Notes on Leviticus 2 & 3 (Reposted from 3/31/14)

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Today we continue look at the chapters from Leviticus found in our Bible Reading Plan. Yesterday, we looked at the burnt offering described in Leviticus 1. Today, we look at two chapters because there are two in the plan, the grain offering (chapter 2) and the peace offering (chapter 3).

Chapter 2
The grain offering in chapter 2 follows the burnt offering in chapter 1. The burnt offering laid the foundation for the other offerings because it most directly represents atonement. The burnt offering was a blood sacrifice of a male animal without any defects because it points to Jesus Christ, the Lamb of God who is perfect. In contrast, the grain offering does not involve blood and death. This is because the grain offering is not about atonement, but the response of the one who has been atoned for. This order is important, because we can not offer anything acceptable to God until we have been atoned for by Jesus Christ. But, once we are atoned for, we gladly offer up ourselves to God.

The grain offering was an offering of fine flour mixed with oil and frankincense. The flour represents the fruit of the life of the worshipper. The oil signifies the Holy Spirit who sets the flour apart for God. The frankincense signifies that our offering has a pleasing aroma to God.

As with the burnt offering, worshippers could give based on their economic status. The wealthy had ovens, so they could bake cakes or wafers. The middle class could prepare their offerings in griddles. The poor could fry their offerings in pans. In each case, the offering was pleasing to God if it was offered up in faith based on the atonement provided for in the burnt offering.

Instructions were given not to use leaven (like yeast) because leaven represents sin and corruption (v. 11). However, salt was always to be used because of its preservative nature (v. 13) just as the Holy Spirit preserves us.

The sweet fragrance of the frankincense may be what Paul was referring to in Philippians 4:18: “18 But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God.”

As you reflect on the grain offering, reflect on Romans 12:1 “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.”

Chapter 3
The Peace Offering in chapter 3 has some similarities with the burnt offering. In both cases, the animal was to be without defect. The worshipper laid a hand on the head of the animal, an act representing faith. Finally, the animal was offered up on the altar.

There are some differences as well. In the peace offering the animal could be male or female. This is because the peace offering focusses on the effects of atonement (peace with God) rather than the object of atonement (Jesus death on the cross). Also, while in the burnt offering, the entire animal was burned to ashes to signify the complete judgment in atonement, in the peace offering, only the rich, fatty parts of the animal were burned in smoke, while the other parts of the animal were eaten. The fatty parts symbolize the heart and inner man of the worshipper. It is offered up to God. But, the other parts were eaten to represent fellowship with God just as we often fellowship with each other over a meal.

Finally, these same fatty parts of the animal and the blood were not to be eaten. This instruction was not only for the altar, but at home as well. By having this instruction, the Israelites were reminded every time they cooked an animal about atonement (the blood) and whole devotion to God (the fat) leading to peace.

As you reflect on the peace offering, reflect also on Romans 5:1-2. “1 Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.”

Daily Bible Reading — March 31

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MARCH 31 — Leviticus 2—3; John 21; Proverbs 18; Colossians 1

AFTER THE REMARKABLE EXCHANGE that reinstates Peter, Jesus quietly tells him that this discipleship will someday cost him his life: “When you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go” (John 21:18). If the prediction itself has some ambiguity, by the time John records it here all ambiguities had disappeared: “Jesus said this to indicate the kind of death by which Peter would glorify God” (21:19). Tradition has it, probably rightly, that Peter was martyred in Rome, about the same time that Paul was executed, both under the Emperor Nero, in the first half of the 60s.

Peter observes “the disciple whom Jesus loved”—none other than John the evangelist—following them as he and Jesus stroll along the beach (20:20). The designation “the disciple whom Jesus loved” should not be taken to mean that Jesus played a nasty game of arbitrary favorites. Small indications suggest that many people who followed Jesus felt specially loved by him. Thus when Lazarus lay seriously ill, his sisters, Mary and Martha, sent a message to Jesus saying, “Lord, the one you love is sick” (11:3). Even after the resurrection and ascension, Jesus’ followers have delighted in his love, his personal love for them. Thus Paul needs only to mention Jesus and the cross, and he may burst into spontaneous praise with an additional subordinate clause: “who loved me and gave himself for me” (Gal. 2:20).

In this case, however, there is still something of the old Peter left. Doubtless he was glad to be reinstated, to be charged with feeding Jesus’ lambs and sheep (John 21:15-17). On the other hand, the prospect of an ignominious death was less appealing. So when Peter sees John, he asks, “Lord, what about him?” (21:21).

We are in no position to criticize Peter. Most of us are constantly comparing service records. Green is a not uncommon color among ministers of the Gospel. Someone else has it a little easier, so we can explain away his or her superior fruit- fulness. Their kids turn out better, their church is a little more prosperous, their evangelism more effective. Alternatively, we achieve a certain amount of “success” and find ourselves looking over our shoulders at those coming behind, making snide remarks about those who will soon displace us. But after all, they’ve had more advantages than we, haven’t they?

It is all so pathetic, so self-focused, so sinful. Jesus tells Peter, “If I want him to remain alive until I return, what is that to you? You must follow me” (21:22). The diversity of gifts and graces is enormous; the only Master we must please is Jesus.

This reading is from For the Love of God, vol 1 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 1. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

Notes on Leviticus 1 (Reposted from 3/30/14)

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This year you are encouraged to develop the habit of reading through the whole of Bible. When Jesus spoke to his listeners, he asked, “Have you not read?” and, “Have you not heard?” It seems that he expected all of the Scriptures to be read by his people. To help you build this habit, a Bible reading plan has been made available based on the one prepared by Robert Murray M’Cheyne, a Scottish pastor in the 19th Century.

Many of you have been reading the passages. In the case of Genesis and Exodus, you may have found those passages interesting and even exciting at times. But, now the schedule has led us to Leviticus. And, this is where some people run into difficulty. There is talk of blood and animal sacrifice, ceremonies and rituals. You might wonder if we really need to read these chapters on this side of the cross. And yet, the Apostle Paul writes that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16).

I believe that Leviticus is full of pictures of the Gospel. I am hoping to share thoughts on the chapters as we read through together in hopes that it will edify you.

Chapter 1
The first several chapters of Leviticus describe the various sacrifices. The first sacrifice described is the Burnt Offering. This offering is described first because the principle of atonement is given which makes the foundation for the other sacrifices.

Kinds of animals
There are three kinds of animals that can be used: from the herd (like oxen), from the flock (like sheep and goats), and birds (turtledoves or pigeons). A rich person might have brought an ox, a middle person might have brought a lamb, and a poor person (like Jesus’ father Joseph) might have brought a turtledove, but they all would have had their offering accepted.

Characteristics of the animals
In the cases of the offerings from the herd or flock, the animal would need to have been male and without any imperfections. That is because, as representatives of Christ in atonement, they needed to reflect those attributes.

Action of the worshipper
The person making the offering would put their hand on the head of the sacrifice. In doing this, the sins of the worshipper were transferred to the animal, the substitute. This action points to faith in Jesus Christ. When we trust Jesus to be our Substitute, we are placing our hand upon his head and our sins are transferred to him. We are no longer guilty because those sins are laid upon Jesus by faith. “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” (2 Corinthians 5:21).

Results of the sacrifice
After the sins of the worshipper were transferred to the animal, the animal was killed and cut up. His blood would be collected to make atonement on the altar and for the worshipper. The violence done to the animal demonstrates the horrors of the judgment that sinners deserve. But, instead of coming to the worshipper, the animal receives the punishment. Finally, the animal is completely burned to ash. This shows that judgement has been carried out in full. There is none left for the worshipper. In the same way, when we have faith in Jesus to be our Substitute, we see by faith that all of the judgment that we deserved has been completely carried out on Jesus. There is none left for us. We are completely forgiven. Amazing grace!

Today’s post is fairly long because it has an introduction and it contains foundational points. In the following posts, I intend to keep them shorter. I hope you will come back and I hope you will share this with others by email or by Facebook. God bless you!

Daily Bible Reading — March 30

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MARCH 30 — Leviticus 1; John 20; Proverbs 17; Philippians 4

THOMAS GETS A LOT OF BAD PRESS—“Doubting Thomas,” we call him. Yet the reason he doubts that Jesus has risen from the dead may have more to do with the fact that he was not present when Jesus first appeared to the apostolic band (John 20:19-25). Is it entirely obvious that any of the others would have fared any better if they had been absent on the critical day?

Certainly Thomas does not lack courage. When Jesus purposes to return from Galilee to Judah to raise Lazarus from the dead, and the disciples, under- standing the political climate, recognize how dangerous such a course of action will be, it is Thomas who quietly encourages his colleagues: “Let us also go, that we may die with him” (11:16). On occasion Thomas articulates the question the entire band is wanting to ask. Thus, when Jesus insists he is going away, and that by now they really do know the way, Thomas is not just speaking for himself when he quietly protests, “Lord, we don’t know where you are going, so how can we know the way?” (14:5).

But here in John 20, if he is the one caught out by his absence, at the second appearance of the resurrected Jesus to the apostolic band Thomas also triggers some dialogue of stellar importance. When Jesus shows up, through locked doors, he specifically turns to Thomas and displays the scars of his wounds: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (20:27). Thomas asks no further evidence. He erupts with one of the great christological confessions of the New Testament: “My Lord and my God!” (20:28).

Jesus responds with an utterance that illuminates the nature of Christian wit- ness today: “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed” (20:29). Jesus here casts his shadow forward down the meadows of history, envisaging the countless millions who will trust him without ever having seen him in the flesh, without ever having traced out the scars on his hands, feet, and side. Their faith is not inferior. Indeed, in the peculiar providence of God, the report of Thomas’s experience is one of the things the Spirit of God will use to bring them to faith. Jesus graciously provides the visual and tangible evidence to the one, so that the written report of Thomas’s faith and confession will spur to conversion those who have access only to text. Both Thomas and his successors believe in Jesus and have life in his name (20:30-31).

This reading is from For the Love of God, vol 1 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 1. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

Daily Bible Reading — March 29

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MARCH 29 — Exodus 40; John 19; Proverbs 16; Philippians 3

THE CLOSING LINES OF Exodus 40 tie together several important themes already introduced, and anticipate several others. Here the construction of the taberna- cle is complete, along with the vestments and accoutrements for priestly service. “Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle” (40:34).

This must be the pillar of cloud (during the day) and the pillar of fire (during the night) that had accompanied them from the beginning. It signaled the very pres- ence of God, and gave them direction as to when and where to move. Now that cloud rests over the newly constructed tabernacle or Tent of Meeting, settling in it, filling it. Indeed, in this inaugural filling, the presence of the Lord is so intense that not even Moses, let alone any other, can enter (40:35). Moreover, from now on the cloud of glory rests upon the tabernacle when the people are to stay put, and rises and leads the people when they are to move on (40:36-38). Six observations:

(1) For the pillar of cloud and fire to rest on the tabernacle is to link this struc- ture with the visible symbol of the ongoing, guiding, powerful presence of God. (2) At one point, after the wretched rebellion that resulted in the construction of a golden calf, God had refused to go up in the midst of his covenant community. Moses interceded (Ex. 32—34). Here is the fruit of his prayers. The tabernacle is now built, the presence of God hovers over it in the symbolic form with which the people have become familiar, and all of this right in the midst of the twelve tribes.

(3) This focus on the tabernacle at the end of Exodus prepares the way for the opening chapters of Leviticus, viz. the specification of the sacrifices and offerings to be performed in connection with tabernacle service.

(4) That tabernacle anticipates the temple. In fact, it is a kind of mobile temple. In the days of Solomon, when the permanent structure is complete, the glory of God likewise descends there, establishing the link with the tabernacle and with the pillar of cloud and fire of the wilderness years.

(5) To anticipate the future: nothing more powerfully symbolizes the impend- ing destruction of Jerusalem than the vision of the departure of the glory of God (Ezek. 10—11).

(6) Nothing more powerfully attests the unique revelatory and mediating role of Jesus Christ than the insistence that he is the true temple (John 2:19-22); and nothing more powerfully portrays the sheer glory of heaven than the assertion that there is no temple there, for the Lord God Almighty and the Lamb are its tem- ple (Rev. 21:22).

This reading is from For the Love of God, vol 1 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 1. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.