Sermons

Colossians 2:17

Charlie Garrett Colossians, Colossians (written), Daily Writing, Epistles, Epistles (written), Writings 0 Comment

Wednesday, 26 April 2017

…which are a shadow of things to come, but the substance is of Christ. Colossians 2:17

This verse clearly explains what the items mentioned in verse 16 were… mere shadows. Each looked forward to Christ in a unique way, and each found its fulfillment in Christ. The word skia, or shadow, means “the shadow of a looming presence.” Figuratively, it looks to a spiritual reality relating to God’s light or spiritual darkness. The foods prescribed or forbidden under the law, the feast days of the Lord, the New Moon celebrations, and the Sabbath days all only looked forward as shadows, “but the substance is of Christ.” The word substance, or soma, means a physical body. Christ embodies what these things only looked forward to.

Paul is saying that if we have the reality of what these things only pictured, then why would we fall back on the pictures? Why would anyone mandate Sabbath observance, when Christ is our Sabbath rest (Hebrews 4:3)? The author of Hebrews repeats this idea of shadow verses substance as well –

For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also have something to offer. 4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; 5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” 6 But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises. Hebrews 8:3-6

&

For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. Hebrews 10:1

We are being told time and again that we are to put out trust in Christ, and to not fall back on the law, a law which could save no one. It is plain, it is clear, and it is not complicated.

Life application: If you are following a teacher or preacher who reintroduce things from the law as necessary requirements for being saved, you are following a heretic. The law is fulfilled in Christ. Get away from that guy. Run, don’t walk.

Heavenly Father, gracious God, thank You for our ability to pursue knowledge, and to seek out understanding of things. It is always a delight to learn more. And yet, help us to apply our knowledge rightly by seeking out how to correctly apply it towards a proper fear of You, pursuing You because of what we know. Help us to be people of faith, growing in faith, and drawing nearer to You moment by moment. Amen.

Colossians 2:16

Charlie Garrett Colossians, Colossians (written), Daily Writing, Epistles, Epistles (written), Writings 0 Comment

Tuesday, 25 April 2017

So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, Colossians 2:16

Colossians 2:16-19 are instructional, and they are so plain and simple to understand that it is almost impossible to believe people that some people can’t get them right. This is especially so with verses 16 & 17. But the modern Hebrew Roots movement, along with countless theologians, and even whole denominations from the past and present, simply ignore what Paul says, and they go about mandating things which are as clearly set aside in Christ as anything else He came to accomplish.

Having just shown in the preceding verses that the Law of Moses is annulled, completely and entirely, he now explains what that means in regards to observances mandated under that same law. This list is not speaking of Gentile observance, but of those things found in the Law of Moses itself. They are complete, they are fulfilled, and they are no longer required. To say otherwise is a heresy because it is then saying that Christ did not fulfill the law, which He did – in fact – fulfill. Don’t be a heretic; instead pay attention to Paul’s words.

“So let no one…” This is referring to each individual’s personal standard of life and practice in Christ. What Paul is warning against is that each person is to not be swayed by the false judgments of anyone else in relation to himself. He wants no one to “judge you.” One stands or falls based on where they put their hopes. If one places their hope in the work of Christ Jesus alone, then that person is to not let another person judge them based on anything else but that finished work of Christ.

The words, “in food or drink” refer solely to the dietary restrictions of the Jews as mandated under the Law of Moses. There is now no such dietary restriction in relation to this law because the law is annulled in Christ. Because it is annulled, the command to not eat pork died with the annulling of the law. The command to not eat shellfish died with that same annulment. This is true for every single dietary restriction found in the Law of Moses. They no longer exist because the Law of Moses is superseded by the New Covenant. A Christian is to not let anyone judge them for eating whatever they wish. This is plain, clear, and not difficult to understand.

He next says, “or regarding a festival.” The Greek word is heorté, and it refers to a feast day, such as the feasts of the Lord found in Leviticus 23. Any mandated feast day of the Law of Moses is done; it is completed in Christ; and it is obsolete. A Christian is to not let anyone judge them for not observing such a feast day. This is plain, clear, and not difficult to understand.

Paul next says, “or a new moon.” The New Moon is the first day of each month of the Hebrew calendar. This note from Paul is referring to observing this day as a type of celebratory feast under the Law of Moses. It is referred to over 20 times in the Old Testament, and it is an observance which the Jewish people faithfully adhered to. A Christian is to not let anyone judge them for not observing a New Moon. This is plain, clear, and not difficult to understand.

Finally for verse 16, Paul mentions “sabbaths.” The word in Greek is plural, and it is referring specifically to the weekly Sabbath Day requirement of the Old Testament. The plural is noted because it was a weekly feast day, and thus there were many sabbaths each year. It is also inclusive of any special Sabbaths which were mandated under the law. The same plural terminology is found in the Old Testament concerning the weekly Sabbath over 100 times. Exodus 31:31 for example, while speaking of the weekly Sabbaths, refers to them in the plural. The Sabbath is fulfilled in Christ. Hebrews 4:3 says that we rest in Him now. Therefore, a Christian is to not let anyone judge them for not observing a Sabbath Day. This is plain, clear, and not difficult to understand.

As a point of doctrine: There is no such thing as a Sunday Sabbath. The Sabbath is a Saturday, and only a Saturday. Christian tradition eventually started to claim that worshiping on the Lord’s Day (Sunday) had replaced the Saturday Sabbath. The claim is that this day of worship was now the “Sunday Sabbath.” This is incorrect. There is one Sabbath, and it is a Saturday. It is fulfilled in Christ. He is our Sabbath rest (Hebrews 4:3).

In support of what is stated here, the following verses are given –

“But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? 10 You observe days and months and seasons and years. 11 I am afraid for you, lest I have labored for you in vain.” Galatians 4:9-11

Paul calls such observances, “weak and beggarly elements,” and he calls them “bondage.” Don’t pursue that which is weak and beggarly, and do not be brought into another’s bondage.

“One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.” Romans 14:5-6

Paul is clear that whatever day a person observes or does not observe is totally up to the individual. Whatever a person eats or does not eat is also completely up to that individual. There are no such requirements levied on the follower of Christ.

“I will also cause all her mirth to cease,
Her feast days,
Her New Moons,
Her Sabbaths—
All her appointed feasts.” Hosea 2:11

Here in Colossians, Paul uses the same form as that of Hosea 2:11. It shows us that the things he is talking about in this verse – “feast days, New Moons, and Sabbaths” – are the same as which were required under the Law of Moses. They are now fulfilled in Christ; their being mandated for God’s people is annulled, and a new dispensation has been introduced which has set aside the previous one. To reintroduce these as requirements is to say that what Christ did was insufficient to save. It is to set aside His grace and attempt to merit God’s favor on one’s own merits. It is a self-condemning act. It is heresy. Do not be a heretic.

Life application: Either Paul’s words (which are plain and clear) are our doctrine for the Gentile-led church age, or they are not. If they are not, then Christ’s fulfillment of the law is useless to you. Go back and observe those rites which you feel will make God happy with you. But be advised that all you are actually doing is building a diving board for an eternal swim in the Lake of Fire.

Lord God, thank you ever so much for those faithful believers in Christ who we can stand with. Together we can ward off the forces of deceit and wickedness which come against us. And thank You for Your word which allows us to unite in this way. We have sure directions concerning what You would desire of us. In using them, and in doing so together as a unified body, we are ready to face those who would challenge us to depart from what is right, holy, and decent. Thank You for this source of encouragement and strength which is there for us. Amen.

Colossians 2:15

Charlie Garrett Colossians, Colossians (written), Daily Writing, Epistles, Epistles (written), Writings 0 Comment

Monday, 24 April 2017

Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it. Colossians 2:15

This commentary will be a bit long, but it it is hoped that you will receive it gladly, despite the length.

The first word of this verse in the Greek has brought about innumerable commentaries of great length and of endless speculation as to its true meaning. It is apekduomai. It comes from two separate words, joined together by Paul, to make a new word. Apo means “away from,” and ekdyo means “go down and completely away from.” Thus it means “to strip oneself.” HELPS Word Studies notes that, “The double prefixes (apo, ek) strongly emphasize the depth of the renouncing. This ‘renunciation (stripping right off) is very emphatic.’” Paul uses this word which he coined one more time in the New Testament, in Colossians 3:9. In that verse, there is little disagreement as to its intended translation –

“Do not lie to one another, since you have put off the old man with his deeds,”

Because of the context of the words of this verse, scholars and translators alike have tried to come up with words which agree with their presuppositions about what Paul must be saying. As it is in the middle voice, it is to be taken as meaning “from,” not “for.” In other words, it would not mean, “He stripped for Himself something,” but rather “He stripped from Himself something.” The Pulpit Commentary notes that Paul employs compounds of dyo in the middle voice seventeen times elsewhere, and they are always in the sense of “putting off [or ‘on’] from one’s self.”

As noted, there are a long list of ideas as to the meaning of the first clause because of this unusual word. Some see this as having “put off the body of His flesh.” This would mean that He put off His physical body, and in the process He disarmed the principalities and powers which held sway over the physical body. This then would closely align with the thought of Colossians 3:9 above where the old man is stripped away. However, Christ did not possess “the old man” in His flesh. He is the new Man. The context cannot be speaking of this.

Others see this as having stripped away the angelic hosts through which the law was given. This would stand against the false teaching of the Judaizers. Others see this as Christ having divested the armor of the “infernal powers of darkness” (Gill). But this would not suit with the middle voice of the verb. On and on commentators have gone, attempting to translate this verb in order for it to make sense. Charles Ellicott gives one possible translation as, “…having unclothed Himself, He made a show of principalities and powers.” After saying this, he goes on to say that there is want of a connection to the phrase except to define it as “putting off the flesh” as was noted above. But, as we have shown, this makes no sense. Christ was sinless.

What needs to be done is to take the verb in its obvious, simple form. This is what Ellicott has done, except he then made an incorrect supposition as to what is “stripped.” It should thus be translated as, “Having stripped Himself, He made a show of principalities and powers.” With this translation, there is no need to then allegorize the action by saying it must be referring to the flesh of His body. Instead, it should be taken exactly as one would expect – He stripped Himself, and was thus naked. Instead of there being a want of a connection, the connection is perfectly obvious if aligned with the fall of man in the first place –

“And they were both naked, the man and his wife, and were not ashamed.” Genesis 2:25

This lack of shame was because of their state of innocence in regard to sin. But after the fall, this was no longer the case –

So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate. 7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.

8 And they heard the sound of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden.

9 Then the Lord God called to Adam and said to him, “Where are you?”

10 So he said, “I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself.”

11 And He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?” Genesis 3:6-11

Immediately after the giving of the law, these words were spoken by the Lord to Moses –

“Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.” Exodus 20:26

In this verse of Exodus 20, it is not speaking of mere physical nakedness, but of what that nakedness implies, based on what occurred in Genesis 3. Shame of nakedness is how sin first manifested itself. And it was the lust of the eyes, the lust of the flesh, and the pride of life by which that sin came about. Man wanted to be like God, rising to His level. The earthen altar of Exodus 20 was to be without steps because man cannot rise to the level of God.

The higher the altar, the greater the sin is revealed, and thus the more nakedness is exposed. God instead made it known that He would condescend to become a Man and meet us on our own level. In Revelation 3, as Jesus speaks to the churches, He says this –

“I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed.” Revelation 3:18

The nakedness of the body only pictures our revealed sin. Christ came to take that away and to cover us with His righteousness. It was He who hung naked on Calvary’s cross so that we could be covered by Him. This is what Paul is referring to here. It is a literal stripping of Himself, exposing the innocence of the Lamb of God who bore no sin. In this He did make a show of “principalities and powers.”

Christ’s sinless nature, seen in His exposed flesh, thus exposed the darkness of these forces for what they truly are. In so doing, “He made a public spectacle of them.” What Adam and Eve had attempted to hide, and what the priests of Israel were commanded to keep hidden from the presence of an infinitely holy God, is the sin-nature of man. What Christ demonstrated was a sinless nature, proving He is God. His naked, body, there on the cross, demonstrated this to them. He publically shamed those powers and thus in stripping Himself, He stripped them, “triumphing over them in it.”

The final words of this verse in Greek are en auto. They are translated one of two ways, “in it,” or “in Him.” “It” would refer to the cross itself; “Him” would refer to Christ. As God is the subject throughout the passage, it is certainly referring to Christ, and it should be translated as “in Him.” God made a public spectacle of the principalities and powers, triumphing over them in Christ. The Seed of the woman, promised just a few verses after the account of the hiding of the nakedness of Adam and Eve, had done exactly what the Lord had promised. The head of the serpent was crushed, sin was defeated, Christ had prevailed. This then is the correct translation and interpretation of what is otherwise a wholly misunderstood verse –

“Having stripped Himself, He made a show of principalities and powers; He made a public spectacle of them, triumphing over them in Him.”

Life application: Isn’t the word great! It tells us of the marvelous work of Jesus, promised since the beginning of time. And He came right on time to do what was promised. Take time today to thank the Lord for this marvelous gift we call the Bible which in turn tells us of the most marvelous gift of all – our Lord Jesus Christ.

Lord God, at the very fall of man, You promised that You would send the Messiah to come and restore all that we had so terribly fouled up. It was our disobedience which brought about all of the pain and suffering since then. But in Christ, that is now over. We have an eternal hope of dwelling with You in a paradise once again. Hallelujah for what You have done. Great things lie ahead for Your redeemed. Thank You, O God, for our Lord Jesus Christ who makes all things new! Amen.

Leviticus 3:1-17

Charlie Garrett Leviticus, Leviticus (written), Old Testament, Sermons, Torah, Torah (written) 0 Comment

Leviticus 3:1-17
The Peace Offering

If you really want to get to know someone, you have them over for a meal. It is where the impersonal becomes personal. It is where the walls come down. And it is where real fellowship takes place. If God sent Jesus to atone for our sins and nothing else, we would be left with a void in our lives.

We could say, “I can’t wait to go back to Eden, but I’m sorry the Lord won’t be meeting us there.” And if the process ended with our sanctification, we would still have a void. “It sure is great being in paradise, and it sure is great that we aren’t living the lives we did before on earth, but it sure would be nice if the Lord would come by and spend some time with us.

But we don’t have to worry about that. We already have Him coming by, and He will be coming by in an even more intimate way some wonderful day in the future.

There has been a logical sequence of offerings so far in the book of Leviticus. First was the burnt offering where life is given up wholly to the Lord. It is our coming to Christ and being saved. Chapter 1 explained that in detail.

Next there is the pursuit of that life through the process of sanctification. The grain offering revealed that to us. Through Him, our works in the Lord are acceptable. What He did makes it so for what we do. Chapter 2 gave us insights into that.

Today we will see the peace offering. It looks to our fellowship with the Lord as occurring in a most intimate way. Each step takes us through a picture of our own redemption and life in Christ. The Israelites were given a way of having this personal fellowship with the Lord by coming to Him through the offerings we will look at. They took them to the sanctuary, offered them up, and then received back a portion of what was offered. It showed them that they were, in fact, in fellowship with God. The two partook of the same meal, symbolizing this fellowship.

But that was only a taste of a greater fellowship which lay ahead. The Jews could come and fellowship with God, but the Gentiles were left out. There was a wall of separation between the two which prohibited us from drawing near to God. But in Christ, that wall is broken down…

Text Verse: “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.” Ephesians 2:14-18

Now, through Christ, we have access, as Paul says, by one Spirit to the Father. But just what is the wall that Paul speaks of. Is it that we as Gentiles are granted access to the Father through observance of the law? No indeed! In fact, exactly the opposite is true.

The law did allow a type of access, but it also set up a wall all its own, restricting that access as well. They could come so far, but no further could they come. Paul explains exactly what the wall and the enmity is. He says it is “the law of commandments contained in ordinances.”

The very law which the Israelites adhered to is that wall. And that very same wall is abolished, not strengthened. It is true that we come to God through the law, but not through our observance of it. Rather, it is through Christ’s observance of it. In Him, the law is abolished and peace is restored. In Him, we now have full and unfettered access to God. This is what is seen in today’s verses. It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. An Offering of the Herd (verses 1–5)

‘When his offering is a sacrifice of a peace offering,

So far in Leviticus, we have seen the instructions for the burnt offering in Chapter 1 and then the grain offering in Chapter 2. We now turn to the shelem, or peace offering, which will take the entire chapter as well. The words of this verse correspond to the words of Leviticus 1:3. They both introduce the type of offering to be explained from then on.

The shelem is a sacrifice, and it is a voluntary offering of thanks, and for alliance and friendship. Hence, the term “peace” offering is used. Some versions call it a “fellowship” offering, but the term peace, if understood from a Hebrew perspective, describes it fully. It indicates a state of peace which speaks of harmony, prosperity, happiness, friendship, fellowship, and unity. We can sum it up with the words “wholeness & contentment.”

Whereas the burnt offering looked to a state of atonement, and the grain offering looked to the process of sanctification, the peace offering looks to a state of acceptance and interaction. This offering can be equated directly to the Lord’s Table, or communion, in the New Testament church.

In other words, with Christ as our shelem, or peace offering, we are united to Him, and thus we have fellowship and communion with God. This is what the peace offering did for Israel, and this is what Christ’s peace does for us. There is atonement, sanctification, and then true fellowship.

This particular offering was first mentioned in Exodus 20, right after the giving of the Ten Commandments and during the explanation of the Earthen Altar which would be used for offerings by the Israelites.

These offerings will be mentioned throughout the Old Testament, but the vast majority of times will be in Leviticus and Numbers. They are always spoken of in the plural with but one exception which is found in Amos 5:22.

There are actually three kinds of peace offerings which will be defined later. There is the thanksgiving, the vow, and the free-will offerings. The time allotted for the eating of the offering is the main thing which defines these subdivisions. These will be explained in Leviticus 7.

Unlike the previous two chapters, the term “most holy” is not used here. They will be called “holy” in Chapter 7, but the distinction is given to show that the people, along with the priests, could, and did, partake of the offerings.

1 (con’t) if he offers it of the herd, whether male or female,

Here is something new concerning the offerings. Unlike those previously described, these could be either male or female. The two previous ones were solely in regard to God, being the best Being, and therefore only that which is preeminent was offered.

These peace offerings, however, stood in regard to the Lord being the Benefactor to His people, and therefore either was acceptable, male or female. This then follows through with what is stated in Galatians 3:28 –

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.”

There is strength and weakness in Christ. Strength in His obedience, and weakness in His humanity and suffering. Together we fellowship with God through Christ in both our weaknesses and in our strengths. It is for this reason that either a male or female is deemed acceptable to offer.

Also, the word for “female” here is neqevah. It was first used in Genesis 1:27 to describe the female as contrasted to the male. It hasn’t been seen since Genesis 7, and it will only be found in the books of Moses with but one exception, which is in Jeremiah 31:22. Without giving blushing specifics, it is a word which is based on the form which distinguishes a male from a female.

1 (con’t) he shall offer it without blemish before the Lord.

Again like the other two offerings, this one is to be tamim, or perfect – without spot or blemish. It again takes us to a picture of Christ who is described in this manner in 1 Peter 1:19. Nothing defiled is acceptable to the Lord, picturing the perfect and undefiled Christ.

Although not yet specified in this chapter, the peace offering is one which is shared between the Lord and the people. Matthew Henry provides his insights into what lies ahead –

“The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock.” Matthew Henry

2 And he shall lay his hand on the head of his offering,

Like the burnt offering, hands are laid upon the head of the offering before it is slaughtered. However, in this case, it would not be for confession of sin and a request for the substitute to die in the place of the offender.

Although not explicitly stated, there would be an utterance of thanks and praise for being allowed to fellowship through the sacrifice which would take place. It is exactly what we do in the Lord’s Supper each week as is recorded in 1 Corinthians 11 –

“For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” 1 Corinthians 11:26

Unlike the burnt offering of Chapter 1, there is nothing in these verses that corresponds to the idea of either acceptance or atonement. This offering implies that the offeror is already atoned for and accepted. Joseph Benson, citing Conradus, gives a wonderful description of the meaning of this gesture –

“This laying on of hands signifies devotion and faith, with an acknowledgment of the benefits, for which we can offer nothing of our own, but only return to God what we have received; that we may understand gratitude and thanksgiving to be the greatest sacrifices.” Conradus

2 (con’t) and kill it at the door of the tabernacle of meeting;

The Hebrew says “tent,” not “tabernacle.” The slaying was done at or around the brazen altar, but as noted from previous sermons, the altar and the door are intricately connected as if one. By saying it is at the door of the tent, it implies that the sacrifice is what opens the access through that door.

2 (con’t) and Aaron’s sons, the priests, shall sprinkle the blood all around on the altar.

The Hebrew here says the blood will be “splashed” or “scattered” around the altar, not sprinkled. The blood was literally cast upon the sides of it. The specificity demands attention. The purpose of this blood being splashed on the altar “expresses one’s complete, voluntary surrender, and readiness to die while yet living” (Lange).

In type, it points to Christ who poured out His blood for us, allowing us fellowship with God through Him. When we are in Christ, then that same yielding on our part is reckoned as acceptable to God. Fellowship is restored, and our thanks, vows, and offerings are deemed as acceptable to God once again.

3 Then he shall offer from the sacrifice of the peace offering an offering made by fire to the Lord.

This verse begins an even greater divergence from that of the burnt offering than we have already seen. Unlike that, which was wholly burnt up on the altar, this one is not so burnt up. Only a portion from it is to be burnt. This particular portion alone is to be by fire.

3 (con’t) The fat that covers the entrails and all the fat that is on the entrails,

Fat in the Bible signifies abundance. The fat around the entrails then signifies specifically health of life; its abundance. This is seen, for example, from David in Psalm 63 –

“My soul shall be satisfied as with marrow and fatness,
And my mouth shall praise You with joyful lips.” Psalm 63:5

4 the two kidneys and the fat that is on them by the flanks,

Both kidneys with their attached fat were to be removed. The kidney’s position within the body makes them almost inaccessible. When an animal is cut up, they will be the last organs which are reached. Because of this, the kidneys symbolize the hidden parts of man, and thus the mind.

The term al ha’kesalim, or “by the flanks,” is new to Scripture. The kesel is seen just thirteen times, and it indicates the loin which is the seat of the leaf fat. The word is then elsewhere translated as both “confidence” and “foolish.” The difference is in how it is applied. It can indicate the place where one puts their hope. This is seen, for example, in Psalm 78 –

“That the generation to come might know them,
The children who would be born,
That they may arise and declare them to their children,
7 That they may set their hope in God,
And not forget the works of God,
But keep His commandments;” Psalm 78:6, 7

It can also indicate that which is foolish –

“This is the way of those who are foolish,
And of their posterity who approve their sayings. Selah
14 Like sheep they are laid in the grave;
Death shall feed on them;
The upright shall have dominion over them in the morning;
And their beauty shall be consumed in the grave, far from their dwelling.”

Psalm 49:13, 14

4 (con’t) and the fatty lobe attached to the liver above the kidneys, he shall remove;

The yothereth, or lobe above the liver, was also to be removed from the animal. The liver signifies the seat of emotions and feeling. It is used synonymously with disposition and character. The fat attached to it is thus representative of the entire liver. In Lamentations, Jeremiah says –

“My eyes fail with tears; my bowels are troubled; my liver is poured upon the earth, for the destruction of the daughter of my people because the children and the sucklings faint in the streets of the city.” Lamentations 2:11 (Jubilee Bible)

All of this specificity is calling out for us to pay attention to it. We are to stop and question why certain things are demanded, and why other things are not mentioned.

5 and Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, 

These things from verses 3 and 4 were to be burnt on the altar. The word for burn signifies incense, or a fragrant offering. All of these were, as it says, “upon the burnt sacrifice.” In other words, these were placed on top of the continual burnt offering which was the daily sacrifice of the lamb which was already on the altar.

The burnt offering signifies Christ, our Atonement. Upon that are then placed the things which represent the abundance of the very deepest parts of Christ the Man, and thus those same things in us who are in Christ Jesus. The fat is the abundance and health of life. The kidneys signify the mind and reasoning. The fat by the loins signifies where one places his confidence. And the fat lobe above the liver represents the emotions and feelings of the person.

These then were to be offered to the Lord because they symbolized His most intimate aspects, and ours as well. They are the very substance of who He is and who we are. They are returned to Him by fire. They were offered to the Lord for fellowship to take place. And this is the same symbolism that is seen in the Lord’s Supper now. Concerning our inward secrets, Paul says 1 Corinthians 11 –

“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body.” 1 Corinthians 11:27-29

5 (con’t) as an offering made by fire, a sweet aroma to the Lord.

All of these things, representing the most intimate aspects of both Christ, and of us who are in Christ, are returned to God as a sweet incense to Him. This is what makes fellowship possible, and this is what is seen in the Old and in the New. It all points to Christ and our relationship with God through Him.

An offering to God; an offering for peace
One which signifies fellowship so sweet
It stems from our daily trod, and in Christ it shall never cease
Because in Him our fellowship is complete

Cleanse us in our inward parts; lead us in Your peace
May we join together with You, O precious Lord
Purify our minds and hearts; may this joy never cease
Through Christ, may we always be in one accord

Thank You for the cross from whence atonement came
Upon that offering, we can now add an offering of peace
Together they point to the same great Name
Both look to Jesus where joyous fellowship will never, never cease

II. An Offering of the Flock (verses 6–17)

6 ‘If his offering as a sacrifice of a peace offering to the Lord is of the flock, whether male or female, he shall offer it without blemish. 

The flock consists of both lambs and goats which will next be described separately. And again, like an animal of the herd, the offering could be either a male or a female. And also like that of the herd, the animal must be without blemish. As before, the symbolism remains the same here. All of it points to Christ.

7 If he offers a lamb as his offering, then he shall offer it before the Lord. 

It is argued that the word translated here as “lamb” is more rightly translated as a sheep. It signifies one full grown and in its prime. Either way, it is a word used only in the books of Moses to describe them.

8 And he shall lay his hand on the head of his offering, and kill it before the tabernacle of meeting; and Aaron’s sons shall sprinkle its blood all around on the altar.

The same process which was followed before with the animal of the herd is followed again here. It is generally believed that the one who is making the offering is also the one who kills the animal. After he has cut its throat, the priests would stand with a bowl to collect the blood before splashing it out. Again as before, it is the tent of meeting, not the tabernacle, and it does not say “sprinkle,” but rather “splash.”

9 ‘Then he shall offer from the sacrifice of the peace offering, as an offering made by fire to the Lord, its fat and the whole fat tail which he shall remove close to the backbone. 

For the sheep, there is an additional note which was not mentioned for the animal of the herd. Here it mentions the khelbo ha’alyah temimah, or “the whole fat tail.” This is only the second of five times that the fat tail will be noted in the Bible. It is described in detail for us by Jamieson-Faucett-Brown –

“There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].” JFB

When an animal was offered to the Lord, this especially marvelous part was reserved for the Lord alone, and was not to be eaten by the priests. There is further specificity concerning it. Not only was it to be the “whole” fat tail, but it then notes that it was to be removed “close to the backbone.”

This is the only time the atseh, or backbone, is seen in the Bible. It, in turn, comes from atsah, or “shut,” such as in shutting one’s eyes firmly. Thus the backbone is that which gives firmness to the body. Again, this could have simply been left unmentioned, and it wouldn’t seemingly change a thing concerning the process. And so it is asking us to consider why it is mentioned at all.

The word atsah, or shut, is used just twice in the Bible. Once it is used in Proverbs concerning a person shutting his eyes in order to devise perverse things. The other time in Isaiah it says –

“This is the purpose that is purposed against the whole earth,
And this is the hand that is stretched out over all the nations.” Isaiah 14:26

The word speaks of firm determined purpose, just as the backbone of the animal is firm and fixed. Thus the fat attached to this is being equated with the firm and fixed purposes of the Lord. It speaks of the resoluteness of Christ in completing His work and thus making our fellowship with God acceptable once again. It can be summed up in the words of Luke 9 –

“Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, 52 and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. 53 But they did not receive Him, because His face was set for the journey to Jerusalem.” Luke 9:51-53

Each new word comes to us for a reason. Each unique word, such as this, is not intended to be skipped over, but considered. In the end, each leads us to a fuller understanding of our own fellowship with God because of the determined work of the Lord on our behalf. Along with this fat tail and all it signifies, and like the previous animal of the herd, we continue with the following…

9 (con’t) And the fat that covers the entrails and all the fat that is on the entrails,

These directions are the same as for the previous animal.

10 the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; 

And once again, the same is true with this verse. It states essentially the same thing as was seen before. Though repetitive, it is not unnecessary. As is seen anywhere in human life, if something is not made explicit, then people will find a reason not to follow through with what is stated. The word is being minutely detailed to ensure that everything is followed precisely. Nothing is left to questioning because all of it points directly to Christ. Therefore, the specificity is not at all superfluous.

11 and the priest shall burn them on the altar as food, an offering made by fire to the Lord.

Again, the word for “burn” is one which speaks of fragrance, like incense. The smell to the nose of man equates to the fragrance of Christ to God. But here an additional description is given. It is “on the altar as food.” The word is lekhem, or “bread.” Thus it is as bread to God.

This is specifically stated to show that as the part that is eaten by the offeror is his food, so the part offered to God is as food as well. In other words, there is a joining together in the meal as if the two are dining at peace with one another. Again, it anticipates the greater and more perfect table set before us because of Christ. He was, as it were, made an offering by fire to the Lord for, and on behalf of, us. It is reflective then of the words of Revelation 3:20 –

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.”

12 ‘And if his offering is a goat, then he shall offer it before the Lord. 

The third type of peace offering is the ez, or goat. This comes from the word azaz, which means “to be strong,” or “to prevail.” It is the strong member of the flocking animals. The instructions for the goat are the same as for the ox, and so it can be inferred that either a male or female is acceptable. The term implies the whole species, whether a he-goat, a she-goat, or a kid. The reason why it is listed separately from the sheep is because the goat does not have a fat tail like the sheep. Therefore, the specificity was needed in describing that offering.

13 He shall lay his hand on its head and kill it before the tabernacle of meeting; and the sons of Aaron shall sprinkle its blood all around on the altar. 

These are the same procedures as before with the same mistranslations as before. It is the tent, not tabernacle, of meeting, and the blood is splashed, not sprinkled. The most major difference between this and verse 2 is that in verse 2 it said to kill the animal at the door of the tent of meeting. Here is says, before the tent of meeting. The two mean the same thing.

14 Then he shall offer from it his offering, as an offering made by fire to the Lord. The fat that covers the entrails and all the fat that is on the entrails, 

This verse is identical to verse 3 with the exception of the word “peace offering.” Here it is understood as such and so that is not repeated.

15 the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; 

The Hebrew of this verse is exactly, letter for letter, the same as verse 4 with but one exception. An additional letter, a vav, is added into the second use of the word “kidneys” in verse 4. Despite being downright perplexing, I have no answer as to why. This happens from time to time in the Bible, and there is always a reason. This time, it escapes me.

16 and the priest shall burn them on the altar as food,

These words are almost identical to what was said in verse 11.

16 (con’t) an offering made by fire for a sweet aroma;

This is closely related to the words of verse 5. As you can see, there is a pattern which is running back and forth between the three offerings, the words build upon each other and intertwine in a most exciting way. Though one verse, or a part of a verse, may differ here, it is still more closely tied over there. The entire passage then merges into one beautiful whole. Each of the three are united into one larger picture of the overall peace offering.

16 (con’t) all the fat is the Lord’s.

kal khelev l’Yehovah – “All the fat to Yehovah.” These final words of verse 16 are given in anticipation of verse 17. The fat, signifying that which is best, is dedicated solely to the Lord. It is a most wonderful picture of Christ – “Only the best for the Lord.”

Understanding this, the law of the fat applies in the specifics given above, and it applies only to those animals given above. In other words, the specific named animals are included in this mandate, but others are not. This is known by other passages where other non-sacrificial animals are mentioned, but the fat is not –

 “However, you may slaughter and eat meat within all your gates, whatever your heart desires, according to the blessing of the Lord your God which He has given you; the unclean and the clean may eat of it, of the gazelle and the deer alike. 16 Only you shall not eat the blood; you shall pour it on the earth like water.” Deuteronomy 12:15, 16

Secondly, the other fat which is in the animal is not included in this mandate. This is seen in Deuteronomy 32 where the fat of sacrificial animals was eaten, meaning other than the special part reserved for the Lord –

“He made him ride in the heights of the earth,
That he might eat the produce of the fields;
He made him draw honey from the rock,
And oil from the flinty rock;
14 Curds from the cattle, and milk of the flock,
With fat of lambs;
And rams of the breed of Bashan, and goats,
With the choicest wheat;
And you drank wine, the blood of the grapes.” Deuteronomy 32:13,14

That which pictured Christ is forbidden, and nothing else. This is what we are to learn from these passages.

17 ‘This shall be a perpetual statute throughout your generations in all your dwellings:

This word is given specifically for the duration of the Law of Moses. It is not to be taken as binding in this dispensation. The law of the fat portion is fulfilled in Christ; it is set aside in Christ; and it is annulled in Christ. As with all things, context is king, and the context of the Bible is that the mandates and prohibitions of the Law of Moses were only in effect until that same law was annulled in the coming of the New Covenant. This is the context, and this is therefore a statute which no longer applies to us.

*17 (fin) you shall eat neither fat nor blood.’”

Again, this is fulfilled in Christ, and it is annulled. However, the New Testament does give continued guidelines during the early church period concerning the drinking of blood. This was for a specific reason which is defined in the Council of Jerusalem in Acts 15. Nothing is ever said of the fat prohibition in the New Testament in any way at all. Matthew Henry gives us his insights into these final words of Leviticus 3 –

“Here is a law that they should eat neither fat nor blood. As for the fat, it means the fat of the inwards, the suet. The blood was forbidden for the same reason; because it was God’s part of every sacrifice. God would not permit the blood that made atonement to be used as a common thing, Heb 10:29; nor will he allow us, though we have the comfort of the atonement made, to claim for ourselves any share in the honour of making it. This taught the Jews to observe distinction between common and sacred things; it kept them separate from idolaters. It would impress them more deeply with the belief of some important mystery in the shedding of the blood and the burning the fat of their solemn sacrifices. Christ, as the Prince of peace, made peace with the blood of his cross. Through him the believer is reconciled to God; and having the peace of God in his heart, he is disposed to follow peace with all men. May the Lord multiply grace, mercy, and peace, to all who desire to bear the Christian character.” Matthew Henry

As we have seen, this offering, like the previous two, perfectly reflects the ongoing work of Christ – His atonement, His sanctification, His allowing us fellowship with the Father through Him. Though the peace offering appears disconnected from the cross itself, it is not. It is His cross which grants us the peace we now have. Isaiah explained that for us long before the Day came –

“But He was wounded for our transgressions,
He was bruised for our iniquities;
The chastisement for our peace was upon Him,
And by His stripes we are healed.” Isaiah 53:5

Paul confirms that the cross is what grants us this fellowship in His words of the Lord’s Supper. In it, we “proclaim the Lord’s death till He comes.” Without the cross of Christ, nothing else can bring us near to God. With His cross, all fellowship – close, personal, and even intimate, is available to us once again.

Before we finish and partake of our weekly communion then, it is necessary to take one more moment to explain how this fellowship can come about for the lost soul…

Closing Verse: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.” Romans 5:1, 2

Next Week: Leviticus 4:1-12 It won’t be until part II that we get done… (The Sin Offering, Part I) (5th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Peace Offering

When his offering is a sacrifice of a peace offering
If he offers it of the herd
Whether male or female
He shall offer it without blemish before the Lord

And he shall lay his hand on the head of his offering
And kill it at the door of the tabernacle of meeting; so shall it be
And Aaron’s sons, the priests
Shall sprinkle the blood all around on the altar completely

Then he shall offer from the sacrifice of the peace offering
An offering made by fire to the Lord
The fat that covers the entrails
And all the fat that is on the entrails, according to this word

The two kidneys and the fat
That is on them by the flanks, you see
And the fatty lobe attached to the liver
Above the kidneys, he shall remove accordingly

And Aaron’s sons shall burn it
On the altar upon the burnt sacrifice
Which is on the wood that is on the fire
As an offering made by fire, a sweet aroma to the Lord, quite nice

If his offering as a sacrifice of a peace offering
To the Lord is of the flock whether male or female
He shall offer it without blemish
So shall it be according to each detail

If he offers a lamb as his offering
Then he shall offer it before the Lord
Yes, he shall do this thing

And he shall lay his hand on the head of his offering
And kill it before the tabernacle of meeting; so shall it be
And Aaron’s sons shall sprinkle its blood
All around on the altar accordingly

Then he shall offer from the sacrifice of the peace offering
As an offering made by fire to the Lord
Its fat and the whole fat tail
Which he shall remove close to the backbone
——-According to this word

And the fat that covers the entrails
And all the fat that is on the entrails too
The two kidneys and the fat that is on them by the flanks
Paying heed to this word, so shall he do

And the fatty lobe attached to the liver
Above the kidneys, he shall remove; according to this word
And the priest shall burn them on the altar as food
An offering made by fire to the Lord

And if his offering is a goat, as I now say
Then he shall offer it before the Lord in the following way

He shall lay his hand on its head
And kill it before the tabernacle of meeting; they shall not falter
And the sons of Aaron shall sprinkle its blood
All around on the altar

Then he shall offer from it his offering
As an offering made by fire to the Lord
The fat that covers the entrails
And all the fat that is on the entrails, according to this word

The two kidneys and the fat that is on them by the flanks
And the fatty lobe attached to the liver above the kidneys too
He shall remove; and the priest shall burn them
On the altar as food; this thing he shall do

An offering made by fire for an aroma which is sweet
All the fat is the Lord’s
Your following these directions shall be complete

This shall be a perpetual statute
Throughout your generations in all your dwellings
You shall eat neither fat nor blood
You shall not do these things

Peace with God, full and complete
Has come to us through the blood of Jesus
Once again, there is fellowship so sweet
Marvelous things He has done for us

And so, O Lord, to You we give our heartfelt praise
And to You, O God, we shall sing out for all of our days

Hallelujah and Amen…