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Leviticus 2; The Grain Offering

04/24 Leviticus 2; The Grain Offering; Audio available at: http://www.ephraimbible.org/Sermons/20160424_leviticus-2.mp3

We are in Leviticus 2, the second of the 5 offerings. The first three offerings, the burnt offering, the grain offering, and the peace offering, are voluntary offerings, and they are each said to be “a food offering with a pleasing aroma to the LORD”. The last two, the sin and the guilt offering, are required to be offered when anyone sins. The whole burnt offering, we saw, was a foundational offering, dealing not with specific sins, but with our sinful nature. It was a costly offering, and it was a completely Godward offering, the entire animal (except for the hide) going up in smoke as a pleasing aroma to the LORD.

Jesus said to the religious leaders in John 5

John 5:39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life.

All these offerings together, the whole sacrificial system, points us to Jesus, and his once-for-all sacrifice for us.

Tribute

This second offering is unique among the offerings, in that it is not a bloody offering. No animal is involved. It is a grain offering. This offering is called in Hebrew a ‘Minhah’, simply a gift. This kind of gift often expresses gratitude, reverence, homage, or allegiance. This was often a tribute offering. In Genesis 32, when Jacob was returning to his homeland and his brother Esau, from whom he had stolen both birthright and blessing, who had wanted to kill him, was coming out to meet him with 400 men, he sent a ‘minhah’ ahead of him

Genesis 32:20 …For he thought, “I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.”

This was a gift intended to appease, to gain acceptance. In Genesis 43, when Jacob reluctantly agreed to send his youngest son to the leader of Egypt who had interrogated his other sons and was holding one prisoner,

Genesis 43:11 Then their father Israel said to them, “If it must be so, then do this: take some of the choice fruits of the land in your bags, and carry a present down to the man, a little balm and a little honey, gum, myrrh, pistachio nuts, and almonds. …14 May God Almighty grant you mercy before the man, and may he send back your other brother and Benjamin.

This was a gift to a powerful leader intended to gain a favorable outcome.

When we come to the time of the Judges, we see Israel subservient to other nations, and in Judges 3 a ‘minhah’ is sent from Israel to the king of Moab. In 2 Samuel 8, when David conquered the Moabites, they became David’s servants and brought him ‘minhah’.

It was common for a defeated king to enter into a treaty with the conquering king where he would bring a regular gift of grain or produce to express loyalty, allegiance, and fidelity to the king, and to acknowledge his debt to the king for their very life and existence. We might think of it as a sort of tax; in exchange for peace and security, they offer a percentage of their income to the king who rules over them. This is a good way to think of this offering, but this grain offering is not mandatory, it is voluntary.

Leviticus 2:1 “When anyone brings a grain offering as an offering to the LORD, his offering shall be of fine flour. He shall pour oil on it and put frankincense on it 2 and bring it to Aaron’s sons the priests. And he shall take from it a handful of the fine flour and oil, with all of its frankincense, and the priest shall burn this as its memorial portion on the altar, a food offering with a pleasing aroma to the LORD. 3 But the rest of the grain offering shall be for Aaron and his sons; it is a most holy part of the LORD’s food offerings.

This was a tribute to the conquering King. This was a gift to express loyalty, allegiance, faithfulness to the King. This was a recognition that we owe our very life and existence to the King. God has conquered our enemies, he has broken our own rebellion and resistance, he rules over us with peace and justice. God owns all, but he allows us to keep a portion of what we produce for our own needs. God demands our allegiance. Yet this offering is voluntary. It is a way to freely express our loyalty to our King.

How and How Much?

There were different ways that were acceptable to make this offering. All used fine flour, the best of the best, the choicest of the grain, consistently and carefully ground very fine. The fine flour could be brought raw, as flour. Verses 1-3 give instructions for an uncooked grain offering. The fine flour could be prepared as bread. Verses 4-10 give instructions for three categories of cooked grain offerings; verse 4 says “When you bring a grain offering baked in the oven as an offering” it can be brought as loaves or wafers. Verse 5 says “And if your offering is a grain offering baked on a griddle”; verse 7 says “And if your offering is a grain offering cooked in a pan.” There is no requirement given of what kind of grain offering to bring when. There is freedom for the preference of the worshiper, and for the means of preparation available to the worshiper.

Notice also, no quantity is specified. Should I bring a quart? A bushel? A truckload? Two loaves? Ten? A thousand? Bring as much as you wish. Jesus said:

Luke 6:38 give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”

As Paul says in 2 Corinthians

2 Corinthians 9:6 The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. 7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

I know this can be frustrating for some. How much should I give? Am I giving enough? How much do most people give? Is it still ten percent? Gross or net? I want to know where I stand. You are not under compulsion. You are to give freely, cheerfully, liberally. When we recognize how much, how very very much we owe to God, how much we have been freely graciously given, giving back to him becomes not an obligation or a debt but a delight.

Where Does It Go?

But where does my gift go? It is brought to the priests, and they offer a handful of it as a memorial portion to be burned on the altar as a pleasing aroma to the Lord. The remainder belongs to the priests. This was God’s way of providing for the needs of the priests. It is called most holy, or literally ‘a holy of holies’, which meant that it was set apart, and only for the priests to be eaten only by them, only in a holy place. Your offering is given to God, and God in turn uses that offering to care for those who are in his service. Paul applies this principle to Christian workers in 1 Corinthians 9.

1 Corinthians 9:13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

He says in 1 Timothy 5:

1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”

It is quite flattering, by the way, to be likened to an ox treading grain.

What to Bring and What to Leave Out

Although there was freedom in the quantity and method of preparation, there is also very specific instructions on what is to be brought and what must be left out. As we said, this was a grain offering, and it was to be the best of the best, fine flour. Regardless of the preparation, it was always to be offered with oil, and it was always to include frankincense. Never was it to include leaven of any kind, or honey, and it was always to include salt.

Oil in the Scripture is symbolic of the Holy Spirit, and joy. This is to be a Spirit filled offering, not a fleshly offering. It is to be a joyful offering, not a reluctant offering.

Frankincense is an aromatic resin. It was an ingredient of the incense that was to be burned on the altar of incense in the holy place every morning and every evening. No incense for common use was to be made like it. It was set apart for God. All the frankincense on the grain offering was set apart to God. The portion of the grain offering that was burnt on the altar of burnt offering included all the frankincense. It was wholly set apart and devoted to God. Frankincense, you will remember was among the gifts the Magi brought to honor the child Jesus. Frankincense was symbolic of holiness, total Godward devotion.

In chapter 5, we will see that for the sin offering, no oil or frankincense is to be included. A sin offering was not a joyous occasion, sin had been committed, and an offering had to be made to deal with the consequences of sin.

Never was the grain offering to include leaven or honey. In Matthew 16 Jesus warns his disciples to watch out for the leaven of the teaching of the Pharisees and Sadducees, and Herod, which he says in Luke 12 is hypocrisy, to appear different than you are.

In Matthew 13, Jesus:

Matthew 13:33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

This is in the context of parables about weeds sown by an enemy among good seed that is then allowed to grow together until the harvest, about a mustard seed that grows so large it even provides a nesting place for the evil birds who snatch away gospel seeds, and a net in the sea that gathered fish of every kind, to be sorted in the end good from bad.

Leaven is what we would think of as a sourdough start, a piece of the old dough that contains microorganisms that eat the sugars and convert them into bubbly gasses which puff up the bread. Leaven is that which inflates or puffs up, it is pervasive and affects all it touches. Honey refers not only to honey from bees, but to any sweet nectar, like that from fruits. This too can have a leavening effect. Paul says in 1 Corinthians 5:

1 Corinthians 5:6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump? 7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. 8 Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

Leaven is boasting, malice, evil, in contrast to sincerity and truth. No leaven is ever to be burnt on the altar. Verse 12 clarifies, because the offering of firstfruits in Leviticus 23 allows leaven. Leaven is allowed in that offering, but the leavened bread is never to be burned on the altar.

Salt is a required part of all grain offerings. Three times in three different ways in verse 13, salt is emphatically not to be left out of the offerings. Salt has the opposite effect of leaven, actually counteracting leavening influences, stopping the fermentation process and acting as a preservative. Salt was also used in judgment, placed in the ground it would prevent anything from growing. It is called ‘the salt of the covenant with your God’. Salt pointed to the permanent, lasting, eternal character of the covenant.

In Matthew 5:13, Jesus calls his followers ‘the salt of the earth’. In Mark 9, in the context of warning against the dangers of sin and encouraging us to take drastic action against sin in our lives, he says

Mark 9:49 For everyone will be salted with fire. 50 Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.”

We are told in Colossians 4:

Colossians 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

All our conversations are to have a preserving, not a corrupting effect. All our conversations are to be gracious.

The Work of Our Hands

So what is the grain offering? The grain offering is the work of our hands. The soil is worked, grain is planted, watered, harvested, threshed, ground fine, cooked or prepared in various ways, presented. In this we acknowledge that God has rights over all, that all that we have is only that which he first gave to us.

Jesus in the Grain Offering

But is there more here? How does this offering point us to Jesus? This is not a bloody offering; it is a bread offering. In John 6, Jesus said:

John 6:48 I am the bread of life.

Jesus said:

John 6:32 …my Father gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world.”

Some have seen in the grain offering a picture of Jesus in his humanity. Jesus humbled himself. Jesus in his humanity is perfectly humble. There is no trace of leaven of pride or hypocrisy, no trace of malice or evil. Jesus is full of grace and truth. Everything he said was seasoned with salt. His whole life was a pleasing aroma to his Father. It is interesting to note that in verse 4, it is to be loaves mixed with oil or wafers smeared with oil. Oil is to be mixed in with the grain to form the dough. Jesus’ human body was prepared for him by the Holy Spirit. But at Jesus’ baptism, the Holy Spirit came to rest on him. Jesus said:

Luke 4:18 “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed,

Jesus was anointed by the Holy Spirit for ministry. The word for ‘smear’ is ‘mashak’, literally ‘anointed’; the verb from which we get ‘messiah’. Jesus was tested by the devil, as if in an oven, and he refused to do anything to please himself. In John 6, where he claimed to be bread from heaven he said:

John 6:38 For I have come down from heaven, not to do my own will but the will of him who sent me.

Jesus, as the perfect man, submitted himself in perfect obedience in all things to the will of his Father. And all his works were perfectly pleasing to the Father. “This is my beloved Son, with whom I am well pleased” (Mt.3:17; 17:5). Where Adam, when tested, brought sin and corruption into this world, Jesus perfectly obeyed in all things.

Hebrews 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.

But why, in verse 6 is the grain offering to be broken in pieces? Some suggest this would allow the bread to burn better in the fire. Jesus, on the night he was betrayed,

Luke 22:19 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

The grain offering that is burned on the altar is called a ‘memorial’, literally a reminder or a remembrance offering. The grain offering was a reminder that God is the provider of all, and it was an offering to remind God to be faithful to his covenants and treat the worshiper with grace. Breaking bread was a normal daily activity that ministered to both physical and social needs within the context of a meal. May we come to know him more fully in the breaking of the bread (Lk.24:35).

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

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April 27, 2016 Posted by | Leviticus, podcast | , , , , , , , , , , , , , , | Leave a comment

1 Corinthians 9:1-14; kNOw your Rights!

03/09 1 Corinthians 9:1-14 kNOw Your Rights!; Audio available at: http://www.ephraimbible.org/Sermons/20140309_1cor9_1-14.mp3

1 Corinthians 9 [SBLGNT]

1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστε ἐν κυρίῳ; 2 εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμι, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε ἐν κυρίῳ. 3 Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσίν ἐστιν αὕτη. 4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 6 ἢ μόνος ἐγὼ καὶ Βαρναβᾶς οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι; 7 τίς στρατεύεται ἰδίοις ὀψωνίοις ποτέ; τίς φυτεύει ἀμπελῶνα καὶ τὸν καρπὸν αὐτοῦ οὐκ ἐσθίει; τίς ποιμαίνει ποίμνην καὶ ἐκ τοῦ γάλακτος τῆς ποίμνης οὐκ ἐσθίει; 8 Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει; 9 ἐν γὰρ τῷ Μωϋσέως νόμῳ γέγραπται· Οὐ κημώσεις βοῦν ἀλοῶντα. μὴ τῶν βοῶν μέλει τῷ θεῷ, 10 ἢ δι’ ἡμᾶς πάντως λέγει; δι’ ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπ’ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν ἐπ’ ἐλπίδι τοῦ μετέχειν. 11 εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; 12 εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; Ἀλλ’ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐγκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ. 13 οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται; 14 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῆν.

1 Corinthians 9 [ESV2011]

1 Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? 2 If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. 3 This is my defense to those who would examine me. 4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? 8 Do I say these things on human authority? Does not the Law say the same? 9 For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. 11 If we have sown spiritual things among you, is it too much if we reap material things from you? 12 If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. 13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

In 1 Corinthians 9:1-14, Paul overbuilds the case that he as an apostle has the legitimate right to be supported by the churches that he serves. He builds this case so thoroughly that no one would dare to dispute that he has this right. He musters evidence from the example of the other apostles, from the example of basic principles common to all society, from Old Testament law, from the precedent of priestly shares in temple offerings, and from the command of the Lord Jesus himself. He does all this in the context of the Corinthians insisting on their so-called rights that were really not legitimate rights, as he will show in the next chapter. He builds this bulletproof case for his rights so that he can stagger them with the concept that even when you do have legitimate rights, the path of love may be to voluntarily forgo those rights for the good of others.

Paul asks a lot of questions in this section. Rhetorical questions, to which the answers are obvious. He expects his readers to be able to fill in the correct answers and in doing so powerfully affirm his rights. He begins with this: ‘Am I not free?’ Paul is passionate about freedom. He wrote to the churches in Galatia passionately defending the freedom that we have in Christ. He says

Galatians 5:1 For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

He will come back to this issue of freedom and how to use it in the second half of this chapter (v.19).

His second question is “Am I not an apostle?” and he follows this with two more questions that affirm his calling as apostle. “Have I not seen Jesus our Lord?” A primary prerequisite of an apostle, one sent by the Lord Jesus was to have actually seen Jesus. Jesus blinded Paul on the road to Damascus (Acts 9) and personally commissioned him to bring the good news about him to the Gentile nations (Acts 26:14-18). “Are you not my workmanship in the Lord?” Paul points to the existence of a church of God in Corinth as evidence of the authenticity of his apostleship. He begins this letter by addressing:

1 Corinthians 1:2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:

And he gives thanks to God

1 Corinthians 1:4 I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, 5 that in every way you were enriched in him in all speech and all knowledge— 6 even as the testimony about Christ was confirmed among you—

The very fact of their existence as followers of Jesus in the pagan city of Corinth is proof positive that Paul was sent by Jesus to bring the good news to the people there. Their existence as believers was dependent on the fact that the apostle Paul preached the good news to them. So he says:

2 If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. 3 This is my defense to those who would examine me.

God’s grace was extended to the pagan city of Corinth through Paul, and many who were entrenched in the false beliefs of that culture were supernaturally transformed into Jesus followers through his preaching. Paul claims in chapter 3:

1 Corinthians 3:6 I planted, Apollos watered, but God gave the growth.

The church in Corinth was the evidence that Paul was sent out by Jesus. Even if no one else in the whole world acknowledged Paul as an apostle of Jesus, the followers of Jesus in Corinth must acknowledge him. This is his defense to anyone who would challenge his calling.

Apostles’ Rights

Then starting in verse 4 he unleashes a tirade of rhetorical questions defending his rights.

4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living?

Do we not have the right to eat and drink? Who would deny someone the right to eat and drink? But in the context, he is saying that if someone receives services from someone without paying for those services, that is to deny them the right to eat and drink. In chapter 8 we see that the Corinthians were defending their purported right to participate in idol feasts and eat food sacrificed to idols. Paul asks the question ‘don’t we have the right to eat at all?’ The question here is not food connected with idolatry; the issue here is the right to basic subsistence. Paul has the legitimate right to be compensated from those he serves in preaching the gospel.

That right goes beyond himself.

5 Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas?

Paul is not claiming the right to be married. That is a given. When he laid out the advantages of singleness in chapter 7, he was careful to make it clear that marriage is good and a legitimate option. Paul claims here that the church is obligated not only to pay his own personal expenses, but also the expenses of his family if he had one. If he comes to preach the gospel, those to whom he preaches are obligated to provide for his needs and the needs of his wife. He points to the other apostles as examples of this. We don’t know much about the family lives of the other apostles. We are told in the gospels that Peter (or Cephas) had a mother-in-law (Mt.8:14), which would imply that he was married. The brothers of the Lord, James and Joses and Judas and Simon (Mk.6:3) apparently were also married. James, we know from the book of Acts, became a leader in the church in Jerusalem. According to Paul, most of the other apostles and the brothers of Jesus who were serving the church were married, and they and their wives were supported by the churches. For Paul’s original readers, this was common knowledge that did not need to be defended; it was the basis of Paul’s defense of his rights.

6 Or is it only Barnabas and I who have no right to refrain from working for a living?

Paul is asking if he and Barnabas were the only exceptions to the rule. All the other apostles and leaders of the churches were supported by the churches they served. Andrew, Simon Peter, James and John left their fishing to follow Jesus. Matthew left collecting taxes to follow Jesus. Why were Paul and Barnabas not allowed to stop making tents and be provided for by the churches?

Soldier, Vinedresser, Shepherd

Paul continues to build his case. He asks three more rhetorical questions that point to the normal expectation in society for one’s occupation to provide for one’s own needs.

7 Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk?

Soldiers don’t go to serve their country and pack a sack lunch for battle. It may be simple and basic, but their needs are taken care of. And in that day, the soldier was entitled to share in the spoils of war. The one who plants the vineyard does so expecting to enjoy the fruit that the vineyard produces. The shepherd who tends the flock enjoys the dairy products that come from the flock. In our day we could ask ‘who goes to work and expects never to get a paycheck?’ This is absurd. A principle so basic and so common sense that someone who works for a living expects to make his living by his work must certainly be applied to someone who gives his life to proclaiming the gospel.

Interestingly, all three of these illustrations, the army, the vine, and the flock are all used in the bible to describe the people of God. The soldier, the vinedresser, and the shepherd or pastor all are occupations used to describe those who are entrusted with the leadership of God’s people. Paul says to the elders in Ephesus:

Acts 20:28 Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for (shepherd) the church of God, which he obtained with his own blood.

And Peter exhorts the elders:

1 Peter 5:2 shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; 3 not domineering over those in your charge, but being examples to the flock. 4 And when the chief Shepherd appears, you will receive the unfading crown of glory.

In Matthew 20, Jesus compared the kingdom of heaven to the master of a house who hired laborers for his vineyard. In Matthew 21, he told a parable about a master of a house who planted a vineyard and leased it to those who would tend it, and went on a journey expecting to come back and enjoy its fruits. Jesus said in John 15

John 15:5 I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.

Paul viewed his own work as a field hand. He says in 1 Corinthians 3

1 Corinthians 3:6 I planted, Apollos watered, but God gave the growth. 7 So neither he who plants nor he who waters is anything, but only God who gives the growth. 8 He who plants and he who waters are one, and each will receive his wages according to his labor. 9 For we are God’s fellow workers. You are God’s field, God’s building.

Paul told Timothy:

1 Timothy 1:18 This charge I entrust to you, Timothy, my child, in accordance with the prophecies previously made about you, that by them you may wage the good warfare, 19 holding faith and a good conscience….

and

1 Timothy 6:11 But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. 12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.

In 2 Timothy, he says:

2 Timothy 2:3 Share in suffering as a good soldier of Christ Jesus. 4 No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.

Jude says

Jude 3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

His point in all of this is that those who serve as a soldier, those who work in the vineyard, those who tend the flock all expect to have their needs met through that work. How much more those who defend and advance the truth, feed the sheep and tend the branches so they stay connected to the vine and produce fruit?

The Law

Paul moves now from common-sense human illustrations to a biblical defense of his right to make a living by the gospel.

8 Do I say these things on human authority? Does not the Law say the same? 9 For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? 10 Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop.

Deuteronomy 25:4 says “You shall not muzzle an ox when it is treading out the grain.” Paul takes this and applies it to himself and others who preach the good news. This may seem a bit of a stretch, until we actually turn back to Deuteronomy and find that this one statement about oxen is sandwiched in a whole section where everything else is dealing with protecting the rights of laborers, hired servants, the poor and needy, widows, orphans, foreigners, those in debt and those found guilty of minor offenses, making sure that they are protected, cared for, clothed and fed. In that context, if a beast of burden has the right to eat some of the produce while it is working, how much greater the obligation to care for a human person created in the image of God. Paul takes this scripture and says that it was written for our sake. As Luther said, God did not have this written for oxen because oxen cannot read. This was written for rational humans, because we labor in hope of sharing in the produce. Again, these farming metaphors are directly applicable to gospel ministry. Paul uses this scripture also in 1 Timothy 5 as a basis for caring for those who preach and teach in the church.

1 Timothy 5:17 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.”

Paul argues from the greater to the lesser. If an ox is entitled to eat of the good grain that he is threshing, surely he would be entitled to eat of his regular feed. Paul says:

11 If we have sown spiritual things among you, is it too much if we reap material things from you?

If we have invested in you things of greater eternal value, is it too much to ask that we share in the lesser temporary material benefits?

Galatians 6:6 Let the one who is taught the word share all good things with the one who teaches.

Paul argues that the Corinthians were financially supporting other workers.

12 If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ.

Surely the apostle who brought to them the good news in the first place has a rightful claim to be supported by them. He says in

2 Corinthians 11:8 I robbed other churches by accepting support from them in order to serve you. 9 And when I was with you and was in need, I did not burden anyone, for the brothers who came from Macedonia supplied my need. So I refrained and will refrain from burdening you in any way.

If he is serving in a church, he has the right to be supported by that church. Paul tips his hand to where he is going with all this talk about his rights. He has not made use of these legitimate rights in order to remove every possible obstacle to the gospel of Christ. The good news message that forgiveness of sins comes through the sacrifice of Jesus to all who believe is primary. If my rights hinder that message in any way, then it is time to forfeit my rights for the sake of the gospel. This is the whole point of this passage. Paul is compounding his defense of the legitimacy of his rights not so that he can finally get what he deserves, but so that he can demonstrate that it is right to surrender your rights out of love for others and for the sake of the gospel.

The Temple

But he is not done yet. He brings up another Old Testament principle and applies it to the New Testament church.

13 Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? 14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

Paul includes a gentle rebuke here. He asks the Corinthians, who claim to know so much ‘do you not know?’ This is something he expects them to know. Numbers 18 outlines in detail the things that were given to those who served in the Old Testament sanctuary. The contributions, the consecrated things, the grain offerings, the sin offerings, the guilt offerings, the wave offerings, the best of the oil, the best of the wine, the grain, the firstfruits, all the devoted things, all the holy contributions, and every tithe were given to those who served in the Lord’s temple as their portion to provide for their needs and the needs of their families. The contributions that came to the Lord in the temple were given to those who served in the temple to free them up to serve. Paul connects this Old Testament practice directly to the New Testament church. He says:

14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

In the same way. Just as the Old Testament priests were cared for by the donations of the people, so those who proclaim the gospel should earn their living by the gospel. This, Paul says, is no less than a command of the Lord Jesus himself.

When Jesus sent out the seventy, in Luke 10,

Luke 10:2 And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I am sending you out as lambs in the midst of wolves. 4 Carry no moneybag, no knapsack, no sandals, …7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. … (cf. Matthew 10:7-10)

When Jesus sent out the twelve in Matthew 10, he said

Matthew 10:7 And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ 8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay. 9 Acquire no gold or silver or copper for your belts, 10 no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food.

Jesus sent his followers out without provisions, expecting them to be provided for by those they ministered to. Those who proclaim the gospel should get their living by the gospel.

Paul is free. He is an apostle. He has the right to eat and drink. He has the right not only to have his own needs met, but also the needs of a family through the support of the church. He has the right to stop supporting himself through manual labor and be cared for by the church. Those in common occupations expect to earn a living through their work, how much more those who defend the faith, tend God’s vineyard, and pastor his flock? Those who invest in others eternal good surely have the right to have their temporal needs met. The Scriptures confirm that those who serve God have the right to be provided for thorough the donations of God’s people. The command of the Lord Jesus is that those who proclaim the gospel should get their living by the gospel. And yet in full possession of these inalienable God-given rights, Paul has the radical right to let go of his rights out of love for others and for the sake of the advance of the gospel. 

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

March 9, 2014 Posted by | 1 Corinthians, podcast | , , , , , , , , , , | Leave a comment

Exodus 21:1-11; Rethinking Slavery

http://www.ephraimbible.org/Sermons/20111009_exodus21_1-11.mp3

10/09 Exodus 21:1-11 Rethinking Slavery; Israel’s Welfare System and the Least of These

We are in Exodus, studying the Book of the Covenant, God’s expectations for the people that he has redeemed out of slavery and brought into a covenant relationship with himself. These are not rules we must keep in order to get right with God. This is God’s expectations for the people that he has already saved.

These laws were not intended to be imposed on the unbelieving world. These were given directly to God’s people, rules for life in a community consisting of those who are in relationship with God. God gave these rules to his people, not to restrict their freedom and stifle their fun, but to bless them, so that they would get the maximum joy out of life and have a sure hope for the life to come.

The Book of the Covenant begins with the most important thing, our relationship with God, pointing us to the sacrifice that restores us to a right relationship with him, so that we can do the thing we were created to do, worship him.

God’s Care for the Least

The very next thing God addresses is slavery. In contrast, this is the last thing addressed in the code of Hammurabi. God puts it up front because his people had just experienced the horrors of slavery.

Exodus 2:23 … the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God.

God heard their cry and rescued his people from bondage. He introduces his ten commandments by reminding his people that

Exodus 20:2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

Now he is demanding that his people not oppress others the way they had been oppressed. God is defending the rights of those who were at the very bottom of the social structure. God cares for the least of these, and he demands that we as his people care for the least of these.

Not Far Enough?

Many feel that God didn’t go far enough and abolish slavery altogether, rather than merely regulate the practice. This is possible, because Jesus tells us that the allowance for divorce in the law was not God’s ideal, but God merely regulating a sinful practice because of the hardness of our hearts, and Jesus calls us to a higher standard.

Matthew 19:8 He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so. (cf. Mark 10:5)

But I think that if we take the time to understand what God is saying here, we might say with the Psalmist:

Psalm 119:98 Your commandment makes me wiser than my enemies, for it is ever with me. 99 I have more understanding than all my teachers, for your testimonies are my meditation. 100 I understand more than the aged, for I keep your precepts.

Let’s start with verse 1.

A Written Code

21:1 “Now these are the rules that you shall set before them.

One of the first things to note in this law code, is that it is written. This is part of the Book of the Covenant. And in the first verse, Moses is to ‘set these rules before them’ – before the whole people. This was an objective written standard that could not be changed on the whim of a ruler. Even those on the bottom of the social scale were entitled to know these laws and were empowered to appeal for their rights to fair treatment. God is caring for those that society deems worthless.

A Different Kind of Slavery

The next thing to note when talking about biblical slave laws, is the massive difference between the African slave trade that Wilberforce fought to abolish in Britain and President Lincoln ended here on this continent. If we jump down to verse 16, we see that.

Exodus 21:16 “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.

So the slave trade that we are familiar with is outlawed biblically on pain of death. Stealing and selling a human being or having a slave that was kidnapped was a capital offense. When we come to any passage in the bible that seems to tolerate or even approve of the practice of slavery, we need to shift our thinking to realize that what the bible is talking about when it addresses slavery is a very different thing from what comes to our minds when we hear the word ‘slave’. In the bible, there was good slavery and bad slavery.

Let’s start by asking how someone could become a slave in the Old Testament. If a person could not be captured and sold against their will, then how would someone become a slave? If we jump ahead just one chapter in Exodus, later in the Book of the Covenant, we see one scenario:

Exodus 22:2 “If a thief is found breaking in… 3 … He shall surely pay. If he has nothing, then he shall be sold for his theft.

We will see that the penalty for theft was restitution. If you felt guilty and wanted to return the stolen goods, you had to pay double. If you sold or consumed what you stole, you had to pay back 4-5 times the worth of what you stole. If you stole someone’s ox (or in modern farming terms, a tractor), you had to pay him back with five oxen. Your theft probably indicated that you didn’t have enough resources to buy your own ox, so you certainly wouldn’t have enough to pay back 5 times the value. And there were no bankruptcy laws in ancient Israel. If you couldn’t pay, you had to work off the debt. You lost your freedom, not in prison, but as a slave.

Another scenario is found in Leviticus 25:

Leviticus 25:39 “If your brother becomes poor beside you and sells himself to you, you shall not make him serve as a slave:

Here the reason for your inability to pay your debts is not specified, but the consequence is the same. Possibly you lost your income due to laziness or natural disaster. Regardless, you were obligated to pay what you owe. Notice, in this scenario, it is voluntary. The seller is the slave. You sold yourself. This is why the proverbs very literally can say:

Proverbs 22:7 The rich rules over the poor, and the borrower is the slave of the lender.

If a husband and father got himself in financial trouble, he would not be hauled off alone to leave his wife a widow and his children orphans, which would have been almost equivalent to the death sentence for them. They would be allowed to go together into slavery. This will start to make sense as we look at some of the details of this passage.

21:1 “Now these are the rules that you shall set before them. 2 When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing. 3 If he comes in single, he shall go out single; if he comes in married, then his wife shall go out with him. 4 If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out alone.

Here we see another primary difference between this kind of slavery and what we are familiar with. Biblical slavery was not perpetual ownership of another human being. This was a temporary arrangement with explicit time limits in order to pay off specific, often self-inflicted debts. The term limit for Israelite slavery was six years. It seems, whether the debt had been satisfied or not, when the six years was up, you went free. And we find, in Deuteronomy 15, that the slave owner was required to help his former slave get his feet under him.

Deuteronomy 15:12 “If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you six years, and in the seventh year you shall let him go free from you. 13 And when you let him go free from you, you shall not let him go empty–handed. 14 You shall furnish him liberally out of your flock, out of your threshing floor, and out of your winepress. As the LORD your God has blessed you, you shall give to him. 15 You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today.

I think it might help our thinking to replace the term ‘slavery’ with something like a ‘correctional internship’ or ‘financial rehabilitation.’ This was really a gracious arrangement. You have handled your finances poorly or simply fallen on hard times. An Israelite family agreed to take you in, provide you with room and board and employment so that you could learn a skill, pay your debts, learn how to manage your money wisely, and be given a fresh start on life. I think we could learn some things from arrangement.

Protection for Families

Three possible scenarios are laid out in dealing with the family of the slave. If the slave comes single, they leave single. If they come with a family, the family leaves together. The master has no right to keep part of the family even though he has provided room and board for all of them. That was understood up front. The more complicated scenario is if the master has another slave working for him and he approves of a marriage between them. This protects the interests of the master. He doesn’t get cheated out of the remainder of the service term of the one when the term of the other is up. This does not mean that the new marriage is broken up. Remember, this is the Book of the Covenant, made know to all the people. So the single slave would know up front what would be involved in entering into a relationship while serving his term. He would have to step up and pay the redemption price for his new wife to get her out of her contract early, or he would have to wait. His other option is spelled out in the next verses:

5 But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ 6 then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.

The slave who was due to be released could voluntarily choose to remain a slave for life. Notice his attitude: ‘I hate my master but he has left me no other options.’ No, ‘I love my master.’ Here is deep gratitude for the generous and gracious hospitality of the master. This voluntary service is evidence of a healthy happy relationship. The slave was free. But he could choose the safety and security of continuing to serve a good master for the rest of his life. This could not be a rash decision. It had to be thought through carefully and finalized with a public ceremony. This is an indication that this sort of biblical slavery could be a very attractive arrangement with a good master.

Protection for Female Slaves

Verse 7 picks up another thread, with special protection for female slaves when they are mistreated.

7 “When a man sells his daughter as a slave, she shall not go out as the male slaves do. 8 If she does not please her master, who has designated her for himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has broken faith with her. 9 If he designates her for his son, he shall deal with her as with a daughter.

This addresses the uniquely vulnerable situation of a female slave. Apparently this master/servant relationship was intended to become a husband/wife relationship, and in that case, the marriage was not to be dissolved after the six years of service ended. Marriage is a lifetime commitment. If his intentions were to marry her, but he changes his mind, (and notice, he is in the wrong – he has broken faith with her) then he is to treat her with dignity and allow her family to redeem her. She is not to be sold as mere property. If she is to be the wife of his son, he is to treat her with dignity as he would his own daughter. If he does take her as his wife, he is not to abuse or neglect that relationship.

10 If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. 11 And if he does not do these three things for her, she shall go out for nothing, without payment of money.

The issue of multiple wives is addressed and regulated. This is in no way condoning the practice, but protecting the rights of the weakest members of society. This would fall into the category of ‘if a thief is found breaking in, he shall surely pay’. Any man who is foolish enough to take on more than one wife, he shall surely pay. He is going to have to figure out how he is going to meet the needs of each one without diminishing the rights of the other. And this is more than mere subsistence, the word for ‘food’ here is ‘meat,’ probably a luxury item. Ample food, clothing, and conjugal rights are not to be diminished, or he is guilty of neglect and she is immediately and freely released from the situation. The consequences laid out for this action, like the five times restitution for theft, should cause a man to think twice.

Later in this covenant code, we see further protection for the life and health of those who have become slaves. They are persons that cannot be abused or disposed of at the whim of the master without appropriate consequences. A slave who is killed by his master is to be avenged. A master who abuses his slave forfeits the slave. (Ex.21:20-21, 26-27, 32).

God intends to protect and care for the least in society. For those who have gotten themselves into legal or financial trouble, he has provided a way for them to be cared for in a way that enables them to satisfy their obligations with dignity and gets them back on their feet in a relatively short period of time.

A New Master

Exodus is not about freedom from slavery. It is about the transfer out from under a cruel taskmaster and into the service of a kind and generous King who richly rewards his servants. In Leviticus, God says

Leviticus 25:42 For they are my servants [lit. slaves], whom I brought out of the land of Egypt; they shall not be sold as slaves.

Jesus came to effect the ultimate exodus. Jesus said:

John 8:34 … “Truly, truly, I say to you, everyone who commits sin is a slave to sin.

We are all enslaved to a cruel taskmaster. Often we don’t even realize we are in bondage. We are in over our heads with no hope of escape. Jesus,

Philippians 2:6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a servant, [lit. slave] being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

Jesus came to be the slave to get us all out of our slavery. God became man so that he could die on a cross to pay what our sins cost.

Mark 10:45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

Jesus bought us with his life. He paid the ultimate ransom price.

1 Corinthians 6:19 …You are not your own, 20 for you were bought with a price. So glorify God in your body.

Jesus purchased us for himself. He is a good master. He set us free from bondage to sin and bought us back so we can fulfill the purpose for which he designed us – to glorify God and enjoy him forever.

Our glorious redeemer turned everything on its head.

John 13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, 4 rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. 5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.

Luke 22:25 And he said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. 26 But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. 27 For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.

Do you know how the apostles introduced themselves? Paul in Romans, Philippians and Titus calls himself a slave of Jesus Christ; James and Jude the Lord’s brothers in the flesh call themselves slaves of Jesus Christ, Peter in 2 Peter calls himself a slave of Jesus Christ. John, in Revelation, calls himself a slave of Jesus Christ.

We gladly walk to the doorpost of the sanctuary, to the cross, and we gladly confess Jesus as Lord – he is my Master. I will serve him forever. I will be his slave. I love my Master. I will not go out free. I will be his slave forever. We confess our love for our new King Jesus.

And we sing with the Psalmist:

Psalm 84:10 For a day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness.

Pastor Rodney Zedicher ~ Ephraim Church of the Bible ~ www.ephraimbible.org

October 9, 2011 Posted by | Exodus, podcast | , , , , | Leave a comment