The size and sex of the beast offered depended on the rank of the offerers. The

higher their post the more responsibility they bore. The penalty for all sin,

death,

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was vicariously inflicted on the animal. Guilt for the worshiper’s sin was

transferred symbolically through the laying on of the offerer’s hands.

Thank Offering (see Peace Offering).

Trespass Offering. This was a bloody offering presented for unintentional or

intentional sins of a lesser degree and for which the violator could make

restitution (Lev. 5:15). The sprinkling of the blood on the sides of the altar rather

than on its horns gave further evidence that this offering addressed sins of a

lesser degree. Special provisions were made for the poor by allowing less

valuable offerings to be substituted in this kind of sacrifice. The amount of

restitution (money paid) was determined by the officiating priest. Restitution

declared that the debt incurred was paid. Significantly, Christ was declared a

trespass offering in Isaiah 53:10 (guilt offering, NIV). He not only bore the

sinner’s penalty and guilt but made restitution, restoring the sinner to right

standing with God.5

OFFERINGS. Offered at the door of the tabernacle, Lev. 1:3; 3:2; 17:4, 8, 9; of

the temple, 2 Chr. 7:12; 1 Kin. 8:62; 12:27. All animal sacrifices must be eight

days old or over, Lev. 22:27. Must be salted, Lev. 2:13; Ezek. 43:24; Mark 9:49;

accompanied with leaven, Lev. 7:13; Amos 4:5; without leaven, Ex. 23:18;

34:25. Eaten, 1 Sam. 9:13. Ordinance relating to scapegoat, Lev. 16:7–26.

Atonement for sin made by, see ATONEMENT.

Figurative: Psa. 51:17; Jer. 33:11; Rom. 12:1; Phil. 4:18; Heb. 13:15.

Animal Sacrifices: A type of Christ, Psa. 40:6–8, with Heb. 10:1–14; Isa. 53:11,

12, with Lev. 16:21; John 1:29; 1 Cor. 5:7; 2 Cor. 5:21; Eph. 5:2; Heb. 9:19–28;

10:1, 11, Heb. 12; 13:11–13; Rev. 5:6.

Burnt: Lev. 9:2. Its purpose was to make an atonement for sin, Lev. 1:4; 7.

Ordinances concerning, Ex. 29:15–18; Lev. 1; 5:7–10; 6:9–13; 17:8, 9; 23:18,

26–37; Num. 15:24, 25; 19:9; 28:26–31; 29. Accompanied by other offerings,

__________________________

5 Youngblood, Ronald F. ; Bruce, F.F.; Harrison, R. K.; Thomas Nelson Publishers:

Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995

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Num. 15:3–16. Skins of, belonged to priests, Lev. 7:8. Offered daily, morning

and evening, Gen. 15:17; Ex. 29:38–42; Lev. 6:20; Num. 28; 29:6; 1 Chr. 16:40;

2 Chr. 2:4; 13:11; Ezra 3:3; Ezek. 46:13–15. Music with, Num. 10:10.

Drink: Libations of wine offered with the sacrifices, Gen. 35:14; Ex. 29:40, 41;

30:9; Lev. 23:13, 18; Num. 6:17; 15:24; 28:5–15, 24–31; 29:6–11, 18–40; 2 Kin.

16:13; 1 Chr. 29:21; 2 Chr. 29:35; Ezra 7:17.

Free Will: Must be perfect, Lev. 22:17–25. To be eaten by priests, Lev. 7:11–18.

With meal and drink offerings, Num. 15:1–16. Obligatory when signified in a

vow, Deut. 16:10; 23:23.

Heave: Given to the priests’ families as part of their emoluments, Lev.

10:14;

Num. 5:9; 18:10–19, 24. Consecrated by being elevated by the priest, Ex.

29:27. Consisted of the right thigh or hind quarter, Ex. 29:27, 28; Lev.

7:12–14, 32, 34;

Lev. 10:15; spoils, including captives and other articles of war, Num. 31:29, 41.

When offered, Lev. 7:12–14; Num. 6:20; 15:19–21. In certain instances this

offering was brought to the tabernacle, or temple, Deut. 12:6, 11, 17, 18. To be

offered on taking possession of the land of Canaan, Num. 15:18–21.

Human Sacrifices: Forbidden, Lev. 18:21; 20:2–5; Deut. 12:31. Offered by

Abraham, Gen. 22:1–19; Heb. 11:17–19; by Canaanites, Deut. 12:31; Moabites,

2 Kin. 3:27. Israelites, 2 Kin. 16:3; 2 Chr. 28:3; 2 Kin. 23:10; Isa. 57:5; Jer. 7:31;

Jer. 19:5; 32:35; Ezek. 16:20, 21; 20:26, 31; 23:37, 39; by the Sepharvites to

idols, 2 Kin. 17:31. To demons, Psa. 106:37, 38; and to Baal, Jer. 19:5, 6.

Insufficiency of: Heb. 8:7–13; Heb. 9:1–15; Heb. 10:1–12, 18–20 See

ORDINANCE.

Meal (or Meat): Ordinances concerning, Ex. 29:40, 41; 30:9; 40:29; Lev. 2; 5:11,

12; Lev. 6:14–23; 7:9–13, 37; 9:17; 23:13, 16, 17; Num. 4:16; 5:15, 18, 25, 26;

8:8; Num. 15:1–16, 24; 18:9; 28:5, 9, 12, 13, 20, 21, 26–31; 29:3, 4, 14. To be

eaten in the holy place, Lev. 10:13; Num. 18:9, 10. Offered with the

sacrifices,

Num. 15:3–16. Not mixed with leaven, Lev. 2:4, 11; 6:14–18; 10:12, 13;

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Num. 6:15, 17. Storerooms for, in the temple reconstructed by Ezra, Neh. 12:44;

13:5, 6; provided for in the vision of Ezekiel, Ezek. 42:13.

Peace: Laws concerning, Ex. 29:19–22, 31; Lev. 7:11–15, 18; 9:3, 4, 15–21;

23:19; Num. 6:14; 10:10.

Sin: Ordinances concerning, Ex. 29:10–14 with Heb. 13:11–13; Lev. 4; 5; 6:1–7,

Lev. 26–30; 9:1–21; 12:6–8; 14:19, 22, 31; 15:30; 23:19; Num. 6:10, 11, 14, 16;

8:8, Num. 12; 15:27; 28:15, 22–24, 30; 29:5, 6, 11, 16–38. Temporary, Dan.

11:31; Heb. 9, 10.

Special Sacrifices: In consecration of the altar, see ALTAR; of priests, see

PRIESTS; of the temple, see TEMPLE, DEDICATION OF; for leprosy, see

LEPROSY; for defilement, see DEFILEMENT.

Thank: Ordinances concerning, Lev. 7:11–15; 22:29; Deut. 12:11, 12.

Trespass: Ordinances concerning, Lev. 5; 6:1–7; 7:1–7; 14:10–22; 15:15, 29, 30;

Lev. 19:21, 22; Num. 6:12; Ezra 10:19. To be eaten by the priests, Lev. 7:6, 7;

14:13; Num. 18:9, 10. Offered by idolaters, 1 Sam. 6:3, 8, 17, 18. See SIN

OFFERING, above.

Unavailing When not Accompanied by Piety: 1 Sam. 15:22; Psa. 40:6;

Psa. 50:8–14; Psa. 51:16, 17; Prov. 21:3, 27; Isa. 1:11–14; Isa. 40:16; Isa. 66:3;

Jer. 6:20; Jer. 7:21–23; Jer. 14:12; Hos. 6:6; Hos. 8:13; Amos 5:21–24; Mic.

6:6–8; Mark 12:33

Vow: Lev. 7:16, 17; 22:17–25; Deut. 23:21–23.

_________________________

6 Swanson, James ; Nave, Orville: New Nave’s Oak Harbor : Logos Research

Systems, 1994

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Wave: Ordinances concerning, Ex. 29:22, 26–28; Lev. 7:29–34; 8:25–29;

9:19–21; 10:14, 15; 23:10, 11, 17–20; Num. 5:25; 6:19, 20. Belonged to the

priests, Ex. 29:26–28; Lev. 7:31, 34; 8:29; 9:21; 23:20; Num. 18:11, 18. To be

eaten, Lev. 10:14, 15; Num. 18:11, 18, 19, 31. 6

SIN

---Lawlessness (1 John 3:4) or transgression of God’s will, either by omitting to

do what God’s law requires or by doing what it forbids. The transgression can

occur in thought (1 John 3:15), word (Matt. 5:22), or deed (Rom. 1:32).

Mankind was created without sin, morally upright and inclined to do

good

(Eccl. 7:29). But sin entered into human experience when Adam and Eve

violated the direct command of God by eating the forbidden fruit in the

Garden of Eden

(Gen. 3:6). Because Adam was the head and representative of the whole human

race, his sin affected all future generations (Rom. 5:12–21). Associated with

this guilt is a corrupted nature passed from Adam to all his descendants.

Out of this

perverted nature arise all the sins that people commit (Matt. 15:19); no person is

free from involvement in sin (Rom. 3:23).

God is holy and cannot sin (James 1:13). Jesus Christ, the Son of God who

came to earth in human form, is also sinless. His perfection arises from His

divine nature, as well as His human nature (1 Pet. 2:22). Although the story of

the Bible focuses on the sin of mankind and God’s provision for our redemption,

the angels are also described as capable of sinning. Some have fallen away from

God’s service (Jude 6). But animals are not morally responsible creatures; so

they cannot sin.

Mankind originally fell into sin at the temptation of Satan. As the tempter, he

continues to lure people into sin (1 Pet. 5:8); nevertheless, people remain fully

responsible for what they do. God is not the author of sin, but His plan for world

redemption does include His dealing with the reality of sin (2 Sam. 24:1; 1 Chr.

21:1). This truth is dramatically witnessed in the death of Jesus

Christ. The

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crucifixion happened according to God’s will; but at the same time, it was the

worst crime of human history (Acts 2:23).

Sin is not represented in the Bible as the absence of good, or as an illusion that

stems from our human limitations. Sin is portrayed as a real and positive evil. Sin

is more than unwise, inexpedient, calamitous behavior that produces sorrow and

distress. It is rebellion against God’s law—the standard of righteousness

(Ps. 119:160).

Since God demands righteousness, sin must be defined in terms of mankind’s

relation to God. Sin is thus the faithless rebellion of creatures against the just

authority of their Creator. For this reason, breaking God’s law at any point

involves transgression at every point (James 2:10).

Violation of the law of God in thought, word, and deed shows the sinfulness

of the human heart. Sin is actually a contradiction to the holiness of God, whose

image mankind bears. This depraved condition is called ―original sin‖ because it

comes from Adam and characterizes all persons from the moment of their birth.

The moral depravity of mankind is total in that ―the carnal mind is enmity

against God; for it is not subject to the law of God, nor indeed can be‖ (Rom.

8:7). Apart from Christ, all are ―dead in trespasses and sins‖ (Eph. 2:1). But this

does not mean that people behave as wickedly as they might, for God restrains

the outworkings of the sinful heart. At times He even helps sinners to do things

that conform to the law (Gen. 20:6). The corruption of sin is not developed or

expressed to the same degree in every person. Neither is it expressed in the same

way in any person at all times.

Sin involves the denial of the living God from whom human beings draw their

life and existence (Acts 17:28); the consequence of this revolt is death and the

torment of hell. Death is the ultimate penalty imposed by God for sin (Rom.

6:23).

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Against this dark background of sin and its reality, the gospel comes as the

good news of the deliverance that God has provided through His Son. Jesus bears

the penalty of sin in place of His people (Mark 10:45). He also redeems us from

lawlessness and makes us long for good works in service to God and others

(Titus 2:14). 7

_______________________

7 Youngblood, Ronald F.; Bruce, F. F.; Harrison, R.K. ; Thomas Nelson

Publishers: Nelson’s New Illustrated Bible Dictionary. Nashville : T. Nelson, 1995

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