RPM, Volume 20, Number 20, May 13 to May 19, 2018 |
If you have your Bibles, I'd invite you to turn with me to Leviticus, chapter 17. This is a strange chapter. It's a chapter that talks a lot about animal blood, and how the Old Testament people of God were to think of and treat animal blood. You may wonder why the Lord would devote a chapter in an important book about the public worship of God and the private morality of the people of God to the subject of blood.
Well, you already know that from the beginning pages of Scripture, when Cain slew his brother Abel, that Moses recorded that when Cain did this atrocious thing—what happened? That Abel's "righteous blood cried out from the ground." You remember the strictures that were given to Noah pertaining to blood. Blood throughout the Old Testament is very significant.
Now let me just say, as you look at those two introductory verses transitioning from the content of Leviticus 16 into the content of Leviticus 17, that Leviticus 17 is something of a transition chapter of the whole of the Book of Leviticus. If you look at Leviticus 1 all the way through Leviticus 16, you will find that the bulk of the content pertains to the public worship of God through the sacrificial system and the cleanliness of the individual which allows that individual to participate in the public worship of God, and most of Leviticus 1 through 16 deal with those topics.
When you get to Leviticus 18, all the way to chapter 27, you'll notice that most of the focus of those chapters is on the personal, the individual, the private morality of the people of God that is characterized in their holy conduct, so that Leviticus 1-16 deals especially with the public and the worship aspect of the life of the people of God, and Leviticus 18-27 deals especially with the personal and the private morality of the people of God. So, you move from public worship to personal life when you move out of Leviticus 16 and then into Leviticus 17-18 and the end of the book.
So, Leviticus 17 is something of a transition point. It pertains in many ways to what goes before it, but it also is linked to what comes after it.
Now you're scratching your heads! Why in the world would the Lord give such a command? We'll learn tonight as we study this passage. That's the second section of Leviticus 17.
Now I'm going to read the chapter. You can see these five sections, but as we preach through the chapter tonight, I'm going to take sections one, two, three, and five, and then come back to four. And I'm doing that for a specific reason, because from section four we'll be able to very easily, seamlessly, translate to three important passages in the New Testament which expound on the principle that's set forth there. Let's look to God's word and hear it read before it is proclaimed, and let's pray before we read it.
Lord God, we thank You for Your word. We ask that You would take this strange, strange, passage that seems so remote from our experience, and that You would teach us Your truth and grace from it, and that You would encourage us by it. In Jesus' name. Amen.
Hear God's word.
"Then the Lord spoke to Moses, saying, 'Speak to Aaron and to his sons, and to all the sons of Israel, and say to them, 'This is what the Lord has commanded, saying, 'Any man from the house of Israel who slaughters an ox, or a lamb, or a goat in the camp, or who slaughters it outside the camp, and has not brought it to the doorway of the tent of meeting to present it as an offering to the Lord before the tabernacle of the Lord, bloodguiltiness is to be reckoned to that man. He has shed blood and that man shall be cut off from among his people. The reason is so that the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them in to the Lord, at the doorway of the tent of meeting to the priest, and sacrifice them as sacrifices of peace offerings to the Lord. And the priest shall sprinkle the blood on the altar of the Lord at the doorway of the tent of meeting, and offer up the fat in smoke as a soothing aroma to the Lord. And they shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot. This shall be a permanent statute to them throughout their generations.'
" 'Then you shall say to them, 'Any man from the house of Israel, or from the aliens who sojourn among them, who offers a burnt offering or sacrifice, and does not bring it to the doorway of the tent of meeting to offer it to the Lord, that man also shall be cut off from his people.
" 'And any man from the house of Israel, or from the aliens who sojourn among them, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement. Therefore I said to the sons of Israel, 'No person among you may eat blood, nor may any alien who sojourns among you eat blood. So when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast or a bird which may be eaten, he shall pour out its blood and cover it with earth.
" 'For as for the life of all flesh, its blood is identified with its life. Therefore I said to the sons of Israel, 'You are not to eat the blood of any flesh, for the life of all flesh is its blood; whoever eats it shall be cut off. And when any person eats an animal which dies, or is torn by beasts, whether he is a native or an alien, he shall wash his clothes and bathe in water, and remain unclean until evening; then he will become clean. But if he does not wash them or bathe his body, then he shall bear his guilt.'"
Amen. And thus ends this reading of God's holy, inspired, and inerrant word. May He write its eternal truth upon our hearts.
Let's walk through this passage together tonight, and see if we can make it clear and understand its application for us as new covenant Christians. As I said before, in verses 1 and 2 we have the introduction to this chapter. It starts off like so many of the other chapters that we've read so far in the Book of Leviticus; and, as I've already indicated, this chapter is a transition chapter between chapters 1-16 and chapters 18-27. We're moving from public worship to personal life here, and the topic of the chapter is introduced as part of Israel's code of conduct just like the other chapters that have been introduced in chapter 16 and further back.
So let's move very quickly, then, to the second section of the chapter in verses 3-7. Here we're given the directive from God through Moses that no sacrificial animal—that is, those domestic animals like an ox or a lamb or a goat, which have been appointed to be used in the sacrificial system—none of those animals is to be killed either outside the camp or inside the camp, except at the tabernacle.
It's a command that says basically that the priests and the tabernacle and the doorway to the tent of meeting is to become the exclusive divine butcher shop for Israel. No meat is to be slaughtered—at least, not the meat of these approved sacrificial animals—no meat is to be slaughtered in the wilderness by the children of Israel that come in the category of oxen, or lamb, or goat, either inside the camp or outside the camp, unless they're taken to the doorway of the tent of meeting and the priest slaughters them, whether that meat is going to be used for a sacrifice or whether it's going to be used for food. Isn't that interesting? Whether they're going to use it for a sacrifice or not, this meat is to be slaughtered by the priests at the doorway of the tent of meeting. Why?
Well, it's, I think, fairly obvious. If you have a problem—and it's clear that we do have a problem: take a look at verse 7: "They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot." If you have the problem in the people of Israel of people sacrificing these animals to demons and other deities in the wilderness, then the only way that you can assure that that is not going on is to control the slaughter of those animals by the priests of Israel, who themselves are devoted only to the worship of the one and true living God. Otherwise, if you simply say 'If you kill those animals, you can't kill them except to offer sacrifices to the Lord or to use them for meat or something else like that,' what can happen is the sacrificing can go on to the goat demons in the wilderness, and when the priests or one of the elders of Israel says, 'Hey, I understand that you slaughtered an oxen last night. Did you slaughter that for your family, or did you slaughter that to worship the Lord?' they could say, 'Oh, ah, we slaughtered that to worship the Lord.' Or, 'Oh, we slaughtered that for the family.' And they could go right on with their worship of other deities.
But if you require that any time that those approved animals are slaughtered, for whatever reason, that it has to be done by the priests, they then cannot be used for the worship of other deities without the person who does it being culpable. And this way, if someone says, 'Oh, well, we didn't slaughter it for sacrifice to other deities, we did it for food for the family,' bloodguiltiness is still upon that man, because he has violated the law of God.
They're eating more meat than they used to eat when they were in the wilderness, and I simply want to make a passing comment about that.
Now look at verses 8 and 9. Here again we see a command made that no sacrifices are to be offered outside of the doorway of the tent of meeting of the tabernacle. All of the sacrifices that are offered have to be offered there. They can't be offered somewhere else. "You shall say to them, 'Any man from the house of Israel, of from the aliens who sojourn among them, who offers a burnt offering or sacrifice, and odes not bring it to the doorway of the tent of meeting to offer it to the Lord, that man shall be cut off from his people.'"
Again, the law is that sacrifices are only to be offered at God's house.
Now, we're going to see in Leviticus 19 where there are certain privileges granted to resident aliens as well, in Israel; but regards to worship, there is no pluralism. This law, though it implies a certain freedom for resident aliens that can exist, but they, if they offer sacrifices may only offer sacrifices at the doorway of the tent of meeting. This law provides that the people of God are going to be faithful. All within the camp are going to worship only the God of Israel.
Now, in verses 13-16, here are the rules about hunting. Does this mean if you can't kill an animal anywhere but at the doorway to the tent of meeting, does this mean no hunting in Israel? No, it doesn't mean "no hunting." In other words, in verses 13-16 you're getting a very important announcement from the Israeli game wardens. They're telling you, 'Fine. Hunt turkey. Hunt coyote. Hunt hyena. Hunt whatever it is you want outside of oxen, lamb, goats....but if you do kill those animals, those beasts which are allowed in hunting of game, even their blood you are not to eat or drink. You're to pour that blood out on the ground and bury it. Isn't that interesting? Even the blood of game, wild game that can be hunted and killed anywhere, even that blood cannot be eaten by an Israelite.
Now, if you're like me, at this point you're asking, "Why in the world is this?" Well, the answer, my friend, is found in verses 10-12, and let's look there very quickly.
Here in verses 10-12 we're told that no blood is to be eaten by anyone, whether Israelite or resident alien. In other words: all steaks well-done in Israel! Why is this? Well, look at verse11, because the answer, the reasons are provided there. There are two reasons provided: "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls."
It was a way of the Lord's saying, 'See that animal? The Lord took the life of that animal as a substitute for you, so that you could continue to have life. Now, don't take the blood, don't take the life of that animal lightly. Don't you eat that blood. Don't you drink that blood. God has appointed that animal's life as a substitute for you, to make atonement.'
And it's interesting how that would have promoted a high view of life and of the sanctity of life in Israel, but an appreciation for the role that the blood has as the bearer, as the agent of life in the animals that were offered up on the sacrifices to the living God. So there's the first rationale: blood is life, and therefore by God's appointing the life of those animals in place of the people of God, that they might be in fellowship with Him and go on living, by that reason, respect for that life and respect for that substitutionary sacrifice dictated that no blood whatsoever of an animal was to be eaten by anyone in Israel.
Isn't that interesting? Think of how a Leviticus-17-keeping Hebrew would have heard that shocking word that now—whereas throughout the whole of history they were to abstain from the blood of the sacrificial animal—now they must live by taking, by receiving, by faith in the blood of Christ.
Let's pray.
Lord God, we praise You for the blood of Jesus, and we ask that You would help us to trust in Him as He is offered in the gospel, because He is our only hope for forgiveness of sins. We ask this in Jesus' name. Amen.
Would you stand for God's blessing?
Grace, mercy, and peace to you from God the Father and our Lord Jesus, the Christ. Amen.
©2013 First Presbyterian Church.
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