Hebrews Lesson
129
June 26, 2008
NKJ Psalm 119:105 Your word is a lamp to my feet And a light to my path.
Open your Bibles to Leviticus 5 - Leviticus 5. We’re
going to continue our study on the Tabernacle. Now we’re in a study on
Hebrews - just in case somebody happens to tune in and go, “Well, wait a
minute. I think we’re studying Hebrews on Thursday night. We’re not
studying Leviticus.” But, we are studying Hebrews.
In Hebrews 9 the focus is on the Tabernacle. So we’ve
been studying the Tabernacle and the furniture in the Tabernacle. We
started off looking at the outer courtyard and the curtains around the outer
courtyard, looking at the spiritual principles that are exemplified in the
construction of the Tabernacle, the materials that are used. Everything
(just about) within the Tabernacle is designed to teach something about the
person and the work of the Lord Jesus Christ through various visual aids.
It’s interesting to just stop and think about - why in the
world did God do this? Why didn’t God come along and just spell things out
for people? Why didn’t He send the Lord Jesus Christ sometime back in the
Old Testament period? Why did He wait at least 4000 years from the fall of
Adam until the time when Christ finally came? What are the implications of
Galatians 4:4 that it was in the fullness of time that God sent His Son?
So there’s a plan. God is doing something in that
process of time in order to prepare the human race and in order to teach
certain things about who He is, about the basic
problem that man has (which is sin) and about how that affects man’s
relationship with God. We see exemplified throughout the Levitical offerings (sacrifices and offerings), this whole
principle of the creator-creature distinction. As we’re looking at
Leviticus and we’re looking at Leviticus because Leviticus describes all of the
procedures and protocols for entering into ceremonial fellowship with God. I
stress that because there’s a difference and we’ll see a little bit of that in
one passage that we’re looking at tonight. There’s a difference between the
experiential fellowship of the everyday believer in
the Old Testament on the one hand and his ceremonial approach to God on the
other hand.
I think most Christians when we read through the Old
Testament get the impression that you can’t have fellowship with God unless you
bring a sacrifice to the Tabernacle or to the Temple. Of course that would
create something of a logistical problem because the land is quite large. You
have Dan which is all the way in the north. That
would take several days by foot (probably a couple of weeks by foot). Or, by
horseback or donkey it would still take three or four days to make the journey
from Dan down to Jerusalem. Or if you’re all the
way in the south (in the Negev or Beersheba or Arad - somewhere
like that), it would still take several days to get up to Jerusalem. If every
time you sinned you had to go to the Tabernacle or the Temple and sacrifice,
then you might spend most of your time going from the central part of Jerusalem
to the outer border and then back without ever getting outside Jerusalem
itself. A lot of Christians experience that as you’re in and out of
fellowship frequently.
So it helps us to understand the difference between what we
might call real fellowship or experiential fellowship and ceremonial
fellowship. In the ceremony or the ritual of the Old Testament and the
Mosaic Law, we see depicted in the sacrifices and offerings the reason for
having to confess sin in the spiritual life and how sin is dealt with because
God is of such a nature that He is completely distinct from man. He is
holy.
So the key word in the book of Leviticus is the word
holiness or holy based on the Hebrew word qadash which means
– it’s usually translated holy, but that’s such a jargoned religious word
that’s used by so many people and they don’t know what it means that it loses
its real impact. The word holy really means something that is set apart to
God. When it is applied to God it has this idea that God is Himself set
apart. He is distinct or unique. He is totally apart from the
creation. So this is one of the reasons we emphasize the doctrine of the
creator-creature distinction – that God as the creator is totally distinct,
totally apart from everything in creation. He is the God who made the
heavens and earth and all that is in them.
So this is exemplified in the very structure of the
tabernacle that there is a distance and a separateness
between God and man. In order to come into the presence of God, in order
to have fellowship with God, there must be a cleansing from sin. The
sacrifices depict not only the work of Christ on the cross as it provides a
positional cleansing, but also the ongoing cleansing that must take place in
the life of the believer.
Often when we’ve studied this and maybe in the past when
you’ve studied the sacrifices and offerings in Leviticus, you think that
certain sacrifices or certain offerings were salvation related or depicted
specifically what Christ did on the cross and then there were other sacrifices
that had to do with the post salvation spiritual life – confession and
growth. But in reality all of the sacrifices depict both. What we see
when we look at it that way is that the foundation for all cleansing, the
foundation for dealing with sin, is the work of Christ on the cross and that
actual judgment that takes place. This is why in I John 1:7 John says:
NKJ 1 John 1:7 But
if we walk in the light as He is in the light, we have fellowship with one
another, and the blood of Jesus Christ His Son cleanses us from all sin.
That term means the death of Christ.
Present tense so it is a continuous action there.
That’s the positional. So we can call that positional
cleansing that takes place at the instant we put our faith and trust in Jesus
Christ. This is why Paul can talk about – we have redemption, the
forgiveness of sin. This is a positional forgiveness because of our place
in Christ. We are positionally sanctified, set
apart to God. That whole word group (sanctified, saint, sanctification),
all of those words come out of that same word group for holy. So they all
have to do with being set apart for the service of God. As you approach
the Tabernacle, we see that there’s only one way into the presence of
God. What this tells us is God as the one who’s at the center
is the one who defines who He is and how the creature can come into His
presence and what the problem is.
The problem is not defined by the
worshipper. The worshipper doesn’t come in and say, “Well, I feel
good today so I can come in and worship God.” Or “Isn’t it a wonderful day and
I’m just so filled with enthusiasm for God that isn’t He blessed for me to be
able to come in and sing praises for Him today!”
I’m being facetious because that’s a dominant attitude that
we find today among many Christians - is as though God is somehow privileged to
have us come and worship Him. Isn’t it wonderful! There’s no
understanding of the underlying dynamics related to sin and cleansing and the
basic doctrines of justification, reconciliation, atonement - all of these
things get lost in terms of being able to experience a wonderful warm
relationship with Jesus based on how we feel about things on Sunday mornings.
So the Tabernacle is a great illustration of the fact that
God has to be approached on the basis of set rules that He establishes.
And that’s not legalism. Some people would say, “Well,
that’s legalism.”
No legalism is saying that God blesses me on the basis of
what I do. This is the grace of God saying that God has provided a way
whereby despite sin, we can come into His presence and we can have fellowship
with Him and we can worship Him and He’s the one who does all of the
work. We simply follow His directions so that we can avail ourselves of
the work that He has done.
So we started looking at the Tabernacle because this becomes
the foundation – the Tabernacle, the furniture in the Tabernacle, the
things that go on in the Tabernacle in terms of the sacrifices and offerings,
the priesthood – become the foundation for what the writer of Hebrews is
going to develop in this section that we’re in in Hebrews 9 and 10. So without a familiarity with the
ritual and with the function of the Levitical
priesthood in the Old Testament, we’re going to get lost when we go through
Hebrews 9 and 10. So we’re taking time to go back and look at these
things.
The first piece of furniture that we see when we go into the
Tabernacle is the brazen altar. So right now we’re looking at what takes
place at the brazen altar. The altar itself is the place of
judgment. That’s what an altar represented - something is being sacrificed
there. Something is being judged there. In the burnt offering which is the first offering that’s mentioned in
Leviticus 1, the entire sacrifice is being consumed by fire. So the altar
has to be of bronze so that it can withstand the heat of the judgment. I
pointed out that that is a picture of the Lord Jesus Christ that He is able to
withstand the judgment of sin because of who He is in His person – that
He is the God Man. So the brazen altar represents the fact that as God in
His deity He is able - in His perfection He is able to handle the judgment that
is placed upon Him.
The second offering that we looked at is the meal offering
sometimes called the gift or tribute offering that’s described in Leviticus
2. This is a bloodless offering where raw grain was offered - that had
been mixed with oil was one form of that. Another form was that they would
mix it with oil. They would grill it or pan-fry it. No leaven or
honey was to be used. It was to be from the first fruits of the
harvest. It was to be seasoned with salt as a reminder of the permanence
of God’s covenant with Israel. I pointed out also that towards the end of
Leviticus 2 there is the emphasis on the roasted grain offering.
I commented that if you look carefully at you text, it
indicates that God at least has southern tastes.
Somebody from up in New York emailed me and said, “Hey, I
live north of the Mason-Dixon Line, but I like grits.”
God likes grits. So that’s in the New American
Standard. I’m not sure how some of the other translations translate that,
but it must have been a southerner who translated that on terms of the roast.
So the meal offering is a memorial to God’s
grace. It is a fellowship offering because the meal itself is then shared
between the offerer and the priest. Sometimes
there would even be a number of people who would eat together. So it is a
fellowship offering.
Then you have the peace offering which is described in
chapter 3 that’s also known as the fellowship offering where – excuse me I
was getting ahead of myself. This is the offering where the believer
shares a meal with others in the Tabernacle to celebrate the peace with God
that was made possible by the death of a sacrifice. The previous offering which I mentioned was in the meal offering. A
portion was given to the priests which indicated the
sufficiency of God’s grace for all. The peace or fellowship offering -
then there is a meal that is shared with others emphasizing the celebration of
God’s peace that is the believers because the sin problem has been
solved.
The key word that is used in the peace offering is the word salem which is where
we get the word shalom. It’s all etymologically related which emphasizes
peace.
Then the fourth offering which we looked
at during the last lesson is the sin offering. The emphasis here is
on the word hatah which is the Hebrew
word for sin which means to miss a mark. It is used in a literal sense in
the book of Judges to describe the accuracy of the archers or the slingers among Benjamin, that they would not miss their target. They
were extremely accurate.
Now these last two offerings both focus on the whole
doctrine of cleansing from sin after salvation. So they depict in the Old
Testament the same principle that is taught in the New Testament in I John
1:9. At the offering, when the offering is made, there is a confession of
sin. There’s also in the description of the text that when someone sins,
they confess their sin and then they bring the offering.
So the confession of sin can take place with the sin
offering at the time of the offering; but with the guilt offering there’s a
separation in time which indicates what I was pointing
out in the introduction - is that the individual believer… For example if David
was out with his sheep in the fields of Bethlehem and he commits some sin; then he can confess that sin and be restored to fellowship
in terms of his personal spiritual life. But then the next time he goes to
the temple in Jerusalem, he needs to bring an offering. That would be the
sin offering or the trespass offering.
Now we looked at the sin offering that’s described in
chapter 4. This goes from 4:1 down through 5:13. We covered most of
this last time so I’m not going to go into all the details; but the text will
describe this in terms of the different people, the different individuals that
are involved and it depends on where you fit within society in terms of
leadership responsibility for one thing as to what sacrifice needs to be
brought.
The sin that is in focus in the sin offering is the sin of
unintentionality where someone commits a sin according to verse 2....
NKJ Leviticus 4:2
"Speak to the children of Israel, saying: 'If a person sins
unintentionally against any of the commandments of the LORD in anything which ought not to be done,
and does any of them,
NKJ Leviticus 4:3
'if the anointed priest sins, bringing guilt on the people, then let him offer
to the LORD for his sin which he has sinned a young bull without blemish as a
sin offering.
This is from verses 3 through 12 talks about what happens if
you are a priest; verses 13 through 21 if your congregation as a whole; verses
22 to 26 the sin offering in relationship to the ruler; and verses 27-35 if
you’re just an everyday believer in the nation Israel. So, different
offerings are prescribed for each of those particular sins.
In the process of those sacrifices, with the exception of
the one with the pigeons or turtledoves where the priests would be the one to
break the neck of the bird, then what you see is the individual. Or, in
the case of the congregational sin, the elders laying hands on the head of the
animal indicating an identification with that
animal. With that animal, the sin is transferred from the person to the
animal and the animal becomes the substitute payment for the sin of the
individual so that they are forgiven on the basis of that sacrifice. Now
that forgiveness is ultimately based on what that sacrifice represents and
that’s the work of Jesus Christ on the cross.
So we covered that last time in chapter 4 and now we’re in
chapter 5. Chapter 5 is sometimes - if you look for example in my New King
James translation, the heading above the first verse is the trespass
offering. Actually, the trespass offering is not defined until verse
14. Verses 1-13 continue to talk about the sin offering. If you look
at verse 1 we read:
NKJ Leviticus 5:1
'If a person sins in hearing the utterance of an oath, and is a witness, whether he has seen or known of the matter -- if he does not tell it, he bears guilt.
This is the sin of someone who maintains their silence
rather than speaking up. So it’s a sin of omission rather than a sin of
commission. The person then bears guilt. So you look at that word
guilt.
See the trespass offering actually should be called the
guilt offering or the sin offering or the guilt offering. The word that’s translated trespass offering is really the Greek or
the Hebrew word asham. That
has the idea of someone who is guilty, someone who has violated the law. That
is a different word than the word that is translated guilt in verse 1 in
probably the King James as well as the New King James.
The word that is translated guilt at the end of verse 1 is
the Hebrew word avon which means
iniquity or transgression. So, that should be translated:
If a person
sins (that’s the Hebrew word hatah) in hearing
the utterance of an oath and is a witness
So this is dealing with the commandment not to bear false
witness. This person could witness of something that he knew, but he keeps
silence rather than speaking up.
of something he
has seen or knows about and he doesn’t speak up he is a transgressor.
Literally, avon.
He has committed iniquity. He
has transgressed the Law.
So just because he hasn’t overtly committed false witness,
by not speaking up he has. So he is therefore guilty of violating the law.
What we see in these first 13 verses here of Leviticus 5 is
other forms of sin, of inadvertent sins, sins of omission that all fall under
the category of the sin offering. So under the first point (trying to
summarize this in a couple of points), the guilt here is described by the
Hebrew word avon meaning
iniquity, punishment of sin or transgressions. So the focal point is on
the fact that the law has been violated - once again the standard of God.
Then you have various examples given beginning in verse 2
going down through verse 13 of different ways in which this may take
place. You have a description in the first verse of someone who commits a
false witness by maintaining silence. They don’t speak up.
Then in verse 2 the act of a person who touches any unclean
thing. Now there’s a difference between a sin, which is violation of God’s
character in the first verse where you don’t speak up and you’re committing an
infraction of the law or committing a sin, and someone who’s committing an
infraction of the law by touching an unclean thing. Touching an unclean
animal, the carcass of a dead body, any of these things are not in and of
themselves sins. There is nothing moral or immoral about touching a dead
body or touching a carcass or touching an unclean animal. But, usually the
animal is related to something dead. You have a dead carcass. Where
does death come from? Physical death is a consequence of sin. You
have…unclean animals are usually animals that eat carrion. So
you have shrimp, lobster, or you have swine that who knows what they eat, different
things of this nature. So because the animal is
associated with death (eats things that have already died), that renders them
unclean. So the purpose of this is to demonstrate once again that
God can’t have anything to do with sin. It’s a
reinforcement for the Jew that anything that is touched by sin causes
him to be separated from God.
Now I know sometimes I’ve heard people say over the years,
“Why do I need to confess all of my sins? I spend all of my time focusing
on all the sin in my life. I just get totally absorbed with that.”
Well, some people can carry it too far. Now we’ve all known
people who’ve done that. They sit around all day trying to figure out all
the sins they’ve committed. The principle in I John 1:9 “if we confess our
sins” - whatever we’re aware of at the time; then God is faithful and just to
forgive us our sins -that is those 5 or 6 or 3 or 4 or that we remembered; then
He cleanses us from all other unrighteousness. So you don’t have to sit
around and keep a grocery list running and become obsessive about trying to
name every single sin that you can possibly think of that you have committed
over the last 15 minutes since the last time you confessed your sin.
But the point here is it’s a constant reminder to people
that sin is pervasive. That’s why you have these images like leaven. Leaven
is a picture of sin because it just takes a little bit of leaven and then it
permeates. When it’s spread into the flour, it permeates everything. So
it’s a reminder to the people of the sinfulness of sin and the distinctiveness
of God and that if there’s even the least little bit of sin on the part of the
worshipper; then they are prohibited from coming into the presence of
God. This gets reinforced in some pretty strong ways in the Old Testament
in the early stages.
I think it’s interesting that when you have a dispensational
shift that takes place there are some extreme ways in which God reinforces the
principles in the new dispensation. For example when Ananias and Sapphira lie about the money that they’re going to give to
the church...Barnabas has sold a bunch of property and Barnabas gave money to
the church. Everybody was probably talking about how wonderful and
gracious Barnabas was because he gave so much money to the church.
So Ananias and Sapphira thought,
“Wouldn’t that be nice to have all of that adulation and praise? So we’ll
sell our property, and then we’ll tell everybody that we gave it all to the
church.”
But they didn’t give it all. They held some back. So
God the Holy Spirit killed them instantly for lying to the Holy Spirit. Now
why doesn’t that happen all the time? That’s not normative. If that
were normative, we would probably have very empty churches around the world.
So God was reinforcing a principle of not lying –
reinforcing the principle of sanctity at the beginning of the
dispensation. You have a similar example that I’ll go to, to illustrate
this in the Old Testament - that God makes it clear that sin has an effect not
just on us, but it permeates everything around us.
So in verse 2 one of the examples of the need for a sin
offering is the touching of anything thing unclean, touching an unclean thing
whether it’s the carcass of an unclean beast, the carcass of unclean livestock,
the carcass of unclean creeping things and he is unaware of it.
NKJ Leviticus 5:2
'Or if a person touches any unclean thing, whether it is the carcass of an unclean beast, or the carcass of unclean
livestock, or the carcass of unclean creeping things, and he is unaware of it,
he also shall be unclean and guilty.
So this deals with a sin that you may not even be aware of
yet nevertheless it still renders you unclean and guilty. The same word in
the Greek is found there. That’s the word avon meaning
transgressed the law.
Under verse 3:
NKJ Leviticus 5:3
'Or if he touches human uncleanness -- whatever uncleanness with which a man
may be defiled, and he is unaware of it -- when he realizes it, then he shall be guilty.
This is later spelled out in other portions of the Mosaic
Law, different ways in which a human is rendered ritually unclean - a woman
when she gives birth to a child, other things that take place render people
ceremonially unclean.
NKJ Leviticus 5:4
'Or if a person swears,
This is not using profanity. This is the swearing of an
oath in any kind of judicial setting whether it’s the signing of a contract,
entering into a legal relationship.
speaking
thoughtlessly with his lips to do
evil or to do good,
It’s whether you’re going to take a certain course of action
– whether it’s going to buy a house, buy a car, buy
a camel, whatever it might be.
Then if you enter into this contract and you say, “Yes, I
will do something.” and then you didn’t think it through and you realize…You go home and you think about it. “Oh, I really can’t do
that.” So now you’re not going to keep your word, keep your
contract. That would be a violation of this particular situation.
whatever
it is that a man may pronounce by an
oath, and he is unaware of it -- when he realizes it, then he shall be guilty in any of these matters.
So the idea here is that we need to be people of our
word. Our word is our bond. That used to be true in this country 40
or 50 years ago. Now it’s not true anymore. Even if it is true of
you, it’s not true of anybody else so you can get into a lot of trouble if you
think that you’re word is your bond and that’s good enough to go by. So
the emphasis here is that each person should not make a commitment, say they’re
going to do something, promise something, indicate a
course of action unless they’re going to go through with it.
In the New Testament in James, James says:
NKJ James 5:12
But above all, my brethren, do not swear, either by heaven or by earth or with
any other oath. But let your "Yes," be "Yes," and your
"No," "No," lest you fall into judgment.
The point is to make sure that when you say you will do
something that you will carry it out.
NKJ Leviticus 5:5
'And it shall be, when he is guilty in any of these matters, that he shall confess that he
has sinned in that thing;
So here’s the point of confession. When there’s a
realization of this sin, then you confess it and verse 6 follows after that.
NKJ Leviticus 5:6
'and he shall bring his trespass offering to the LORD for his sin which he has
committed, a female from the flock, a lamb or a kid of the goats
This offering could be a female lamb or a kid of the
goats.
as
a sin offering. So the priest shall make atonement for him concerning his sin.
So it primarily focuses on that, but there’s always a grace
provision for those who are poor and those who can’t afford to bring the lamb
or the kid. They are to bring either two turtle doves or two young
pigeons. This is described in verses 7 and 8.
NKJ Leviticus 5:7
' If he is not able to bring a lamb, then he shall bring to the LORD, for his
trespass which he has committed, two turtledoves or two young pigeons: one as a
sin offering and the other as a burnt offering.
NKJ Leviticus 5:8
'And he shall bring them to the priest, who shall offer that which is for the sin
offering first, and wring off its head from its neck, but shall not divide it completely.
So one goes as a sin offering; the other goes as a burnt
offering. Then when you get down to verse 11, if you’re still so poor that
you can’t bring two turtle doves or two young pigeons which means you are
extremely impoverished then:
NKJ Leviticus 5:11
' But if he is not able to bring two turtledoves or two young pigeons, then he
who sinned shall bring for his offering one-tenth of an ephah
of fine flour as a sin offering.
An ephah is generally described as
a bushel and a half. Other sources say it’s approximately 5 gallons. There’s
a certain amount of uncertainty that we have as to exactly how some of these
dry measurements equate to our English measurements. But if he couldn’t
afford that, then he is to bring fine flour as a sin offering. The fine
flour emphasizes the value of the flour. It is more valuable than your everyday
flour.
He shall put no oil on it, nor shall he
put frankincense on it, for it is a
sin offering.
NKJ Leviticus 5:12
'Then he shall bring it to the priest, and the priest shall take his handful of
it as a memorial portion, and burn it on
the altar according to the offerings made by fire to the LORD. It is a sin offering.
NKJ Leviticus 5:13
'The priest shall make atonement for him, for his sin
that he has committed in any of these matters; and it shall be forgiven him. The rest shall be the priest's as a
grain offering.' "
Now this word “atonement” is one that we have almost been
trained to think of in terms of a soteriological
term. We often refer to the death of Christ on the cross as
atonement. There’s a big debate theologically in history over limited or
unlimited atonement. But, there is no comparable word for atonement in the
New Testament in any of Paul’s literature, in any New Testament literature
describing the cross.
Atonement was an Old Testament concept and the Hebrew word
is kaphar. The
English word atonement is an invented word that was coined in the 9th
or 10th century AD indicating the concept of bringing two things
together so that they are at-one-ment. That is
where the word atonement comes from – this English concept. So for
a lot of the time that you have heard atonement taught, you’ll hear it compared
to covering – that kaphar
means covering. Look it up in some of the older Hebrew dictionaries. It
will list the term kaphar
as covering. There is a use of the word kph (It’s a p actually,
but it’s usually a soft p) that is used in Genesis 6 and 7 when it describes
Noah putting pitch to cover the ark to waterproof it.
So we got that idea of covering. But it appears now that
there were two homonyms, two different words in Hebrew - kaphar meaning to cover which is
what we have in Genesis; then a second word spelled the same way which has the
idea of cleansing. In fact when you go to the Septuagint which is the
Jewish translation of the Old Testament that was translated in the 2nd
century BC by the Jews in Alexandria, the rabbis there who knew Hebrew who were
doing the translation, translated this word kaphar with the Greek word katharizo in numerous
cases, not every case. But in numerous cases they translated katharizo which is the Greek word
for cleanse. That’s the same word we have in I John 1:9 that we are
cleansed from all unrighteousness.
So the emphasis on atonement has to do with cleansing
whether it’s positional cleansing when a person first becomes a believer or whether
it’s post salvation cleansing dealing with sins that are committed after
salvation.
Now at verse 13 is where we have the end of the discussion
on the sin offering. Verse 14 – we go into the next section on the
trespass offering. This is covered in Leviticus 5 verses 15 down through
19. Then in Leviticus 7:1-7 we have the procedure given for the priest as to
how he is to carry out this particular sacrifice.
The trespass offering is also called a guilt offering or a
reparation offering - a guilt offering or a reparation offering. Sometimes
people get confused. Well if the fourth offering is a sin offering, how
does that differ from a trespass offering? Aren’t sin and trespass
synonyms? They are. So the word here in the Hebrew is asham. It has
to do with guilt, restitution, or expiation. So it is sometimes translated
as a reparation or a restitution offering. The
main idea of asham centers on the reality of guilt. But it is more than
just the act of doing something wrong, it emphasizes
the condition of guilt that exists from violation of law. So it indicates a
status of being under guilt. This is a condition of every human being because
of Adam’s original sin. Because of Adam’s sin, because
that is imputed to every human being we are all legally guilty and violators of
God’s character. So we’re all under sin and under the guilt of
sin. So that guilt not guilt feelings, not emotion but the reality of
being legally guilty has to be dealt with. So this is dealt with of course
permanently on the cross.
The sin offering itself focuses on two things - sins against
God and sins against …well the sin offering as we dealt with it before deals
with sins against God whereas the guilt offering deals with sins against God
and mankind.
In 5:15 we read:
NKJ Leviticus 5:15
"If a person commits a trespass, and sins unintentionally
So it also deals with unintentional sins.
in
regard to the holy things of the LORD, then he shall bring to the LORD as his
trespass offering a ram without blemish from the flocks, with your valuation in
shekels of silver according to the shekel of the sanctuary, as a trespass
offering.
So this could involve any aspect of the Mosaic Law dealing
with an unintentional sin. So there is the presence of guilt.
Other examples that are given also relate to sins against
other individuals. In chapter 6:1-7 we have further development of the guilt
offering. In 6:2:
NKJ Leviticus 6:2
"If a person sins and commits a trespass against the LORD by lying to his neighbor about what was delivered to him for safekeeping,
or about a pledge, or about a robbery, or if he has extorted from his neighbor,
So again this is a principle related to the commandment
about false witness. You have given your word about something and you
violate that - a pledge in relation to something financial. It also
relates to the sanctity of private property, which is at the foundation of all
freedom.
Recently I was talking with a pastor friend of mine and he
was relating to me a conversation he had with someone we both knew.
This person said, “Well, who should I vote for in the
election? I’m not sure who I should vote for.”
His response was, “Well, I’m not going to tell you who to
vote for, but always remember that the key to freedom is private ownership of
property. Whoever is going to allow you to keep the most of your property,
what you have worked for, is the person you should vote for.”
You have got to keep your eye on the ball – private
ownership of property.
So the Bible reinforces that. I don’t think you can say
that the Bible is a handbook on capitalism; but, the Bible teaches the
principles of private ownership of property and that is the foundation of the
system that we have that is known - the modern system is known as capitalism or
free enterprise.
The Bible also emphasizes the fact that people have a right
to have what they should have and unfortunately when government comes along—God
in two great passages I Samuel 7 and a couple of other passages in Judges emphasize
the fact that when you have a large government, then government takes away from
people and increases taxes and raises taxes and people have less property and
therefore they have less freedom. This is what our founding fathers
understood. As we are approaching the season of the 4th of July
and Independence Day, our founding fathers understood this principle. That’s
why they made such an issue out of taxation without representation.
Yet the level of taxation that they were subject to by the
British Empire was miniscule compared to the level of taxation that the average
citizen of the United States is faced with on a day-to-day basis. We need
to go back and apologize to George III for our little tax revolt because today
we really don’t care. We want to give up all of our freedoms and let the
government decide how to spend everything.
Somebody was telling me today that they had heard on the
news that the latest legislative agenda is to pass legislation against drive
through windows. You can’t have drive through windows at Starbucks or
Burger King or Whataburger or any place
like that because all these people who are just sitting there and idling their
cars and waiting in line are putting all of this exhaust into the atmosphere.
That’s causing global warming. So you see it’s all you people who are
getting your morning coffee at Starbucks and going through the drive
through. That’s your fault!
See we are manufacturing problems and once again we expect
the government to dictate everything. We laugh because we have knowledge
of truth and so we realize how absolutely ridiculous it is. But the sad thing
is the huge number of people who listen to this and go, “Oh yeah. Well,
that must be right.”
So let’s just all give up our freedoms and let the government
take care of everything. I’m getting off the subject.
Private ownership of property though is clearly recognized
in the Scripture as something that needs to be protected and when it’s not and
an individual lies about or breaks the pledge or extorts money; there is to be
a trespass offering.
NKJ Leviticus 6:4
"then it shall be, because he has sinned and is guilty, that he shall
restore what he has stolen, or the thing which he has extorted, or what was
delivered to him for safekeeping, or the lost thing which he found,
I want you to notice that in the penalties in the Mosaic Law
you don’t have imprisonment as a penalty. I think imprisonment is probably
a pretty inhumane type of punishment. What you have in the Mosaic Law is
restitution. So if somebody steals or defrauds or destroys property, then
they have to restore what they have stolen plus 20%. If they have
committed murder or rape or some other kinds of violent crime, then they forfeit
their life. So you have capital punishment, restitution; but you don’t
have imprisonment. That is not part of the Mosaic Law. They had other
forms of punishment. The punishment was swift and certain or was intended
to be.
So as you go through the guilt offering you emphasize the
fact that these are perhaps unintentional sins. In other cases they are
sins of culpability and the solution is restitution plus 20% along with the
payment of a guilt offering, a ram without defect. They don’t get the alternative
here. It’s a more expensive form of payment. The offering is a ram
without defect or the financial equivalent plus one-fifth, another 20%, for the
priest.
So these offerings, especially the last two, the sin
offering and the guilt offering, emphasize the fact that there is restitution
with our fellowship with God even when there is sin. Sin has an affect on
that relationship with God.
Now let’s stop a minute and think about Israel as a
whole. As a nation they are analogous to the individual believer of the
Church Age so that as a nation they are viewed in the Old Testament after the
Exodus as redeemed people. We would say they are saved. So all of these
offerings and sacrifices are designed to allow a redeemed people (a saved
people) to continue, maintain fellowship with God after salvation. So it’s
a picture of the fact that even in the Old Testament God is emphasizing the
fact that sin experientially breaks fellowship with God and those who are
experientially unrighteous cannot have fellowship with God who is
righteous. And God gets pretty serious about demonstrating this
point.
I want you to turn with me to the book of Joshua - three or four
books over – to Joshua 7. Now this is after the victory at
Jericho. Now in the instructions that God gave to Israel when they
attacked Jericho, he put under the ban…. the word there is the word harem in the Hebrew. It’s the same
word you have in Arabic for the harem
where you would set apart in a protected or isolated status all of the wives of
the sultan. That’s the harem –
same word. It means to set something aside and make it enviable. So
this is the instruction that God gave to Israel.
NKJ Joshua 6:17 "Now
the city shall be doomed by the LORD to destruction, it and all who are in it. Only Rahab
the harlot shall live, she and all who are
with her in the house, because she hid the messengers that we sent. 18
"And you, by all means abstain from the accursed things, lest you
become accursed when you take of the accursed things, and make the camp of Israel
a curse, and trouble it.
19 "But all the
silver and gold, and vessels of bronze and iron, are consecrated to the LORD; they shall come into the treasury of
the LORD."
So all that which is valuable (the
valuable plunder that you take that) gets set apart for the Lord for the
treasury of the Lord. And everything else was under the ban.
KJV Joshua 6:21 And they utterly destroyed all that was in the city, both man and woman,
young and old, and ox, and sheep, and ass, with the edge of the sword.
Everything was supposed to be slaughtered because God wasn’t
going to have them survive and live off that which was produced by the pagan
culture. So this is the command. They are to destroy everything. But,
they don’t do that.
NKJ Joshua 7:1 But the children of Israel committed
a trespass regarding the accursed things, for Achan
the son of Carmi, the son of Zabdi,
the son of Zerah,
of the tribe of Judah
Notice, the children of Israel (the nation) is impacted by
the sin of one man, Achan, because he disobeys
God. What he does is when he sees his plunder he decides that he’s going
to dig a whole under his tent and bury it. He’s going to make off with
some of the plunder and nobody else knows about that. But yet the whole
nation is held accountable for that sin.
took
of the accursed things; so the anger of the LORD burned against the children of
Israel.
The result was when they go out to the next battle at Ai,
they go into battle and they completely fail. They sent up 2 or 3 thousand
men to go up and attack and because of sin in the camp they fail and they are
completely defeated.
NKJ Joshua 7:5 And
the men of Ai struck down about thirty-six men, for they chased them from before the gate as far as Shebarim,
and struck them down on the descent; therefore the hearts of the people melted
and became like water.
So now they’ve had this great victory in Jericho and now
they’re completely discouraged in their whining. It’s not just some of
them; it’s all the way up the chain of command to Joshua. Joshua turns
around to God in verse 7 and says:
NKJ Joshua 7:7 And
Joshua said, "Alas, Lord GOD, why have You brought this people over the
Jordan at all -- to deliver us into the hand of the Amorites, to destroy us?
Oh, that we had been content, and dwelt on the other side of the Jordan!
Joshua tears his clothes. He falls to the ground before
the ark and he is completely at a loss. So God responds to him in verse
10.
NKJ Joshua 7:10 So the LORD said to Joshua:
"Get up! Why do you lie thus on your face?
Joshua ought to know better so God is reprimanding
him.
NKJ Joshua 7:11 "Israel
has sinned, and they have also transgressed My
covenant which I commanded them. For they have even taken some of the accursed
things, and have both stolen and deceived; and they have also put it among their own stuff.
Now the only one who has done this is Achan. But
it shows that the sin of one affects and permeates everyone so that we often
try to convince ourselves at times that “my sin is my sin and it really doesn’t
have any impact on anybody else”. The principle that this is showing is
that the sin of the individual does have impact on others. Adam’s sin had
an impact on the entire human race. So there’s a solution.
NKJ Joshua 7:13 "Get
up, sanctify the people, and say,
That means they have to go through a process of cleansing
because of this sin. Otherwise they can’t go forward in the conquest of the
land.
This is the command that Joshua was to give them.
'Sanctify yourselves for tomorrow,
because thus says the LORD God of Israel: "There is an accursed thing in your midst, O Israel; you cannot
stand before your enemies until you take away the accursed thing from among
you."
So there has to be – the sin has to be dealt
with. There has to be an admission of the guilt and cleansing that takes
place. So the next morning they come out and they go through this whole process
of elimination. They gather all of the tribes before Joshua and in some
way God communicates which tribe it’s going to
be. The tribe of Judah is indicated. Then when Judah is brought
before him then the family Zarhites, then the family
of Zabdi indicated. Then it finally comes down
to Achan and Achan is
indicated. So Joshua confronts him with a sin in verse 19 and says:
NKJ Joshua 7:19
Now Joshua said to Achan, "My son, I beg you,
give glory to the LORD God of Israel, and make confession to Him, and tell me
now what you have done; do not hide it from
me."
So Achan answers Joshua and says:
NKJ Joshua 7:20
And Achan answered Joshua and said, "Indeed I
have sinned against the LORD God of Israel,
That’s his confession of sin.
and
this is what I have done:
Then he explains in verse 21 what he has done. But the
divine discipline (the judgment) is not going to be removed. There is
forgiveness. Sometimes when we confess our sin God forgives us and removes
the punishment. Sometimes God just lightens the punishment. Other
times we can commit a sin and we can receive divine forgiveness, but because of
the nature of the sin there still must be the carrying out of the
penalty.
This happens in cases where you have a criminal who has
committed murder, mass murder, or any number of horrendous crimes and they
receive the death penalty. I remember there was a case about 10 years ago
Carla Faye Tucker and she became a believer after she was in prison. So
you had all of these pastors who came out and said, “Oh! We need to let
her live. Don’t give her the death penalty.” But the Scripture says
she committed a crime. Just because she changed her spiritual status
doesn’t mean that the legal penalty goes away.
There’s a difference between personal forgiveness, divine
forgiveness and legal or criminal forgiveness. In this case there could be
personal forgiveness. There could be divine forgiveness, but a legal penalty
still had to be paid. That’s the case of Achan. The
legal penalty still had to be paid. So the penalty as defined by God was
that (back in verse 15):
NKJ Joshua 7:15
'Then it shall be that he who is
taken with the accursed thing shall be burned with fire,
See that’s the picture of cleansing and purification.
he
and all that he has, because he has transgressed the covenant of the LORD, and
because he has done a disgraceful thing in Israel.' "
So in verse 24:
NKJ Joshua 7:24
Then Joshua, and all Israel with him, took Achan the
son of Zerah,
the silver, the garment, the wedge of gold, his sons, his daughters, his oxen,
his donkeys, his sheep, his tent, and all that he had,
This includes his family.
and
they brought them to the Valley of Achor.
NKJ Joshua 7:25
And Joshua said, "Why have you troubled us? The LORD will trouble you this
day." So all Israel stoned him with stones; and they burned them with fire
after they had stoned them with stones.
Now that’s a good double punishment. First they stone
him, and then they burn him with fire. The burning with fire though is the
depiction of purification from the sin.
NKJ Joshua 7:26
Then they raised over him a great heap of stones, still there to this day.
So the writer adds that point that those – that rock
cairn is still there that set over his grave so if you doubt the story you can
go down there and you can find that pile of rocks marking his grave.
So the LORD turned from the fierceness
of His anger. Therefore the name of that place has been called the Valley of Achor to this day.
So the point is that God takes sin a lot more seriously than
we do. When we have sin in the life, it hinders our forward advance
spiritually. This why the Israelites couldn’t go forward with their military
campaign and their sin has to be dealt with. Cleansing has to be dealt
with. Once that’s done, then we can move forward.
So even though this is an Old Testament illustration in the
sin offering and the trespass offering and it’s an illustration from Achor, the same principle continues into the New
Testament. You have various commands such as I Corinthians 11 where the Corinthians are coming to the Lord’s Table. They’re out
of fellowship. They are abusing the Lord’s Table – getting drunk and
they’re over eating at the Lord’s Table. Paul says:
NKJ 1 Corinthians 11:30
For this reason many are weak
…indicating spiritual weakness.
and
sick among you,
…indicating a physical
weakness.
and
many sleep.
…indicating sin unto death.
Then Paul said:
NKJ 1 Corinthians 11:31
For if we would judge ourselves, we would not be
judged.
So that is another synonym for confession of sin. Of
course there is I John 1:9 and other passages in the New Testament that
emphasize the importance of this cleansing so that the believer is
experientially sanctified before he comes into the presence of God.
So next time we’ll come back and see the illustration and
the next piece of furniture which is the laver. C We’ll get into that next
week.