Can God be around sin?

If God’s holiness is so absolute that sin cannot remain in His presence, how has He chosen to draw near to humanity without compromising His purity, and what does the tearing of the temple veil reveal about His ultimate plan to dwell among His people?

From the start, Scripture portrays God’s presence as an environment of blinding holiness: “The Lord descended on it in fire” (Exodus 19:18), and the people were so terrified that even Moses trembled. Sin isn’t just error; it is defilement that provokes judgment (Habakkuk 1:13). That’s why Leviticus says, “For the life of the flesh is in the blood… it is the blood that makes atonement for the soul” (Leviticus 17:11). The high priest could only enter the Most Holy Place with the blood of sacrifice “once every year, not without taking blood, which he offers for himself and for the unintentional sins of the people” (Hebrews 9:7). Yet, this entire sacrificial system was a placeholder. God’s ultimate act wasn’t to keep His distance but to step toward us in Christ: “The Word became flesh and dwelt among us” (John 1:14). When He died, “the curtain of the temple was torn in two” (Matthew 27:51). That torn veil means the barrier of sin was permanently removed for all who trust in the perfect sacrifice: “We have confidence to enter the holy places by the blood of Jesus” (Hebrews 10:19). God can now dwell with His people, not because He lowered His standards but because He satisfied them Himself.

What does it mean for me to live as the temple of the living God, cleansed and set apart, rather than returning to old patterns of shame?

Old Testament Foundations

After Adam and Eve sinned, they were expelled from Eden, and cherubim with a flaming sword barred access to the Tree of Life (Genesis 3:22–24). John Walton writes their exile was “not merely punitive but protective of the holiness of God’s realm.” At Sinai, God declared, “Set limits around the mountain… Whoever touches the mountain shall surely be put to death” (Exodus 19:12–13). Terence Fretheim notes this boundary underscores that God’s holiness is “life-threatening to impurity.” On the Day of Atonement (Leviticus 16), the high priest offered a bull “as a sin offering for himself and shall make atonement for himself and his house” (v.6), then entered behind the veil (v.11). Michael Heiser and Jacob Milgrom explain that this shows the imperfection of the earthly priesthood and the necessity of a sinless mediator. Leviticus also insists, “The life of the flesh is in the blood” (17:11). Mary Douglas points out, “blood is life, and life is God’s domain, thus only God can authorize its ritual use.” Numbers records that even Aaron’s sons risked death if they mishandled the holy things (Numbers 4:15–20). Isaiah saw the Lord seated on a throne and cried, “Woe is me! For I am lost… for my eyes have seen the King” (Isaiah 6:1–5). Habakkuk declares, “Your eyes are too pure to look on evil” (Habakkuk 1:13). Psalm 5 insists, “You are not a God who delights in wickedness… evil may not dwell with you” (Psalm 5:4–6).

If the curtain has been torn, why do I still act as if God is distant and inaccessible?

Jewish Apocalyptic and Extra-Biblical Literature

The Book of Jubilees records that Adam offered sacrifices after leaving Eden, a pattern of “death for death” atonement. In 1 Enoch, Enoch sees the heavenly throne room blazing with crystal and fire, so pure no flesh can survive. The Testament of Levi insists no one approaches God without purity. Philo of Alexandria likened the high priest’s garments to shields protecting mortals from divine wrath. Sirach condemns the offerings of the unrepentant as defiled, while Josephus affirmed that improper approach to the sanctuary invited divine judgment.

How does the cross confront my attempts to earn favor or offer my own ‘sacrifices’ for sin?

New Testament Revelation

Jesus fulfilled every foreshadow. John the Baptist proclaimed, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). At His death, “the curtain of the temple was torn in two” (Matthew 27:51). N. T. Wright explains this was the declaration that God’s life is now poured into the world unhindered. Paul declared, “God presented Christ as a propitiation by His blood” (Romans 3:25). “He made Him who knew no sin to be sin for us” (2 Corinthians 5:21). Hebrews announces Christ “entered once for all into the holy places… by means of His own blood, securing an eternal redemption” (Hebrews 9:12).

In what ways do I try to rebuild the veil that God has forever removed?

Historical Interpretation

Ignatius of Antioch described Jesus as ‘God and man… born and unborn.’ Justin Martyr called Him ‘the one perfect offering.’ Origen said the torn veil was ‘the flesh of Christ torn so all may enter.’ Augustine and Aquinas taught that God’s holiness demanded satisfaction, and Christ alone provided it. Luther declared that justification by faith demolished every barrier. Alister McGrath calls this ‘the most radical redefinition of sacred space in Christian history.’ In modern times, Bonhoeffer emphasized God’s holiness does not withdraw but embraces our fallenness.

What would change if I truly believed God sees me as holy because of Christ’s blood?

Theological Synthesis

From Eden’s exile to the torn veil, God’s story is one of holiness that does not retreat but acts in love. The blood of Christ permanently removed the barrier. Now, if you trust in His sacrifice, ‘you are the temple of God’ (1 Corinthians 3:16), sacred space where God Himself dwells.

How should my understanding of sin and grace shape how I treat others in their brokenness?

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