Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:11-13

11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.

12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord: it is a sin offering.

13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s, as a meat offering.

As with before, we see that there is an even cheaper and more accessible option than bringing two birds, wherein the offeror could provide some flour for a sin and meat offering. Yesterday we heard about this ritual being made with two birds, and there is an interesting similarity and difference between that method and this one.

With the birds, one was offered for a sin offering, and with the flour, some of it was also offered for a sin offering. That is the similarity. But then the second bird was given for a burnt offering, and the rest of the flour was given as a meat offering and shared with the priests.

In both cases, the first offering represents purification for sin, and in both cases, the second offering represents some form of connection with the Almighty. In the burnt offering it was the commitment of one’s life to God, and in the meat offering it is sharing a meal with the Lord.

One theory for why the second portion of grain was not given as a burnt offering was because that it was not an animal, therefore had no life to give, and therefore wasn’t fit for that symbol. But given that it was good for eating, it was fit for a symbol of sharing communion with the Lord.

In any case, in each form of this offering, we see that we need purification from that which is wrong, and then reunion to God in one way or another.

SacrificeEligible oblationStepsExplanation
Trespass offeringLamb, young goat, two turtledoves, two pigeons, flourFor minor offenses and mistakes
One bird for a sin offering, one for a burnt offeringGiving up of offense and recommitment to the Lord
Some of the grain for a sin offering, some for a meat offeringGiving up of offense and shared communion with the Lord
Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:7-10

7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the Lord; one for a sin offering, and the other for a burnt offering.

8 And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:

9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.

10 And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

In the last verses we heard how the person making a trespass offering could give a lamb or a young goat, now we hear that two birds were also acceptable if one could not obtain the larger animals. Interestingly, if one went with the birds, each one represented another sub-offering. The first bird would be a sin offering, the second would be a burnt offering.

The sin offering would merely involve taking the life of the animal and wringing out its blood, nothing burned upon the altar. This, of course, represents the person wringing that which is wrong out of their lives, giving up the sin that holds them back. Then, the burnt offering, that is laid on the altar and burned as a gift to the Lord. This represents the commitment of one’s life to God.

With a larger animal, presumably there was enough material to do both of these steps in one. Blood to be sprinkled or smeared and unclean body parts to be discarded, fulfilling the sin offering portion, and good meat to be consumed on the altar, fulfilling the burnt offering portion.

Having both of these offering types as a part of the trespass offering, we see that in the grammar of sacrificial offerings, sin and burnt offerings were fundamental components, individual words that could be combined together to create more advanced sentences of surrender to the Lord.

SacrificeEligible oblationStepsExplanation
Trespass offeringLamb, young goat, two turtledoves, two pigeonsFor minor offenses and mistakes
One bird for a sin offering, one for a burnt offeringGiving up of offense and recommitment to the Lord
Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:5-6

5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:

6 And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

Having been given examples of the sort of simple trespasses that people might commit, we now hear the offering to be made in such cases. As with other offerings, there will be alternative options for those that are poorer, but today we look at the richest option.

For this offering, a female lamb or kid was to be offered. The method of its slaughter, cleaning, and burning are not here described, but we assume that it was very similar to other animal offerings that we have already read.

This highlights the fact that in the grammar of sacrifice, the same process with the same animal can have the same general meaning (atonement for something amiss), but different specifics according to the context. This makes sense when we think of acts that we might do today, and how they can have different meanings under different contexts. If I give something to my neighbor, I might be restoring something of his that I broke, or giving him a gift to commemorate a moment of celebration, or being thoughtful during a moment of personal tragedy, or performing an act of charity when he’s having a hard time making ends meet. It’s all the same act, giving him something, but it could be for restitution, celebration, compassion, or charity.

So, too, when the ancient Israelite brought something to the altar, he was giving a part of himself to the Lord for some reason, and what that reason was could be different on different according to the context.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:4

4 Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.

Today’s verse talks about when a man makes a pledge or an oath, but something about it is “hid from him,” such that he wasn’t able to fulfill his promise, even though he meant it when he said it. The “hiding” factor could be that he forgot his promise, or he failed to account for conflicting factors that made it impossible, or that he over-committed himself beyond what he could actually do. This is not a terrible sin, but it is an infraction where the integrity of his deeds did not fully match his words.

Clearly this is a common thing even today. I promise to help a friend move, but I forgot I won’t be in town that day. I promise my boss to have my report ready by end of day, but it was more work than I realized. I say that I’ll bring the ice, then sleep through my alarm and miss the whole thing. So long as I genuinely meant to do what I said, then I’m not a liar, and I have no malice, but people are still left wanting and disappointed.

The rituals that we will start to hear about in the following verses would serve as both a way to set things right, and a reminder to be more careful with our promises. We should all endeavor to minimize our failures in promise-keeping and take accountability for any instances that still occur.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:2-3

2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.

3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.

Yesterday’s verse talked about an omission of doing good, where the perpetrator knew he wasn’t behaving as he ought. Today’s verses are different in that the person does something and “it be hidden from him.” Also, they describe situations that are not always a choice: such as stumbling over a carcass or having a nighttime emission.

Later chapters (11-15) will explain that these and other situations make a person temporarily unable to enter the tabernacle. It is not that the person has sinned, just that they are in a common state where they need to wait a day before entering the holy place of the Lord, and in certain cases bring a small offering.

Therefore, the situations described in this verse are not an indictment of the individual so much as an acknowledgement of the crudity of this world. Take, for example, how it obviously isn’t a wrong thing to defecate, but also, we would be mortified to do so in front of others. Just by living this mortal life, we will all have moments awkwardness. We do not need to feel ashamed for them, but neither should we deny that they are, in fact, awkward. And when we come to the house of the Lord, we should make the effort to come as the best that we can be.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:1

1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.

In our last chapter we learned about the sin offering, which was to be made when an individual or the congregation had ignorantly broken one of God’s commandments, and committed an act of sin. In this next chapter we move to the category of trespass offerings, which cover lesser offenses. As we will see, one key difference between a trespass and a sin is that a sin is a willful committing of something wrong, whereas a trespass if often an act of omission.

There are many times where instead of doing something actively good or moral, we shrink from it. It is a sin of omission, not commission. We might not lie, but we refrain from telling the truth. That is still wrong, but not as wrong.

And that is exactly the situation described in the first verse. “Hear the voice of swearing” is apparently a reference to their legal system, where a witness would be called to testify of an event. And if a person is called as a witness, and he does not give a full and honest account of what he saw or heard, then today’s verse says that he is a trespasser.

Like all of our social orders, the legal system can only work with the good-faith cooperation of the people. A society needs people to be more committed to its underlying principles, than to themselves or their friends. If the people will not support an orderly society, then worse patterns of anarchy and tyranny will prevail. And so, such a man is guilty of a trespass, and needs to make atonement and receive grace.

Posted on by Abe Austin

Danger in Richness

The soul is most imperiled, not by suffering, but by believing that it doesn’t need God.
It is not despair that goes before the fall, but pride.
Thus, the world will destroy itself from its richness, not its want.

Posted on by Abe Austin

Liking Bias

Once you’ve decided that you don’t like someone, then however they are is the wrong way for someone to be. And if they were the opposite, that would be the wrong way to be, too. It must be the wrong way, because you don’t like them, so how they are must deserve that disliking.

But, of course, then it isn’t really something about them at all. You don’t like them because of something in you, not them.

And the opposite is also true. People can give their love to another person, and then still love that person, even when given absolutely no reason to do so. They love because of something inside of them, not in the other person.

So, whether you look at God’s children and see much to despise, or much to love, is a reflection of what is going on inside of you.

Posted on by Abe Austin

The Power of Your Voice- Summary

Some Concerns)

Over the course of this series I have examined the notion of our voices being powerful, looking through the lenses of historical observation and scriptural example. Key takeaways that have emerged are that yes, our voices our truly powerful, but there are some very important caveats and concerns related to them. Specifically, we identified the three following issues:

  1. Not everyone has their own voice. Many use their voice only to echo the ideas and feelings of what is popular. Thus, they are not so much a voice as a loudspeaker for another person’s voice. It should be the great endeavor of all of us to find who we truly are, and that will only be accomplished through God. Only when we are our true person will we have true voice to share.
  2. Voices are much more powerful when compounded and interwoven. Communities that remain isolated remain stuck in the past. Ones that commune with each other make great leaps in technology and ideology.
  3. Combining voices gives great power, but that does not necessarily have to be good power. Indeed, we have seen that the more interwoven the voices of the world have become, the more we have developed the tools of our own demise. Self-destruction increases in lockstep with creation, creating a situation where our power to eradicate ourselves far outstrips our power to protect.

Conclusion)

Combining the first two points together, we see that there can be incredible power in keeping people mindless, making them drones repeating the same incantations over and over in unison. This is exactly how the most incredible acts of evil have been accomplished.

But surely that is not the only form of unity available. Every now and then, in brief and isolated moments, we get a glimpse of what happens when voices remain distinct, authentic, and self-authored, yet unite over shared ideals. On a larger scale, we have examples of this in the growth of the early Christian church, in the founding of America, and in the healing of the Alcoholics Anonymous program. These are only a few examples. There are other, smaller ones that occur all throughout the world.

True utopia will only occur when all the world is in such a state of individual synergy. Only when people have universally found their true selves, through God, and use their unique voices to progress the unified heavenly vision will we attain the ultimate potential of mankind. We can only imagine what incredible leaps and bounds we will make then. It will be an uncompromised advancement such as we have never seen before.

Posted on by Abe Austin

The Power of Your Voice- The Dangers of Our Voices

Compounding Power)

We have discussed different aspects of the power in the human voice. As shown in the last post, when different voices are combined together the power grows exponentially. There are even scriptural examples of this, such as when the shout of the Israelites broke down the walls of Jericho. That is very impressive, but whether it is a good or a bad thing depends on which side of the wall you are on.

As we saw in the last post, the compounded power of universal communication has led to the most tremendous advances in technology, which have included many things that are good for mankind. But at the same time, we have also increased our methods of self-destruction. Historically that has involved the creation of artillery shells, nuclear bombs, and the ability to hack a nation’s infrastructure systems. Today we are seeing all-new threats, such as individuals becoming displaced by robotics and AI and social media dividing us into deeply entrenched factions. Our ability to divide and destroy has always grown in lockstep with our ability to create.

The scary thing is just how far our compounded power extends. Just as one Israelite shouting at a time would never bring down the walls of Jericho and one man working at a time would never build the Golden Gate Bridge, so too our weapons of destruction surpass any individual reach. Once these looming threats start to tip over, it will be well beyond anyone’s power to right them before they come crashing down on our heads.

Divine Forewarning)

And this danger was already known thousands and thousands of years ago. It was recorded for our own education, but we did not heed it. In the book of Genesis, Chapter 11, we read:

And the whole earth was of one language, and of one speech.... And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

There was one language, and one people, and they spoke with one voice, desiring to build a tower all the way to heaven. While the scriptural account does not get explicit in their ultimate intentions, tradition has assumed it was to for a direct assault on heaven. Whether literally or symbolically, their effort was to make something so great that it could dethrone God.

Breaking from the hand of your own creator is logically the greatest act of self-destruction that anyone could ever do. Thus, it was an act of mercy and preservation when God broke their tower, and made them unable to combine their voices, and scattered them across the world. Yes, it made them weaker, but it also limited their ability to destroy themselves.

Today, we have progressively broken down those barriers. We have rediscovered each other, learned one another’s language, and found ways to combine our voices as one. We are much the same now as the people who built the tower of babel, and we seem to quickly be approaching another act of hubris and self-destruction.

Of course, every vision of paradise does necessitate all the people united as one, but it assumes that mankind has learned to let go of his tendency for self-destruction, so that he may unite without danger. That certainly has not happened today, so the danger of our united voices is very, very real.