Leviticus 1-4 The Law for Offerings

 

Leviticus 1 The Burnt Offering

Leviticus 1:1-9 The law for burnt offerings from the herd. 

• Leviticus 1:1-4 First, it must be perfect, without blemish or defect. Identify with the animal by laying hands on it.
• Leviticus 1:5- 9 Slaughter the bull, sprinkle its blood, skin the carcass, put pieces of the head and fat on the fire, wash the entrails and legs with water and burn them. It is a food offering and a pleasing aroma to the Lord.

Leviticus 1:10-13 Do the same for an offering from the flock (sheep or goat), except there is no command to skin it.

Leviticus 1:14-17 To offer a bird, wring off its head, burn it;  Drain the blood on the side of the altar; Remove the crop and feathers and throw them in the ashes;  tear it open (but not apart) by the wings and burn it. A less expensive offering to enable poor people to do so.

To people at the time this was given, the killing, dismembering, washing, and burning must have portrayed the serious consequences of sin in God’s eyes. The cost of the sacrificial animal was the residual payment that they had to make for the gracious provision that He gave in allowing it to pay the price for their sin. It also introduced the concepts of propitiation and atonement.

• Propitiation - the act of appeasing God.
• Atonement - reparation for a wrong or injury.

The purpose of this was to ask for forgiveness from, make a total commitment to, and restore a right relationship with God. (John 17:3)

The New Testament view is that this is a ceremony that prefigures and points us to Christ. (Hebrews 10)  Some of the specifics in these commands relate to Christ. Jesus was crucified, His blood was poured out of His side on the cross after He died. He was baptized years earlier by John the Baptist, but His whole body, not just entrails and legs. His body was not burned nor skinned. His head was not separated from His body. What can this mean? 

• Jesus gave His life as atonement for our sin. That much is clear.
• Jesus was sinless, the only truly perfect sacrifice.
• Washing of the innards perhaps signifies that our uncleanness has roots deep within us, it is not just the actions of our outer man. Baptism brings spiritual washing to the Christian, symbolic of the death of the old man and rising to new life.
• Burning the body might have two interpretations. The fires of hell are the destination of those who refuse the offer of salvation in Christ, and live for the body of sin. Our body of sin must necessarily no longer control us. The skin, representing bodily desires, must be burned. But…
• The head, representing our ability to choose, must be engulfed by Ruach Hakodesh. On the day of Pentecost, the Holy Spirit came with tongues of fire to overcome the body of sin with the Spirit of God. When we choose God, we are responding affirmatively to His choosing us.

Ultimately, we can only receive forgiveness from God through receiving Christ as our Lord and savior and having faith in His sacrifice. This involves a true commitment of life, not just a formulaic prayer or ritual. And it results in a personal relationship with Jesus who is continuously with us throughout our life, and with whom we converse and interact. The Levitical sacrifice was for a specific sin, but our redemption is for a lifelong lifestyle leading to an eternal relationship and fellowship with God.

Leviticus 2 The Grain Offering

Leviticus 2:1-7 The grain offering may be made in different ways.

• Leviticus 2:1-3 The offering of finest flour
• Leviticus 2:4 The offering baked in an oven
• Leviticus 2:5-6 The offering prepared on a griddle 
• Leviticus 2:7 The offering cooked in a pan

Leviticus 2:8-10 The memorial portion is offered to the Lord, and the rest belongs to the priest who acts as a representative or intermediary between God and man. 

Leviticus 2:11-16 Specific instructions for the offerings

• Olive oil was mentioned throughout the earlier verses. It was also used as oil for the lamp stand in the tabernacle, most likely symbolizing the Holy Spirit bringing light, as on the day of Pentecost.
• Salt was used as a preservative, as representing an enduring relationship, more than as a spice.
• Yeast was prohibited, as for example also in the bread of the Passover Seder bread. In the New Testament, yeast was likened to the teaching of the Pharisees (Matthew 16:11-12); hypocrisy (Luke 12:1); and boasting (1 Corinthians 5:6).
• If it is brought as grain rather than as bread or flatcakes or muffins, then crushed heads of new grain are to be put in the fire along with oil and incense.
• There was an altar of incense in the tabernacle, but only the sons of Aaron were to offer incense to the Lord (Numbers 16). Its sweet aroma pleased the Lord and reminded worshippers of His sweetness when He is respected.

Leviticus 3 The Fellowship Offering

Leviticus 3:1-5 A fellowship offering from the herd. Essentially a burnt offering for fellowship. (Leviticus 1:1-9) Here we are given a few details about the innards. The food offering to the Lord of the innards must include specifically the kidney and the liver, and the fat that is on the kidney near the loins. The aroma of this burnt offering pleases the Lord.

Leviticus 3:6-11 A fellowship fearing from the flock. (1:10-13) The same details are repeated. 

Leviticus 3:12-16 A fellowship offering of a goat. Same instructions. A bird is not given as an option for a fellowship offering, and a goat was not mentioned as an option in chapter 1. 

Leviticus 3:17 A repetition for emphasis. They must not eat any fat or blood. In the case of these offerings, the blood was to be sprinkled or poured out on or near the altar. The fat was to be burned. In the natural realm, blood and fat are very unhealthy to eat. The spiritual significance of this might be that the life is in the blood (Leviticus 17:11) and they are not to think they can live off the life-force of another like a vampire. The spirit of life comes from Jesus.  (Job 33:4, John 6:33) Fat cushions and insulates the vital organs. We must not try to protect our vital essence, our own spirit, at the expense of others. We must depend on God for that protection.

Leviticus 4 The unintentional sin offering

Leviticus 4:1-2 This section deals with offerings if various people sin unintentionally, and then find out that they have sinned. Presumably, offerings for intentional sin are not covered here, such as repentance, restitution, penance, etc.

Leviticus 4:3-12 Instructions for offerings when an anointed priest unintentionally sins. He is to bring a young bull without defect. After following the instructions for a fellowship offering, he must take what remains of the bull outside the camp to a ceremonially clean place and burn it.

Leviticus 4:13-21 Instructions for offerings when the whole Israelite community unintentionally sins. Essentially, the same procedure as for the priest, repeated with a second bull.

Leviticus 4:22-26 Instructions for offerings when a leader unintentionally sins. He must bring a male goat. Same procedure, but without disposal instructions.

Leviticus 4:27-31 Instructions for offerings when any member of the community unintentionally sins. He must bring a female goat, same instructions.  

Leviticus 4:32-35 Instructions if someone brings a lamb as a sin offering. Same procedure. A lamb may be slightly less expensive than a goat, but probably the significance is the difference in temperament. The phrase “goat-rope” conveys the idea that goats are hard to control and don’t come when called. By contrast, lambs are usually thought of as loving and gentle. These last few verses are clearly pointing to Jesus’ atonement for us on the cross. While Jesus is the good shepherd (Psalm 23:1, John 10:11),  He is the Lamb slain from the foundation of the world. (Isaiah 53:7, Revelation 13:8) When we seek forgiveness and restoration from sin, our only efficacious offering is Jesus. 

Romans 15-16 Gentiles, Jesus, and Rome

Romans 15 Jesus told Paul to go to the Gentiles and he went.

Romans 15:1-13 Paul continues the Romans 14 discussion that was devoted to the admonition to not judge others over disputable matters, and not criticize people with different customs. Paul now links his ministry to the gentiles to God’s call to accept other believers who are different from us. This admonition is especially the case for Jewish believers to accept gentiles who become Christians but do not have the Jewish cultural heritage. (See also Acts 10) Paul waxes eloquent in citing Old Testament passages relating to the faith of gentiles in Christ.

• Romans 15:3 quotes Psalm 69:9. Jesus bore the insults of others; when we attack their practices, we insult Him. 
• Romans 15:9 quotes 2 Samuel 27:50 and Psalm 18:49, David’s song. David recognized that gentiles could and would sing God’s praises.
• Romans 15:10 quotes Deuteronomy 32:43, Moses’ song. Moses enjoined the gentiles to rejoice in God with the Jews.
• Romans 15:11 quotes Psalm 117:1, the psalmist’s exhortation to all the nations to sing God’s praises.
• Romans 15:12 quotes Isaiah 11:10, pointing to Jesus who will one day rule over the nations (I.e., gentiles), and that they will hope in Him.

How has Christ become a servant of the Jews on behalf of God’s truth? Perhaps this is like washing the disciples’ feet at the last supper. (John 13:14-17) Jesus came to the Jews and completed His plan to bring salvation to humankind, but it then falls to the Jews to take the gospel outside their nation and culture, to the nations of the world.

Romans 15:14-22 Instruction and Grace: it is the Holy Spirit that tells us what is sin and what is just different practices. We need to focus on Christ. The gentiles will be sanctified by the Holy Spirit when they receive the gospel and turn in faith to Jesus. In Romans 15:21 Paul quotes Isaiah 52:15 to explain that he is fulfilling God’s call to bring knowledge of God and His ways to people who have never heard about Him.

Romans 15:23-32 Paul used every step along the way as part of his service to God. He wants to see the Roman believers in person. He wants to visit Spain. Believers in Greece and environs generously gave to support believers in Jerusalem, which he is en route to deliver. He links his current trip to his plans for the future. Perhaps he does not have any hint (when he is writing this letter) that his trip to Rome will ultimately begin in Jerusalem, courtesy of the Roman government. That future trip will confirm once again that governments are God’s tools as described in Romans 13.

Romans 16 Closing in Glory

Romans 16:1-2 Paul commends Phoebe, a deacon or servant of the church in Cenchreae, which was a port city just east of Corinth (today called Kechrees Port). This city is also mentioned in Acts 18:18 where Paul had his hair cut before sailing. Since Paul asks the Romans to receive and assist Phoebe, we might infer she was part of the delegation that carried Paul’s letter to Rome. 

Romans 16:3-15 Paul greets at least 24 people by name, recognizing their individual roles in his ministry and life. 

Romans 16:16 What is a holy kiss? Practices have varied over time, but the essence is that it is a nonsexual expression of Christian love. That is, a symbol offering the desire for the recipient to be blessed with the best possible life, one in which Jesus is Lord to both, and active in both lives, to enable a fellowship of common faith.

Romans 16:17-20 Paul warns about those who sow division within the church, and contradict his teachings. Paul prophetically foresaw the role of internet influencers using social media in opening the church to Satan’s deceptions. Beware! He admonishes us to be wise about what is good, and innocent about what is evil. God will soon crush Satan, under our feet, through the grace of Jesus Christ. May not be soon enough for us. Internet influencers need to come to know Jesus before it is too late to repent.

Romans 16:21-24 Paul identifies and gives credit to eight more individuals by name, who have had roles in his ministry.

Romans 16:25-27 In this closing benediction, Paul recaps the high points of his letter: the revelation of truth through Jesus, who can establish us in the good news of the gospel; and that this truth is now extended to the gentiles because obedience comes through faith, not through works. He closes with the glory of God revealed through Yeshua Hamashiach.

Roman’s 13-14 God’s governments and criticizing others

Romans 13 God’s Governments

Romans 13:1-7 speaks to government, seemingly implying government always serves God and His purposes, even apart from that government acknowledging Him.

Romans 13:1-4 We can see an example of this in God’s call to Cyrus through Isaiah. (Isaiah 44:28-45:7)  Isaiah prophesied 740-681 BC. Cyrus the Great ruled from 559-530 BC. 

There might seem to be a problem since Paul seems to endorse all rulers as being appointed by God to enforce laws that make people do what is right. What if an evil ruler, e.g. Hitler, orders his subjects to disobey God and do evil? The logical answer is that that ruler was not appointed by God. But that is not necessarily the whole story. We have two examples in the New Testament.

• The disciples said they must obey God rather than man, when ordered to stop evangelizing. (Acts 5:29)  
• Jesus did not use any power or persuasion to prevent His execution, telling Pilate “You would have no authority over Me at all, if it had not been given to you from above.” (John 19:11) Jesus knew the final outcome and the purpose of His suffering. 

God orchestrates all events for His purposes. The statement that ‘they are God’s servants’ is twice in 13:4 and repeated in 13:6. Exodus 9:16 was previously quoted in Romans 9:17 to emphasize that God raised Pharaoh up for His purposes, to display His power and so that His name would be proclaimed in all the earth. But this did not imply that the Israelites should have obeyed Pharaoh, only that he was God’s (unwilling) servant.

One final point. Government cannot enforce love nor prevent coveting. Only love can conquer both external and internal evil.

Romans 13:8-14 Love of neighbors reflects our love for God and His love for us, but we need divine armor to defeat the temptation to violate that love.  Jesus offers love untainted by human desire or carnal appetites. After all, God is love. (1 John 4:8).

Romans 13:9 quotes the Law from Exodus 20:13-17, and Leviticus 19:18. Jesus also quoted Leviticus 19:18 in a similar discussion in Matthew 22:39.  “…you shall love your neighbor as yourself; I am the Lord.”

Romans 13:11-12 Now is the time to show love!

Romans 13:14 alludes to Ephesians 6:13-17 which commands readers to put on the full armor of God. This armor is to enable us to overcome the cruel intentions and temptations of the enemy. 

God’s love is not a fairy tale emotion. His kind of love is a firm decision to want and work for the best possible outcome for the beloved. It may manifest in ways that seem cruel or unloving at the time. That is why governments wield the sword, because they are God’s instrument for good. Organizations cannot love, but people can create organizations that work for best outcomes for people. Ideally, that is what government should do. 

It is interesting that throughout history people have set up communes, or communal living arrangements, believing these will work for everyone’s best interest. (Acts 2:44 & 4:32) History has shown repeatedly that it doesn’t work well for very long. It is impossible for man, apart from the unction of the Holy Spirit, to live that way. Communes typically last for a generation or less. Communist governments, trying to implement having all things in common on a national level, last longer by brute force, but no one believes they are being run in the best interest of the people.  Human nature unfortunately forces rules requiring work for food (or incentivizing work).  (2 Thessalonians 3:10-13) And yet, government is preferred over anarchy because of human nature. This is the core of Paul’s counsel. Most of society does not live in the power and anointing of the Holy Spirit, so God has given us secular government to prevent the chaos of anarchy.

Romans 14 Judging Others

Romans 14 We have different taboos in the modern world than eating meat sacrificed to idols. But we are still called to grace; to receive grace and extend it to others.

Romans 14:1 What is a disputable matter? Almost anything can be disputed. Some claim diet as a matter of health, but no longer a matter of faith or obedience to God. And yet we criticize others’ dietary choices as being unhealthy, even though there are enormous variations in what people deem healthy. And the same can be said of how people spend their time and money. 

Romans 14:5-6 The Pharisees criticized Jesus’ disciples for picking grain on the Sabbath, and He rebuked them. (Luke 6:1-10) Evidently during Paul’s time there were vegetarians apart from concerns about sacrificing to idols. And today people talk about health implications based on dietary choices, including sugar and fat consumption, additives, and fad diets for weight loss. Just ask the trolling influencers on the internet.

Romans 14:7-9 The focus is not on our actions, right or wrong, but on Jesus and His death and resurrection. 

Romans 14:10 Paul says don’t gossip or criticize others on disputable matters. But who decides what falls in which category? What is the standard of sin? Do we ignore fornication and adultery? Paul did pass judgment on someone who was doing so (1 Corinthians 5:1-5). Jesus did not condemn the woman caught in the act of adultery, but did tell her to sin no more.  (John 8:11). 

Jesus gave instructions for dealing with a brother who sins. (Matthew 18:15-17) There seems to be an assumption that it is incontrovertibly sin, not some disputable matter. And the first step is to talk to the brother privately. Not to talk to others unless the first conversation doesn’t bear fruit. I can see two possible reasons - either the sinning brother doesn’t think it is sin, or he doesn’t care because he wants to do it anyway even though he recognizes it as sin. Then the inclusion of two or three others is for resolving the first possibility - if three or four (no more) agree it is sin (outvoting the sinning brother unanimously), then it falls in the second category of willful sin. Disfellowship is the prescribed action in that case. Possibly to protect the rest of the fellowship from being influenced, but more likely to make real to the sinning brother the consequences.  Paul implies that this excommunication succeeded in bringing the sinning brother to repentance so that he could be restored to fellowship. (2 Corinthians 2:5-11)

Romans 14:10-12 In the end, God will judge us, not based on our actions (for which we will give account) but based on our relationship with Jesus.  14:11 quotes Isaiah 45:23 in which the prophet declares that the ends of the earth will turn to God and be saved. It is not the lifestyles of gentiles that condemn or save them, but whether they come to Jesus.

Romans 14:13-19 The important point that Paul repeatedly repeats is that we should build others up, not tear others down, with our words.  

Romans 14:20 Returning to food once again, Paul now says all foods are clean (Mark 7:19). Peter received similar direction, using food as a metaphor for gentiles. (Acts 10:15) But the point is that it is not about food as the final concern, but that it is wrong to do something that causes another person to stumble (morally or spiritually).

Romans 14:23 In conclusion, every action either comes from faith or it doesn’t. That is the standard Paul gives for self-examination. Extending grace to others by building them up comes from faith. Judging, disputing with, gossiping about, and criticizing others are not from faith.

Book review: St. Thomas Aquinas by G. K. Chesterton

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First published in 1943, this book attempts to summarize both the theology of Aquinas, the context in which he developed it, and its subsequent consequences for Christianity over the centuries. Chesterton begins by contrasting Thomas Aquinas (1225-1274) with St. Francis of Assisi (1182-1226). But the thrust of the discourse is to explain how Aquinas rescued Aristotle’s works from being rejected because Islamic theology for several hundred years had incorporated them, and Christian thought in the 13th century rejected all things Islamic. 

The crusades had ended, and Islam was still dominant across the mid-East. Although the battle of Tours had stopped Islam’s spread in Western Europe, it was still ascendant in Eastern Europe. Islam’s use of Aristotelian philosophy was consistent with Islamic theology (Chesterton summarizes how), but the point was that the Manicheean theology held unorthodox views. By contrast, Aquinas used Aristotle in the context of Orthodox Christian theology, using Aristotle’s common-sense approach to philosophy that the senses of the material body can be used to understand the world, fully consistent with orthodox faith.

Philosophers and theologians after Aquinas apparently did not appreciate his writings. The basic concepts that he used, and the higher level arguments that he made, were opaque to those steeped in the tradition of Augustine. This is not to cast aspersions on Augustine, but to note that his successors had gone down a path that rejected both common sense and Aristotle. Unfortunately a lot of modern philosophy has gone down even stranger pathways. 

In the last few pages, Chesterton goes on a rant about Martin Luther. While some of his points are valid, the overall vitriolic tone bespeaks his anger at Protestant Christianity as a whole.  I think he overlooks the fact that the Catholic Church at that time had serious problems (for example, selling indulgences) that were supported from bad theology. And Chesterton himself points out that theology as a whole did not quickly adopt Aquinas’ Aristotelian approach. 

In many respects, the modern convergence of Catholic and Protestant theology (as I perceive it) is largely due to two influences that were just emerging in Chesterton’s lifetime. One is the writings of C. S. Lewis, in such books as Mere Christianity that focus on the basic truths of the faith that both Catholics and Protestants hold. The other is the new wind of the Holy Spirit, Ruach HaKodesh, that stirred new life via the Charismatic renewal in both. The role of Aristotle and Aquinas in this trend is that God is the ultimate source of truth, and He uses willing instruments. This is not abstract mysticism, but the same sovereign Will of God that moved in revelation to those who recorded the Scriptures.