Published: March 14, 2024 | Speaker: Chuck Hartman | Series: Leviticus - The Parable of Leviticus 1 - Part 8 | Scripture: Leviticus 5:14-6:7
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and we ask them in Jesus name amen so we didn't um we didn't get as far two weeks ago as um intended we had a good discussion about the sin unto
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death and I'm sure there are many more questions about that um just want to want to just summarize that briefly before we actually move into the guilt
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offerings that are in chapter five and six of Leviticus but in talking about the sin unto death the blasphemy of the Holy Spirit the the those several uh handing handing such a
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one over to Satan for the destruction of his flesh you know those passages that we read and they they almost make us shiver uh because they they kind of worry us because we
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don't really know what they are and I think that though you know I'm I'm not able to give a definitive answer that this is the sin unto death and and it's because I don't think there was
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a particular sin unto death I think it had if we read that in the light of the Jewish Torah Jewish Torah Heritage we see in Leviticus and
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numbers sins that are unintentional sins that are ignorant sins of which he was not aware but then was made aware and then we see that sinning with a high
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hand for all of the others there are sacrifices there there is a atonement so we can perhaps analogously we could say for for all other sins going back to
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First John for all other sins there there are there are prayers John is saying pray you know for for your brethren but for this one
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don't okay so you know using the analogy we don't have animal sacrifices anymore we don't have the the shedding of blood upon the altar or the burning of the
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carcass what we have is intercessory prayer and so what I was trying to do two weeks ago is just to draw the analogy between the high-handed sin for
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which there was no atonement and the sin unto death for which there is no prayer the the essential meaning is this person is beyond Reclamation at
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least from the church's perspective you know the comment was made that that you know can can God not save anyone well yes yes he can and he can restore even
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someone who has sinned with a high hand um or has committed the sin unto death because actually the text doesn't mean the sin that kills you it's the sin that
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leads to death okay um and so yes God can but both in numbers 15 and in 1 John is that five
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um the instructions are not for God they're for they're for us you know God what God knows and what God does is God's business Deuteronomy 29:29 it's on the back of my Bible cover
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the secret things belong to the Lord Our God you know we don't we don't try to pry into the motives of God or the methods of God but he does as I said two weeks ago he does tell Jeremiah don't
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even pray for these people he says even if job and Daniel and someone else were to rise up I wouldn't listen Okay um and
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so there there is the you know God giving them over to a depraved mind the hardened heart of pharaoh you know there seems to be a point at which even God
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says let them alone okay we must be able to recognize that because we're part of that as Jesus said to the disciples whatever you bind
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on Earth shall be bound in heaven whatever you loose on Earth shall be loose in heaven when when two or more of you are gathered that's actually in the context of church
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discipline that's not in the context of okay we can have a fellowship meal because there's three of us here you know that that's not what that's about what it's about is discipline and and so
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the church does act in judgment on its own members at least its professing members um and and that's just it's in the Old Testament it's in the New
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Testament but I think it's something that we should be very cautious about out that we don't make it up uh as sadly some of the anabaptist congregations did
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during the Reformation period uh they made shunning uh the ban was was distributed for just about any offense that the leaders of the church could
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conceive of you know that's that's going way too far and ignoring the longsuffering of the Lord so I think maybe that's one of the reasons why John doesn't tell us or give us a list of
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sins because actually I think from again reading it through the lens of numbers 15 and the sinning with a high hand there really isn't a sin that cannot be
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committed with a high hand we can gossip with a high hand we can uh lust with a high hand we can murder and there actually isn't any sin
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that necessarily is with a high hand okay uh we can commit murder and still repent so our tendency again the
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moralized and the the uh moral taxonomy we want to kind of put together lists and over here is the list of sins that can be forgiven and here's a list that sins have can't be forgiven and that's
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what the church has done throughout the ages with their venal and Mortal sins now it's a matter of the heart and I think that the congregation if it's acting as the people of God will be
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given the wisdom especially with the indwelling of the Holy Spirit to recognize when a sin is with a high hand and I think at that point the person is to be
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excommunicated but are there any other questions or comments about
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death there there's nothing in the context except that um John does talk as Paul does about the spirit who gives life and we are alive because of the spirit so generally it is it is um uh
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taken as spiritual death uh not as physical death uh because it would be somewhat of somewhat of a uh tautology if it was a sin you know
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there have been those who said you know this is kind of silly but you You' you've heard I'm sure that U Roman Catholicism teaches that suicide is a
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mortal sin well and it's certainly a sin unto death right if it's successful anyhow um so but that's not what it is it's not a sin that kills you it's a sin that leads
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unto death and I think death there needs to be taken more in view of the spiritual nature because we all barring the Lord's return we are all going to
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die so we can't make a distinction among our sins based on the fact that eventually the person physically dies and it isn't the case and has rarely been the case where a
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person commits a sin drops dead that's not normally how it happens so I think it's spiritual Yeah question yeah you question everybody right why they die
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right yeah um right so you know I don't think we should think that way I think you're you're right it's
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spiritual well then let's let's move on in the text in chapter 5 to the asham and I I pointed out several weeks ago that the word Asam or guilt or guilt
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offering is used earlier in chapter 5 and it can be very confusing for example in verse 6 the newer American Standard and
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actually most English Bibles kind of mix up their offerings he shall also bring his guilt offering to the Lord for his sin which he has committed a female from
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the flock a lamb or a goat as a sin offering so he's bringing his guilt offering as a sin offering well no he's not again the word offering in the
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English is not in the Hebrew in either case so we know from the marker we're still dealing all the way back in chapter 4
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chapter 4 verse1 then the Lord said to Mo spoke to Moses saying and we don't read that again until chapter 5: 14 so in between chap 4:1 and chap
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5:3 we're dealing with the same offering and that's the sin offering and then in verse 14 again we read then the Lord spoke to Moses saying and at this
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point the word for sin offering the haat is not mentioned what's mentioned is the asham okay the word means guilt and so
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it shows up in the other offerings where it says even if he didn't know what he was doing he shall bear his guilt but here starting in verse 14 we have three
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sections um of offenses that are are that are even harder to understand how they could be
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done unintentionally the middle one verses s 17-9 is the most baffling but we're going to take them uh I'm going to take the two
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on the end the first verses 15 and 16 and then chapter 6 verses basically verses 2 through 7 uh I put verse one but that's the introductory
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comment so here we have sins that have a
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acting unfaithfully and sinning against the Lord okay so
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um and then the same thing down here so in verse 15 if a person acts unfaithfully and sins unintentionally against the Lord so there there is the double
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offense okay then in chapter 6 verse two which Again by the way the Hebrew Bible continues chapter
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5 through to our chapter 6: 7 okay so if you were to look it up online you know just to see what it says in the Hebrew translation or whatever um
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it would look odd chapter 5 would be longer than ours and I I think they've got it right I think our uh at this point um the the division of our chapters is incorrect but verse two of
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chapter 6 when a person sins and acts unfaithfully against the Lord so there's a little bit of variation in chapter chapter 5:1 15 he's acting unfaithfully
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and sinning against the the Lord and in chapter 6:2 he's acting unfaithfully against the Lord and sinning so it's it's the same thing but
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there's a slight difference so um sinning and acting unfaithfully against the
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Lord okay so we can see that these two sections are related okay the one in the middle that we'll talk about briefly after we look
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at the book ends doesn't have this formula okay uh so we we take this formula and we look at these and say okay what's the difference again as I
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mentioned before there's so much similarity among these offerings in the description of the offenses that often if not most very much most of
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the time the subtle differences is where the meaning lies there's much that's the same especially in the offerings because the
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guilt offering sometimes called a trespass and I I put them both up here because your English Bibles will translate them one or the other in fact there's now one called the recompense
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offering later English versions are using that um or the retribution but mostly recompense so um or restitution
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that's what it is restitution so uh the guilt or the trespass offering are essentially the same in their mechanics as the sin offering in fact over in
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chapter 7 we do read in verse 7 the guilt offering is like the sin offering there is one law for them the priest who makes atonement shall have the rest of the carcass okay
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so there there is a very little distinction in the mechanics of the sin offering and the guilt offering and so when we look to the meaning of these and wonder why why are we dealing with all
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these offerings that are just so much the same we look for the subtle differences and in the case of the uh
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guilt offering the asham we asham we have a valuation we have an ability to
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make a financial calculation as to the value of the offense so again both of these I didn't leave myself enough room um actually I'm
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going to take this one out so I have a little more room okay so both of them can be
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this these are offenses that have some Financial quantity some Financial measure and so go
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ahead no these are all guilt offerings now starting in verse 14 of chapter 5 we are dealing with the guilt offering so these are are three different guilt offerings that I
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put up here I erased the middle one but that's what the one two three they're all guilt offerings okay and again looking at what's common among them versus the others the sin offerings
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these are capable of valuation there's a certain amount of shekel that are involved here and so what is added to the typical sin offering now is both
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restitution and and penalty so they are to be restored plus 20% okay um so in the first
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one verse 16 and he shall make restitution for that which he has sinned against the holy thing and shall add to it a fifth part of it that's 20% and
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give it to the priest and then over in uh chapter 6 verse 5 he shall make rest restitution for it
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in full and add to it 1 more he shall give it to the one to whom it belongs in the day he presents his guilt offering so both of them have they they
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both can be valued and that leads to restitution which is why some Modern authors are calling this the restitution
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offering plus 20% same here full
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20% okay so so far we've we've basically outlined they're they're identical the first and third of these three guilt offerings the offense is
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identical but you may have caught it when I read about the restitution to whom is the restitution
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made well in the first case it is made to the to the priest okay I'm going put this in a different color okay so
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priest but here restitution
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brother okay there is a subtle difference and and really it's amazing how much is contained in these two very brief descriptions because this is this is the life of the community before God
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and before one another it's the vertical and the horizontal actually it can be summed up I think very well in the two hinges of the law you shall love the
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Lord your God with all your heart your soul your mind and your strength and you shall love your neighbor as yourself so this is what we're what we're dealing with here
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is love God love your
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neighbor how how do you know which one you did well okay it's fairly descriptive it's unusually descriptive and that's a good question because we're going to go into the what what what is it that the person is doing because in
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the first case again it it's un this one's unintentional okay uh over there on the third case that's not mentioned the unintentionality of it and that's
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because there's actually a an intent to defraud but in the first case the intent to defraud would actually probably classify the sin as
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high-handed because the one who is being defrauded is God through his priesthood okay so listen to what the offense if a person this is verse 15 of
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chapter 5 if a person acts unfaithfully and sins and sins unintentionally against the Lord's holy
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things verse 16 and he shall make restitution for that which was he has sinned against the holy thing and add to it a fifth part of it and give it to the
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statement at the end of verse 16 the priest shall then make atonement for him with the ram of the guilt offering and it shall be forgiven him so that's that there's that phrase that we met in the Sin offering that once the sin offering
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was offered and he shall be forgiven or it shall be forgiven him so we see that in the in the first of these guilt offerings but the question then is what
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is the Lord's holy
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because that is what's being sinned against now as we try to to answer this question again we're going to draw from what we've what we've read and and try to uh extract some
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clues that would help us understand what these holy things are first of all they are capable of
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if the restitution must be made plus 20% that implies that they have a financial value okay value okay secondly they secondly they are primarily due to the
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priest that's who gets the restitution now it's very clear in the third one that the one who was defrauded is the one who is repaid plus interest well
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then we read back and we realize that okay the priest is the one defrauded do that make sense because he's the one who receives the restitution plus 20% so he is the one
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defrauded but he's not been defrauded in the way the Israelite is in the third type and we'll get to that in a a moment so it is due to the
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priest so what can be valued that is due to the priest the tithe and the various other fees and gratuities and you
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know all the different the wood the wine the the things that were to be brought to the to the priest okay the things that were due unto the priesthood according to the
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Mosaic law the first fruits of the flock okay you know so um let's let's just kind of uh imagine um maybe maybe the
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herdsman the shepherd the owner of the sheep doesn't realize that this was the you that opened the womb he kind of lost track you know of
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his sheep and didn't realize that this was that sheep's first okay that one belongs to the priest and he doesn't take it to the priest and then later he
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realizes oh that was you know he looks at his records and say that was the one that opened the wound well now he owes the Sheep I don't know how you do 20% of a sheep um but the value probably you
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value a sheep and you you bring the offering and whatever it is you have to add 20% in value because you didn't bring you didn't obey okay you you are
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guilty now in that case it was unintentional he wasn't trying to defraud but frankly I don't know how often you've read through um and and some people have
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actually tried to Value uh what would be the effective giving you know the argument about whether or not we're still under the tithe and one response to that is well if you think of the
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tithe as 10% yourself is getting off cheap because when you add up all that the Israelite owed to the priesthood to
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the Tabernacle it was a lot more than 10% and it was ongoing you know and it was the first of your Harvest and the first of your flocks and any any animal that opened the wound and and then for
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your firstborn you had to bring money because you had to redeem the firstborn and so all of all of the fees there were so many of them
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that one could be you know a little bit forgiving a little bit gracious if you forgot one or you know you thought I'll C I'll catch that next time in Jerusalem you know next next week and a half you
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know um but the guilt remains and and what this is um when you put these things together you you realize that defrauding
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the priest of the required Financial material support is defrauding and acting unfaithfully against
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Yahweh it's not just defrauding the priest same same thing in the next section uh where you're defrauding your fellow Israelite you're not just defrauding the Israelite you're
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defrauding the Lord but I think this one is worse than that one because the priests were specifically called to be
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the people's the people's representative before and between the community and community and God now we're going to talk about more of that a little bit later not I don't
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know if it'll be this evening or next week but the idea of the priesthood in the Old Testament is is very uh it's very interesting very interesting because in Exodus 20 Israel is called to
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be a nation of priests and yet from that Nation One Tribe is
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selected for whom God is to be their inheritance and other than some cities they will have no territory but even within that tribe there is only one family that are priests and that's the
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family of family of Aaron so we you know we use the phrase the levitical priesthood that's a bit misleading I mean it's common it's easy to to say we understand that the tribe
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of Levi were the priest no the tribe of Levi were the Servants of God in the Tabernacle but most of them hewed wood brought water and took the tent down and put it back up and probably did the pest
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extermination and whatever needed to be done they did not go anywhere near the altar because they were not mediatorial okay so there were um Kath
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marari and uh starts with a g gon three sons of Levi uh
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only goath the family of Aaron out of that tribe were priests now this is going to be a very significant thing later on when the Exiles return and especially uh
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during the second temple period after the um uh the macbes and and all of that where the priests were not some of them not even I guess they were Le no they
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weren't Levites necessarily Ma thas was but they were not necessarily of the family of Aaron okay so the whole this is why the the the Dead Sea Scrolls The
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Kuman Community the aines they got out of Dodge because the priests weren't even of the family of Aaron they were appointed by the Romans
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you know and they this was very important that you couldn't just be you couldn't come in and just say well I'm a levite no you had to be of the family of the tribe of kohat and the family of
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Aaron in order to be a priest so these particular men this these families their livelihood was the
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tabernacle that was their job and that was their living and so they they were not supported by anything other than the required offerings tithes and whatnot
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from the people of Israel now frankly with multiple million people they were they should have done fine okay we see that the the sons of
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Eli did a little bit too fine okay uh and and took the best of the offerings for themselves and actually defrauded the people so the sin went both ways um
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and the punishment against the the priest who defrauded the people was much more severe than the people that defrauded the priests but nonetheless they were it was a sin against Yahweh
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Okay so Okay so the second is of the same nature and that's why I point out all right so let let me put up the summary there what
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what is this sin then I think the The Logical conclusion is the tithes and offerings the
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offerings the support of the
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priesthood um I haven't investigated this all the way through the the historical books but in it it seems to me that while the Levites were given
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cities and Associated land around those cities the ironic priests did did not do anything but the
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ministry of the Tabernacle that was their job that was their living and so um you you know it just I don't imagine imagine uh Eleazar Phineas having a plot
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of land that he you know plowed and and a herd of sheep that he took to Market no he was dedicated to the ministry and it was as we we're going to see it was 24 hours the fire was not to go out on
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the altar so the Priestly they didn't necessarily the chief priest didn't necessarily do all of it his sons are are called upon in fact they're addressed in the next section um that
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we're going to look at next week but there you know they're all working in the Tabernacle that's their life that's their livelihood I think of a person who go on
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taxes eventually it will catch it will catch up with you and um depending on I mean depending on the the degree of your offense well the IRS is going to tack on a penalty too um but but you know this
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is I think what what we I I certainly don't want to be um on record drawing an analogy between the IRS and the Lord uh but but you you you you do have um and I
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don't want to I also don't want to draw an analogy between the government and the ironic priesthood of the Old Testament but it is an analogy that you have responsibilities
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have responsibilities by law okay that's what makes it in terms of taxes people say well taxes are unconstitutional no they're not the 16th amendment was passed it was ratified
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that makes it part of the Constitution okay it's the law now maybe some of the tax code and all of those Myriad of laws are truly not constitutional but we
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passed an amendment and that makes it the same as if it were written back in 1787 so we're stuck with it um but to say you know I'm not going to pay my ties I had a bad year I'm not going to
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you know I'm not going to um give because you know the Lord will understand he's gracious I'll I'll double up next year okay you know on credit it doesn't necessarily mean that
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you're um you're um malicious it it does mean however that that your priorities are in the wrong place and that is you're you're not you're more concerned with your own
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well-being than the well-being of the Tabernacle of the Lord and that's something that the prophets will lay charge against Israel throughout their history in Malachi you know why is my place neglected while
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while you build your homes your panel homes and my temple lies in Ruins okay and what God says is you you'll you'll make money and you'll put it into purses with holes you know you I'll see to it
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that you do not Prosper because you have no concern for the prosperity of the Tabernacle okay so this is a serious
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offense even if it's unintentional it will be taken care of and the seriousness of it is going to come in that second category that we're going to touch on after we discuss the
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third one so the third one then the first one is directed to God but we do not give to God directly there's nothing he says that you know what are you going
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to give to me me and and then Solomon says what what am I going to bring to the the god of the universe the creator of all things the owner of the cattle on a thousand hills you know what what can
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we do to to compensate and to um satisfy a self-satisfied deity nothing but he
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has appointed in his stead both the place and the people who represent him the Tabernacle and the priests and so if you don't bring your tithe yes
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the priests suffer and we see in the days of Nehemiah that the priests and the Levites were having to go out and work because the people were not bringing it and Nehemiah castigates the
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people for this because this is a sin against God so um that is maybe the the you know slightly more egregious sin
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but this one isn't far behind we've already seen that it's it's both sinning and acting unfaithfully against the Lord so that the descriptive phrases although modified slightly they are essentially
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the same in both cases but this one is a sin against a fellow Israelite and it is a as far as we can
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tell because the word unintentional is not used it is a willful attempt to defraud your defraud your brother so when a person sins and acts
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unfaithfully against the Lord and deceives His companion in regard to a deposit or a security entrusted to him or through robbery or if he has extorted
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from His companion or has found what was lost and lied about it and sworn falsely so that he sins in regard to any one of the things a man may do that's kind of
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the catchall anything you might do that would defraud your brother your Countryman financially and so that is the sin and
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it shall be when this when he sins and becomes guilty that he shall restore what he took by robbery or what he got by extortion or the deposit which was entrusted to him or the Lost thing which
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he found or anything about which he swore falsely he shall make restitution for it in full and add to it 1if more on the day he presents his guilt
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offering this is bringing into the whole picture of the offering it's it's bringing together um
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two two branches of Israelite Society on the one hand we have the um uh the the I hate to use that word I want to use word
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sacred um maybe the ecclesiastical the the community as it exists before God Holiness and righteousness okay so let I'm going to
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call that ecclesiastical because the the word ecasia is used in the Old Testament Greek for the assembly I I
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don't agree with those who call it the church because that's that's a different word but it is an Ecclesia in the Old Testament Greek and so this is where uh
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restitution is made to the priest PR at Tabernacle okay and we've been talking about that but now we're blending in
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another aspect of societ societal life the Civil Justice act act of it okay so we have the ecclesiastical and now the civil and that is
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Justice and equity I will maintain as we go through
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Leviticus that you can't have one without the other and that fact reading Isaiah you find that Israel tried and Ezekiel as well and that is they tried
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to do this part you know do it all right they were they were confessionals they did it according to the book but they didn't do any of
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this Micah 68 in fact the that whole passage um is is very significant it we you know we focus on those that one verse
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but listen to what the rest of it says verse six with what shall I come to the Lord and bow myself before the God on high shall I come to him with burnt
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offerings with yearling calves does the Lord take Delight in thousands of rams and 10,000 rivers of oil shall I present my firstborn for my rebellious acts the
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fruit of my body for the sin of my soul that's the that's the prologue to the verse we sing and you really need when you sing it you need to think you know this is what Israel tried
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to do bring thousands of rams and rivers of oil and and all these different festivals that God says in Isaiah 1 they are an Abomination to be because this is
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what's lacking he has told you oh man what is good and what does the Lord require of you but to do justice to love kindness and to walk humbly with your God that's this part here okay first of
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all you shouldn't even defraud your brother but there needs to be a society in which Justice and Equity is maintained so we might say although we'd be anachronistic in the wrong direction
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no we'd be anachronistic to say this yeah this is the priest and this is the king okay the the Civil
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ruler he was to maintain as Nehemiah did although he wasn't king he was governor but the the the Civil ruler was to maintain the equity and Justice of the people of God according to the law of God and so this is something that that
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throughout the history of God's people has frequently been forgotten these things have been separated and we again we we dot our eyes we cross our
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our teas but we really don't care about how we treat one another and this is an Abomination to the Lord and this is where we're starting to see this in the guilt offering yeah this one we understand
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you're you're robbing God if you're not bringing your tithe but what about this one when you're robbing your brother it is an act of unfaithfulness against the Lord no no less than this one and the
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penalty is the same both of them if these particular Commandments are neglected or
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neglected or ignored each one of them alone and together especially will lead to the destruction of the society I mean this is true of any human
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society that if that if there you you could see it in the uh the moral fiber of ancient empires when neglect of the deities set in but that was almost
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always paralleled to neglect of justice and Equity among the people and eventually the society falls apart Israel fell apart and was taken into
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Exile and the primary sins were the sins of the priests and the sins of the people the rich oppressing the poor so
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you have the priests that are that are fleecing the flock and then you have the rich and the princes and the powerful who are oppressing the poor and those are the two offenses that are are here
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in Leviticus 5 and 6 so um let's briefly look then at the middle one verses
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17-9 because this is you know this is a really kind of an interesting one even among what we've read up to this point in Leviticus now if a person sins and
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does any of the things which the Lord has commanded not to be done though he was unaware still he is guilty and shall bear his punishment ment he is then to bring to the priest a ram without defect
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from the flock according to your valuation for a guilt offering so the priest shall make atonement for him concerning his error which he sinned unintentionally and did not know it and
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it shall be forgiven him it is a guilt offering he was certainly guilty before
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Lord how did he deserve he deserve guilt for a sin of which he is
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unaware see this one you you have to make some implications from others from other passages about which we read unintentional or he did not know it it was made known to
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him how would a man an Israelite come to know that he has sinned unawares in terms of something of
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value what what might what might indicate to him now another hint here there's no penalty added
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penalty added here it's restitution you read the valuation okay there is a valuation but there's no penalty of a fifth added to
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it so what might indicate to a man that he has committed has committed fraud that I'm I'm lumping it together in the section is this is basically
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fraud either fraud toward God or fraud toward one's toward one's brother I'm I'm taking it as fraud towards God towards God personally both because of its location
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and because of the ignorance of the offender it's very hard to ignorantly uh defraud another
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person total wild guess here but they're told not to reap to the edges of their field or go over their trees and their Orchards more than once yeah you know
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that could be a more passive form of defrauding you don't even know who you defra they pass by and found nothing in your field right because you're you told
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your people to glean the olives twice to beat the you know branches twice and you're forbidden to do that or to yeah that that is a way that you you can be defrauding both the people primarily the
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poor um but how would you then know it
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later it is everything else everything else Tim they look around and see their society is struggling broken I me I yeah I would
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say you look around and you see your Society is struggling and broken but I would actually bring it closer to home this is directed to the individual who is committing a sin
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unawares and in order to bring the evaluation and a guilt offering I think it's implied and I can't be dogmatic here but what we've read elsewhere
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somehow he becomes aware of it I don't think we're talking about the type of person like Luther con conly going back to the confessional leaving and turning around and going back and just trying to
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cover all their bases and there are some commentators who say that that's what this is that the Israelite needed to keep bringing guilt offerings for the guilt of of the sin of which he was
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unaware and he would be there all the time okay he would basically just have his Shepherd bring the Sheep one by one you know into the Tabernacle go kill
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that one go ahead kill that one now I don't think that's what we're talking about here I think we're talking about more the situation where he does somehow
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become aware that he has somehow
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oness the opposite of true of for right and we don't we don't really take that seriously but God said on Mount B and mount gazim the blessings of obedience and the curses of Disobedience well
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let's say your wife has three miscarriages let's say your cattle is delivering stillborn calves your crops your neighbor's crops look good but
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yours are yours are blighted you know oh no God doesn't do that stuff yes he does I and this is also within the
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dispensation of ibal and gazim he says if you will obey me then you know going out and coming in you will prosper and you won't have miscarriages and you
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won't have uh you know your your flocks your herds they will and your crops will all bear all bear fruit what if they're
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not you blame it on the weather or the fertilizer you're using I mean that's what we would do we got we got science now right what do we need what do we
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need with the blessings of God now that we have science all the science that we're using I got weeds in my front yard that are driving me to distraction right science isn't cutting it I must have defrauded someone somewhere like no it's
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not that serious um I think that living with God in the presence of God as the
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community of God's people whether under the old Covenant or the new we're we're told that the holy SP spirit will guide us into all truth he will convict the world of righteousness
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and of judgment what about us does he not do the same if if things are not going well for us do we ever think well I must have
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defrauded somebody or you know or maybe I did and so I bring it before the Lord now I'm not don't don't get me wrong I'm
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not saying that if you're sick it's because you've sinned you know or if you get fired it's because you sin no I'm not saying that I'm not making it direct because Jesus wouldn't allow that but we do have at least in the nation of Israel
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God's disposition toward his people as a whole is to prosper them now I know the Prosperity Gospel has perverted that beyond recognition
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but you you cannot convince me that God's disposition toward his people is to bludgeon them and to beat them down and to make them failures because their home is someplace
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else that's actually a very popular within fundamentalist within fundamentalist Christianity you know that that if we're failing we're failing for Jesus we're
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failing because we're righteous in this unrighteous world no they were to be prosperous because they were God's people and if they weren't I think
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that's what this is all about if if things are not going well for you and I do agree that the society as a whole but I think that has more to do
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with the priesthood than it does with the individual I think the priests as we've seen with the sin offerings that the priests and the community were the only two sinner offer offerings in which the
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blood was taken beyond the first Veil so that's very significant the sin of the individual Israelite was not taken past the veil not even the sin the prince
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made the blood go past the veil so you got a distinction there okay but here I think we're looking at individual Israelites and it seems to me if we read
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Deuteronomy into Deuteronomy into Leviticus that what we're dealing with here is the curses which one's the curse ebal or gazim which one ebal okay the
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curses of ebol are becoming and the righteous Jew I think would recognize that okay I think and he would look in the and the I don't know how to how it
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happened whether he didn't have the indwelling of the Holy Spirit but we do have Psalm 139 search me and try me and see if there any wickedness be in me that keeps
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me from following you so there's that prayer that we can pray just as well and show me and I you know it wouldn't surprise me it's like oh you know what I
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did not tithe on the Harvest of that field and I will bring my restitution Nick did you have a comment
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yeah I guess are you
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say that's a good question when things go wrong for us should we look inwardly and see if we have done something wrong now your your second statement that we don't attribute those
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things to God I don't think is correct because even the writer of Hebrew says that God the Father disciplines the son whom he loves um and those disciplines as he says are for the time unpleasant
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so I I don't think that that uh that God is has changed any I still believe that he desires his people to prosper I think
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that is that is the evidence of the new Earth in which Prosperity will be everybody's lot and we are the the Vanguard of that coming age so yeah I I
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in that sense I guess I'm a Prosperity preacher but not in the sense of of uh of Kenneth Copeland or any of those people I think that's God's pre predisposition toward his people is to
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bless them but there is even in the church and Believers there is the same connection between obedience and blessing God never will
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bless Disobedience and so this is this is something we have a hard time because we're under grace and not under law well no we're under God we're his children the Holy Spirit dwells within
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us so we of all people should follow what Paul calls The Obedience of Faith okay now that's obeying by
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believing but it it Con it it's it consists of the law written Upon Our Hearts so it looks like law obedience because that is the Holiness
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of God without that I don't think we should expect Prosperity I mean even the you know the the uh the Commandment honor your father
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and mother Paul takes that and says that it may go well with you upon the Earth for it is the first commandment with a promise say um Abigail but then we can use the example of we are
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in in this context too it he realizes his guilt it doesn't say you know he must have done something wrong so you better bring an offering no he realizes that he was guilty Orly if you're joke
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you realize you're not guilty right of anything right not anything to your and Paul talks about that with his conscience alternately acquitting and con and condemning so Psalm 139 I think
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is it comes back up search me oh God it doesn't mean that if you're suffering you have to spend the entire time sitting in the assumption that you did something right that's a good point it
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it does not mean that you have sinned but we also should not go to The Other Extreme and say well you know stuff happens no our Holiness our
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sanctification is the will of God that's in first Thessalonians it is the will of God for you your sanctification now in that context it's it's sexual Purity but I don't see where it rules out any other
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form of purity of Holiness of obedience I'm just saying that you know we have here that he becomes aware of his guilt somehow he became aware of it within the
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context of the Old Testament that takes us back to ebal and gazim that obedience would be met with blessing look at Boaz I mean he's the
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only person that we see who remotely looks like a man in Israel who obeyed the Commandments he did not allow his servants to glean the field twice or to
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harvest into the corners and you know know and he was praised and he was wealthy and he was prosperous because he was obedient and that's that's the example of boas Aon I was
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thinking statement that an overseer should among other things have children who believe that the that children who believe are the antitype of
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thought session yeah uh those types of judgments we talked last time about the judge the negative judgments of the the sin unto death or
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you know the the person that is to be excommunicated the congregation must make those judgments but we also need to make judgments in terms of The Men Who will guide us and Paul gives us the
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criteria these are fruit of obedience these are fruit of an obedient life I think that God desires and this sounds very arminian
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God knows what he's doing and he knows those who are his but his desire is for the Salvation of the children of Believers now that doesn't mean that our Disobedience will lead to our children's
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condemnation that's unbiblical every man will stand for the Judgment of their own sin sin but I do think there is a predisposition we see that in 1 Corinthians 7 where it talks about you
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the children shall be holy the children are set apart even if one parent is a Believer so long as the parent believes believingly okay and continues to live
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with the unbelieving spouse as long as the unbelieving spouse desires to maintain the union so there's obedience there okay and so obedience does matter
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to the church and that has been really pummeled in the past 30 or 40 years the idea that there's anything left for us to do or to obey has been almost
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completely repudiated by most modern Western EV Evangelical preachers now we're supposed to just do good to other people help the poor and save the climate and all that stuff that's what
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no serious that's what's you know primarily being preached in our pulpits and there's no there's no notion of obedience to obedience to God or and even within the prosperity
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movement is it is nothing to do with obeying God's word it's using God as some type of a vending machine you know it's pathetic you
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for us you were talking of the priest and the would later become the king the Civil leader of two swords idea what do we do
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with that in the church now do we keep the distinction of ersus congs or nots
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but separating well we're actually that is a a specific lesson coming up and that is what do we do with the priesthood okay uh much uh I appreciate what do we do with Elders today what how
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do we or pastors or priests many Christian denominations even within protestantism I have priests okay uh do we do we still have priests and much of
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what we read and we talked about this early in the session you know it's awfully hard to be able to show how each
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particular sacrifice somehow was fulfilled in Christ is what is it not I mean he was not