Posted on by Abe Austin

Scriptural Analysis- Leviticus 14:48-53

48 And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed.

49 And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

50 And he shall kill the one of the birds in an earthen vessel over running water:

51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

53 But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.

Today we learn what happens if the infected part of a house is removed, and then the mold does not return. The ritual that follows is the same as that of a leper who was healed. We see the symbolic pattern of the two birds, one killed in a pot over water, the other dipped in its blood along with wood and hyssop and scarlet, then set free in a field.

As I said before, I see the ritual with the two birds as being symbolic of Jesus being condemned so that we may go free. In the case of the leper that applied at the individual level, here we see it applied at the level of a household. It is not only our inner trouble that Christ can liberate us from, but our interpersonal issues as well. We can be healed as an individual, as a family, as a community, as a nation, and as the entire human race. Impending doom can be reversed at each of these scales, but only through him.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 14:23-31

23 And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the Lord.

24 And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the Lord:

25 And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:

26 And the priest shall pour of the oil into the palm of his own left hand:

27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the Lord:

28 And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering:

29 And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the Lord.

30 And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;

31 Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the Lord.

The sacrifices in today’s verses mostly follow the familiar template for a sin and burnt offering, but in addition to the marking of the ear, thumb, and toe with blood, we have oil being applied to each of those body parts as well. We did, of course, already hear about applying blood to the same body parts of a priest before, and the anointing of his head with oil, but this ritual with the leper is the first we are hearing of oil on the ear, thumb, and toe.

Oil is often seen as symbolic of the Holy Spirit, so it could be representative of God’s Spirit impressing the leper’s hearing and actions and walk, though why would the same not be done to the priest? Another thought that occurs to me is that we often see an oily substance come out of our wounds, as well as our blood. Today that oily substance is called serum, and we now know that it is a part of blood. It is the liquid portion that separates out after the cells and clotting proteins form a scab to close the wound. The serum looks like oil and may very well have been interpreted as such by the Ancient Israelites. And it is entirely possible that such blood and oily serum were common sights upon lepers with open wounds and sores. Thus, the ritual application of blood and oil together may be a symbol of both the suffering and the healing of the leper, which suffering tenderized his soul and which healing taught him to rely upon the Lord.

This is a highly specific interpretation, of course, and maybe there are better ones. I do believe that God’s rituals were meant to have many lessons, and perhaps this was one.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:24-28

24 And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.

25 And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even.

26 The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean.

27 And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even.

28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.

Next, we hear that if an animal was unclean for eating, then it was also unclean to touch its carcass. One could touch a living pig, but if he either tried to eat it or touch its corpse, he would be unclean.

The symbolism is clear here. We want nothing to do with the unclean things of the world, and the death that they cause, whether physical or spiritual. We do not take stolen money, we do not spread rumors, and we do not take joy at the suffering of others. If we are to have success in this world, let us have it honorably and honestly, and not take undue advantage or ill-gotten spoils.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:21-23

21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth;

22 Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.

23 But all other flying creeping things, which have four feet, shall be an abomination unto you.

We finally come to the last major category of animal cleanliness, which has to do with the insects. Perhaps not surprisingly, almost the entirety of the insect kingdom is forbidden. The only specimens that are permissible are those with raised legs that can leap or fly. Specifically, it describes locusts, beetles, and grasshoppers.

Perhaps the symbolism here is that only the low creatures that aspire to reach higher could be accepted, just as we are lower than God, but we strive for godliness. This is a beautiful symbol of discipleship. We are not perfect, and we are not going to be so in this life. But still, we leap for it. Not to fool ourselves into thinking we are something that we aren’t, but because it is in the striving and falling short and striving yet again that the best comes out of us. Man’s ambition should always be at least a bit beyond his grasp.

This concludes the main sections of animal cleanliness. In the following verses God describes various other unclean elements and specific animals to be avoided, but the main animal category symbolism is complete. It is a fascinating part of God’s pattern that we are above the animals, yet we can look to them for our own edification. God has provided examples both of good and bad among them and even given us hints for how to recognize each.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:13-20

13 And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray,

14 And the vulture, and the kite after his kind;

15 Every raven after his kind;

16 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,

17 And the little owl, and the cormorant, and the great owl,

18 And the swan, and the pelican, and the gier eagle,

19 And the stork, the heron after her kind, and the lapwing, and the bat.

20 All fowls that creep, going upon all four, shall be an abomination unto you.

We have heard the laws of cleanliness for beasts and fish, today we hear them for the birds. For this we are not given a clear defining principle, though, most of this is simply a long list of birds which cannot be eaten.

Looking at the list, however, a pattern does emerge. When we look at hawks, eagles, and osprey, we see that birds of prey are being forbidden. This maintains the pattern seen previously, where other predator animals were also forbidden. God’s people are not to be ravenous or murderous, only standing against the Lord’s foes when commanded, and otherwise establishing peace with all.

We also see forbidden the scavenger birds, such as the vulture and the raven. God’s people are not meant to be opportunists taking advantage of others’ misfortune. We are to prosper by honest labor.

Finally, we also see the dark and the strange flying creatures forbidden. Nocturnal animals like owls and bats must not be eaten. So, too, we must not deal in the dark, make alliances with the shadows, or serve the prince of darkness.

Again, we see the pattern continuing of the laws having a clear symbolism for what God’s people should be, and what they should not be. In our next post we will hear the instructions for the last category: insects.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 11:9-12

9 These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.

10 And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you:

11 They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.

12 Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you.

Yesterday we considered the symbolism of clean and unclean land animals, and how the clean animals represented qualities of righteous and faithful followers of God. But it was not only land animals that had rules of cleanliness. Today we hear the rules for which animals of the sea could be eaten, and which could not.

As with the land animals, there are two important criteria. To be a clean sea creature, it must have scales and fins. This obviously matches up with what typically comes to mind when we say “fish.” Salmon, trout, swordfish, carp, these would all be included. It would not include things like clams, octopuses, or lobsters.

Part of the symbolism of clean sea creatures has to do with the context that they live in. The water is not where man lives, it is not fit for him to dwell there, only to make brief visits to it. It is mysterious and its depths are hidden. The sea could be seen as an analogy for the world, something distinct and different from the heavenly spirit that lives in all of us. Something that we all interact with, but only on a temporary basis, until we return to our eternal home up above.

Given that context, the presence of fins would suggest purposeful, directed, and constant movement. Be in the world to achieve what you need to achieve and then move on, not stopping and becoming attached to it. Not crawling along its darker depths. The scales can represent a boundary or a protection. A wall that keeps the foreign world out. A wall that keeps us shaped the way God made us, not amorphous or filled with the surrounding atmosphere like a jelly fish.

Thus, even with the sea creatures, the rules of cleanliness and uncleanliness once again serve as a symbolic reminder of the qualities that we must strive for to maintain a healthy separation from the world and consecrated to the Lord.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 5:11-13 Continued

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.

We already examined these verses yesterday, but I noticed something more in them that I wanted to take time on for today. Yesterday we noted how there was an option to sacrifice a bird or to sacrifice flour, and how each were related to reestablishing a positive relationship with God. If the offering was a bird, it was given in a burnt offering, in which the animal was killed, it’s blood drained, and the body burned upon the altar, representing the giving of one’s life to the will of the Lord. If the offering was of flour, it was given in a meat offering, in which a portion of it was shared with the priests.

It occurred to me that between those two: the spilling of blood and the sharing of bread, we see an early form of the sacrament that Jesus would institute with his disciples in the last supper. There he blessed and brake bread, and blessed wine, and shared it with his apostles. The wine brings to mind the blood of the burnt offering, the bread the flour of the meat offering, the sharing with the apostles the sharing with the priests. In one ritual, we see Jesus offering his life to the Father and entering communion with Him. We see him laying down his life for his friends and inviting them to join him in the feast of heaven.

Truly, the New Testament does not eradicate the Old. It completes it. The Old Testament is the walls of the building, and the New Testament is the roof that crowns it. Both are important, both point to the same conclusions.

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 2:4-7, 11

4 And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.

5 And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.

6 Thou shalt part it in pieces, and pour oil thereon: it is a meat offering.

7 And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil.

11 No meat offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire.

In the last post we discussed the meat offering made from separate ingredients, now we see the option to have it already baked as a cake or a wafer. One key detail from verse four and eleven is that if the offering were baked, it needed to be “unleavened,” which is to say having no germ agent that would cause it to cause it to rise. Thus, what they were bringing was not like bread, but crackers.

Many scholars have already explained that the reason for this was as a symbol of purity. You were to keep the ingredients plain, not introduce a foreign agent that transformed the end result. Those coming to the tabernacle were expected to eschew all foreign doctrines, all forms of idolatry, and all pagan superstitions. They were to keep the word of God pure, uncompromised by the philosophies of the world.

Of course, we do interact and cooperate with the larger world, and the Israelites did use leaven in their home cooking. But all of us should have a place that is pure. Just as the Israelites would not bring leaven into the tabernacle, we should not bring the world into our most sacred moments of worship.

One other point regarding leaven. Some may recall that Jesus spoke favorably of it when he compared it to the kingdom of heaven in Matthew 13:33. While leaven is usually used as a negative symbol in the scriptures, including from Jesus, it is not, in and of itself, good or evil. Broadly speaking, it is a symbol of influence and transformation. And influence and transformation can be good, but they can also be evil.

SacrificeEligible oblationStepsExplanation
Meat OfferingFlour, oil, frankincenseGiving gratitude for blessings
Separate ingredients burned on altarBody, spirit, and prayer uniting in gratitude
Ingredients baked into unleavened cakesDevotion to God’s law, unsullied by pagan practices

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 2:2-3

2 And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the Lord:

3 And the remnant of the meat offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the Lord made by fire.

It may be strange to see this referred to as a “meat” offering, when no meat is involved in it. This confusing naming scheme is due to the differences in 17th century English, where “meat” was used to describe any solid food, as opposed to drink or soup. More modern translations tend to render this as a “grain” or “meal” offering.

This offering could be provided as a baked bread, or as its raw ingredients. Today’s verses describe the raw ingredient version, featuring flour, oil, and frankincense. All of these ingredients would have been accessible to the Israelites, even the poor ones. Of all of the ingredients, frankincense would have had the highest cost, but not unattainably so.

Flour would have been seen as a symbol for life, or the body, and oil as a symbol for the spirit. Frankincense, with its pleasant aroma, was typically seen as a symbol for prayer, such as when it was used on the incense altar. Thus, their combined offering would represent the whole person, body, mind, and spirit, connected to God, expressing gratitude for the blessings that had been given.

SacrificeEligible oblationStepsExplanation
Meat OfferingFlour, oil, frankincenseGiving gratitude for blessings
Separate ingredients burned on altarBody, spirit, and prayer uniting in gratitude

Full table.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 1:3-9

3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.

4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.

5 And he shall kill the bullock before the Lord: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.

6 And he shall flay the burnt offering, and cut it into his pieces.

7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:

8 And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:

9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.

The first sacrifice described in Leviticus is a burnt offering. We heard about this kind of offering in the second half of Exodus. The description given here largely follows the pattern of that earlier record, though it provides a few new details.

First, we now know that a bullock was also an acceptable animal for the burnt offering, previously we only knew of a ram. Secondly, we learned that the offering must be an unblemished male. The significance of being unblemished is clear, one was to offer to God from the very best of his flocks.

As for being male, obviously one healthy male is able to impregnate many healthy females. Many shepherds might even have a couple dozen females for each one male. The other males would be destined for slaughter or sold as beasts of burden. Thus, to offer a male is to offer your root of life, or your personal food, or your strength of labor. Excellent symbols for the burnt sacrifice, which stood for committing one’s life and efforts to God.

I have updated our table of sacrifices with this new information, marking the new portions in bold. I have realized that this table will probably get quite large, so I will only post the most relevant portion of it here in these daily posts, but the entire table can be viewed at any time over here.

SacrificeEligible animalsStepsExplanation
Burnt offeringRam, BullockGiving our life to God’s purposes
Male, without blemishGive our very best
Hands placed on head, slaughteredAnimal takes the place of us
Blood sprinkled around altarOur life is sprinkled over God’s work
Cut in pieces, and washedEach part of us measured and made clean
The whole thing burned on the altarOur lives consumed in service to God