Laying Down the Law The Law and Holiness Part 1: Leviticus Class 5

Transcription

1 I. The Book of Leviticus Laying Down the Law The Law and Holiness Part 1: Leviticus Class 5 A. Introduction to Leviticus Leviticus is in the minds of many, terra incognita, and as such, a book to be avoided at all cost. Self-preservation mandates that one sail straight from Exodus right on to Numbers or better yet, right past the Pentateuch into Joshua and the Promised Land! Leviticus is a difficult book hard to understand with its foreign religious practices, cumbersome repetitions, incomprehensible historical and cultural background, and rather bizarre, yet exactingly regulated sacrifices. Cautioning a new generation of seminary Bible expositors, Dr. Allen Ross states: Few books of the Bible are more demanding for the preparation of exegetical expositions than the Book of Leviticus. Expositors must be accurate in their interpretation of the text, taking full account of cultural, historical, textual, and critical concerns; they must be clear and correct in their correlation of the material with New Testament teachings, clearly distinguishing timeless revelation from ancient regulations; and they must be relevant enough to sustain the interest of the reader or listener. 1 Heeding the foghorn of Ross caution, we nonetheless set sail on a journey to discover why Leviticus is so central to the national identity of Israel, why it is foundational to any study of the New Testament, and how it ultimately reflects God s holy nature. B. Terra Incognita (Unknown Territory) 1. Leviticus can be a difficult book to study because of its unfamiliar background to the modern Bible student. 2. Historical, cultural, religious, social background is unfamiliar 3. Religious rituals and regulations have little context for us today 4. Leviticus does not carry a storyline like Genesis and Exodus 1 Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids, Mich.: Baker Academic, 2002), Page

2 II. Sacrificial System (Leviticus 1 5) A. Why sacrifices? 1. Sacrifice is at the heart of true worship of the Lord. 2. Sacrifice serves as the consecrating ritual for participation in the religious rites. 3. Sacrifice is the outward manifestation of a proper spiritual heart of faith and obedience to the Lord. Sacrifice was the normal ritual act that symbolically expressed both the unworthiness and dependence of the worshipper as well as the gracious provision of God. These rites declared that any uncleanness or sin must be removed before the worshiper was accepted by God and communion achieved. It was not magic or superstition; rather, it was a divinely instituted drama that enacted God s way of sanctifying those who desired communion with him. Accordingly, the rites were valid only if the attitudes and activities of the worshiper were in harmony with the spiritual standards of the faith. Without faith it has never been possible to please God (Heb. 11:6). 2 B. Sacrifice stands at the center of worship of the Lord. 1. In sacrificing, the worshipper proclaims the sovereignty and holy nature of God while simultaneously acknowledging his own sin and humble state. 2. The animal sacrifices show that substitution was necessary for sinful man could only approach a holy God through the shedding of blood. a) The blood itself is central to atonement that is, the removal of the sinful obstacle to fellowship with God for it is in the blood that life resides. b) Therefore, the shedding of the blood of animals becomes the symbol pointing to the need for a substitutionary atonement for sinful man. 2 Ibid., Page

3 c) Whereas the Law proclaims this truth through symbols, the New Testament authors will show clearly that ultimate atonement would be found in the sacrificial and substitutionary death of Jesus Christ. C. Sacrifices were performed before the Law, but the sacrificial system began with the Law. 1. Adam and Eve were covered by God with animal skin (Genesis 3). Though the text does not explicitly speak of sacrifice, nonetheless, the image of shed blood to cover the sins of mankind is clearly present in God s action. 2. Cain and Able both brought sacrifices to the Lord. Able brought an animal sacrifice while Cain brought vegetables (Genesis 4). The Bible is clear that Cain is not condemned for the type of sacrifice he brought, but rather the faithless condition of his heart. 3. Noah offered sacrifices after the Flood (Genesis 8:20 21). Not only did he offer animal sacrifice, but the Bible refers to the animals as clean and as a sweet aroma unto the Lord. These are concepts that will later be codified in the Law. 4. Abraham and the Patriarchs offered sacrifices to the Lord and built altars. Abraham s ultimate test was in his willingness to surrender his son Isaac by sacrifice to the Lord (Genesis 22). 5. The Israelites also had an understanding of sacrifices prior to the codification of the Law. Moses had requested of Pharaoh that the Israelites be given a period of three days to go into the wilderness in order to offer sacrifices unto the Lord (Exodus 8:27). D. Categories of sacrifices: in communion, and for communion with God 1. Sacrifices made in communion with God ( smell good offerings ) a) Burnt Offering (Leviticus 1) (1) Made as gifts or tributes presented to the Lord as acts of devotion or consecration (2) Given on numerous occasions both on behalf of the nation in the Temple and by individual worshippers (3) Often given in conjunction with other offerings of praise 3 Page

4 (4) Animal was slaughtered and totally consumed by fire as a sweet aroma to the Lord the animal symbolized substitutionary atonement for the worshipper who was then acceptable to God. b) Meal Offering (Leviticus 2) (1) Only a handful of this offering was burnt; the rest was given to the priests. (2) Symbolized dedication to God (3) Often in conjunction with burnt offering c) Fellowship Offering (Leviticus 3) (1) Also called peace offering or thank offering (2) Part given to God, part to priests, and part returned to worshipper to share as meal with fellows. (3) Symbolized all the benefits of being at peace with God 2. Sacrifices made for communion with God ( stink bad offerings ) a) Purification Offering (Leviticus 4) (1) Given for unintentional sin committed or defilement (2) There was no sacrifice for intentional sin (we will cover this topic when we talk about the Day of Atonement next week) b) Reparation Offering (Leviticus 5) (1) Like the purification offering, but with special emphasis on reparation for damages (2) Reparations are due both to man and God E. Schedule of Sacrifices 1. Daily Sacrifices (Numbers 28:3 10) 2. New Moon Sacrifices (Numbers 28:11 15) 3. Festival Sacrifices a) Feast of Unleavened Bread (Numbers 28:16 25) b) Feast of Weeks (Lev. 23:16 20; Numbers 28:26 31) 4 Page

5 c) Feast of Trumpets (Numbers 29:1 6) d) Day of Atonement (Lev. 16; Numbers 29:7 11) e) Feast of Tabernacles (Numbers 29:12 38) 4. Nonscheduled Sacrifices III. The Five Sacrifices in Detail a) Personal offerings in communion with God b) Personal offerings for communion with God A. Burnt Offering (Heb. ע ל ה ±œlâ / Leviticus 1) In Leviticus 1, we are introduced to one type of sacrifice the Burnt Offering, which is given on various occasions for communion between man and God. In this offering the worshipper participated in the slaughter of the animal. The blood was splashed on the altar as a public testimony of the blood payment, and then the animal was totally consumed by fire creating a pleasing aroma unto the Lord. Taken together, the burnt offering sacrifice illustrates how a sinner is in need of substitutionary blood sacrifice to atone for sin before approaching a holy God. Once that atonement is made, the sinner stands in total acceptance by God. However, as the New Testament clearly points out, the sacrifices of the Law were never intended to remove sin. Rather, the Law stood as a tutor to point to the person and work of Jesus Christ as the substitutionary atonement (Galatians 3:24). In a sense, the sacrifices were object lessons not to be taken lightly not atoning in themselves, but teaching about the atonement to come in Christ. Putting it another way, the sacrifices themselves did not forgive sin; only God forgives sin. And when He forgave the sin of His people, even in the Old Testament, He did so based on the sacrifice of Christ. 1. Regulations regarding the Burnt Offering sacrifice a) Three types of burnt offerings are legislated depending on one s financial ability. (1) Bull offering (2) Goat Offering (3) Pigeon 5 Page

6 b) The sacrifice may be brought by anyone showing that all can approach God through a substitutionary atonement ( atonement means to appease, pacify, expiate). c) The animal was to be without blemish symbolizing the need for a perfect substitutionary death. d) The worshipper must put his hand on the head of the animal and slaughter it symbolizing that the worshipper must be identified with the sacrifice, that it is a substitutionary death. e) The animal s blood was to be slashed on the altar as symbol for the need of the payment of life for sin that causes death. f) The animal was to be washed symbolizing that God is being offered the blood and body of the animal, not the defiled contents of the innards. g) The animal was to be totally consumed by fire showing that God demands the entire life that the worshipper and sacrifice are complete surrendered to God. 2. The aroma a) The sweet aroma burning before the Lord symbolizes the complete acceptance of the sinner before God through the substitutionary death of a perfect sacrifice. b) The NT application is that the sinner is now completely acceptable to God because of the perfect sacrifice of Jesus Christ. (Rom 5:1 2 / ESV) Romans 5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. 2 Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. 6 Page (Rom 8:1 4 / ESV) ESV Romans 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,

7 3. Lessons to be learned 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. a) It s still an issue of faith (Hebrews 10:1 12) (Heb 10:1 10 / ESV) 1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3 But in these sacrifices there is a reminder of sins every year. 4 For it is impossible for the blood of bulls and goats to take away sins. 5 Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me; 6 in burnt offerings and sin offerings you have taken no pleasure. 7 Then I said, 'Behold, I have come to do your will, O God, as it is written of me in the scroll of the book.'" 8 When he said above, "You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he added, "Behold, I have come to do your will." He does away with the first in order to establish the second. 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. (1) Animal sacrifices do not make one right with the Lord. (2) Only the atoning sacrifice of Christ is sufficient. (3) One must still approach God through faith. (4) Only those with faith can approach God through the substitutionary sacrifice. Otherwise, one has a form of religion without the reality of relationship with God. b) Through Christ we are totally acceptable and pleasing to God. (1) The reason is that God is pleased in the sacrifice, not in the merits of the worshipper. 7 Page

8 (2) Yet, we are a doing people who prefer to accomplish our own salvation. (a) It s a humbling thing to rely on God by faith because there must be an understanding and acknowledgement that we are completely helpless to save ourselves. (b) It s a difficult thing for the proud to exercise this kind of faith. (3) Being acceptable to God means that my struggle with sin does not affect my righteous standing with God (a) We wrestle with the sin nature (Romans 7). (b) Yet, we are declared righteous in Christ (1 Corinthians 1:30). (1Co 1:30 / ESV) 30 And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, (4) The necessary mechanism for the appropriation of Christ s righteousness is faith (James 1:6 8). (James 1:6 8 / ESV) 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double minded man, unstable in all his ways. (a) Therefore we are exhorted not to doubt. (b) Doubt is the counter agent to faith. 8 Page

9 B. Meal Offering (Heb. hx'n>mi minµâ / Leviticus 2) 1. The giving of a meal offering was an act of the worshiper s complete and holy dedication to the Lord. 2. Often followed the Burnt Offering (Numbers 28:4 6) (Num 28:4 6 / ESV) 4 The one lamb you shall offer in the morning, and the other lamb you shall offer at twilight; 5 also a tenth of an ephah of fine flour for a grain offering, mixed with a quarter of a hin of beaten oil. 6 It is a regular burnt offering, which was ordained at Mount Sinai for a pleasing aroma, a food offering to the LORD. 3. Thankful dedication follows the reality of atonement. 4. In a broader sense, the Hebrew term used for meal offering (minµâ) is used as a gift from a subordinate to a lord even though such a gift might be that of animals. a) Similar words in related Semitic languages can mean a type of gift. b) So, Jacob sends such a gift when returning to his homeland in order to appease offended Esau (Genesis 32:13 15). 5. Public and Private a) The public meal offering could be different from the private. b) The public meal offering could take the form of: (1) Firstfruits (Lev. 2:14) (2) Show bread in the Tabernacle (Lev. 24:5) (3) Wave loaves during the Feast of Weeks (Lev. 23:17) c) The private offering could be offered as cooked or uncooked as described below. 6. (2:1 7) Character of the Meal Offering (Heb. hx'n>mi) a) Unlike the burnt offering, the meal offering did not involve an animal. 9 Page

10 (1) The meal offering was not the poor man s burnt offering. (2) Neither was it a vegetarian alternative. (3) (vs. 2 3) Unlike the burnt offering, the meal offering was not entirely consumed in the fire of the altar. (4) Only a handful was burned. (5) The priests were given the remainder. b) The meal offering could be given in cooked or uncooked. (1) (vs. 1) The uncooked version (2) Consisted of the finest flour (Heb. tl,so sœlet) made from the inner kernel of the wheat. (a) No bran allowed here xm;q, qemaµ or meal flour (b) The symbol is the best part is dedicated to the Lord (3) Mixed with olive oil (Heb.!m,v,ê shemen) (a) The symbol may be that of consecration (as it often is used in the OT) so the idea is that one s life (fine flour) is consecrated (oil) to the Lord. (b) The oil may also symbolize joy (Isa. 61:3) which is why it may be missing from some specific meal offerings (Lev 5:11 poor man s purification, or Num. 5:15 test for adultery). (4) And mixed with incense (Heb. hn"abl. l bônâ) (a) Thus giving it a sweet smell when burned before the Lord (b) The symbol again is one of acceptance to the Lord c) (vs. 4 8) The cooked version (1) Could be made in an oven, or griddle, or pan (2) Could not include yeast or honey (vs. 11) (a) Symbols of fermentation and therefore impurity (b) In the NT Jesus warns (Matt. 16:6 12) 10 Page

11 (Mat 16:6 12 / ESV) 6 Jesus said to them, "Watch and beware of the leaven of the Pharisees and Sadducees." 7 And they began discussing it among themselves, saying, "We brought no bread." 8 But Jesus, aware of this, said, "O you of little faith, why are you discussing among yourselves the fact that you have no bread? 9 Do you not yet perceive? Do you not remember the five loaves for the five thousand, and how many baskets you gathered? 10 Or the seven loaves for the four thousand, and how many baskets you gathered? 11 How is it that you fail to understand that I did not speak about bread? Beware of the leaven of the Pharisees and Sadducees." 12 Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. d) The meal offering is to be sprinkled with the salt of the covenant showing that the dedicated worshiper should be faithful to the covenant relationship with the Lord. (1) (vs. 2:13) Salt of the Covenant (Lev 2:13 / ESV) 13 You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt. (2) This added salt was not for flavor, but to symbolize the preservation of the covenant a symbol that the Israelite would have understood. (3) To the Levites, God had promised a portion (Numbers 18:19). (Num 18:19 / ESV) 19 All the holy contributions that the people of Israel present to the LORD I give to you, and to your sons and daughters with you, as a perpetual due. It is a covenant of salt forever before the LORD for you and for your offspring with you." 11 Page

12 (4) Abijah, king of Judah reminded Jeroboam the nation of Israel about the covenant of salt between God and David (2 Chr. 13:4 5) (2Ch 13:4 5 / ESV) 4 Then Abijah stood up on Mount Zemaraim that is in the hill country of Ephraim and said, "Hear me, O Jeroboam and all Israel! 5 Ought you not to know that the LORD God of Israel gave the kingship over Israel forever to David and his sons by a covenant of salt? (5) Salt was eaten by covenant participants when covenants were made. Those who tasted the salt become covenant allies. 3 To add salt to the covenant was a reminder that the worshiper was in an eternal covenant relationship with God. This meant that God would never forsake him, and also that the worshiper had a perpetual duty to uphold and keep covenant law. 4 (6) Jesus uses this same image when He tells His disciples that they are the salt of the earth (Matthew 5:13). (Mat 5:13 / ESV) 13 "You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet. e) (vs. 2, 9, 16) A memorial to the Lord (1) When the meal offering was brought to the priests, they would first scoop out a handful that would be burnt on the altar as a memorial to the Lord. (a) Central to the concept is remembering (Heb. memorial = hr'k'z>a; ( azk¹râ) / remember rk;z" (z¹kar)) (b) The reminder to the worshiper is that he/she and all their possessions belong to the Lord. 3 Ibid., 105.See fuller discussion in Ross. 4 Gordon J. Wenham, The Book of Leviticus, The New International Commentary on the Old Testament (Grand Rapids, Mich.: W. B. Eerdmans, 1979), Page

13 The idea of a memorial portion given to God goes beyond a simple reminding. The verb often carries the nuance of beginning to act on the basis of what is remembered. The memorial portion thus reminded or prompted worshipers to live according to the covenant obligations, that is, to live as if all they had truly came from the Lord; and it prompted or motivated the Lord to honor and bless those who offered this dedication. 5 (2) The rest of the offering would go to the priests to be eaten, which in a symbolic way pictured the God s acceptance of the offering/worshiper. 7. What s it all mean? a) God used the symbol of this offering to show that the faithful worshiper should respond to the Lord s gracious, sacrificial atonement by thankfully dedicating oneself and all one owns back to the Lord. b) The meal offering was an act of dedication by a grateful worshiper who has been accepted by God because of a substitutionary blood sacrifice. c) The offering itself represented the worshiper s best that was given over to God, which reminded him/her of the covenantal obligation to the Lord. (1) It s important to recognize that no matter in what form the offering is presented, cooked or uncooked, the Lord demanded the BEST of ingredients. (2) The flour used was not the run of the mill cracked wheat and bran, but rather the finest ground flour from the inner kernel of the wheat. The point is that God must have the best. (3) The oil symbolizes that the offering is consecrated to the Lord. That is, the offering is holy. The symbol is that the believer s consecrated, dedicated, life is holy to the Lord. (4) There should be no yeast or honey fermenting agents representing sin. The believer s life is a holy life, a righteous life. 5 Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, Page

14 d) In the NT, Paul applies this concept directly to the life of the believer (Romans 12:1). (Rom 12:1 / ESV) 1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. C. The Peace Offering (Heb. ~ymiþl'v. xb;z zebah shelamim / Leviticus 3) The peace offering is also sometimes called the fellowship offering and was given as an expression of gratitude to the Lord given in a way that publicly heralded the benefits of being at peace with God. As such, the peace offering was a shared communal meal where the worshiper would receive back a portion of the sacrifice from the priests and would then feast with friends, family, and community. It allowed for a public expression of praise and celebration for God s goodness. A peace offering celebration was more than a typical church pot-luck fellowship. It combined the feasting of a wedding reception, the excitement of the Super Bowl, the devote worship of the Hallelujah Chorus, and the mouth-watering food of a good Carolina BBQ. Being at peace with God is a good thing. The peace offering is the third of what we have been calling the smell good offerings ( sweet savor ) that were made by those who were in fellowship with the Lord (burnt offering, meal offering, peace offering). The burnt offering teaches that a continual abiding fellowship with God is based on a substitutionary blood sacrifice. Our daily fellowship with the Lord is predicated on the sacrifice of Christ who not only saves us, but who makes constant intercession for us. The meal offering symbolizes a life that was dedicated to the Lord. Having experienced God s grace, mercy, and forgiveness, the worshiper responds in total dedication to the Lord. Paul captures this point in Romans 12 when he instructs: in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God this is your spiritual act of worship. The peace offering symbolizes in a public fashion what it means to be at peace with God. This peace offering was a public testimony and event where God s goodness on display was front and center. This peace with God comes ultimately through Jesus Christ, as Paul indicates in Romans 5:1-2. The opening chapters of Leviticus are concerned primarily with the cultic requirements for presenting the various sacrifices and do not focus on the occasions where the sacrifices were offered. Leviticus 3, therefore, does not shed much light on the occasion of the peace offering. So, we will look closely at parts of Leviticus 7 where the peace offering is mentioned as well. Leviticus 7 indicates primarily three occasions for peace offering sacrifices: 1) as a thank offering of public praise; 2) as a payment of vows 14 Page

15 in response to God s provision; and 3) as a freewill offering, which was given at any time by a worshiper who wanted a tangible way of expressing deep devotion and love for the Lord. Leviticus 3 focuses on the manner of the sacrifice itself. Here God uses images of the blood, fat, and viscera as symbolic elements of surrendering oneself and one s best to God. Theologically, the main emphasis of the peace offering is on celebrating all the benefits of being at peace with God Sometimes the translators use the phrase fellowship offering, peace offering, or thank offering a) The terms in English does justice to the Hebrew. b) The core thought is that sacrifices of praise are offered up for in gratitude for the peace with God that brings well being, prosperity, and salvation. 2. What the peace offering symbolized a) Celebration of peace with God This sacrifice, then, was an expression and celebration of being at peace with God; it was occasions by tangible provisions from God that gave witness to that relationship. 7 b) Public praise (1) Key to this sacrifice is the public declaration of praise that the worshiper gives in the eating of sacrificial meal. (2) The worshiper becomes the conduit for God s blessings to the community. (3) When God blesses one person, that blessing is designed to flow out to the entire community. (a) This mindset is foreign to the American individualistic world view. (b) It is not foreign to the mindset of the NT church. 6 Ibid., Ibid., Page

16 3. (Leviticus 7:11 34) The types and occasions of peace offerings a) (7:11 15) Thank Offering (hd'at / tôdâ) was an occasion when a worshiper brought an offering as a public declaration of what the Lord had done (Psalm 56:12 13; 22:22 23; 107:1 22) (Psa 56:12 13 / ESV) 12 I must perform my vows to you, O God; I will render thank offerings to you. 13 For you have delivered my soul from death, yes, my feet from falling, that I may walk before God in the light of life. (Psa 22:22 23 / ESV) 22 I will tell of your name to my brothers; in the midst of the congregation I will praise you: 23 You who fear the LORD, praise him! All you offspring of Jacob, glorify him, and stand in awe of him, all you offspring of Israel! (1) The understanding is that responding to God s gracious provision was a public act to be shared with others of the community. The principle behind this was that God blessed certain individuals in order that others would be blessed by their generous sharing. It was a way of bringing people together. All could benefit from the blessing; and it caused them to rejoice in God s benefits for others and encouraged them to pray for further provisions for themselves and other members of the congregation. 8 (2) The worshiper is to offer cakes of bread as well as the meat. (3) The meat is to be eaten that day and not to be left till the next day. b) (7:16 18) Vow or Votive Offering (rd,n< / neder) (1) When a vow was completed and conditions met, the worshiper celebrated with friends and family. 8 Ibid., Page

17 (2) Paul alludes to this kind of vow in Acts 21:19 24 (Act 21:19 24 / ESV) 19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. 20 And when they heard it, they glorified God. And they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, 21 and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs. 22 What then is to be done? They will certainly hear that you have come. 23 Do therefore what we tell you. We have four men who are under a vow; 24 take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Thus all will know that there is nothing in what they have been told about you, but that you yourself also live in observance of the law. (3) Hannah brought offerings to fulfill her vows to the Lord in having conceived Samuel (1 Samuel 1:24 28). (1Sa 1:24 28 / ESV) 24 And when she had weaned him, she took him up with her, along with a three year old bull, an ephah of flour, and a skin of wine, and she brought him to the house of the LORD at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli. 26 And she said, "Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the LORD. 27 For this child I prayed, and the LORD has granted me my petition that I made to him. 28 Therefore I have lent him to the LORD. As long as he lives, he is lent to the LORD." And he worshiped the LORD there. 17 Page

18 c) (7:16 18) Freewill Offering (hb'd'n> / n d¹bâ) (1) A freewill offering can be made anytime as an act of shear adoration and worship. (2) This offering was not in response to God s action, but in anticipation and faith. (3) Freewill offerings were given by the people to help rebuild the Temple after the Babylonian captivity. In this case the freewill offering was extended beyond the specified animals and meal and included money. The main issue is the heart of the people giving joyously to the Lord (Ezra 2:68 69). (Ezr 2:68 69 / ESV) 68 Some of the heads of families, when they came to the house of the LORD that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site. 69 According to their ability they gave to the treasury of the work 61,000 darics of gold, 5,000 minas of silver, and 100 priests' garments (4) A perversion of the freewill offering is found in Amos 4:1 6. (Amos 4:1 5 / ESV) 1 "Hear this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who say to your husbands, 'Bring, that we may drink!' 2 The Lord GOD has sworn by his holiness that, behold, the days are coming upon you, when they shall take you away with hooks, even the last of you with fishhooks. 3 And you shall go out through the breaches, each one straight ahead; and you shall be cast out into Harmon," declares the LORD. 4 "Come to Bethel, and transgress; to Gilgal, and multiply transgression; bring your sacrifices every morning, your tithes every three days; 5 offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings, publish them; for so you love to do, O people of Israel!" declares the Lord GOD. 18 Page

19 4. The Provision for the Peace Offering a) Animals (1) Cattle (3:1 5) (2) Sheep (3:6 11) (3) Goats (3:12 16) b) Dividing the parts (1) The fat and viscera are removed and burned on the altar. (a) Signifying the best unto the Lord (b) Also signifying the surrender of the individual to the Lord (as the viscera is pictured as the seat of the inner person) (2) Some portions are given to the priests. (a) Signifying that the sacrifice is acceptable to God (b) Also as a way the Lord supplied the needs of the priests (Leviticus 7:13 14) c) The remainder was given back to the worshiper to be eaten in community. (1) If the peace offering is a thank offering it is to be eaten in the sanctuary on the day of the offering (7:15). (2) If the peace offering is a freewill or votive offering, it could be eaten that day or the next (7:16 18). d) Worshipers were not allowed to eat the blood or fat (3:17). 5. Significance of the Peace Offering a) Joyous celebration of peace with God (1) In thankfulness (2) In fulfillment of vows (3) In love and adoration 19 Page b) Celebrated in community (1) Giving the worshiper an opportunity to devote himself publicly to the Lord (2) Giving the worshiper the opportunity to praise God publicly

20 (3) Allowing the blessings of God to flow through the individual c) As the culmination of the smell good sacrifices (1) Progression from burnt offering (blood sacrifice to have fellowship with God) (2) To meal offering indicating dedication of the worshiper 6. New Testament (3) To peace offering indicating what it means to exist joyously at peace with God a) We have peace with God through Jesus Christ (Romans 5:1 11) (1) But we rejoice in suffering, which is a new dimension not covered by the OT peace offering (2) But nonetheless we rejoice in God through Jesus Christ. b) Imagery of the Lord s Supper (1 Corinthians 11:17 34) (1) Eucharist means thanksgiving (2) We eat the bread and drink the blood in a representation of participating in a communal meal, which is symbolized in the elements, but fulfilled in the relationship with Christ. (3) The Corinthians perverted God s intention in the Lord s Supper c) Communal worship (1) We need to participate in communal acts of worship. (Heb 10:25 / ESV) 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (2) We need to offer sacrifices of praise that translate into action of helping those in need (Hebrews 13:15 16). 20 Page (Heb 13:15 16 / ESV) 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

21 D. Purification Sacrifice (taj'x; / µa ¹ t / Leviticus 4) We turn our attention now to the offerings made for unintentional sin where the central issues are forgiveness and purification. We ve made a distinction among the five major sacrifice types between those that smell good (sweat savor) and those that stink bad (sin offerings). This latter category includes two sacrifices: 1) purification offerings; and 2) reparation offerings. They are quite similar to each other in that they deal with the effects of unintentional sins those committed inadvertently (without premeditation or intent) or by omission. The reparation offering goes further in that it recognizes the offended has either defrauded the Lord and his holy things, or has defrauded other people. Consequently, in the reparation offerings after restitution for the offense, there is an additional requirement of a 20% surcharge to make things right with God and man. As is the case with the other sacrifices listed in the opening chapters of Leviticus, the focus is mainly on how to bring and offer a particular sacrifice and not on all the situations that require the sacrifices to be given. So, we will fill-in some of this information as we go. 1. The purification offerings show the pervasive consequences of sin and the need for forgiveness. a) They cover unintentional sins only (We will discuss intentional sins and the Day of Atonement next week) b) In one sense sin is sin, but in another sense not all sins are created equal. (1) Inadvertent sins (2) Sins of omission 2. Intentional sins are not addressed in these sacrifices, but God s forgiveness is available for them as well. a) Types of intentional sins not covered by purification offerings: (1) Sacrifices to Molech (Lev. 20:3) (2) Idolatry (Deut. 17:2 7) (3) Witchcraft (Exod. 22:18) (4) Blasphemy (Lev. 24:14 23) (5) Sabbath breaking (Exod. 31:14) (6) Striking parents (Exod. 21:15 17) 21 Page

22 (7) Murder (Lev. 24:17, 21) (8) Adultery (Deut. 22:22) 9 b) God s grace could still cover these sins. This is not to say that these sins could not be forgiven, for God clearly intervened through prophets and priests to grant forgiveness in these cases (2 Sam. 12:13). Forgiveness for any sin could be granted by the free act of God s grace on the basis of (1) true repentance and contrition (Psa. 51:16 17 [MT 51:19 20]) and/or the (2) intercession of the priest (Exod. 32:11, 13, 20 25) or (3) direct, divine intervention (Isa. 6:5 7; 2 Sam. 12:13). No purification offering was made for these sins; the applicable ritual was the Day of Atonement when all the sins of the nation were placed on the scapegoat (Lev. 16) Bottom line: Sin has pervasive effects and consequences so there is a need for God s forgiveness and purification. a) In Levitical terms sin is shown to have pervasive effects: (1) Contamination (2) Corruption (3) Disease (4) Death b) Sin renders the person both guilty and unclean before a holy God. (1) The emphasis in Leviticus 4 is on forgiveness (Lev. 4:20, 26, 31, 35). (2) Our purification in Jesus Christ is foreshadowed in the sacrifices of these animals (Hebrews 9:11 14). c) It s important to understand that sin not only defiles the person, but also the place of God s temple and even the land, which is something a holy God cannot tolerate. (1) This is a hard concept for Westerners to understand that sin has lingering effects beyond a person to a place. 9 Ibid. 10 Ibid., Page

23 This is a notion that is almost a stranger to the modern world. We do treasure the memory of famous people and events, and enjoy visiting the places where they lived or something significant happened. We feel that by going there we may recapture something of the atmosphere and spirit of the great men or the historical happening. The Bible attaches greater significance to the actions than we do. For us they are just memories. For the biblical writers an action has enduring aftereffects. In particular, sins pollute the place where they are committed. Guilt rests on the area where a murder takes place (Deut. 21:1 9). The sins of the Canaanites polluted the land to such an extent that it vomited them out (Lev. 18:24 30). 11 (Lev 18:24 28 / ESV) 24 "Do not make yourselves unclean by any of these things, for by all these the nations I am driving out before you have become unclean, 25 and the land became unclean, so that I punished its iniquity, and the land vomited out its inhabitants. 26 But you shall keep my statutes and my rules and do none of these abominations, either the native or the stranger who sojourns among you 27 (for the people of the land, who were before you, did all of these abominations, so that the land became unclean), 28 lest the land vomit you out when you make it unclean, as it vomited out the nation that was before you. (2) So, blood was not sprinkled on the person in this sacrifice, but on the curtain to the holy of holies, the incense altar, and the outer altar of sacrifice. (3) The focus is not just on the sin, but the consequences of the sin that is, the defilement and pollution of God s sanctuary d) Leviticus 4 gives a hierarchy of descending impact concerning the consequences of sin (1) High Priest s sin is most serious and requires purification in the presence of the holy of holies (2) The sins of community at large are addressed by the elders of the assembly. 11 Wenham, The Book of Leviticus, Page

24 (3) Sins of leaders rank next (4) Finally, individuals who sin must also make purification offerings 4. Details of the Purification Offering a) Occasions for the purification offering (1) Unintentional sins of the High Priest, community, leaders, and individuals (2) Other occasions: (a) Consecration of priests (Exod. 29:10 14, 36) (b) Purification from defilement (Lev. 5:2 3) (i) E.g. Childbirth (Lev. 12:6 8) (ii) E.g. Skin Disease (Lev. 14:9, 31) (iii) E.g. Hemorrhage (Lev. 15:15, 30) (iv) E.g. Defilement of Nazirite Vow (Num. 6:6 11, 16) (v) E.g. Preparation of the waters of purification (Lev. 19:1 10) 12 (3) Holidays (a) Festival of the New Moon (b) Each day of the Passover (c) Each day of the Feasts of Weeks, Trumpets, Booths (d) Day of Atonement b) The hierarchy presented in Leviticus 4 shows the seriousness of sin even unintentional sin. (1) (4:3 12) High Priest sin (a) Brings and kills a young bull (b) Sprinkles blood seven times before the holy of holies (c) Applies blood to the horns of the incense altar (d) Pours remaining blood at the base of the outer altar 12 Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, Page

25 (e) Burns fat, liver and kidneys before the Lord (perhaps symbolizing the death of the inner man) (f) Takes the hide, head, legs, inner parts outside the camp and burns them completely on the ash heap (perhaps symbolizing the complete removal and destruction of sin) (2) (4:13 21) Community sin (a) Assembly may be a representation of the community (b) Elders bring the sacrifice (c) Continues same ritual as above (3) (4:22 26) Leader s sin (a) Brings male goat without defect (b) Applies blood on the horns of the altar outside the holy place and pours the rest of the blood at the base (c) Burns the fat on the altar (4) (4:27 35) Individual s sin (a) Brings female goat without defect (b) Or brings lamb (c) Continues same ritual as above with leaders (d) The priest can eat the remainder of this sacrifice (Lev. 6:24 30) 5. (Lev. 5:1 13) Forgiveness is available to all, no matter what social or economic position. a) The purification offering are required for unintentional violations of the law: (1) (vs. 1) Civic violation: when one does not speak up and testify at court (2) (vs. 2 3) Cultic violation: when one is ceremonially unclean (3) (vs. 4) Moral violation: when one takes a careless oath 25 Page

26 b) (vs. 5 6) Confession of sin a prerequisite for sacrifice (1) The penitent brings a public confession of sin. (2) Only then is there a purification offering. c) (vs. 7, 11) God s forgiveness is available to anyone. (1) (vs. 7) If one cannot afford a lamb, one can bring a pair of doves or pigeons. (2) (vs. 11) If one cannot afford birds, one can bring a small amount of fine flour (without oil, which may represent joy, blessing, Holy Spirit) 6. So what are the key points in this passage? a) Sin has pervasive effects and consequences. It s not just pervasive, but serious, costly, and defiling. b) The sin of those who minister and lead has greater consequences, which God shows by demanding more expensive and elaborate sacrifices. c) Forgiveness is available to everyone, no matter what social or economic standing. d) Confession of sin is essential to receiving God s forgiveness, not simply following a ritual or procedure. e) God s grace, though a substitutionary sacrifice (Jesus), completely removes all impurity. 7. New Testament Fulfillment a) (Hebrews 9 10) Jesus is the complete purification sacrifice. b) (1 Peter 1:2) Christ s blood is sprinkled on our behalf. (1Pe 1:2 / ESV) 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you. 26 Page

27 c) (Revelation 7:14) Christ s blood brings purification. (Rev 7:14 / ESV) 14 I said to him, "Sir, you know." And he said to me, "These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb. d) (1 John 1:7 10) Sin has pervasive and continuing effects, so we are to confess our sins to God. (1John 1:7 10 / ESV) 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. 8 If we say we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say we have not sinned, we make him a liar, and his word is not in us. e) (Hebrews 13:15 16; 2 Corinthians 5:18 21) As believers we are to participate in the death of Christ (by being ministers of reconciliation). (Heb 13:15 16 / ESV) 15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God. (2Co 5:18 21 / ESV) 18 All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 20 Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 27 Page

28 8. Under Levitical Law it was the place that was purified. Now it is the worshiper who is purified. E. Reparation Sacrifice (~v'a' / ¹shem / Leviticus 5) In the cases of the purification and reparation offerings, it is important at the outset to remember that these sacrifices are for sins that are by-and-large unintentional. Sins that were premeditated were not covered by these sacrifices. Such is not to imply that God s grace did not or could not cover such sins certainly it did. Such willful sins could be forgiven when a sinner repented by faith before God. Also, the yearly Day of Atonement focused on these sins of the people. Our study of the purification and reparation offerings will show that the central issue is the pervasive and destructive consequences of sin. That is, even sin committed unintentionally separates one from God and raises His righteous anger. However, God s grace provides forgiveness and purification from all sin. When the sinner felt guilt, there was provision for that person to confess that sin publicly and find forgiveness. The sacrifices again were to show that God could only be appeased through the shedding of blood in a substitutionary atonement. In the New Testament we see clearly that the ultimate fulfillment of the Old Testament sacrifices is Jesus, who died and paid the penalty for all our sin not just the judicial sentence of guilt, but also the pervasive effects of sin. God s grace and forgiveness are freely available to all, no matter what one s social standing or economic position. What is required is a faithful heart of repentance willing to trust completely in Christ and willing to acknowledge sin. 1. Reparation sacrifices show the defrauding of God or people and the need for restitution and reparation. 2. Purification Offering (sin offering) vs. Reparation Offering (guilt offering) a) Essentially these two offerings are similar in ritual and in scope. b) The difference with the reparation offering is that there is a clear defrauding offense against God or others that requires restitution plus a payment of a surcharge penalty. 28 Page

29 3. Defrauding Offense a) (6:14) Defrauding God of His holy things b) (6:2 ff.) Defrauding others by keeping what belongs to them or swearing falsely about it (e.g. Defrauding property rights by keeping a deposit or security unlawfully). 4. Need for Reparation a) Showing remorse is not enough; there needs to be reparation. b) One s heart leads to repentance and confession of sin shown in the sacrificial offering, but true repentance will then cause the penitent to make restitution and pay a surcharge as reparation. (This form of restorative justice would be very effective in our judicial system.) 5. Reparation ritual is similar to the purification offering. a) Confess sin in public b) Bring sacrifice c) But then make restitution d) Also pay surcharge (about 20%) as reparation against an offended God or against an offended person 6. New Testament parallel Matthew 5:23-24 provides a good example that ties together the concepts where an offense against another person also affects one s relationship with the Lord. Before worshiping the Lord, the believer must go and make things right with an offended brother. (Mat 5:23 24 / ESV) 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 29 Page

30 IV. Conclusion A. There are five basic types of sacrifices, which fall into two categories. 1. The smell good (sweet savor) sacrifices offered in communion with God. a) Burnt Offering offered in fellowship with God and showing the need for a substitutionary blood sacrifice b) Meal Offering demonstrates a worshiper s life is completely dedicated to the Lord c) Peace Offering celebration of the benefits and blessings of being at peace with God 2. The smell bad (sin) sacrifices offered for communion with God. a) Purification Offering showing the pervasive consequences of sin and the need for forgiveness b) Reparation Offering showing the defrauding of God or people and the need for restitution and reparation B. The offerings all prefigure the need for the substitutionary atonement of Jesus Christ. C. These sacrifices do not cover intentional sin. 1. The Day of Atonement will address that. 2. Sacrifices do not bring forgiveness they model atonement. D. The sacrifices picture various aspects of the believer s peace with God and continual fellowship with Him. 30 Page