April 23 ▪ Day 113

Scripture Readings

Proverbs 16:2
Leviticus 1–3
Acts 10
Psalms 113

Verse Focus (Proverbs 16:2)

All a person’s ways seem pure to them,
     but motives are weighed by the LORD.

Meditation

Proverbs 16:2 tells us, in the NKJV, “All the ways of a man are pure in his own eyes, but the LORD weighs the spirits.” Or, as the CSB puts it, “All a person’s ways seem right to him, but the LORD weighs motives.”

In some ways, this is such a damning proverb. We think we’re okay. We believe we’re doing what is right — what is pure, clean, and righteous. And yet the LORD may have a completely different view of things. Although the proverb doesn’t say that God views us as less than righteous, that is implied by the contrast. We learn that we are either ignorant or deceiving ourselves.

In many ways, I think this is the problem with original sin. On the surface, our actions are honorable. But dig a little deeper and you’ll hit that vein of selfishness and pride that underlies even our best actions.

Fortunately, because of Christ Jesus, we don’t have to worry about falling short of the standard of purity. We do fall short, but our sins and imperfections are covered by Jesus’ blood.

This proverb is also comforting because it tells us that God sees to the truth of all things. He sees the motives. He see what is in our hearts. In truth, I find it more comforting when I think about God seeing into the hearts of other people — hatred can no longer be disguised as civility. Hypocrisy is revealed.

But mostly I am glad that God’s perfect judgment and perfect understanding is balanced by His bountiful compassion in Christ Jesus. Thank you, Father God, for your forgiveness and mercy.

Today we return to our Old Testament history by beginning the book of Leviticus, the third book of the Pentateuch (or the Torah, the Law). The name of the book comes from the Latin; it refers to Levi and his descendants, the priestly tribe. Much of the contents of this book are the laws that God gave to Moses on Mount Sinai.

Leviticus can be a challenging book to read. When I was a little girl, I thought I should read the Bible. So I would start at Genesis, get through Exodus, and then I’d hit Leviticus. Inevitably, I would stop reading the Bible when I got to Leviticus — it was just too dry, or boring, or both. Although I like the book better now than I did then, it does not yet rank on my list of favorite books of the Bible. (Not to bias you against the book, of course! I merely want to encourage you to persevere if you find it difficult to read.)

So, today we start with the first three chapters of Leviticus. Here, we learn of three different types of offerings that the Israelites would present at the new Tabernacle. The first, detailed in chapter 1, is the burnt offering. In this offering, the entire animal would be consumed by fire — a “pleasing odor to the LORD (v. 9).” Different types of animals could be offered for the burnt offering, but those from the herds or the flocks must be males “without blemish (v. 3).” Birds could also be offered — turtledoves or pigeons — but, interestingly, the Scripture does not specify that these should be males without blemish (perhaps determining the gender of birds was too difficult — I know I wouldn’t have a clue on how to do that!). The purpose of the burnt offering had to do with “atonement (v. 4).” Of course, to some degree, all the different offerings and sacrifices had to do with forgiveness of sin, and purifying the people so that God could dwell among them.

Chapter 2 speaks of grain offerings. Grain could be offered in a variety of different forms, as “choice flour,” as a baked product using choice flour, or as something grilled or fried (again using choice flour). However, all grain offerings were to be unleavened, they must include salt, and they absolutely could not have honey on them. Leaven or honey could be offered to the LORD as “an offering of choice products (v. 12),” but they could not be part of the grain offering itself. Additionally, if grain was being offered as part of the first fruits of harvest, only then could the coarse grain be offered. Otherwise, it always had to be from the best flour. A token handful of the grain offering would be burned as a pleasing aroma to the LORD (along with frankincense in those instances when choice flour or coarse grain was offered), but the bulk of the grain offering would go to the priests for their use.

Chapter 3 teaches about “sacrifices of well-being (v. 1),” or, as some Bible translations call it, the “fellowship sacrifice.” If you recall from an earlier meditation, I mentioned that I had once thought that all offerings were completely consumed. But what makes a sacrifice different than an offering is that it was only partially burnt — the bulk of the sacrifice was intended to be eaten in communion with others at a sacrificial meal. Not all Bible translations are as good about keeping this distinction as some use the words “offering” and “sacrifice” interchangeably, but we’ll try to keep these differences in mind as we go throughout Leviticus. So, even though some Bible translations call chapter 3’s Tabernacle gift a “fellowship offering,” it is actually a sacrifice, not an offering.

The fellowship sacrifice was to be “without blemish (v. 1),” but it could be a male or a female animal. As with burnt offerings, the person giving this sacrifice of well-being would lay his hand upon the animal’s head as it was slaughtered. A portion of the animal — some of the inner organs and those parts of the animal covered in fat — would be burnt, but the rest would eventually be eaten (although chapter 3 does not make mention the communal meal). Notably, the Scripture tells us in verse 16 that “All fat is the LORD’s.” Verse 17 goes on to command the Israelites, “You must not eat any fat or any blood.”

When we were reading Exodus, we talked about some of these offerings and sacrifices within the context of the ordination of the priests. Some of you commented on the complexity of the ancient system and how glad you are that Jesus Christ came — our worship of God is much simpler and not so bound up in rules. As you read Leviticus, you will likely continue to be thankful for the freedom we have in Christ. However, there are still some fruitful lessons to be learned in these chapters.

To begin with, it’s important to see that offerings and sacrifices were to be of the very best quality — without blemish, and the choicest of flour. I know it sounds really obvious to say that we should offer God our best, but we don’t always do that. I know the Israelites would be tempted to offer inferior animals — if it was going to burnt up, what did it matter that the animal was lame? In the same way, we sometimes give God our leftovers rather than our best — leftover time (after work, after I’ve relaxed some, after handling what I want to do), leftover money (after I’ve paid my bills, of course!), and leftover talents (giving my employers my best creativity and skill, rather than offering that to God).

Some of the details of these offerings were actually things of enormous significance — the unleavened bread, the salt, the blood. The blood represented life — and that there could be no purification without the spilling of blood. Life could only be redeemed by blood, since the blood carries life. The salt represented the covenant. The unleavened bread? I’m still trying to fully understand the significance there, although it relates to the Exodus and the speed at which they left Egypt. It also relates, I think, to the Christ’s use of “leaven” as a metaphor for bad teaching.

I’m also struck by chapter 3’s revelation that fat belongs to the LORD. The Israelites were not to eat fat or blood. The blood I understand — there’s a law somewhere in the Bible that tells the Israelites they are not to consume blood because life is in the blood. But fat? Is it condemned for a health reason? Or is there something spiritual going on that I don’t yet understand?

In Acts chapter 10, we have the story of how the gospel first came to the Gentiles. A devout Roman army officer, Cornelius, receives a vision of an angel who tells him to find the apostle Peter. Peter, meanwhile, receives a vision that puzzles him, but which he eventually understands to mean that God has declared the Gentiles “clean.” Peter goes to the centurion’s house and gives the gospel message. Cornelius and the other Gentiles believe and are saved, and they are gifted with the Holy Spirit (much to the amazement of the Jewish believers).

Again, small details in this familiar story rise to prominence today. Cornelius “feared God with all his household (v. 1).” That really struck me today — that it wasn’t just that Cornelius feared God, but that he ensured his family members and servants also feared the LORD. It makes me think that if someone was not honorable or God-fearing, then that person would be no longer be in Cornelius’ employ. When Cornelius sends men to go find Peter, one of the ones he sends is described as “a devout soldier (v. 7).” This matter was important to Cornelius, and he made sure there was a devout person following up on it. Finally, when Peter and the other believers from Joppa arrived in Caesarea, Cornelius had already assembled “his relatives and close friends (v. 24).” He had no clue what message he would hear, but the vision of the angel made it of so much importance that he invited all his extended family and friends to come hear, too. And what an unusual invitation! “I’ve seen an angel, and a speaker is coming from Joppa. Come hear!” How often do we gather our family and friends to listen to a notable religious speaker? Or do we assume there will be no interest, and so we don’t ask?

Peter’s gospel message also strikes me. He speaks of Jesus, saying, “Everyone who believes in him receives forgiveness of sins through his name (v. 43).” This is the part of the gospel we are very familiar with — this is what we preach. But before he says this, Peter also says that Christ “is the one ordained by God as judge of the living and the dead (v. 42).” Is this part of your presentation of the gospel? That Christ is the judge? That we’ll be judged for what we do and how we behave? That we have to give an account of ourselves?

Somehow, the idea that Christ has been appointed the Judge has not made it into my understanding of the gospel. I know it’s true when I hear it, but I never seem to remember it when I think of what the gospel message is. In fact, this is now the third or fourth time in the past year or so that I have found myself shocked by this very same truth — that the gospel message is both that Christ saves us from our sins as well as that he is the one who will judge us. Perhaps, if evangelism languishes in our country, it’s because we’ve only been giving out half the gospel message!

Psalm 113 praises the LORD. There is a sense of eternity that the song communicates — we bless the LORD “from this time on and forevermore (v. 2).” Verse 3 also resonates: “From the rising of the sun to its setting the name of the LORD is to be praised.” Every moment of every day, sunrise to sunset, we should worship and praise God for who He is.

The psalmist asks us who is like the LORD. So incredibly high up, and yet He gives help to the needy. I love how verse 9 tells us that God gives the barren woman a home and family. This detail is the culmination of the psalm: the blessing of kinship is one of the most basic and yet also one of the most important gifts that the Father gives to us.

Father God, we’re so grateful for your love and care and for all that you give us. Thank you for giving us families — birth families, and spiritual families. You adopt us into your family and unite us with your children around the world. Thank you for the blessing of community.

Thank you also for including the Gentiles in your plan of salvation. Thank you for all the faithful people in the generations before me who were able to pass on the gospel message. May I be found faithful too. In Jesus’ name, Amen.