Posted on by Abe Austin

Scriptural Analysis- Leviticus 4:27-31

27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty;

28 Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

29 And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

30 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.

31 And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the Lord; and the priest shall make an atonement for him, and it shall be forgiven him.

Now we come to how the sin offering was performed for the common Israelite, following the same basic pattern as for the leader, the congregation, and the priest. Today let us focus on an element that has been in all of these repeated descriptions, but that we have not yet had time to touch on.

Notice in verse 27 how it says these offerings are for those that “sin through ignorance,” and it has said the same thing for each other instance. So that would mean ways that people trespassed against God’s law without knowing or meaning to. Perhaps they overlooked a ritual, or forgot a commandment, or were unsure of the moral rightness of an action and later regretted their decision.

This, of course, would be different from deliberate and serious sin. Later, in the book of Numbers, we will hear about “high-handed sin,” which means an act of willful defiance against the Lord. For these people, they were what Paul called “under the law,” meaning subject to the penalties of crime. Whether that meant exile, curses, or even death.

Thus, we are meant to understand that the tabernacle ordinances were meant for those who were actively trying to follow God. Yes, those that brought a sin offering had sinned, but they were still oriented towards doing what was right, and they just needed to correct the minor indiscretions common to life. However, if a person were living a deliberately sinful lifestyle, then they would not be taking part in rituals and sacrifices. They would first need to repent, return to the path of goodness, and then would take part in the rituals, now that they were sincerely trying to follow the Father.

SacrificeEligible oblationStepsExplanation
Sin offeringBullock, young goatSacrifice for sin
The same performance for an individual, community, priest, or leaderAn equal path to God for all
Hands placed on head, slaughteredAnimal takes the place of us
Blood placed on horns of the altarA heartfelt plea to the Lord for mercy
Fat and kidneys burned on altarCleansing our behavior and desire
Skin, dung, and flesh burned beyond the campThe sinful behavior purged out of us

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 4:22-26

22 When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the Lord his God concerning things which should not be done, and is guilty;

23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the Lord: it is a sin offering.

25 And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering.

26 And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.

We’ve already seen how the sin offering applied to a priest and to the congregation, now we read how it applies to a leader also. In this instance we see the same pattern play out exactly as before, except with one particular changed. While atonement was made for the priest and the congregation via a bullock, the leader would make his offering from a young goat.

A bullock was a more substantial offering than a goat. Thus, atonement for a congregation or for a priest was weightier than that for a leader. All Israelites engaged in the same sin offering, coming to the Lord equally and following the same pattern, but slight variances like these show that there was still a hierarchy in play. A leader, such as a king, was not weightier than the nation or a priest, something that has been forgotten at times in history.

SacrificeEligible oblationStepsExplanation
Sin offeringBullock, young goatSacrifice for sin
The same performance for an individual, community, priest, or leaderAn equal path to God for all
Hands placed on head, slaughteredAnimal takes the place of us
Blood placed on horns of the altarA heartfelt plea to the Lord for mercy
Fat and kidneys burned on altarCleansing our behavior and desire
Skin, dung, and flesh burned beyond the campThe sinful behavior purged out of us

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 4:13-21

13 And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty;

14 When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation.

15 And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord: and the bullock shall be killed before the Lord.

16 And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation:

17 And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the Lord, even before the veil.

18 And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

19 And he shall take all his fat from him, and burn it upon the altar.

20 And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them.

21 And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.

The last verses described how the sin offering would apply to a priest who sinned. Now it describes how the same process applied when all the congregation would sin. The chapter will continue with this pattern, describing how the pattern applied to a ruler that sinned and to a common Israelite that sinned.

The message here is clear. All are under the law of the Lord. It is not a different set of rules for leaders or priests, groups or individuals. God’s commandments were the great equalizer, just as pertinent to the king as to the beggar in the streets. All would fall short at some point, and all would be expected to make an offering then. As we will see, the exact animal sacrificed could vary, but it was still the same sacrifice and the same ritual for all.

It may seem a remarkable thing for all of the congregation to go astray at once. But as we will see later in the Bible, there were times when the people would go off worshipping false gods and then return to the proper worship of the Lord. There was also the time when book of the law had been lost and forgotten, then rediscovered during temple renovations. When it was read to King Josiah, he realized how the entire people had unwittingly gone astray and restored the rituals and commandments of old. While the record does not explicitly mention the performance of a sin offering, one would expect that it occurred, as it was specifically prescribed for just such an occasion.

SacrificeEligible oblationStepsExplanation
Sin offeringBullockSacrifice for sin
The same performance for an individual, community, priest, or leaderAn equal path to God for all
Hands placed on head, slaughteredAnimal takes the place of us
Blood placed on horns of the altarA heartfelt plea to the Lord for mercy
Fat and kidneys burned on altarCleansing our behavior and desire
Skin, dung, and flesh burned beyond the campThe sinful behavior purged out of us

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 4:5-12

5 And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation:

6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the veil of the sanctuary.

7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

8 And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards,

9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away,

10 As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering.

11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,

12 Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

As mentioned yesterday, the description for this ritual matches what we heard of it back in Exodus. I won’t retread all the steps and symbolism here, only refer you back to the previous commentary. There is one point that is elaborated more fully on these verses, though, that I’d like to discuss for today.

In the account in Exodus we knew that the priest was to place the blood upon the horns of the altar with his finger, today’s verses further emphasize the element of touch by describing that the priest dips his finger into the blood, and directly with his hands do the sprinkling and smearing. This requirement to get blood on the finger definitely captures attention.

If I were in the position of the priest, I would far prefer to have some ladle or brush as an instrument between me and the gore of the animal, but there were no instruments created for this. It would seem that God was very intentional about having his priests getting very personally involved in this work.

Compare this to how we deal with other people’s problems. Some of us might be open to lending a listening ear but still want to keep a safe distance from the sins and tragedy of others. We might rather not let them touch us with their mess. But that is not the approach that the Savior took, and that is not what his representatives are supposed to do either. Jesus showed us an example of getting right down into the darkness and heartbreak of the world, of touching the unclean, of getting hands messy. We are meant to be fully engaged with the worst, bringing the light of Christ to clean and heal that which hurts most.

This detail of the priest dipping his fingers into the blood is a very good bit of symbolism. It reminds us that we are called to touch the worst that others are dealing with, and by so doing help purify the world.

SacrificeEligible oblationStepsExplanation
Sin offeringBullockSacrifice for sin
Hands placed on head, slaughteredAnimal takes the place of us
Blood placed on horns of the altarA heartfelt plea to the Lord for mercy
Fat and kidneys burned on altarCleansing our behavior and desire
Skin, dung, and flesh burned beyond the campThe sinful behavior purged out of us

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 4:1-4

1 And the Lord spake unto Moses, saying,

2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the Lord concerning things which ought not to be done, and shall do against any of them:

3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering.

4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord; and shall lay his hand upon the bullock’s head, and kill the bullock before the Lord.

This chapter is dedicated to the ritual of the sin offering, something that we already heard of in Exodus, from which we have populated the table down below. The account here in Leviticus 4 confirms what we already heard in Exodus, though here it is given in longer detail.

The sin offering is arguably the most foundational of all the offerings. Sin is the greatest and most universal obstacle of all humanity. It is sin that divides us from peace, more than any affliction, misfortune, or disaster. In fact, the universality of sin is pointed out in verse 3, which reminds us that even the priest who had been set apart to be the holy servant of the Lord, would be besmirched by it and would require restitution, the same as any other Israelite.

Even our priests and vessels of purification require purification themselves. Our cleaning agents need cleaning. This shows a pattern of regress and suggests to us that there must be an endpoint somewhere. Sooner or later, for any of this purification to have any effect, it must be founded upon a purifier who is himself never soiled. The offering of Jesus, who was the perfect High Priest, would sanctify the entire temple enterprise, which would sanctify the priests and vessels, which would sanctify the common Israelite.

SacrificeEligible oblationStepsExplanation
Sin offeringBullockSacrifice for sin
Hands placed on head, slaughteredAnimal takes the place of us
Blood placed on horns of the altarA heartfelt plea to the Lord for mercy
Fat and kidneys burned on altarCleansing our behavior and desire
Skin, dung, and flesh burned beyond the campThe sinful behavior purged out of us

Full table.

Posted on by Abe Austin

You Believe Something False

There are so many different interpretations of scripture, so many opposing theological opinions, so many churches that have divided over incompatible beliefs. Is man saved by faith, or works? Are our fates predetermined, or dependent on free will? Should we believe in theosis true, and if so to what extent? Is God a trinity, or separate persons? Is the Bible a closed canon, or can there be new prophets and revelations? Is the rapture pre-tribulation, or post? What is the correct mode of baptism? Do any Old Testament traditions still apply today, and if so, which ones? Should women serve as pastors? Does God approve of same-sex relationships?

With so many different interpretations and opinions, the only way to assume that a certain church has the correct answer on all of them is to believe it is the one, true church, and that all others have gone astray. But even in that case, within the narrower scope of that single religion’s theology, there would still be room for a plethora of different personal beliefs, most of which would necessarily be false.

It is therefore unrealistic to assume that everything that you or I believe is correct. It is far more probably that as Isaiah said, “All we like sheep have gone astray; we have turned every one to his own way,” (Isaiah 53:6). Obviously that scripture applies to our sins, but surely also to our own misguided beliefs.

Each of us must reason as best we can, and obey as we see understand, but we must also have the humility to recognize that we are surely wrong in one way or another and be willing to make dramatic changes as needed. We must be open to ideas that before seemed impossible to us. We must always remain teachable. We must never be so sure of ourselves that we resist the corrections of the Lord. Ultimately, there is no belief that should be so precious that we would be unwilling to relinquish it if required by God.

Posted on by Abe Austin

The Death of the False Self

Perhaps the greatest obstacle to God winning our souls is that true conversion requires an interaction with the genuine self. And we, being a highly social and impressionable species, very rarely exist as our genuine self. Most of us spend our lives as a collage of other people’s thoughts and beliefs and attitudes. We hear a question, and we immediately know the pre-scripted answer that we have been told by others. God reaches out to us, but all He finds is fragments of Darwin, Nietzsche, and Oprah.

And so, before God corrects the false image we have of Him, He first must shake loose the false image we have of our own self. He thwarts our pretend identity. He puts us in situations where our pale imitations and our tired platitudes fail spectacularly. He does for us what He did for Abram, and Jacob, and Saul, stripping us down and leaving us barren, and lame, and blind.

Seek the death of the false self. Unearth the real you. Learn how to think outside the catechisms that you have been given. Only then will you be able to find your real identity, like Abraham, and Israel, and Paul. Only when you have the real you can a proper introduction be made between you and the Father.

Posted on by Abe Austin

Faith vs Works- What About Those that Can’t?

The Paradox)

We’ve already spent a good while discussing salvation, and whether it comes by faith or works. In the last post, I encouraged us to accept each of the different messages in scripture, even if they initially seem contradictory to us. I said we should accept that Jesus meant it when he declared that belief and baptism were necessary to be saved and also believe it when Paul said that salvation is purely by grace through faith. By accepting both positions, we allow space for God to explain how this works. So long as we reject one side for the other, we shut ourselves off from the revelation of how God bridges the gap between.

So let us accept the primacy of both faith and works and be comfortable in the paradox that we find there. Jesus said that baptism was one of the steps necessary for salvation, and so we accept it, but he also said that “God sent not his Son into the world to condemn the world; but that the world through him might be saved.” Such a plan of universal salvation sounds wonderful, but how can that work when the majority of God’s children, billions and billions of souls, have lived and died without ever knowing the name of Jesus, and never having the opportunity to be baptized in his name? Did Jesus come to save the world, or to create conditions that would exclude it?

We do not want to dismiss Jesus’s command to be baptized, but neither do we want to dismiss his claim of universal reclamation. Is it possible that God has ordinances that are necessary for salvation, and that those who died without those ordinances could still be saved?

The Solution)

There is in my LDS theology, and apparently in the practices of the early Christians, a practice of performing the ordinances of salvation for the dead, including baptism. Not as a way of forcing those that have gone before into Christian faith, but with the understanding that the individual soul may freely accept or reject the ordinance according to the alignment of their heart.

I know that suggesting this solution might be controversial outside of the LDS faith, but the practice is explicitly spoken approvingly of by Paul:

Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
-1 Corinthians 15:29

Problems Resolved)

This theology of proxy ordinances resolves the issue that we raised just prior, explaining how baptism can be required for salvation but also how those who died without access to it can still be part of Christ’s universal invitation to salvation, but that is not all. This theology also answers the very debate that we began this study with: faith vs works.

By accepting the practice of baptisms for the dead, we can see why Paul speaks so emphatically about the sufficiency of faith alone. We can now understand that if a person conforms their heart and will to the Almighty, then that is what is absolutely essential in this life, because then they can accept the ordinances of salvation in the next one. If a man spends his life cultivating a believing and submissive spirit but dies without knowing Jesus or without being able to perform all the necessary ordinances, it is alright. He got his heart right, and Christ and his church will take care of the rest.

Some works and ordinances are still required for salvation, but those that accept Jesus in true faith can rest comfortable in the knowledge that whether they die tomorrow or in eighty years, God has made a way for all those necessary works to all be accomplished. We have no more argument of faith vs works, we see the false dichotomy for what it is, and we are able to fully embrace the primacy of both.

Now I realize that not all of my readers may be able or willing to accept this doctrine of baptisms for the dead. If that is you, no worries. I would still urge you to keep a mind open to finding some way in which the scriptures can all be satisfied, both the ones that suggest that faith is the key to salvation, and also the ones that say certain ordinances are necessary also. Do not accept arguments that ask you to reject half of the scriptures on the matter, or which require you to twist their interpretation in unnatural ways. Let your beliefs follow the natural interpretation of God’s word, and not the other way around.

Anyway, this is where I will conclude the study. I hope, if nothing else, it has opened up some new questions and new considerations for you. May God lead you to reject the false dichotomy of faith vs works, and to embrace both as beautiful and essential parts in His plan for mankind.

Posted on by Abe Austin

Faith vs Works- One More Type of Good Works

Yesterday I shared about general good works that cultivate our faith in God and Jesus Christ. These are the everyday things that we feel we should do in our conscience. When we do those things, it increases the good in the world and transforms our hearts to be more dedicated to the Lord. This is a very important category of good works, but it is not the only one.

Ordinances and Sacraments)

To ancient Israel God gave a great number of laws and rituals. There were specific customs that had to be observed, sacrifices that had to be made, and holy days that had to be remembered. Of course, when Jesus came, he fulfilled these rituals, and they were done away with, but we are mistaken if we assume that that means that there are no more essential rituals that still apply to us today. Just as Christ’s church brought an end to observing the sabbath on the last day of the week and replaced it with a sabbath on the first day, so too, new mandatory rituals were introduced in place of the old ones.

This is the second category of good works that we must recognize. We don’t just have the things that are generally good for cultivating our faith, we also have mandatory rituals that are essential steps in our salvation. Some traditions may refer to these as “sacraments,” some as “ordinances,” some as “mysteries,” and some as “rites.” The most universal and familiar of these special rituals is baptism.

Sola Fide)

Of course, not every Christian tradition recognizes the existence of ordinances/sacraments that are necessary for salvation. They essentially collapse general good works (prayer, scripture study, service) and essential works (baptism) together as one.

However, we have already shared in this series how the words of Jesus refutes this. “And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned,”(Mark 16:15-16). Jesus explicitly states that being baptized is a prerequisite for salvation.

This leads us back to our original tension. If there are certain ordinances that are essential for salvation, then how can Paul say, “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast,” (Ephesians 2:8-9)?

Well, one answer to that is that just because a work is required for salvation does not mean that it earns our way into heaven. Notice in Paul’s statement that faith isn’t what is really saving us either. It is grace. Thus, faith and necessary works are actually at the same level of essential but non-saving. Both are commanded of God, but neither is sufficient to gain entry into heaven. We can perform all the ordinances and have all the faith, and thus be eligible for salvation, but we’re still not saved by anything but grace. Just like I might have all the requirements and qualities listed on a job application, and thus be eligible for being hired, but I’m still not hired by anything but the bestowal of the employer.

Now, at this point a person might still have some questions or concerns. For example, what about all those who died without an opportunity for baptism? We will get to those matters in tomorrow’s post, but for now, I want to emphasize the importance of accepting the words of scripture without prior bias. If Paul says that we are saved by grace through faith, believe it. If Jesus says that baptism is a required work for salvation, believe it. If we don’t know how to resolve those two yet, that’s okay. Let us accept some initial confusion and uncertainty and embrace the unknown. Surely that is better than throwing away one half of scripture or the other!

Posted on by Abe Austin

Faith vs Works- One Type of Good Works

Thus far I have been talking about “works” as only one category, but it is actually two. To avoid confusion, I thought I should take a moment to describe these categories, and how each relates to our personal salvation. Today I will examine one type, and tomorrow the other.

Faith-Building Good Works)

The first category of good works is when we do something just because it is a good thing to do. Helping others in need, telling the truth, giving up our vices, singing songs of praise, praying, and other activities like these all fall into this first category.

These practices are important because they help to build our faith in the Almighty. Indeed, they are inseparable from faith. We are motivated to do them by what faith we have and doing them increases our faith over time.

It should be noted, actions like these are available to all people, regardless of their religion. A Hindu from the 7th century could dedicate to himself to good works, and by it develop a heart that is committed to cosmic, universal truth, the same as a modern-day devout Christian. All people can cultivate a soul that is fit for alignment with the author of all good, simply by listening to their conscience and doing as it dictates.

Are These Works necessary?

So, are good works like these necessary for salvation? Well, as we have already noted, these types of works are inseparable with developing our faith in the creator, and in making our hearts submissive to His will, so in a sense, yes. Without these works, we likely won’t be able to accept our Lord and Savior, because our hearts will not have been softened.

But, in another sense, the specific good works are not individually mandatory. Imagine that one man devotes himself to the study of God’s word, hungering for the knowledge of the divine, and by it cultivates a faithful and willing heart, while another man depends primarily on acts of service to keep himself humble and dedicated to the greater good. It is conceivable that while these men grew their faith through different good works, that both will be welcomed with open arms by the Lord. Not because of the specific work they performed, but because of how the work cultivated their faith.

We cannot quantify the significance of each good work. We cannot count the number of prayers offered or the number of hours served and judge a soul by those figures. And of course, no amount of these good works is sufficient to earn a place in heaven.

Thus, believing that good works saves us is wrong. But also thinking that we are saved by faith, and not works, is also wrong. Both views make a categorical error. They both assume that faith and works are separate, when really, they are two sides of the same coin.

We do need to do good works, and we are saved by faith. Both of those conditions are satisfied together. We do good works as part of growing our faith, and having faith in Christ, we become well-aligned to His kingdom and can then be saved by His grace.

Thus, we should tell all people to listen to their conscience and do the work it tells them to do. But they should do it to purify their hearts and to propagate God’s good in the world, with no thought of heavenly transaction. They should do it with their focus on what they are becoming, not on where they are going. They should do good works to be more like Jesus and then leave to Jesus the matter of their salvation.