Chuuk Partnership Implemented

I have not posted much in December. I began the month on a trip to Chuuk and Pohnpei, and now we are in the midst of a busy final week of the semester. However, I did not want to let a very significant event go by without comment. Over a year ago, PIU with the Evangelical Church of Chuuk and Faithwalk Christian College, signed a Memorandum of Understanding to renew our partnership that had been broken for the last six years. This semester, after over a year of preparation, we began our first PIU classes at FCC with 13 students. This was made possible by Liebenzell Germany “loaning” us Christian and Johanna Folker to teach English classes there this semester. They are now about to complete the semester and we will see the Folkers on Guam next week as they head to Palau for their original planned assignment. We are already in the process of hiring another English teacher to replace them at FCC. I am so thankful for the help of our partners at LMI, LMUSA, the ECC and especially Yosta Lodge, director of FCC, and his faculty.
We have also made a “soft” beginning on Weno with 6 students. We are looking forward to seeing more PIU students at the Weno Teaching facility, under the leadership of Iotaka Choram there, and a growing partnership with FCC. We have several applications in process for the January semester. Please continue to pray for PIU’s work in Chuuk and for our ministry partners there.

Reading in Leviticus This Week #2 (Chapters 11-15)

This post continues a discussion on the book of Leviticus, with the commentary, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, by Allen P. Ross. I have been posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

Chapters 11-15 deal with the issue of purity. If God was to dwell with the people they must be pure. Sin, death and disease, could not be in His presence. The Israelites as God's people were called to demonstrate this purity. Thus, the food laws were to point out that Israel was a people distinct from the nations and in harmony with the divisions and boundaries God has placed in his creation. The food laws symbolized this in the Old Testament covenant. A Lifestyle that reflects Jesus Christ symbolizes this under the New Covenant.

The principal design of laws like these enabled the Israelites to exist as a distinct people in the land of Canaan. The underlying motive was doubtless to prevent them from being influenced by the beliefs of the neighboring nations and to preserve them from the degrading defilements and vices of the Canaanites. Leviticus 11-15 250–251

The dietary laws, then, were designed to make Israel distinct from the other nations, associating unclean animals with the nations and clean animals with Israel. They legislated that the diet should follow the order of creation in which God made a number of distinctions. Thus, by their diet the people were imitating the holiness of God and living according to the design of the Creator of all life. Leviticus 11, 255

If God is interested enough that our eating be to his glory, then self-indulgence, waste, and worldliness in one’s perceptions (especially in a world plagued with starvation) should be matters of great concern. It is not surprising that throughout Scripture the devout fasted when they wanted to give full attention to prayer and spiritual matters. It was a way of saying no to the physical appetites when a higher concern was present, for food also can get in the way of spiritual concerns. Leviticus 11, 264

The laws of childbirth were not saying that the woman or baby were unclean. It was the loss of blood (life) that rendered one unclean. Entry to the tabernacle area was to be like entering the glorious presence of God in heaven and looks forward to the day when the new heaven descends to the new earth and God's kingdom is complete.

The theology behind this passage reminds believers of the doctrine of glorification so that people who feel the burden of enduring the diseases and defilements of this world in the process of living will have a better understanding of how the LORD will complete the good work that he has begun...All of our diseases and infirmities were taken by Christ to the cross. He has sanctified us with his blood; and he will glorify us when the time comes. Leviticus 12, 274–275

The laws of purification dealt with living in a broken world. Sometimes purification was needed because of one's own sin, but often the defilement came just by living in the world. We must be aware of the possible corruption and be vigilant to deal with it. These laws also reassured the believer that God had provided the way to be cleaned and enter into his presence. Ultimately, this is accomplished by Jesus who directly overcame these diseases and defects and thus, showed himself able to overcome all the effects of sin. Healing breaks out today, but will be complete when all sin is finally dealt with in the final expression of the kingdom.

Neither is there in the church today any ritual for reentry into the congregation. All such ritual in the Old Testament found its fulfillment in the atoning sacrifice of Jesus Christ, which provides the way for us to enter his heavenly sanctuary free from sin and its effects. Such a spiritual reality brings comfort and hope. Just as on occasion the high priest in Israel pronounced people clean physically and made the ritual sacrifice that pronounced them holy spiritually, so too has our high priest, Jesus Christ, done the same once and for all. Leviticus 13, 283

The atoning work of Christ, then, touches the whole life (body and soul), restores us to fellowship with the holy LORD God, and fits us for glory. It is a restoration to complete health, a pledge of life in the world to come. Leviticus 13.1-46, 292

It must be kept in mind that it is not dealing with sin but decay in and of the environment due to the presence of sin in the world. The point is that the decaying, corrupting world makes worshipers unfit for the presence of God; it defiles them. The contamination of our physical surroundings serves as a perpetual reminder of the presence of evil in the world and of its not being present in the glorious world to come. Leviticus 13-47-59, 297

Restoration to fellowship in the presence of God therefore required the remedy for sin and its consequences. Thus, Jesus often connected healing with forgiveness (e.g., Matt. 9:2–5). He demonstrated his authority by showing that if he could cure the effect of sin—disease—he was fully able to cure the cause—sin. Complete healing of body and soul must come before complete restoration of the fallen sinner. And all of that was provided in the sacrifice of the Son of God. Leviticus 14.48-53, 303

The subject of Chapter 15 is bodily emissions. This reveals that God is concerned with the most mundane, normal things of life (eating and sex) but there is a need to step away from these normal bodily functions to focus on being in God's presence. There may also be the element here of distancing the worship of Israel from the very sexual worship of the other cultures in the ancient Near East in order to maintain the distinction between God and his creation.

It is important to remember that sexual activity was so prominent in the religions of the ancient world, especially in the land of Canaan, that it was part of the ritual services of fertility in the temples and shrines. This world into which the Israelites were moving had to have some significance for these laws. God was saying very clearly that sex, any aspect of sex, any bodily functions connected with sex, had to be kept completely apart from the holy place. He was not saying that sex and bodily functions were dirty or sinful, as some see in this passage. God created male and female and sexuality. Fertility came from God through creation, not through ritual sexual acts in a sanctuary. The law was simply restricting sexual acts from the sanctuary, keeping the boundaries between the physical and the holy. Leviticus 15, 307–308

Chapter 16 is the thematic center of the book of Leviticus as it describes the Day of Atonement ritual. Each year the Israelites were to humble themselves as God provided the sacrifice that would remove the sin of the nation, atone for its guilt and remove the guilt and corruption of the nation, so that they could have access to the presence of God in their midst. The elaborate ritual foreshadowed the absolute completeness of what Jesus did in his cross and resurrection as he was the sacrifice that paid debt of death for sin, as the great high priest entered the Holy of Holies on behalf of his people and, as the scapegoat removed the sin and guilt of the people to an inaccessible place. The people did nothing but humble themselves and receive the gift of access to God.

The central idea of this passage is God’s gracious provision to provide complete atonement. God made a way to cleanse and sanctify people for every sin and every defilement, so that they might retain their relationship with him. Full atonement means even more than this: it means that God provided access into his presence. Leviticus 16, 314

Sunday Reading: The Big Picture: Building Blocks of a Christian World View #3

This week I am continuing to read through The Big Picture: Building Blocks of a Christian World View, by Brian Harris. Chapter Three is entitled, Culture as Friend, Culture as Foe and is the last chapter of the first section which outlines the basics of the author’s main point. I will be posting some quotes on my Facebook page and you are welcome to discuss the posts there. (The numbers after the quotes are Kindle locations not page numbers).

The subject of chapter 3 is the relationship of culture to our understanding of the Christian faith. Some of what we consider “biblical faith” is more shaped by our culture than by the Bible itself. This can be either good or bad. It may be that the image of God in humanity and the influence of the Spirit in culture produces a setting which helps us follow Christ or, it may be that the culture, influenced by the human sin nature and demonic sphere, hinders us in our walk with Christ. All cultures are a mixed bag in this respect. The problem is when we naively assume that our worldview is not influenced by our culture. As an example, the author points out that we tend to read the Bible through the eyes of our emphasis on the individual rather than, as is it usually addressed, to a gathered community.

Because all humans are created in the image of God, life’s more significant questions are relevant regardless of our cultural grouping, albeit that our culture might see us frame these questions in a slightly different way. 1070-1071

If asked if our culture’s emphasis on the individual is divine or demonic, it is not possible to answer in one word. There are many shades and subtle emphases that need to come to the fore. 1103-1105

Every culture reflects, in some ways, the forces of evil that are at work in the world, and these forces produce what Harris calls “cultural idols.” It is important to identify what these are so we can be aware of the powerful seductive influence they have on us and we can resist because “any which claims a greater allegiance than Christ represents a threat to genuine Christ following.” He points out two cultural idols of the past, “the quest for power, by military means if necessary” and “the quest for the quiet ordered life, rather than the just life.” I am not sure these idols are still in the past. I think they are still a reflection of the “money, sex and power” idol which is quite current.

Embracing the cultural assumption that power should be accorded unquestioning respect, the church often glossed over the risk of the demonic that so easily entraps power holders. 1147-1148

The status quo, rather than the pursuit of a new heaven and new earth, often proves seductive. 1151-1152

I think Harris is correct that the church each culture must take a close look at itself (and listen to the voices that come from outside the culture) to discern its own idols that distract from following Christ. He lists the obvious ones in Western culture “money, sex and power.” I tend to think these idols are universal but the prosperity of the Western world has brought them to the forefront.

Obedience to Jesus’ instruction to accumulate riches in heaven rather than on earth proves difficult when you live in a society that attaches so much importance to financial security. 1200-1201

Work becomes a means to earn a living, rather than part of the way we seek to answer God’s call to build a world with a better name. 1203-1204

The fact that our Lord embraced singleness and a celibate lifestyle is an inconvenient truth in an era where an exploration of our sexuality is often classified as one of life’s nobler journeys. 1219-1221

The quest for leadership is often a search for power and the ability to control and shape a group’s agenda. 1238-1239

Culture can also be our friend. As any missionary should know, part of the missionary task is finding where the culture has elements of continuity with Christian message and practice to gain an open door to help them with the areas where there is discontinuity. A good missionary is aware of both. Harris would see the cultural shift toward post-modernity as an opportunity for the church and new barriers to the gospel of which we must be aware. Of course the first scrutiny must be turned on ourselves in the regard.

We should approach every culture, including church subcultures, with both openness and suspicion. At times we will find signs of God’s presence in unexpected places. 1299-1300

To me the key insight is that we never have a pure gospel or totally biblical worldview. We must always be allowing the Spirit to work within us, through the Word and through the body of Christ to change us into his image, and this includes refining of our worldview and, sometimes, jettisoning dearly held cultural idols. We are helped in that process by developing relationships with people who are from different cultures and listening to people who see things differently than us. The chapter ends with this quote, “Hold to Christ, and for the rest be totally uncommitted.” (1348)

Happy Thanksgiving!

Today was our annual PIU Thanksgiving Day Feast and Hike. The PIU family gathered to eat, sing, fellowship and, this year, we added the Marshallese custom of throwing candy at the audience. I think that is a custom we will continue. Joyce did a great job organizing the program, Cel’s ham was great as usual and a good time was had by all. We were blessed to have Vice President George of the Federated States of Micronesia as an honored guest, (pictured left). I always enjoy having time to sit with students, staff and faculty with nothing on the agenda except enjoying one another’s company. Here are a few pictures of the event.

Got to pose for pictures with family and friends

Singing before we ate and singing with candy being thrown at us after we ate

Then there was a hike to the Pagat Cave

Jonathan and Nikki, Courage and Joyce

Courage posing with friends and knives

PIU Thanksgiving Chapel

Yesterday we enjoyed our annual PIU Thanksgiving chapel. Students, faculty and staff had an open microphone to share why they are thankful in word or song. Mayson Red and Mike Owen staged a poetry battle with two original poems each. Even though I have been sick the last week it was an encouraging hour. I am looking forward to our Thanksgiving celebration on Thursday. L to R above: Mayson and Mike slam us with some poetry, Howard Merrell tells us to be thankful for the little things, like toes that move, Liann was thankful to be back in PIU another year and Janny, right, was thankful for rides to school and that God used this semester to get a vision for her future ministry. Jackie, left, was thankful for a couple insights God has shown her over the last few months.

 

There was some excellent singing. Some students that I had not heard from before sang beautifully. I am always amazed each year at the musical talent and beautiful voices displayed by our students

Arie made her first appearance at chapel. She delivered the main expository message; uh not really. Samantha shared a little of what God is doing in her life and I got a picture of Addy holding the baby after chapel..

Sunday Reading: The Big Picture: Building Blocks of a Christian World View #2

This week I am reading reading through chapter two of The Big Picture: Building Blocks of a Christian World View, by Brian Harris. Chapter Two is entitled Beyond Proof Texts: Knowing and Living the Story. I will be posting some quotes on my Facebook page and you are welcome to discuss the posts there. (The numbers after the quotes are Kindle locations not page numbers).

Chapter 2 deals with how we understand the Bible and put it onto practice. How do we practice “all of the Bible,” including the difficult passages? First, and this is a given, we have to know the Bible well from “cover to cover.” I find this to be very rare, especially when we are not just talking about the ability to understand the different genres of the Bible and being able to put its stories together into a coherent whole.  This is critical because the Bible is “inspired” and “definitive” for understanding God, and our relationship with Him

One reason that the emperor appears naked is that many Christians profess a deep commitment to the Bible that is in no way matched by their knowledge of its content, meaning or relevance. 624-625

Harris suggests that we put the Bible together with 15 “orienting passages” by which we interpret the rest of the Bible. I think we all do this, maybe somewhat unconsciously, and it is a good idea to think through our reasoning behind this. I like his 15 and would suggest 3-4 more that are critical, especially Matthew 28.19-20 and maybe Proverbs 1.7 or similar. My other criticism (which I am guessing the author would agree with) would be that, rather than verses (I would get rid of verse and chapter numbers completely if I could) I would look for “idea trajectories” that run through scripture, that is running themes through scripture. I do think he has chosen passages that reflect these running themes.

What are orienting, or line in the sand passages? They are passages that give us a clear portrait of where the larger picture is heading … the vision that can sometimes be buried in the messiness of the unfolding story. 703-704

Briefly, here are his 15 orienting scriptures (well 16 since he sneaked John 3.16 into the introduction)…

1. John 3.16: God is working towards a plan that has been shaped in love and is for the good of all who are willing to open their hearts to it. 712
2. Genesis 1.1: God’s existence is the only reason for our own existence, and a failure to grasp this results in a radically different world view. 755
3. Genesis 1.26-28: Not only does our imago Dei status force us to be a little tongue in cheek when we talk about gender differences, it also requires us to rethink all class and cultural distinctions, indeed, all distinctions made on the basis of education, wealth, intellect, physical stature … the list could go on and on.768-770
4. Genesis 2.19-20: The fact that God is content to act as an onlooker whilst Adam performs this key task shows how seriously God views humanity’s role in world-shaping. 779-780
5. Genesis 12.3: Election is not about privilege but responsibility. We are blessed to bless. 787-788
6. Genesis 50.20: richly suggests the redemptive way God works in broken and fallen situations. This is seen with even greater clarity at the cross of Christ…Again we see the principle – what humans intend for evil, God is able to work for good. This underlying hopefulness at the heart of the Christian faith is liberating. 805-808
7. Exodus 1: (This was the one most surprising to me but I do see the concept all through scripture) It shows that the Bible recognizes that we live in a world where we sometimes have to choose between bad and worse – put differently, a world where we sometimes face conflicting moral obligations. 829-831
8. 1 Chronicles 22:6– 10 and 28:1– 3: We must conclude that whilst God agreed that the brokenness of David’s time required tough military action, God was unwilling for warrior imagery to be associated with the temple. In short, God makes it clear that warfare is a tragic consequence of human evil, and that it will never have the last word. 846-848
9. Matthew 5.21-48: Punishment was not the underlying vision behind the law. Creating circumstances in which people flourish in relationship with God, with others and with creation, was. 868-869
10. Mark 12.28-33: Genuine love for God will always lead to and be linked to love for others. Rather than faith being an escapist journey of disengagement with the issues of this world, a robust and holistic love for God – a love which engages our heart, soul, mind and strength – brings us face to face with every other human, and requires us to explore and enact whatever genuine love for them will mean. 879-882
11. Romans 3.23: Our failure to live up to our core identity is the essence of our sinfulness. Made for relationship with God and to reflect something of what God is like, we usually reflect something quite different. 892-893
12. Romans 5.8: It speaks of a God of compassionate justice. The goal of this judgement is not their destruction, but a path that will ultimately lead to reconciliation. 920-921
13. 1 Corinthians 13.13: When we use faith, hope and love as an orienting motif we remember to ask of each endeavour, ‘Does this flow from faith? Does this flow from hope? Does this flow from love?’ If we answer in the negative, we should remember that we are chasing after that which will not endure. 928-930
14. Galatians 3.28: Those who are shaped by a Christian world view should refuse to think of people in narrow categories that inevitably divide. Being in Christ trumps all other realities.942-944
15. Colossians 1.15-20: Ultimately Christ’s death will lead to the reconciliation of all things. We can hope for a universe that is fully in harmony. The scope of the reconciliation will even impact realities which are currently invisible to us. 956-958
16. Revelation 21.1-4: God met regularly with Adam and Eve in the first garden. Their desire to stake their independence from God set in motion a cascading chain of brokenness. This is now reversed. Heaven and earth, two spheres which previously seemed irreconcilably separate, are now united, God’s presence no longer something we can only fleetingly be aware of, but now part of our settled, permanent reality.968-971

Do you agree with these 16? Which would you add, subtract? Do you think these cover all the major themes of scripture?

Reading in Leviticus This Week #1 (Chapters 1-10)

This post will begin a discussion on the book of Leviticus, with the commentary, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus, by Allen P. Ross. When I was a student at Dallas Theological Seminary I missed having Dr. Ross as a prof by a year or two, but we were still using his materials in Hebrew language and Hebrew exegesis classes. His commentary on Genesis, Creation and Blessing, is still one of my favorites, so I have been wanting to read this one for a while. His style is to give an exegetical and homiletic statement and outline on each preaching section along with commentary on the text. I find his commentaries very helpful for preaching and teaching through a whole OT book. I have been posting quotes from the book on my Facebook page on Tuesday, Thursday and Saturday (NT is Mon-Wed-Fri) and we can discuss comments and questions about the passage there. As usual, quotes from the commentary are in blue below…

The message of Leviticus is focused on the holiness of God and how human sinners can have relationship with a holy God:

God set about to restore the human race to the place of blessing. He began by graciously calling people into covenant with himself, providing the means of forgiveness and purification for them so that they might maintain their relationship with him, and preparing them to be the messengers of his grace and peace. 49–50.

Thus the purpose of the book of Leviticus in its original context was…

The Book of Leviticus, then, contains practical instructions for priests as they lead the corporate and individual worship of Israel at the sanctuary and as they develop the collective and personal holiness of the nation, so that the holy LORD God might dwell in peace with them and bless them. 43–44

The first section of the book provides instructions for the many sacrifices that Israel was to make. The most important sacrifice was the regular "whole burnt offering." This sacrifice was the basis by which people were able to come into the presence of God who lived in their presence in the Tabernacle. It symbolized both the sacrifice that initially allowed them into the presence of God and the provision of ongoing holiness that maintained the relationship. Leviticus begins with good news that all people may have access to God. As Ross states the message, "The LORD accepts with pleasure whoever comes into his presence by substitutionary atonement through the shedding of blood."

Everything that believers do, then, must be based on the firm conviction that by the shed blood of Jesus the Messiah, and by his blood alone, they have free access to the Father, now and in the world to come. Believers must be reminded to retain this doctrine as the foundation of their meditation and worship. And then praise will naturally spring forth from those who truly understand what it means to be accepted by God—with pleasure. Leviticus 1, 97

The "meal offering"" in chapter 2 is a sacrifice of dedication to God and a acknowledgment that they owe everything to Him. "The LORD expects his people to offer themselves and the best they have as a token of their dedication and gratitude."

Once believers offer themselves and their possessions to the LORD, everything in that dedication becomes holy, separated from the world of sin and set apart to God’s service. Though the LORD returns it to them, they must remember that it is most holy; and though it can be used by them, it must be used for holy and not for ungodly or sinful purposes. This is what dedication at the altar is all about. Leviticus 2, 108–109

The "peace offering" was a sacrifice that led to a shared meal that represented the effects of the atonement and celebrated the benefits of relationship with God. This is the thanksgiving that we Christians celebrate in the regular observance of the Eucharist. It celebrates what Christ has accomplished for us and reminds us of our obligation to serve him. Ross summarizes, "Those who surrender their hearts to God and come before him on the basis of the shed blood of the sacrifice may celebrate being at peace with God (in a communal meal)."

All of the effects of the atonement speak to us that we are at peace with God. All the promises of God that come to us through him enable the peace that passes all understanding to reign in our hearts. All the daily benefits of his goodness as a loving God speak words of peace to remind us that we belong to him. Such bounty must be publicly acknowledged and shared in the congregation. But the passage reminds believers that (1) in all the enjoyment of his benefits they must never forget that the best they have should be given to him; (2) in offering their praise to him they must never forget that the blood atonement is the basis for the benefits; and (3) in their celebration of his bounty they must remember to surrender their lives to him. Leviticus 3, 121

Leviticus 4 describes the "purification offering." This offering emphasizes the seriousness of sin and that it separates from the presence of God. It also negatively affects the entire community. Sin must be dealt with by a blood sacrifice for both initial and continued access into God's presence. It also assures that God will grant access, "God will restore the sinner who appeals to him for forgiveness on the basis of the purifying blood of the sacrifice."

Because his holy and undefiled life was sacrificed for us, we who are defiled sinners by nature and practice have been purified and reconciled to him forever...Thus, the blood of Jesus shed for our sins has a continual cleansing effect in our lives just as the repeated purification offering did for Israel. Leviticus 4, 136

Chapter 5 extends the provisions of the purification offering to make it available to the poor and to those who have hidden their sin for a long time. It extends the provision to the overlooked sins, the sins of omission. Ross summarizes: "Anyone who becomes aware of obligations left undone or impure contacts left unpurified must make confession and find forgiveness through God’s provision of atonement." (144)

The law reminds people of sin—not just the major sins, but sins that are often overlooked, like not keeping one’s word, failing to do what is right, or living in a defiled world and never considering what that does to the spiritual life. These things also defile the holy place and bring guilt that has to be dealt with, even if they have been let go too long. But the good news is forgiveness. Leviticus 5.1-13, 144–145

The "reparation offering" dealt with "defrauding God" or "defrauding others of their possessions." The emphasis was that for some sins more was required than just remorse and confession. The guilty must make things right with God and with the people they have hurt. Thus, this offering required both a sacrifice and reparations to the victim. Ross summarizes the section, "Anyone who violates the covenant by defrauding the LORD or another person must confess the sin and make full restitution in order to find full forgiveness and restoration."

To put it in the language of the cultic law, not only are we sinners, we are sinners who have defrauded God of his due and his service, who have committed sacrilege in the holy things; we are “lepers” who need to be restored; we are Nazirites with broken vows; we are the ones who defraud one another. When Jesus gave his life a ransom for many, the fullest satisfaction was made to God. What Jesus paid on the cross was more than the penalty for sin; his death was sufficient to make reparation for all that had been defrauded by the human race. And upon his offering for sin, God the Father could say, “I have all back, and more!” Leviticus 5.14-6.7, 153

Chapters 6,7 repeat much of the material on the offerings from chapters 1-5. However, the emphasis is more on the practical aspect of what the priests do with each of the offerings and how they use them to teach the people. There is a large emphasis on the responsibility and privilege of the priests to represent God and to make their living from the offerings brought to God. The priest was to represent God in his offering of atonement, forgiveness and presence to the people and represent the people, in sacrifice, praise, giving, loving one another, to God. The sacrifices emphasize the responsibility to offer our best to God in recognition that all we have comes from him.

When people give themselves, their time, their talents, or their money, ministers must find ways to affirm to them that God is pleased to receive their offering and that it, or they, will be greatly used in the life of the church. Confirmation must go beyond mere expression of appreciation; it must begin some development for usefulness or service in the church. Leviticus 6.19-23, 66

If ministers seldom emphasize forgiveness, are insincere, or are themselves unforgiving, then their words to those who are burdened with guilt will be far less than convincing. Ministers have to live what they proclaim; they have to be forgiving themselves. The body of believers functions in this priestly work: they are a kingdom of priests after all. It undermines the teaching of the church on forgiveness if the people themselves do not forgive and accept. Leviticus 6.29-30, 172

It is the privilege of the minister to play the role of arbiter and mediator on such occasions, not just between God and the people, but between the people themselves. Where reconciliation is at work, one can see the Spirit of God at work. Leviticus 7.1-10, 177

Rather than gain a good price at the market, the devout worshiper saved the best for the LORD. And even then the actual fat of the animal was designated as the LORD’s—no doubt a symbolic gesture that what represented the best and the healthiest was given to God. To eat the fat was an encroachment on divine property. Leviticus 7.22-25, 187

Chapters 8-10 deal with the laws of priesthood. The first two deal with the cleansing and ordination of the original priests of Israel and chapter 10 deals with how sinning priests are to be disciplined. The point is that priests are responsible to show God's way to bring people into the presence of God. The whole goal of the ritual was for God to appear to the people. This is a blessing to the faithful, but quite dangerous to those unwilling to obey God and worship his way. The order of the ordination emphasized that the priests had to be cleansed from their own sins before they could help others with theirs. It also emphasizes that it is up to God to choose leaders. Our role is only to recognize those whom God has chosen.

Because these men had spiritual authority over the people, it was imperative that the congregation witness their consecration as priests in order to be convinced that they were made priests by God. This is the point of all ordination services: it is God who calls people and consecrates them to his ministry. Both the one entering ministry and the congregation must acknowledge this from the outset if ministry is to function correctly. Leviticus 8, 209

The striking thing in this chapter is the threefold emphasis on this goal of worship—that the LORD (or the glory of the LORD) would appear to the people. Leviticus 9, 221

Many ideas and practices may appear to harmonize with the faith, but in fact violate what the LORD has actually commanded. And since the tempter is able to change himself into an angel of light, one should not be surprised to see in the professing church today “strange fire” that the LORD has not commanded—a softening of the offensiveness of the blood, a proposed way to God that is not biblical, false teachings and practices that only confuse and turn people away from true worship, or modern ideas that in fact are pagan. Leviticus 10, 238