Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:36-40

36 Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.

37 And if any part of their carcase fall upon any sowing seed which is to be sown, it shall be clean.

38 But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you.

39 And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.

40 And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.

Today’s verses continue on the rules we saw yesterday, explaining the corrupting effect of dead unclean animals. Larger sources of water would not all be corrupted. Presumably, there would be enough clean water that any untoward elements would dissipate to only trace levels. A dead carcass on a seed was fine, the plant was still shielded within, but if the seed had been watered already, and had begun the process of growing and sprouting, the actual plant was corrupted and now unclean.

The next verses talk about touching or eating a clean animal’s carcass. This obviously means an animal that died by natural means, not one that was slaughtered for the express purpose of eating. In these cases, any who touched the carcass would be unclean, but all he had to do was wash his clothes and he would be clean again the next day.

Logically, there had to be ways in which the transference of uncleanness would cease. If an unclean carcass made a vessel unclean, which made the person who touched that vessel unclean, which made anything that person touched unclean…obviously at some point everything would be unclean. And, well, now that we are aware of germs and viruses, there is some truth to that model. The fact is, we all carry unclean things in and on us, and none of us are pure, and none of us can become so. That is why sacrificial atonement remains necessary for us all.

But in our day-to-day lives, we do find that God has provided us a buffer that prevents infinite corruption. Yes, diseases pass through us, but they do eventually die out. Filth transfers from the ground to our hands to our food to our insides, but usually in small enough quantities that our body passes it through without issue. Or, if we do get ill, we almost always quickly recover. And speaking spiritually, every day there are evil influences that tempt us and our sins beget guilt, but we do move on and feel ourselves restored again on the next day. And where our sin is more serious, still with a period of washing and waiting, we are able to move forward again. God has built resilience and restitution into us, allowing us to bounce back from the constant uncleanness of the world.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:32-35

32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.

33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it.

34 Of all meat which may be eaten, that on which such water cometh shall be unclean: and all drink that may be drunk in every such vessel shall be unclean.

35 And every thing whereupon any part of their carcase falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.

Today we hear how an unclean animal’s carcass touching an instrument would also make that instrument unclean. It does specify throughout these verses that this only applies to dead unclean animals, not living ones. So, there are degrees to the polluting effect of uncleanness.

Tools or clothes or sacks made unclean in this way only needed to be washed, left for a day, and then could be used again. But food or water or clay pottery that was contaminated were forever unclean and had to be discarded. Again, degrees to the pollution.

Looking at these examples from a modern, practical sense, we recognize that a dead body carries more disease than a living one. We understand how some things can be washed and reused, whereas others are better to purge entirely, particularly the food and drink that we would otherwise bring into our bodies. There are degrees of corruption and there are degrees of protection against them. The tools that we use, the clothes that we wear, our outer skin, and our inner organs, we protect each of these to increasing degrees because we become more susceptible to virus and infection the deeper the contamination reaches.

Looking at this through a spiritual lens, some unworthy behavior is more corrupt and destructive than others. A person deceived by the world, engaging in sin while still maintaining a sense of conscience is like a living unclean beast. A potential source of corruption, but not to the same degree as another person who has become entirely cynical and jaded, turned nihilistic by his sin.

And as with the Israelite’s cleanliness laws, we must protect ourselves from these sinful influences by progressive measures. Blasphemous language in our culture is a problem, but it is worse when it is projected through the television into our homes, and it is even worse again when it is coming out of our own mouths. And so on for all sins. Sin is pervasive enough that we cannot avoid all contact with it, but we can put in progressive checks and protections the closer it comes to our heart.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:29-31

29 These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind,

30 And the ferret, and the chameleon, and the lizard, and the snail, and the mole.

31 These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.

Today’s verses call out individual animals that would also be unclean to the Israelites. First among them are rodents and reptiles, then also snails and moles. Of course, each of these would have already been forbidden under the existing laws: rodents and reptiles do not have split hooves, snails don’t have raised legs for leaping, and moles violate both requirements, whether you consider them a beast or a “creeping thing.”

Presumably these animals are called out as edge case examples, showing that if an animal seems like it might be unclean, it is unclean. So it is in moral life. We may not be able to define every type of sin and every manner of evil, but we can establish principles, provide examples, and then rule out anything else that seems like it might be in violation of those guidelines.

Let us consider one example. Is AI-generated pornography not immoral since it involves unreal characters? The scriptures may not call it out directly, but they do establish a pattern of what God has allowed in regard to sexuality, and we should omit anything questionable around that. God has allowed for a man and a woman to cleave together as one flesh, and He has forbidden extramarital sexuality. Looking at the matter of AI pornography, that starts to sound a lot like a weasel or a tortoise, something on the fringes of more familiar sin, and something we should also treat as unclean.

Posted on by Abe Austin

The Offensively Faithful- The Popular Immoral

Dangerous Trends)

In the last post I gave what I consider to be the strongest evidence that we live in the last days, and the scriptures show us that in those last days, the popular majority will go astray, will believe falsehoods, and will resent the righteous.

If this is true, then each one of us needs to be very careful of the moral trends of our day. We must hold each to scrutiny, and reject many of them, even though it will make us unfavorable with the masses. Of course, I am not saying that every popular trend in the last days is inherently evil. Today it is popular to reject slavery, and that is good. It is good, because it aligns with the nature of God and the words of scripture. But every trend that disparages faith, that denies God, that takes offense to the words of scripture, these are the trends that lead to the selfish and meanspirited population described in the last days.

From my perspective, these popular trends in the West include promotion of homosexuality, feminism, socialism, and transgenderism. Even before considering the substance of each, they have all begun by taking offense to scriptural doctrine, have undermined the commandments of God, and have demonized the faithful. That alone informs us of their deviant motives. And then, when we look at the actual substance, we see that they have directly supported grave sin, including abortion and sexual depravity, and that they have stoked the passions of the depraved, until physical violence has erupted, often targeted at those that do not accept their sin. They have also passed their twisted ideology on the young and the impressionable, leaving them to believe that acceptance of these sins is the only way to be moral.

Realistic Evil)

This raises an important point. I believe that too many of us assume that these trends and sins cannot be the image of apocalyptic evil, because we know people who live within these trends, and they do not seem evil to us. They’re just people, with qualities that we love. But this is by no means a proof of innocence or virtue. People that seem “good” to us can absolutely be aligned with evil trends. To prove this, we need only look at the historical record. We frequently point to people in the past whose ideologies we condemn as evil, such as nazis and slave owners, yet many of them did not view themselves as evil either. They just saw themselves as people, with qualities that they loved, just as we view those supporting the modern anti-God philosophies of today.

We make the mistake of assuming that the majority wicked of the last days will look like caricatures of evil. That they will all be sadistic, maniacal, moustache-twirling cartoon villains. But that just isn’t realistic. The wicked of the final days will almost certainly be like the wicked in all other times: people who feel justified in their time, people who live in a context that makes them believe that they are in the right, people who have other virtues that are used as evidence of being good and correct.

But none of us can evaluate our righteousness from within our own context. As the preacher taught, “every way of a man is right in his own eyes,” (Proverbs 21:2). In our own historical analysis, we can see that culture and consensus can override conscience and leave people feeling that even the most terrible of actions are right. What we require is an external standard to compare ourselves to. An unchanging yardstick that is synonymous with universal good. Such a standard has been given to us in the words and commandments of God. When our own conception of good does not align with what God has given to us, it is us who are in the wrong, not Him.

In conclusion, I do believe that we live in the last days, and in our day there are many who discredit and disparage the Lord, who support beliefs that are directly contrary to His word. Agreeing with these voices is popular, it is what we are taught from our earliest years that we are supposed to do. That creates a context that blinds us, that makes us genuinely call good evil, and evil good. Just as was foretold for the final days. When we see that our belief come from popular consensus, and that it is antagonistic to the scriptures, and that all people in history have thought that they were in the right, even the most evil, that should give us serious pause. Even though it might feel wrong to us, we should consider the possibility that we are, in fact, the ones in the wrong, and we should experiment with God’s law, to see if it does not soften our hearts and change our minds.

And if we do not, then Armageddon awaits.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 10:16-18

16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,

17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord?

18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.

Moses examined the work of the priests’ first sin offering, and it appears that an error was made. A portion of the sin offering was to be burned upon the altar, and a portion given to the priests to eat. From the sound of it, Eleazar and Ithamar had burned the entirety of the offering and had not eaten any of it, and Moses was not pleased at all with this turn of events.

Interestingly, Moses here reinforces one of the symbols meant by the priest eating their portion of the sin offering: to bear the iniquity of the congregation. It is clear that eating the sin offering is eating the sin, it is taking the follies of others as your own burden, which is exactly what every great leader must do. They must bear the flaws of their people, to then find a way to atone and make things right again.

What is more, it sounds as though the blood was not spread upon the horns of the altar, as was also required. This was, no doubt, a tense moment, given the dramatic condemnation brought upon Nadab and Abihu for their earlier trespass. But as we will see in tomorrow’s verses, Aaron has an explanation that will calm the tension down.

Posted on by Abe Austin · 2 Comments

Scriptural Analysis- Leviticus 8:14-17

14 And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.

15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the Lord commanded Moses.

Now that the priests are washed and anointed, Moses begins a series of sacrifices. Each one of these represents a different aspect, a sequence to make Aaron and his sons ready for their sacred call. The first, unsurprisingly, is the sin offering. As we have seen, this was an atonement for sins committed, a purging of the baser things, a returning to that which was obedient and godly.

Very often we seem to think of atonement for sin as the end of the journey to God, but in fact it is only the beginning. Or perhaps it is both a beginning and an end. It is the end of the journey of sin, but only the beginning of our walk with the Almighty.

As we will seeing in the following verses, the sin offering will be followed by further sacrifices that represent further commitments, covenants, and preparations. So it is meant to be with us. Like Aaron and his sons, our sins are atoned for so that we may then do something with that clean slate. We are forgiven, so that we may become the hands of the Lord. All who accept the cleansing blood of Christ are given a calling. Something that is unique, something that is specially chosen for them by the Lord. To not listen for that calling, or to not answer it, is to deny the true nature of our relationship with God.

Posted on by Abe Austin

What Darkens the Soul


You will at times be selfish. You will be unwise. You will believe wrong things. You will hurt those that you love. You will give in to fear. You will judge wrongly.

None of this is good, but it is common and accepted. Many of these sins will be committed without thought, without meaning to do wrong, but afterwards realizing that your behavior went astray. Do not worry. Christ has atoned for all of these and obtaining forgiveness is easy.

Much more significant are the moments where God has already granted you clarity, where you have a sure understanding of what is right, and you sin against that knowledge anyway. You feel the full weight of your conscience, and you defy it anyway. And you do so because following your conscience would come at great personal cost. You learn that your soul has a price, and you have just exchanged it for that price.

These are the moments that truly defile you. These are the infractions that darken the soul. These are the choices that sin against the light. These are the times that lead to true damnation.

Of course, even here, repentance is possible, but it will be at an even greater cost than what you first sold your soul for. You must go back and correct the very choice you made wrong, and the consequences for doing right will be even higher now. It will hurt, you may be sure of it, but you may also be sure that it will be worth it.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 7:1-6

1 Likewise this is the law of the trespass offering: it is most holy.

2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,

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

5 And the priest shall burn them upon the altar for an offering made by fire unto the Lord: it is a trespass offering.

6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

We heard about the trespass offering in the past two chapters, but there were limited descriptions on how the ritual was actually carried out. The assumption was that the sacrificed animal was handled much the same as other offerings. Today we get those fuller details, and the assumption is proven correct.

Importantly, this offering matches the burnt offering in how the blood was to be sprinkled around the altar, but matches the sin offering in how the fat, kidneys, and other minor parts were burned on the altar. It also matches the sin offering in how a portion of the meat was to be eaten by the priests.

These details make perfect sense, given what we noted earlier. The trespass offering was really two offerings in one: the burnt offering and the sin offering. Thus, some offerings were more fundamental (sin and burnt offering), and more complex offerings were composed of them (trespass offering). Not only this, but those fundamental offerings were themselves composed of specific ritualistic expressions (sprinkling of blood, burning of fat, priests eating of meat, etc.). From this we see that there was a grammar to the Hebrew sacrifices, and by becoming literate in the basic parts, we can use them to spell out more complex expressions.

SacrificeEligible oblationStepsExplanation
Trespass offeringFor minor offenses and mistakes
Lamb, young goatFat and kidneys burned on altarCleansing our behavior and desire
Blood sprinkled around altarOur life is sprinkled over God’s work
Portion given to priestsPriests share the burden of the sin
Two turtledoves, two pigeonsOne bird for a sin offering, one for a burnt offeringGiving up of offense and recommitment to the Lord
FlourSome 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 6:24-26

24 And the Lord spake unto Moses, saying,

25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy.

26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

We gain a new detail on the sin offering in these verses. First, though, to recap all that we have learned of how the offering was performed so far, we first learned how the blood of the animal was smeared on the horns of the altar and the fat and kidneys were consumed by the flame. We elsewhere also heard that the skin, flesh, and dung of the animal was burned outside of the camp. And now, here for the first time, we also hear about a portion of the offering being eaten by the priest. In Leviticus 10 it will also be made explicitly clear that this was a part of the ritual for a common sin offering, and it will state there that the representation of this was that the priest was to bear the iniquity of the sinner.

However, the priest taking the burden for all that is wrong, is not the only symbol in this act. Notice how in today’s verse 25 it mentions that the slaughtered animal is also a vessel of purification, and tomorrow’s verses will go even more heavily into that theme.

This makes sense when we consider the ultimate sacrifice, Jesus Christ. On the one hand we are told, “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13), which matches the idea of Christ taking the burden of every man’s evil, but at the same time, his innocence and purifying power are made clear when we are told, “he is brought as a lamb to the slaughter…with his stripes we are healed” (Isaiah 53:7, 5). He is both the condemned and the redeemer all at once, and so is the meat of this offering.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:17-19

17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity.

18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.

19 It is a trespass offering: he hath certainly trespassed against the Lord.

At the start of the chapter we were shown smaller offenses, primarily sins of omission. Here at the end, it now talks about the actual breaking of the commandments, which would be a sin of commission, though still done in ignorance.

Perhaps an example of this would be when we are caught in a shameful situation and immediately minimize it out of a self-preservation instinct, only realizing later that we have told a lie. Or perhaps we bore witness that we actually thought was true, only to learn later that we had propagated falsehoods. Or we might have a culture that insists that fornication is common, expected, and shameless, and it is only after reaping the painful consequences of such choices that we start to realize that we have sinned.

There is an important lesson here: intent is not all that matters, sometimes an act is just wrong. That isn’t to say that intent does not matter at all. Malicious harm is worse than accidental harm, but both are harm either way. We can both give special weight to intent, while also acknowledging the fundamental wrongness of the act regardless of intent. And that is what the sacrifice in these verses seems to be for. Atoning for the act, even in absence of intent.

SacrificeEligible oblationStepsExplanation
Higher trespass offeringRam, moneyFor special trespass cases
Ram presumably slaughtered and burnedPresumably spiritual cleansing or restoration
A “one fifth” payment of moneyPresumably a fine or restitution of damage