BIBLE STUDY SERIES #239, 240 and 241

16 June, 1996

SACRIFICIAL PARTICULARS - PART III

By Douglas C. Nesbit, B.A.

As we are, during this and forthcoming weeks, being joined by listeners in areas served by several new stations, I want to take an opening few moments to welcome these new listeners, and perhaps in a very brief format, to explain who we are, and what our message is about. The British-Israel-World Federation, emerged through the Federation of a number of Bible Study Groups which had developed during the latter half of the 1800's and early 1900's as people began to realise the amazing fact that multitudes of the generally Anglo-Celto-Saxon and kindred peoples, when traced back across Europe, had by ancient evidence, originated in the tribal fragments of the defeated Northern Kingdom of ancient Israel whom the ancient Assyrians had deported to the regions adjacent to the Caucasus Mountain ranges. This discovery brings honour to Our God, for had He not made unconditional promises to Abraham, Isaac, Jacob, and King David concerning the developments of a nation and a company of nations in the last days out of their Israel family? One of our reasons for existence, then, is to examine and teach the themes which emerge out of this revelation. We in no way seek to change any of the orthodox Christian beliefs with regard to the Person and Work of The Lord Jesus Christ, the Incarnate aspect of The Mighty God, and Creator of all things. Our Federation as an organized body has, since its inaugural meeting in 1919, grown to exist in a number of British Commonwealth nations. Related independent organizations, holding a parallel persuasion but using names more appropriate to their situations in other lands, form a kindred body of believers who hold to certain basic Biblical doctrines. Our Federation sustains the following aims and objectives:

We hold and teach the doctrines commonly held by historic orthodox Christianity with regard to the person and work of The Lord Jesus Christ: His Divinity and Virgin Birth, His Sacrificial Substitutionary Death on Calvary on behalf of repentant Sinners, His Resurrection and Ascension, and His promised Second Advent return to take the throne of His father David at a time appointed, and to reign over the House of Jacob for ever. He thus became the source and font of God's Gracious provision of a Door of escape from the penalty of our Sin, in providing Salvation for "Whomsoever Will", and by the same death providing Redemption for His own corporate people of Israel to whom Yahweh, (Jehovah) was married at Sinai, and later divorced as shown in Jeremiah 3:8 and Hosea 1 and 2.

Our presentation of the Gospel of the Kingdom of God thus relates the theme to those whom we believe to form the vast majority of the descendants of the ancient Israelites, particularly as most descendants were never involved in the return of the Babylonian Captivity under Ezra and Nehemiah, and hence cannot be correctly termed Jews. Indeed the majority of both the ancient kingdoms are we believe, located within these Anglo-Celto-Saxon and kindred nations today, and it is for the purpose of setting in order before the public the statement of this prophetic manifestation in the last days, and also the corresponding heavy responsibilities incumbent upon these people which derive from that fact, that our Federation chiefly exists.

The present series of Bible Studies, which we are continuing week by week, began several years ago with God's Call to Abram in Genesis 12, and it is taking us, in a steadily advancing sequence of Scripture passages, through the accounts which Moses prepared and which are called in the Bible the Books of Genesis, Exodus and now, Leviticus, and we had reached the end of Leviticus 6 on our last programme.

All through the most recent portion of this sequence of studies, we have been attempting to relate the symbolic meanings to be derived from the rituals, and which were intended to be recorded and transmitted down the centuries and the millennia. These were given in order to unfold great truths of God's Great Plan.

We are seeking, in this study, those aspects of this Old Testament Law which reveal the manner by which the Christian world is to understanding the great gift which we receive in the loving sacrifice of Jesus Christ. He has given, in His own actions, the "Doorway", that is to say, the means through which His people may find an escape from their condition of alienation and estrangement from their Creator. We have, portrayed in these Old Testament Laws, meaning-filled aspects of what we call "Redemption" and "Salvation."

Today, we pick up the account beginning at Leviticus 7:1, and we will read, as far as the remaining time permits, that portion of the Word of God which details the Old Testament regulation of the trespass offering, as seen from the aspect of the portion to be given to the officiating priests. It may assist our understanding if I first summarise a brief introductory note from The New Bible Commentary, found under the heading "The portion of the priest and of the offerer", which applies to verses from Leviticus 6:8 to 7:38. Having previously viewed these same sacrificial acts, The Burnt Offering, The Meal Offering, The Sin Offering, The Trespass Offering and the Peace Offering, from the standpoint of their Godward aspects, the reference explains that this particular section of scripture has now moved to view the same rituals from the standpoint of the priesthood involved. Of The Trespass Offering, which is the subject of verses 1-10 of Leviticus 7, the New Bible Commentary makes a connecting reference to the Scripture portion from Leviticus 5:14 to 6:7. It says "Since nothing has been said in the earlier passage about the Lord's portion in this sacrifice, the law as already stated for the peace offering (iii. 3f.) and for the sin offering (iv. 8-10), instead of simply being appealed to, as, e.g., in iv. 26, is repeated in detail (vii. 2-5). It is then stated that the portion of the priest is the same in this offering as in the case of the sin offering. Everything except the Lord's portion goes to the priest. The meal offerings referred to in this connection are the meal offerings which accompanied the animal sacrifices just mentioned."

The Companion Bible notes, at the start of this chapter, that this section on the Law of the Trespass Offering is a supplement to the words of chapter 5. 1-13. Let us hear the Word of The LORD as recorded by Moses. In the usual manner, I shall insert comments as we read.

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.

The Companion Bible notes that this "place where they kill the burnt offering" is "on the north side", of the altar, as ordered in Leviticus 1:11. Continually keep in mind the prophetic aspects of these rituals, as each of the details here given places a divine stamp of fore-ordained authority upon the later work of Jesus Christ.

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.

The Companion Bible notes of this burning that it is "as incense". We ought to remember that the name, "the LORD", when spelled entirely in capital letters in the AV as here, always translates the Holy Name, Yahweh or Jehovah.

6. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.
7. As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.
8. And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
9. And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.

At the words "the priest's", The Companion Bible explains "Except the memorial part" and refers the reader to Leviticus 2:4-10 where this was given with more detail. That reference then draws our attention to I Cor. 9. 13, 14, and adds "Gal. 6.6 is based on this principle." Perhaps we ought to refer to those passages before we continue, in order to clarify what that note has in mind. I Corinthians 9:13-14 states: "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel." The Galatians 6:6 reference states "Let him that is taught in the word communicate unto him that teacheth in all good things." This first portion of Leviticus 7 is completed with verse 10 which says:

10. And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

The next portion is given the heading "The Law of the Peace Offering." in The Companion Bible, and we will have to leave treatment of that passage until next week's lesson. Suffice it to say for our closing today that we are constantly seeking in the study of these Old Testament words the meaning which was to be our own inheritance by way of understanding of the work of Jesus Christ in this, the time which by every evidence appears to fulfil all the requirements of prophecy for the final days before the Second Advent. May this thought hearten you as you continue in His love during the coming week.

23 June, 1996

SACRIFICIAL PARTICULARS - PART IV

By Douglas C. Nesbit, B.A.

As we are, during this and forthcoming weeks, being joined by listeners in areas served by several new stations, I want to take an opening few moments to welcome these new listeners as we did also on the last programme, and perhaps in a very brief format, to explain who we are, and what our message is about. The British-Israel-World Federation, emerged through the Federation of a number of Bible Study Groups which had developed during the latter half of the 1800's and early 1900's as people began to realise the amazing fact that multitudes of the generally Anglo-Celto-Saxon and kindred peoples, when traced back across Europe, had by ancient evidence, originated in the tribal fragments of the defeated Northern Kingdom of ancient Israel whom the ancient Assyrians had deported to the regions adjacent to the Caucasus Mountain ranges. This discovery brings honour to Our God, for had He not made unconditional promises to Abraham, Isaac, Jacob, and King David concerning the developments of a nation and a company of nations in the last days out of their Israel family? One of our reasons for existence, then, is to examine and teach the themes which emerge out of this revelation. We in no way seek to change any of the orthodox Christian beliefs with regard to the Person and Work of The Lord Jesus Christ, the Incarnate aspect of The Mighty God, and Creator of all things. Our Federation as an organized body has, since its inaugural meeting in 1919, grown to exist in a number of British Commonwealth nations. Related independent organizations, holding a parallel persuasion but using names more appropriate to their situations in other lands, form a kindred body of believers who hold to certain basic Biblical doctrines. Our Federation sustains the following aims and objectives:

We hold and teach the doctrines commonly held by historic orthodox Christianity with regard to the person and work of The Lord Jesus Christ: His Divinity and Virgin Birth, His Sacrificial Substitutionary Death on Calvary on behalf of repentant Sinners, His Resurrection and Ascension, and His promised Second Advent return to take the throne of His father David at a time appointed, and to reign over the House of Jacob for ever. He thus became the source and font of God's Gracious provision of a Door of escape from the penalty of our Sin, in providing Salvation for "Whomsoever Will", and by the same death providing Redemption for His own corporate people of Israel to whom Yahweh, (Jehovah) was married at Sinai, and later divorced as shown in Jeremiah 3:8 and Hosea 1 and 2.

Our presentation of the Gospel of the Kingdom of God thus relates the theme to those whom we believe to form the vast majority of the descendants of the ancient Israelites, particularly as most descendants were never involved in the return of the Babylonian Captivity under Ezra and Nehemiah, and hence cannot be correctly termed Jews. Indeed the majority of both the ancient kingdoms are we believe, located within these Anglo-Celto-Saxon and kindred nations, and it is for the purpose of setting in order before the public the statement of this prophetic manifestation in the last days, and also the corresponding heavy responsibilities incumbent upon these people which derive from that fact, that our Federation chiefly exists.

The present series of Bible Studies, which we are continuing week by week, began several years ago with God's Call to Abram in Genesis 12, and it is taking us, in a steadily advancing sequence of Scripture passages, through the accounts which Moses prepared and which are called in the Bible the Books of Genesis, Exodus and now, Leviticus, and we had were examining those laws which were given to describe the religious rituals of sacrifices as these were later to become a revelation of the true meaning of the work which Jesus Christ was to perform on Calvary. We had reached Leviticus 7:10 which stated "And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

The next portion is given the heading "The Law of the Peace Offering." in The Companion Bible, which adds this note: "the law: i.e. specific and fuller directions given to the priests, additional to those given to the People in 3. 1-15. So in the law of the sin offering (6. 24-30, cp. with 4. 24-31); the law of the trespass offering (7. 1-10, cp. with 5. 1-13). It will be noted from the Structure... that the peace offering comes before the sin offerings; but here, in "the LAW" of the offerings, the peace offering comes last. This is because it has to do with the communion of the offerer; and this follows at the end of all, to show that this communion is based on, and must flow from, a full knowledge of all that which the types foreshow. Not until we have done with our sins and ourselves can we delight in Christ... ." We continue at verse 11.

11. And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD.
12. If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.
13. Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.
14. And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace offerings.
15. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.
16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:
17. But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.
18. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.
19. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.
20. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.
21. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people.

I shall have some particular thoughts to mention after we read the next six verses.

22. And the LORD spake unto Moses, saying,
23. Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.
24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.
25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.
26. Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings.
27. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.

In reference to those verses, I might interject at this point that I find it interesting that The All-Wise God, The Creator, has spoken the following Levitical passage to Moses concerning the fat and the blood of the creatures which are to be sacrificed. Indeed we read elsewhere that this is of a general application for God's people. Even in the New Testament, we find that, although new Christians were allowed a certain transitional freedom in regard to some matters, abstention from the eating of certain things was found to be so important that it was enjoined.

We read in Acts 15:18-20 the words of James, presiding at an apostolic gathering: "Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." Verse 29 quotes the sentence as sent in writing to those people, saying: "For it seemed good to the Holy ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well... ." Acts 21:25. confirms the foregoing in similar words, saying "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." Thus, contrary to those who hold that Old Testament Food Laws are no longer applicable to the Christian, we find that these in particular are very much stressed by the early Church!

Old Testament Law is, as it always has been, intended for our health and benefit by the Almighty and All-Wise God. While some mistakenly have the impression that Christ did away with all the Law, we must point to Matthew 5:16-19, wherein Jesus Himself explained that this is not so. Only the form of the ritual sacrifices contained in the Old Testament Ordinances is "nailed to The Cross" because Jesus Christ, our Great High Priest, is also the all- sufficient Sacrifice. Health rules are not "done away", and nor are the Commandments! If you have heard otherwise, I commend to your attention that reading in The Gospel of St. Matthew, 5:16-19. Please ponder the implications well as you read it. We shall pick up our sequence of Bible Studies on our next programme.

30 June, 1996

SACRIFICIAL PARTICULARS - PART V

By Douglas C. Nesbit, B.A.

Our ongoing series of Bible Studies, which we began essentially with God's Call to Abram, in Genesis 12, has taken us, in steady progression down the generations of his progeny to the situation described in the Book of Leviticus wherein the children of Israel are encamped before Mount Sinai. Presently, we are examining those instructions regarding the various types of, and occasions for, certain sacrificial rituals which point down the centuries to the eventual culminating sacrifice of Jesus Christ on Calvary.

We had reached Leviticus 7:27 on the last study, but before we continue to the next verses, I think that we might benefit from a short review of those sacrifices called "Burnt-offering", "Meat-offering", "Meat-offering of the priests", "Sin-offering", "Trespass-offering" and "Peace-offerings." To that end, I have culled some insights found in Keil and Delitzsch.

Of the Burnt-offering, mentioned back in Leviticus 6:8-13, they state that the daily burnt-offering was to be burning continuously. This offering, made every evening, and kept burning through the night, resulted in the requirement for the priest to feed more wood to the flames in the morning, and remove the accumulation of ashes, then change to other garments and carry the removed ashes out of the camp to a clean place where these were to be deposited. The altar was holy, as was all that touched it, so even the ashes had to be kept in this condition outside the camp. This altar fire was a symbol of uninterrupted worship of Jehovah by the nation.

Part of the Meat-offering was burned on the altar, but that which remained had to be baken without leaven and eaten by the male members of the families of the priests as their share of the firings of Jehovah in a holy place, namely the court of the Tabernacle.

The Meat-offering of the priests was an offering given by each high priest on the day following his anointing, and daily, morning and evening, thereafter, and did not apply to the laity, so the law concerning that particular offering is inserted at its proper place in the scriptural account of the sacrificial laws, at Leviticus 6:19-23. It consisted of fine flour and oil, roasted in a pan and broken into crumbs. This bloodless sacrifice was consumed entirely in the flames on the altar as the offerer could not partake of any part of a burnt offering, and as blood would have symbolised expiation. "As the sanctified of the Lord, (the priest) was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification."

The law of the Sin-offering speaks particularly of the offering made by the laity, and of the place of slaughtering and the most holy character of the flesh and the blood thereof. The flesh of the sin offering was to be eaten by the priest who officiated at a holy place, in the fore-court. Whoever touched it became holy, and if any of the blood was sprinkled on the clothing it was to be washed out in a holy place so that this blood "might not be carried out of the sanctuary into common life along with the sprinkled clothes and thereby be profaned." The same principle calls for the breaking of any vessel which could not be entirely parted from this sanctified blood and flesh. The flesh of the Sin-offerings made by the laity was to be eaten, after it had been boiled, like the meat-offering, by the males among the priests alone.

The flesh of the Sin-offering for the high priest and the whole congregation, however, of which the blood was brought into the tabernacle "to make atonement in the sanctuary" i.e. that the expiation with the blood might be completed there, was not to be eaten, but to be burned with fire. We may later see the significance of this at Leviticus 10:17. The high priest who had eaten the portion of the Sin-offering of the laity, thus, by symbol, took the sin of another upon himself for the purpose of cancelling it, to make expiation for it. Appearing in the sanctuary wearing the diadem upon his forehead as the symbol of the holiness of his office, he thus appeared, in symbol, as mediator of the nation's sins, cancelling the sin which adhered to the holy gifts of the nation.

In Leviticus 7:1-10, the treatment of the Trespass-offering indicates a similar significance to that of the Burnt-offering. In the latter case, and hence probably in the Sin and Trespass-offerings of the laity too, the hide of the sacrificial animal became the property of the officiating priest. The skin of the Peace-offering belonged to the owner of the animal, however. Certain distinctions regarding the treatment to be accorded to baked meat-offerings or things prepared in a pot or pan receive comments by Keil and Delitzsch. They suggest that the quantities of food available from certain types of offerings might explain distinctions as to those who might be designated to eat a portion in various cases.

Of the Peace-offerings, mentioned in Leviticus 7:11-36, Keil and Delitzsch comment that the passage contains instructions regarding three things; a bloodless accompaniment to these offerings, the avoidance of blood and fat in their consumption, and Jehovah's share of these sacrifices. Three classes of such offerings are listed, namely those given for praise to God for blessings received or desired, those given as vow-offerings, and those given as freewill-offerings. Unleavened cakes and wafers mingled with oil were to accompany the sacrifice and also leavened bread.

Whereas leavened bread participated to the extent of being part of the sacrificial meal, only one of each of the unleavened varieties was permitted to become a heave-offering and to be given to the officiating priest. If a cake was offered on the altar, it would have to be of the unleavened varieties, as leaven symbolises sin.

The flesh of the praise offering was to be eaten on the day of presentation and the remainder, if any, burned the following day. However the flesh of the vow and freewill offerings might be eaten until the end of the second day and that which remained was burnt on the third. By the third day, in warm weather, the flesh of the holy offering would have begun to show signs of corruption, and thus become desecrated. Eating such would equate to eating unclean, putrifying carrion, which was forbidden. In the same manner, all sacrificial flesh which had come into contact with what was unclean must be burned and not eaten. This might come about through a number of circumstances which we might characterise as those of uncleanliness or contact with dead carrion. Along with these prohibitions we note the prohibition against the eating of fat or blood from the innards of sacrificial animals. Keil and Delitzsch make further comments regarding their views of subsequent historic developments in the application of such laws as Israel came into Canaan.

Leviticus 7:28-36 contains instruction regarding Jehovah's share of the Peace-offerings. The offerer was to bring the portions of these, which were to be burned, in his own hands: the fat to be burned and the breast as a wave-offering before Jehovah. which Jehovah ordered to be transferred to Aaron and his sons (the priests). Keil and Delitzsch explain that the Hebrew word "to swing" meant to move to and fro, and that it is the name applied to a ceremony peculiar to the peace-offerings and the consecration-offerings: the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e. in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests. The ceremony was also carried out with the sheaf of firstfruits at the feast of Passover; with the loaves of the first-fruits, and thank-offering lambs, at the feast of Pentecost...; with the shoulder and meat-offering of the Nazarite...; with the trespass-offering of the leper...; with the jealousy-offering...; and lastly with the Levites, at their consecration (Numbers 8:11 sqq.). In the case of all these sacrifices, the object waved, after it had been offered symbolically to the Lord by means of the waving, became the property of the priests. But of the lambs, which were waved at the feast of Pentecost before they were slaughtered, and of the lamb which was brought as a trespass-offering by the leper, the blood and fat were given up to the altar-fire. Keil and Delitzsch continue with comments to amplify the matters raised.

In a summary comment, they explain that the Peace-offerings were intended for a liturgical meal and they make a series of most useful further comments which we have not time to cover today. However I do not intend to leave this topic without including these at the beginning of our next lesson. They comment, in effect, that the presence of those many supplied details of the scriptural instructions we have been examining are explained in the subsequent revelations regarding Jesus Christ. Our time has expired for today. We shall continue these studies on our next programme.

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