The Sin Virus

Of David, a contemplation. Blessed is he whose transgression is forgiven, whose sin is covered. Psalm 32:1

Transgression/ Sin – Hebrew poetry rhymes ideas, not sounds.  One Hebrew technique is parallel construction.  In this technique, the first idea is matched with a second parallel idea and one idea elaborates the thought of the other.  In this verse, the word “transgression” is paralleled by “sin.”  So, whatever the word “transgression” means will be connected to the word “sin.”  When we actually look at these two words, we discover an insight into who we are.

ashrei nesui-pesha (“a state of bliss he whose pesha is lifted up”).  In Hebrew, pesha (translated “transgression”) is not so much individual acts as it is an attitude of rebellion, particularly rebellion against God.  Just as ashrei (from ‘esher) is a state of being, so pesha is a state of being.  It is a person or a people or a nation in rebellion.  Pesha is the source of individual sins, just like the H1N1 virus is the source of swine flu.  We can treat the symptoms, but there is no cure until we tackle the source.  As long as the virus is present, the disease is alive and well.  David penetrates our illusions about our individual acts of disobedience by pushing us to acknowledge the underlying source of rebellion.  No man enters a state of bliss before God until his rebellion has ended.  That’s why this verse doesn’t actually say, “is forgiven.”  It says, “is lifted up.”  The word is nesui, from nasa, to lift up.  Rebellion cannot be forgiven.  It must be removed!  It must be carried off, lifted up, taken away.  God can forgive acts of rebellion, but the lifestyle of rebellion isn’t an act.  It is a state of being.  Just as I can treat the symptoms of swine flu without actually eliminating the source, so God can forgive the symptoms of rebellion, but the rebellion as a state of being still remains.

“God, please forgive me for lying” is a forgivable act.  But “God, forgive me for being the kind of person who practices lying” is not forgivable.  Why not?  Because I must stop being such a person.  Only I can do that!  God cannot forgive me for being something that opposes His way if I am not willing to give it up.  That’s the equivalent of saying, “God, forgive me for not wanting to stop lying and continuing to lie whenever I need to.  I can’t really help it.  It’s just the way that I am.”  No, a state of bliss comes from removing a state of rebellion.  And that’s something I do (so, help me God).

What about sin?  The Hebrew word here is hatta’ah.  This word is used to describe all kinds of evils acts.  How is this connected to a state of bliss?  Bliss comes when these evil acts are “covered,” when they are hidden from sight (kasah).  Suddenly we are thrust into the Hebrew worldview of public humiliation from sinful acts.  Sin has two components.  One is its rebellious attitude toward God.  This can remain hidden (and often is) until, as we see in the rest of this maskil, it destroys us from the inside.  The other component is the public, external revelation of our sins.  The first is an attitude, a virus.  The second is an action, a symptom.  Individual sin (hatta’ah) is hidden through God’s act of forgiveness.  It is not lifted away.  My sin remains as a fact of my existence in the world.  That’s why the consequences of my sin continue even after I have been forgiven.  But the guilt associated with my sin is covered.  It isn’t erased.  It is covered over.  It is hidden from the sight of the Judge.  I am still guilty, but now I no longer bear the consequences of that guilt.  Contrary to the facts, I am judged as if I had not sinned.

Rebellion is the heart of the matter.  It must be removed.  Then sin can be covered.  Deal first with who you are, not with what you did.  Shift your thinking from asking forgiveness for accumulated acts of disobedience to dealing with your desire to have life on your own terms.  This is fundamental, tidal change – and it doesn’t come from being sorry for what you did.  It comes from acknowledging your inclination toward discontentment (a bit more about that tomorrow).

Topical Index:  rebellion, sin, pesha, hatta’ah, Psalm 32:1, transgression, forgiveness

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Rodney Baker

That phrase, “is lifted up” is really interesting, because it is a direct reference to the act of “lifting up” a sacrifice or offering to place it on the altar.

When a man brought a lamb or a goat as a sin offering, he was required to present it to the priest at the altar. He personally had to place his hands on the head of the animal and push down, confessing his sins silently to God. He then slit the throat of the animal and let the blood drain out.

As the life ebbed away from the sacrificial substitute, many a man would be reduced to a quivering wreck as he realised that it was he, not the animal, who deserved to die. He would then LIFT UP the animal, thanking God for His forgiveness, and place the animal on the altar to be burned. Every man who did this understood that it he himself should be the one being lifted up and placed on that altar.

What a beautiful picture of our Saviour. HE was lifted up, in my place. I deserved to have my blood poured out. I deserved to be burnt. But HE became the substitute for me; HIS blood was poured out and He was lifted up.

I’m sure the Psalmist had this in mind when he said, “blessed is the man whose rebellion is lifted up”. Our rebellion, our sin, everything that is not in accordance with His word and His will, needs to be lifted up onto the altar and burned.

Thankyou, Father. Baruch haba b’shem Adonai – Blessed is He who comes in the Name of The Lord.

Michael

Hi Rodney,

That’s very interesting. Do you know if animal sacrifices are offered today? If not, do you know why not?

Thanks,
Mike

Rodney Baker

Mike,

1. The Levitical priesthood is not currently operating (although I believe it will be restored during the Millenial reign of Jesus from Jerusalem, in accordance with God’s promise in Ezekiel).
2. No altar
3. No temple.

The Torah forbids performing sacrifices anywhere other than the altar in Jerusalem, therefore no altar = no burnt offerings.

I believe that there will again be an operating altar in Jerusalem BEFORE the great tribulation begins; in fact, stopping the evening and morning sacrifice will be the trigger event for the start of the period generally known as the Great Tribulation; the last 3-1/2 years before Jesus’ return.

I’m also convinced that we will see this in our lifetime.

Gayle

“The word is nesui, from nasa, to lift up.”

Would this be the same word that God spoke to Cain, as in, “If you do well, lift up.”

carl roberts

For you know that God paid a ransom to save you from the empty life you inherited from your ancestors. And the ransom he paid was not mere gold or silver, but with the precious blood of Christ, a lamb without blemish or defect. 1 Peter 1.18,19

and he said, ..”behold the Lamb of God, which takes away the sin of the world.” John 1.29

And they sang in a mighty chorus: “Worthy is the Lamb who was slaughtered–to receive power and riches and wisdom and strength and honor and glory and blessing.” (Revelation 5.12)

Tom White

Skip,
I think this posting, as well as the personal examination it can lead to as we mull it over in our hearts and minds, is one of the best you have written.

It is about our failings (sin) and our proclivity to fail (rebellion) that shows us not only our need for atonement, but our need for deliverance as well. Praise be to the Holy One for the hope we have in His provision of these needs through Messiah. o/o/o/

Drew

Shabbat Shalom Chavarim,

Separating the emotions of regret/sorrow from t’shuvah/repentance …. quite an effective message brother Skip!

We can not serve two masters can we! The nature is either darkness or light as is taught in The Word! All the sorrow in the world is thus meaningless unless the source of the sin is attacked … unless we turn from our partnership with darkness …. until then as you state brother Skip …. “God cannot forgive me for being something that opposes His way if I am not willing to give it up.”

Blessed is the person that is not viral!

Speaking of viral … Skip have you ever produced any commentaries regarding “tzara’at” in regards to a punishment as a result of spiritual rebellion?

Michael

“God, please forgive me for lying” is a forgivable act. But “God, forgive me for being the kind of person who practices lying” is not forgivable. Why not?

Hi Skip,

In everyday life, I tend to look at these things in a non theological way; when someone is lying to me I tend to think they are mentally deranged.

Lying, cheating, stealing etc creates bad feelings and bad results; it is STUPID behavior.

Growing up I did have a tendency to do very bad things and lie to cover them up; and it took me much longer than average to grow up.

But, thank God, my dear mother always told me: Michael, you’re only as GOOD AS YOUR WORD.

carl roberts

Torah, in Leviticus especially, insists that the only thing that atones for sin is the blood of an innocent goat or lamb. (Leviticus 17.11)

Michael

“the blood of an innocent goat”

Hi Carl,

We often play in the role of the “goat” and the role of the “fool,” but don’t know that we always need to act on these truths on the lieteral level. Some more Leviticus:

The phrase “an eye for an eye”, Hebrew: עין תחת עין, ayin tahat ayin, is a quotation from several passages of the Hebrew Bible (Leviticus 24:19–21, Exodus 21:22–25, and Deuteronomy 19:21) in which a person who has injured the eye of another is instructed to give his or her own eye in compensation.

At the root of this principle is that one of the purposes of the law is to provide equitable retribution for an offended party. It defined and restricted the extent of retribution in the laws of the Torah.

Michael

Hi Skip,

I agree. My point is that if, for example, I’m trying to serve someone, they mistake my intention, get mad and poke me in the eye; my obligation if I’m living above the level of the “law” is to forgive them, not poke them in the eye in return 🙂

Seems to me that if we adopt an ethic of “service,” things become fairly simple: leading by serving, not by seeking revenge; unless the other person is ill intentioned, then we need to say something or do something to stop them.

So it seems to me that as you were saying the other day, there are four levels of meaning in the Torah and we need to understand how they sort of “tie together” in a typically somewhat complicated way.