Milo

JANUARY 27

Reading 27

WORSHIP AS ASSURANCE Leviticus 16–17

“He will make atonement . . . because of the uncleanness and rebellion of the Israelites, whatever their sins have been” (Lev. 16:16).Sin offerings dealt only with unintentional sins. On the Day of Atonement a sacrifice was offered which assured the Israelites that they could be forgiven for all their sins.

Definition of Key Terms

Atonement. The Hebrew word means “to cover or conceal.” In Israel’s sacrifices of atonement, God covered the sins of His people so that He could have fellowship with them. Blood. Blood played a vital role in Old Testament sacrifices. It represented the biological life of man and of animals. In the Bible God’s forgiveness of sin is consistently linked with the shedding of blood.

Overview

God gave the priests and the Israelites instructions for the Day of Atonement (16:1–34). Rules for the presentation of sacrifices were given (17:1–9), and the eating of meat without draining the blood was forbidden (vv. 10–16).

Understanding the Text

“His own sin offering” Lev. 16:1–6. Israel’s high priest was required to sacrifice a bull for his own sin on the Day of Atonement. Only then could he sacrifice for the sins of his people. Each of us needs to approach God humbly, for we have all sinned. The fact that Israel’s high priest was to make a public sacrifice to atone for his own failings shows that each of us is also to remain humble before others. A ram for a scapegoat Lev. 16:7–22. Two goats were selected for the Day of Atonement. One was sacrificed, and its blood was sprinkled on the altar. The other was set apart “to azazel.” The Hebrew word occurs only here, and its meaning is debated. The most likely explanation is that azazel is a technical theological term meaning “complete removal.” In the Day of Atonement ceremony, after the sacrifices were complete, the high priest laid both hands on the head of the scapegoat, symbolically transferring the sins of Israel to it. It was then driven out into the wilderness, symbolizing “complete removal” of “all their sins” from the covenant community. This acting out of sin’s removal was intended to convey to Israel a sense of assurance that their sins truly were gone. Israel was forgiven and accepted by the Lord. “All their sins” Lev. 16:18–22. The Hebrew language distinguishes between the sins of those who try but fall short, and sins committed consciously and willfully. The first are inadvertent expressions of human frailty. The second are purposeful sins, described by Hebrew words that mean “wickedness” and “rebellion.” The sacrifices described in Leviticus 1–7 made no provision for forgiveness of willful sins. Only unintentional sins could be dealt with by personal sin offerings. But on the Day of Atonement, God forgave all sins, including sins of wickedness and rebellion. God wants us to know that, whatever we have done, He is ready to forgive. There is nothing we can do to merit salvation. But on history’s ultimate Day of Atonement Jesus died on Calvary, paying the price for us, whatever we may have done. “Atonement is to be made once a year” Lev. 16:24–34. The sacrifice of the Day of Atonement was to be repeated yearly. Hebrews 10:3–4 points out that the repetition of this sacrifice served as “an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins.” The sacrifice did cover Israel’s sins. But if it had been truly efficacious, only one sacrifice would have been required. How good to know that “we have been made holy through the sacrifice of the body of Jesus Christ once for all” (v. 10). Christ offered for all time one sacrifice for sins, and “by one sacrifice He has made perfect forever those who are being made holy” (v. 14). Sacrifices outside the camp Lev. 17:1–9. All sacrifices made by the Israelites were to be offered at the tabernacle. This rule set Israel apart from other nations, whose people offered sacrifices to pagan gods at many different shrines. It reminds us of Jesus’ saying, “I am the way and the truth and the life. No one comes to the Father except through Me” (John 14:6). If we are to come to God, we must approach Him in the one way He has ordained. “The life of the creature is in the blood” Lev. 17:10–16. God reserved the blood of animals, the source and symbol of biological life, for sacrifice. Verse 11 says, “I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” Because blood represents life itself, and was used in Israel’s religion to make atonement for sin, blood was a sacred fluid. No Jew was to eat blood. The blood of wild game was to be drained on the ground and covered with earth. Eating any animal not drained of blood when it was killed made a person unclean. The sacred nature of blood is reflected frequently in the New Testament, where the blood of Jesus stands for the life He gave for us. Ephesians 1:7 says that “we have redemption through His blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Eph. 1:7).

DEVOTIONAL

He Has Removed Our Sins from Us (Lev. 16)

I don’t know how she got my phone number. But she called my Phoenix home daily from Toronto, Canada. She was one of those folks who are tormented by uncertainty. Was she really forgiven? Did she really believe? Had God accepted her? After each conversation she seemed relieved, reassured. But the next day, the phone would ring again, as she shared her inner torment. The ceremony described in Leviticus 16 reminds us that God doesn’t intend you or me to doubt. He wants us to know that we are forgiven. He wants us to worship Him in the full assurance of faith. What conveys assurance? The image of the scapegoat. The picture of the high priest, symbolically transferring “all the wickedness and rebellion of the Israelites-all of their sins”—to the goat. And the picture of that goat being led out into the wilderness, never to be seen in the community of Israel again. David understood the message, and wrote in one of his psalms, “As far as the east is from the west, so far has He removed our transgressions from us” (Ps. 103:12). Call up that image next time you feel uncertain about your relationship with God. Imagine all your sins. Close your eyes, and sense your sins being carried away, not by Israel’s scapegoat, but by Jesus Himself. Then let assurance of forgiveness bring you inner peace. Your sins are gone. As far as the east is from the west. So you truly are free. Free to worship God and to give Him thanks.

Personal Application

How does knowing that you are forgiven affect your feelings about God? About yourself? About your past sins and failures?

Quotable

“What could you want that forgiveness cannot give? Do you want peace? Forgiveness offers it. Do you want happiness, a quiet mind, certainty of purpose, and a sense of worth and beauty that transcends the world? Do you want care and safety, the warmth of sure protection always? Do you want quietness that cannot be disturbed, a gentleness that can never be hurt, a deep abiding comfort, and a rest so perfect it can never be upset? “All this forgiveness offers you, and more. It sparkles in your eyes as you awake, and gives you joy with which to meet the day. It soothes your forehead while you sleep, and rests upon your eyelids so you see no dreams of fear and evil, malice and attack. And when you wake again, it offers you another day of happiness and peace.”—Gerald Jampolsky, M.D.

JANUARY 26

Reading 26

WORSHIP AS SEPARATION

Leviticus 11–15 “You must distinguish between the unclean and the clean” (Lev. 11:47).A number of Old Testament laws seem to have as their main purpose establishing a unique lifestyle for God’s people. The Israelites were reminded constantly of their relationship with the Lord and their difference from all other peoples on earth.

Definition of Key Terms

Clean and unclean. The Hebrew word taher means “to be or become clean, pure.” Tame’ means “to be or become unclean, defiled.” In Leviticus, as in Numbers and Ezekiel, these words have a ritual or ceremonial association. “Clean” persons were permitted to participate fully in Israel’s rites of worship. Persons who were temporarily “unclean” were not allowed to join the community in worship or to eat meat that had been sacrificed to the Lord. In some cases a person was physically isolated from others while he or she was unclean. Only later, in the Prophets, does the Bible employ “clean” and “unclean” to describe a person’s moral condition. In these chapters, clean and unclean are not “good” or “bad” in any moral sense, nor are they intrinsically “right” or “wrong,” even though ignoring any of God’s laws would be sin for Israel. In Leviticus, cleanness regulations showed God’s people that the Lord was intimately involved in their everyday lives-He was concerned with what they ate, with their sicknesses, with birth and death, and with practices that promoted public health. In a very real way these regulations did set Israel apart, and demonstrated that the nation was to be separated unto the Lord. Separation. The basic idea is to remove something from something else, and thus make a distinction between them. The relationship of separation to the many laws found in this section is defined in Leviticus 20:24–25, where God explained, “I am the Lord your God, who has set you apart from the nations. You must therefore make a distinction between clean and unclean animals and between unclean and clean birds.” The sometimes peculiar practices described in these chapters of Leviticus were intended to constantly remind God’s people that they were different from all other nations because of their personal relationship with the Lord.

Overview

Laws were intended to set the Israelites apart from other peoples, regulate their diet (11:1–47), and cleanse them from ritual impurity (12:1–8). To guard Israel’s health, those with infectious skin diseases were isolated (13:1–46), and mildewed clothing was burned (vv. 47–59). A ritual of cleansing was provided for those who recovered from a skin disease (14:1–32), while recurrent mildew in a house required that it be abandoned (vv. 33–57). Various bodily discharges that made persons ritually unclean called for cleansing (15:1–33).

Understanding the Text

“These are the ones you may eat” Lev. 11:1–47 . Three theories have been advanced to explain these dietary regulations. (1) They were intended to help Israel avoid pagan sacrificial rites. (2) They were intended to guide Israel to comparatively healthy sources of food, and to help Israel avoid animals more likely to transmit disease. (3) They were intended to help Israel maintain its separation from other nations by keeping the Jews constantly aware of their obligation to follow every command of God. Christians are not required to follow Old Testament dietary laws (cf. Acts 10:9–22; Gal. 2:11–16). Our separation is to be internal, and cannot be defined by what we eat or by any other morally neutral practices. Yet we are to be aware at all times, as was Israel, that we are a people set apart to God. He is intimately concerned with everything that happens in our daily lives. “The woman who gives birth” Lev. 12:1–8. The uncleanness is not caused by the child, but by the discharge of blood and fluids associated with childbirth (see 15:1–33). Here the purification rites call for an animal sacrifice as well as washing with water. Note that the poor (12:8) are not required to bring a lamb, but only two doves or young pigeons. This was Mary’s offering when she fulfilled these rites after Jesus’ birth. Christ was not only born a true human being, He was born into a family living on the verge of poverty. “An infectious skin disease” Lev. 13:1–46. Older versions translate sara’at as “leprosy.” The word actually means any disease of the skin, and was extended to indicate mildew or rot which appeared on clothing or the walls of a building. When any rash or swelling appeared on a person’s skin, he or she was responsible to show it to the priest, in case it might become an infectious skin disease. If it were, the infected individual remained unclean and “must live alone; he must live outside the camp.” This regulation reminds us that even an animal sacrificed to God must be without blemish. Symbolically it speaks of the purity of life that Christ died to provide for us. Ephesians 5:25–27 tells us that Christ loved the church and gave Himself up for her “to make her holy, cleansing her by the washing with water through the Word, and to present her to Himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” While laws concerning infectious skin disease had a similar symbolic message for Israel, these laws also served a practical public health purpose. Isolation protected God’s own from many plagues that devastated other ancient peoples. CLEAN AND UNCLEAN FOODS

“The time of his ceremonial cleansing” Lev. 14:1–57. Cleansing regulations also contributed to Israel’s public health. Before a person who had recovered from an infectious skin disease could return to the community, he was to shave off his hair and thoroughly wash his clothes and his body. In addition the person was to bring sin, burnt, and guilt offerings. Note that the officiating priest was to smear sacrificial blood on the right ear, thumb, and big toe of the worshiper, just as was done in ordaining priests. The layman as well as the minister is to hear and respond to God’s voice, to commit himself to active service, and to walk in God’s ways. “It must be torn down” Lev. 14:33–57. A house in which mildew keeps on recurring must be abandoned. There is no similar regulation for a human being. For you and me, God always holds out welcoming arms. All we need do is turn from our sin, confess it, and God will “forgive us our sins and purify us from all unrighteousness” (1 John 1:9). “When any man has a bodily discharge” Lev. 15:1–33. Any sort of bodily discharge made an Israelite ritually unclean. Anything an unclean person touched, as well as his clothing, also became unclean. Persons and clothing had to be washed in water, and were unclean “till evening.” Evening is specified, as the Hebrews considered evening the end of one day and the beginning of the next. Again these regulations had public health value. But they had at least one other implication. Pagan religions typically coupled worship of deities with sexual intercourse, and often involved male and female cult prostitutes. But in Israel, a discharge of male semen made both the man and woman ritually unclean (cf. vv. 2, 16, 32). And no ritually unclean person was permitted to take part in the worship of the Lord! In this way God made it clear He is concerned with moral purity. Worship of the Lord was to be uncorrupted by perverted pagan practices.

DEVOTIONAL

Separation Today (Lev. 11)

When I was a new Christian I became involved in a little Baptist church that took an approach to Christian faith that was similar to Israel’s separation laws. We had lists of things that a Christian did and did not do; things that set us apart from others. Teens carried red-covered Bibles to high school. None of us went to movies, smoked, danced, drank alcohol, or uttered a cuss word. We all came to church two times on Sunday and on Wednesday nights as well. Despite what some may think, it wasn’t a burden for me to live by those rules. I followed them joyfully, for in that same church I found warmth, acceptance, nurture, enthusiasm, commitment, fervent prayer, and an honest caring for one another as well as for the eternal destiny of our neighbors. It was only later that I came to realize the truth. Our very real “separation” wasn’t defined by the do’s and don’ts at all. What really made us different and set us apart as a true community of God’s people on earth was the warmth, the caring, and the commitment that we shared as we met to love Jesus and each other. The death of Jesus canceled the regulations that governed Israel, and made them irrelevant for us today. But God’s people are still supposed to be different, set apart from all others. And the difference God truly cares about is a difference marked by the love, the caring, and the commitment that I experienced in that first church I joined, so long ago.

Personal Application

Separation to God is a matter of the heart. Let what makes you different from others be something truly important.

Quotable

“We should not eat their bread because we may be led thereby to drink their wine. We should not drink their wine because we may be led thereby to intermarry with them, and this will only lead us to worship their gods.”—The Talmud

JANUARY 25

Reading 25

WORSHIP AS SERVICE

Leviticus 8–10“Moses said to the assembly, ’This is what the Lord has commanded to be done’ “ (Lev. 8:5).These chapters describe the initiation of Aaron and his sons into Israel’s priesthood. Each underlines in a significant way that, while offering the Lord dedicated service is one way in which we can worship, our ministry must be performed in full accord with God’s commands.

Overview

Aaron and his sons were ordained in an impressive, seven-day ceremony (8:1–36). They officiated at sacrifices offered “in the prescribed way” (9:1–24). Nadab and Abihu died for offering “unauthorized fire,” and Moses emphasized the importance of serving God exactly as He had prescribed (10:1–20).

Understanding the Text

“Your ordination will last seven days” Lev. 8:1–36. An impressive ordination ceremony served to emphasize the importance of the Old Testament priesthood and the awesomeness of the priests’ privilege. The men, their garments, and everything they would use in serving the Lord were set apart wholly for God’s service. During the priests’ ordination service Moses took the blood of a ram and placed some of it on the lobe of the priests’ right ear, the thumb of the right hand, and the big toe of the right foot (vv. 22–23). Those who serve God must be ready to hear His voice, to devote every effort to God’s service, and to walk in the Lord’s ways. The pattern holds true for believer-priests today. If we are to worship God with our service, we must listen to Him, work to achieve His ends, and maintain personal holiness by obedience. “The Lord . . . consumed the burnt offering” Lev. 9:1–24. The priests began their ministry by offering a series of sacrifices, first for themselves, and then for the people. The sequence of these sacrifices is significant. First was the sin offering (vv. 3, 8, 15). Second was the burnt offering (vv. 3, 12, 16). Third was the fellowship or peace offering (vv. 4, 18). The sin offering speaks of atonement, by which the offerer’s sins are covered. The burnt offering speaks of personal, voluntary dedication of oneself to God. The fellowship offering speaks of wholeness and thanksgiving. This same sequence is followed in our experience with the Lord. We must first trust the Saviour who died for our sins. Then we can dedicate our lives to His service. And only then, in personal relationship with Jesus and through commitment to Him, will we find joy and inner peace. The concluding verses, which tell of fire from the Lord which consumed the sacrifices, indicates that God was pleased with and accepted the offerings of priests and people. No wonder the people “shouted for joy and fell facedown” when they saw the heavenly flames. The Alliance Church in Salem, Oregon makes it a practice to place “Appreciation Cards” in the pews. Members are encouraged to write notes to people who have ministered to them that week, or have helped them in any way. Christians too feel joy and are moved to worship when we see evidence that God has accepted our service and used us to enrich the lives of others. “Unauthorized fire” Lev. 10:1–7. We can’t determine the motives of Nadab or Abihu in making the offering that led to their deaths. We do know that they violated God’s clear command concerning how He was to be served. “Unauthorized fire” suggests one violation. Incense was to be burned only on coals taken from the altar of sacrifice (cf. 16:2). Moreover, only Aaron was to offer incense within the tabernacle (Ex. 30:1–10). Whatever their motive, the actions of Nadab and Abihu showed utter contempt for God’s careful and detailed instructions on priestly service. Immediately fire flared out from the Lord and consumed them, “and they died before the Lord.” God explained this punishment. “Among those who approach Me I will show Myself holy; in the sight of all the people I will be honored.” Those who claim to serve God must honor Him by serving in the way God has prescribed. It is particularly important that those who claim to represent God be obedient to Him. To some extent, God has placed His glory and honor in our hands. “You . . . are not to drink wine or other fermented drink” Lev. 10:8–11. In the Old Testament, wine is frequently associated with joy and celebration. Fermented wine was drunk at feasts (1 Sam. 25:18), given as a gift (2 Sam. 16:1), and even poured on offerings to God (Ex. 29:40; Lev. 23:13; Num. 15:7). While wine is often symbolic of rejoicing, drunkenness and abuse of alcohol are sternly rebuked. The priests are warned never to drink wine when they go into the tabernacle to serve the Lord. Why? Because the priests were responsible to “distinguish between the holy and the profane” and “to teach the Israelites all the decrees of the Lord.” One who serves God and who is called to teach simply cannot risk any impairment of his or her faculties by drink or, in modern times, by drugs. “Would the Lord have been pleased?” Lev. 10:12–20 Aaron and his other two sons continued to minister at the tabernacle after Nadab and Abihu were killed. However they may have felt, they and they alone could offer the required sacrifices. Moses had commanded them not to mourn in the normal way Israelites behaved when death struck (v. 6). Later that day Aaron and his sons did not eat their share of the sin offering as Moses has prescribed. Moses was angry, but Aaron explained: Would God have been pleased if he had exercised his privilege as a priest to feast on the sin offering, considering that day’s tragic disobedience and its consequences? The censers in which the incense was burned were small, shovel-like instruments. Many censers, like those shown here, have been recovered from worship centers throughout the Middle East.

DEVOTIONAL

Jesus Is Lord (Lev. 9)

It’s one of those theological issues people like to debate. Can you accept Jesus as Saviour without taking Him as Lord? One side argues that all God requires is true belief that Jesus died for our sins. The other side argues that since Jesus is Lord, to truly believe in Him one must accept Him as both Saviour and Lord. Building an analogy on Leviticus 9 helps us resolve the question. Note the sequence and the character of the sacrifices offered for both the priests and the people. A sin offering was sacrificed first. This sacrifice was to cover the sins of the offerer. As Leviticus 4–5 repeatedly says, the person approaching God must bring this offering if he is to be accepted. The burnt offering was sacrificed next. This sacrifice symbolized the total commitment of the worshiper to God, and was a voluntary offering. It represents that full personal commitment expected from a Christian who consciously commits himself or herself to Jesus as Lord. Third, the fellowship offering was sacrificed. This offering speaks of the wholeness and inner harmony experienced by a person who lives in intimate fellowship with the Lord. The pattern suggests several realities to apply to the lordship debate. First, we must approach God through Jesus, our sin offering. Belief in Him as Saviour is the foundation of our salvation. Second, we may, once saved, voluntarily commit ourselves to Jesus as Lord. Third, following full commitment we will experience the peace that God makes available to His own. This analogy seems to take sides with those who say you can accept Jesus as Saviour without committing yourself to Him as Lord. But the sequence is always linked! Christian experience is a series of steps toward intimacy. God never intends any believer, once saved, to stop short of full commitment and fellowship. What an encouragement this is. Yes, it is exciting to know Jesus as Saviour. But salvation is the beginning, not the end, of our journey toward God. Only as you and I keep on walking toward Him, taking daily steps of commitment and obedience, will we discover the fullness of the joy that knowing Jesus promises.

Personal Application

Think of the Christian faith as a journey toward intimacy. How far along are you on the journey? What do you need to do to take your next step?

Quotable

“Aspire to God with short but frequent outpourings of the heart; admire His bounty; invoke His aid; cast yourself in spirit at the foot of His cross; adore His goodness; treat with Him of your salvation; give Him your whole soul a thousand times a day.”—Francis de Sales

Leviticus

JANUARY 24

Reading 24

RULES FOR SACRIFICES Leviticus 1–7

“If a member of the community sins unintentionally and does what is forbidden in any of the Lord’s commands, he is guilty” (Lev. 4:27).Sacrifice and offering symbolize the worship of a people who fall short, who find forgiveness and, finding it, enjoy fellowship with the Lord. In these chapters a variety of sacrifices and offerings speak of that relationship.

Definition of Key Terms

Sacrifices. Animal sacrifice was an element in Old Testament worship before God gave the Law to Moses. God Himself made history’s first sacrifice, killing two animals to provide clothing for Adam and Eve after they sinned (cf. Gen. 3:21). The sacrifices described in Leviticus 1–7 go beyond sacrifice for sin. The burnt offering symbolized complete dedication, and the fellowship offering symbolized intimate relationship. Each sacrifice called for the worshiper to lay his hands on the head of his offering, identifying himself with it in surrender of life to God. What a healthy reminder for us. Jesus gave His life that we might be forgiven. But, as His people now, we should not live the life He redeemed for ourselves. Instead we should gladly commit ourselves to live for the Lord in dedication and holiness.

Overview

God gave Moses detailed instructions for the community on burnt offerings (1:1–17), grain offerings (2:1–16), fellowship offerings (3:1–17), sin offerings (4:1–5:13), and guilt offerings (v. 14–6:7) (see chart on page 72). God then gave Moses instructions for the priests who made these offerings (v. 8–7:21). Israel was not to eat animal fat or blood (vv. 22–27), and was to give parts of sacrificed animals to the priests (vv. 28–38).

Understanding the Text

“Bring as your offering” Lev. 1:1–17. The whole burnt offering was a voluntary sacrifice. It symbolized the commitment of the worshiper to God. It is an expression of thanks, an indication of the worshiper’s desire for fellowship with the Lord. The shedding of blood speaks of atonement—of a covering for sin. But one thing set this offering apart. The entire animal, not just part of it, was to be consumed by fire. For you and me too, dedication is voluntary. Salvation is ours when we accept Christ, the one Sacrifice of whom the entire Old Testament system speaks. But we have responded to Jesus fully only when we decide to dedicate our lives to the Lord too. Paul was probably thinking of the Old Testament whole burnt offering when he wrote in Romans 12:1, “I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—which is your spiritual worship.” “His offering is to be of fine flour” Lev. 2:1–16. The grain offering was to be ground fine, not whole or coarse. And it was to be mixed with olive oil, crushed from the fruit of that tree with great stones. This offering, which was to be prepared by the worshiper, symbolizes the work of our hands. Atonement was by animal sacrifice, reminding us that nothing a person can do is sufficient to pay for his sins. Blood must be shed, a life surrendered. The grain offering reminds us that once atonement is made, what we do does count. We can use our redeemed life to work for Christ and His kingdom. “A fellowship offering” Lev. 3:1–17. The Hebrew word is shalom, “peace.” The basic sense of this powerful Hebrew term is “wholeness” or “well-being.” The fellowship offering is a celebration of the inner harmony and peace experienced by a person who is right with God. As such it was an expression of thankfulness and joy (cf. 7:12–13). The family of the worshiper ate parts of the sacrificed animal together. The symbolism is powerful, picturing the family as guests at God’s table. To be served food in the Middle East was an honor and a mark of friendship. By serving food the host became obligated to protect his guests. Thus the fellowship offering reminds us how complete God’s welcome is. We find wholeness and well-being in the presence of our God. And He fully commits Himself to those who approach Him with faith. SACRIFICES AND OFFERINGS
Leviticus 1:1–6:7

*Thank offerings (Lev. 7:12; 22:29), votive offerings (Lev. 7:16–17; Num. 6:17–20), and freewill offerings (Lev. 7:16; 22:8; Num. 15:3) are types of fellowship offerings. “He must bring to the Lord” Lev. 4:1–5:13. The sin offering is not voluntary. Whoever sins—an anointed priest, the whole community, a leader, or an ordinary member of the community—the same procedure must be followed. It must have been difficult for some to bring the sin offering because as a public act this offering served as an open admission of sin. Leviticus 5:5–6 makes God’s requirement very clear. “When anyone is guilty in any of these ways, he must confess in what way he has sinned and, as a penalty for the sin he has committed, he must bring to the Lord a female lamb or goat from the flock as a sin offering; and the priest shall make atonement for him for his sin.” It seems particularly difficult for Christian leaders to follow the principle expressed here. Even unintentional sins, with which this passage deals, are not to be hidden but are to be dealt with openly. Sometimes Christians worry that if others see their faults, they will doubt the Gospel. And so these Christians put on masks, pretend they’ve done no wrong, make excuses, and generally refuse to deal even with the unintentional ways they may have fallen short or hurt others. This chapter, with its repeated affirmation, “They must bring,” reminds us that dealing with personal sin is not an option in the believing community. It is a basic requirement for a healthy relationship with God. “He is guilty” Lev. 5:14–6:7. The guilt offering picks up the theme of the sin offering. If a person violates any of the Lord’s commandments “even though he does not know it, he is guilty and will be held responsible.” The guilt offering serves as a penalty for wrongdoing. On the one hand, God is to be repaid for misuse of any holy thing. For instance, a person who used the Lord’s tithe to meet current expenses violated that “holy thing.” The money used was to be repaid, plus an additional fifth, and as a penalty an animal was to be brought as a guilt offering. On the other hand, if someone sinned against another person, he or she was to make full restitution, plus an additional fifth, and then as a penalty bring an animal as a guilt offering. The guilt offering reminds us that we are responsible for our actions and for the harm we may do others, even when the harm is unintentional. “Give Aaron and his sons this command” Lev. 6:8–7:21. Moses gave the priests specific instructions on how each offering was to be made. “Say to the Israelites” Lev. 7:22–36. Two elements of the sacrificial system are emphasized in these words to the whole community. No one was to eat the fat or blood of animals (see Lev. 17). And the people are to be sure that the priests receive their share. “These, then, are the regulations” Lev. 7:37–38. People centuries later have argued about who invented a sacred history to justify these practices. These two verses tell us unequivocably that it was Moses. How? The verses are in the form of an ancient Mesopotamian colophon, a form used in the second millenniumB.C with which Moses would have been familiar. This form was not used centuries later, when some have suggested the biblical documents were actually written. These verses are as clear an indication of Mosaic authorship and date as is the copyright page of a modern book that bears the date and place of publication.

DEVOTIONAL

“I Didn’t Mean To”(Lev. 4:1–5:13)

“Be careful; you might hurt somebody,” Sue warned nine-year-old Sarah, who was running through our house with Maximillian, our schnauzer pup. Sure enough, next time around, Sarah barreled into her mother, hurting Sue’s back. “Sarah!” Mom cried. “That hurt me.” Sarah’s answer? “I didn’t mean to.” That excuse, “I didn’t mean to,” has sneaked into a lot of popular theology. Right now one of my friends has experienced serious persecution from a well-known Christian leader whose excuse is, “I didn’t mean to hurt him.” His theory is if the acts which caused harm were not performed as a conscious, intentional violation of God’s known will, no sin was involved. And, therefore, he is not responsible for the damage he’s done to a brother’s career. Brenda, a very immature Christian in one of our Bible study groups, carried it even further. She argued that if a young person took contraceptives on a date, he or she was planning to have sex, and that was a sin. But if “it just happened,” without planning, it wasn’t sin! That’s “I didn’t mean to do it” theology carried to absurdity! This passage of Leviticus calls on us to reevaluate our view of sin and of responsibility. Again and again the text says, If anyone “sins unintentionally and does what is forbidden in any of the law’s commands,” he is guilty. We are fully responsible for our actions, for our unintentional violations of God’s Law, and for any unintentional hurts we inflict on others. In God’s sight, these are sins. Why does God make such a point in this passage of unintentional sins? First, because God wants us to accept responsibility for what we do. We can’t be close to God or to others if we keep on excusing sinful acts by whining, “But I didn’t mean to do it.” Second, God makes a point of these sins because, when we confess them and make right the harm we’ve done, God is ready to forgive. It’s hard for Sarah, just nine, to realize that she needs to accept responsibility and say, “I’m sorry. I won’t run in the house anymore.” She’d rather make that excuse, “I didn’t mean to do it.” Actually, we know she didn’t mean to hurt her mom. But mean to or not, she did cause harm. Learning to be responsible for such acts is essential if Sarah is to grow up to be a mature and loving person, and learn to think ahead how to avoid causing hurt. It’s hard for grown-ups too. We often say honestly, “I didn’t mean to do that to you.” But what we learn from this passage is that, “I didn’t mean to” is no excuse. So let’s accept responsibility for our actions. Let’s practice confessing our unintentional sins and faults. And let’s grow to that new level of spiritual maturity which follows.

Personal Application

When are you most likely to think or say, “But I didn’t mean to”? How else might you respond in that situation?

Quotable

“What is the essence of religious ritual in the Bible? It is a means of communication between God and man, a drama on a stage watched by human and divine spectators. Old Testament rituals express religious truths visually as opposed to verbally. They are the ancient equivalent of television.”—Gordon J. Wenham

Leviticus

INTRODUCTION

About 2100 B.C. God selected a man, Abraham, and gave him special promises. The Lord would be Abraham’s God, and the God of Abraham’s descendants. God also told Abraham that his offspring would be enslaved in Egypt for some 400 years. What God predicted happened. A group of Abraham’s descendants, just 70 in number, settled in Egypt. There the family, called “Israelites” after Abraham’s grandson Israel, multiplied rapidly. In time the dominant Egyptians made slaves of the Israelites. Crushed by oppression, the Israelites cried out to the God of their fathers. About 1450 B.C. the Lord used Moses, an Israelite who had been adopted into Egypt’s royal family, to free His people. The story of the miracles God performed for His people is told in Exodus. That book also relates the people’s journey to Sinai, where God gave the Israelites a Law to live by and a tabernacle which symbolized His presence with them. Leviticus focuses on the relationship of God with this chosen people. This book contains special instructions which God gave to Moses during the year the Israelites camped before Mount Sinai. These instructions show how God’s chosen people can stay in intimate, continuing fellowship with the living God. Leviticus is essentially a book about worship, a book about intimacy. Today you and I can apply many of the principles seen in the practices established for Israel to deepen our own personal relationship with the one true God.

OUTLINE OF CONTENTS

I.	Worship as Sacrifice and Offering	Lev. 1–7
II.	Worship as Dedicated Service	Lev. 8–10
III.	Worship as Separation	Lev. 11–15
IV.	Worship as Assurance of Salvation	Lev. 16–17
V.	Worship as a Life of Holiness	Lev. 18–22
VI.	Worship as Personal Commitment	Lev. 23–27