Sapate Me 23, 2021

the scapegoat

ko e kosi ‘o e fakalelei

Levitiko 16 (Leviticus 16)

(v. 9-10) 9 And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.

(v. 9-10) 9 Pea ko e kosi kuo tō ma‘a Sihova ‘e ‘atu ia ‘e ‘Ēlone ke fai‘aki ha feilaulau-angahala. 10 Ka ko e kosi kuo tō kia ‘Asaseli ‘e fokotu‘u mo‘ui ‘i he ‘ao ‘o Sihova ke feia ‘i hono funga ha fakalelei, kae ‘ave kia ‘Asaseli ki he fonua mamate.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

The great Day of Atonement was perhaps the most important of the whole year in the Hebrew economy. On that day provision was made for dealing with the whole question of sin as known and unknown. When considering the sin and trespass offerings, we saw that in each case, in greater or less degree, the element of accountability was conditioned in knowledge. Sin, however, in the sight of God is still sin, even though committed in ignorance. All such must be dealt with.

Careful instructions were given for the observance of the day. It was the one day in the year on which the high priest entered into the Holy of Holies. Every arrangement was intended to impress the mind with the solemnity of approach to God and to emphasize the fact that man as a sinner has no right of access save as he approaches through sacrifice. It is significant that when the priest entered the Holiest of all he did not wear his gorgeous apparel, but was clothed in a garment of simple and pure white linen. Careful instructions, moreover, were given as to the attitude of the people on that day. They were to rest and afflict their souls, which means that the day must be observed as one of solemn fasting and humiliation in which they would remind themselves of the fact of their sin or the provision made for their cleansing and of the consequent right of approach to God in worship.

 

*Commentary: David Guzik – Study Guide to Leviticus*

Then Aaron shall cast lots for the two goats: one lot for the LORD and the other lot for the scapegoat: One goat was for the LORD and would be sacrificed as a sin offering and one goat would be the scapegoat and would be released to the wilderness. Each goat had an important role on the Day of Atonement.

The scapegoat was literally the "escape goat." It escaped death and went into the wilderness. Scapegoat translates the Hebrew word azazel. "The meaning of this word is far from certain … The word may perhaps signify 'removal' or 'dismissal' … Probably the best explanation is that the word was a rare technical term describing 'complete removal.'" (Harrison)

There were elaborate Jewish traditions about Azazel, saying he was a demonic being that the Messiah would defeat. More likely, azazel simply refered to this goat's function of symbolically removing sin from Israel.

 Tokonaki Me 22, 2021

you shall keep the people of Israel separate from their uncleanness

te mou vahe‘i ai ‘a ha‘a ‘Isileli mei honau ngaahi ta‘ema‘a‘anga 

Levitiko 15 (Leviticus 15)

(v. 31) Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.

(v. 31) Ko ia te mou vahe‘i ai ‘a ha‘a ‘Isileli mei honau ngaahi ta‘ema‘a‘anga; ke ‘oua te nau mate ‘i he‘enau ta‘ema‘a, he‘enau fakalielia‘i ‘a e fale tapu ‘o‘oku ‘i honau lotolotonga.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Chapter fifteen is a strange and solemn one in many ways, dealing as it does with the law of uncleanness as it applies to the question of issues. As in the case of the laws concerning childbirth, here the mind is once more brought face to face with dread and forceful solemnity to the fact of the defilement of the race.

A careful perusal of these requirements reminds us that the procreative faculties are all underneath the curse as the result of race pollution. Whether the exercise of such faculties be natural or unnatural, in the sight of a God of absolute holiness they are tainted with sin. Therefore, for the people of God, most stringent laws were made for cleansing.

This section has a solemn message to all of us concerning the fact of the pollution of our nature at its very fountainhead and the consequently perpetual necessity for cleansing. Such views may not be popular in our own day and generation, but experience perpetually teaches that to forget them or to neglect their solemn warning issues in disastrous results and a paralysis of the possibility of communion with God.

 Falaite Me 21, 2021 

restoring the leper to the community

ko hono fakafoki ‘o e kilia ki hono kakai 

Levitiko 14 (Leviticus 14)

(v. 1-4) 1 The Lord spoke to Moses, saying, 2 “This shall be the law of the leprous person for the day of his cleansing. He shall be brought to the priest, 3 and the priest shall go out of the camp, and the priest shall look. Then, if the case of leprous disease is healed in the leprous person, 4 the priest shall command them to take for him who is to be cleansed two live clean birds and cedarwood and scarlet yarn and hyssop.

(v. 1-4) 1 PEA folofola ‘a Sihova kia Mōsese, ‘o pehē, 2 Ko eni ‘a e tu‘utu‘uni ki he kilia ‘i he ‘aho ‘o hono fakama‘a: ‘e ‘omi ia ki he taula‘eiki. 3 Pea ‘e ‘alu ‘a e taula‘eiki ki he tu‘a ‘apitanga, pea te ne vakai ia; pea ka ‘iloange kuo mole mei he kilia ‘a e mahaki, 4 pea ‘e toki fekau ‘e he taula‘eiki ke kumi mai ma‘a e tangata ‘e fakama‘a ha ongo manupuna mo‘ui, ‘i he fa‘ahinga ‘oku ma‘a, pea mo ha va‘a sita, pea mo ha kula-‘aho‘aho, pea mo ha ‘īsope.

 

*Commentary: The Reformation Bible Study*

14:2 cleansing. These ceremonies conducted by the priest do not cure skin disease. A diseased person comes to the priest after he has been healed (Luke 5:14). The task of the priest is to make ceremonially clean the person who, due to his uncleanness, has been excluded from the camp, from his people, and from God. Through these ceremonial cleansings, which take place in two stages a week apart, the diseased individual is restored to fellowship with God and with His people.

14:3-8 The first stage of cleansing takes place outside the camp. The man washes himself and his clothes, and he shaves. Two birds are taken. The blood of one is used to purify the man. The death of that bird portrays the end of the man's old life outside the camp, and the flight to freedom of the other pictures his liberation from the effects of the disease. Then, the man can enter the camp again.

14:9-20 in the second cleansing stage, the Israelite is brought back into full communion with God. The ceremonies here resemble the consecration of the priest (ch. 8). The Israelite is daubed with blood and anointed with oil, being linked to the altar, the symbol of God's presence. A variation on this restoration procedure is prescribed for the poor in v.21-31.

 Tu’apulelulu Me 20, 2021

he shall pronounce him clean of the disease

te ne toki tala ki he mahaki ‘oku ne ma‘a

Levitiko 13 (Leviticus 13)

(v.13) then the priest shall look, and if the leprous disease has covered all his body, he shall pronounce him clean of the disease; it has all turned white, and he is clean.

(v.13) ‘io, ka vakai ‘e he taula‘eiki pea tā kuo tofu hono sino ‘i he kilia, pea te ne toki tala ki he mahaki ‘oku ne ma‘a: kuo fakakili-hina hono kotoa: ko e toko taha ma‘a ia.

 

*Morning Devotion: Charles Haddon Spurgeon *

Strange enough this regulation appears, yet there was wisdom in it, for the throwing out of the disease proved that the constitution was sound. This morning it may be well for us to see the typical teaching of so singular a rule. We, too, are lepers, and may read the law of leper as applicable to ourselves. When a man sees himself to be altogether lost and ruined, covered all over with the defilement of sin, and no part free from pollution; when he disclaims all righteousness of his own, and pleads guilty before the Lord, then is he clean through the blood of Jesus, and the grace of God. Hidden, unfelt, unconfessed iniquity is the true leprosy, but when sin is seen and felt it has received its death blow, and the Lord looks with eyes of mercy upon the soul afflicted with it. Nothing is more deadly than self-righteousness, or more hopeful than contrition. We must confess that we are "nothing else but sin," for no confession short of this will be the whole truth, and if the Holy Spirit be at work with us, convincing us of sin, there will be no difficulty about making such an acknowledgment-it will spring spontaneously from our lips. What comfort does the text afford to those under a deep sense of sin! Sin mourned and confessed, however black and foul, shall never shut a man out from the Lord Jesus. Whosoever cometh unto Him, He will in no wise cast out. Though dishonest as the thief, though unchaste as the woman who was a sinner, though fierce as Saul of Tarsus, though cruel as Manasseh, though rebellious as the prodigal, the great heart of love will look upon the man who feels himself to have no soundness in him, and will pronounce him clean, when he trusts in Jesus crucified. Come to Him, then, poor heavy-laden sinner,

Come needy, come guilty, come loathsome and bare;

You can't come too filthy-come just as you are.

 Pulelulu Me 19, 2021

she shall bring to the priest… a sin offering

te ne ‘omi…ha feilaulau angahala…ki he taula‘eiki   

Levitiko 12 (Leviticus 12)

(v. 6) And when the days of her purifying are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb a year old for a burnt offering, and a pigeon or a turtledove for a sin offering,

(v. 6) Pea ‘i he kakato hono ngaahi ‘aho ‘au, pe ko e tama, pe ko e ta‘ahine, te ne ‘omi ha lami ‘uluaki ta‘u ma‘ane feilaulau-mōifua, mo ha lupe mui, pe ha kulukulu ma‘ane feilaulau-angahala; te ne ‘omi ki he mata Tēniti Fe‘iloaki‘anga ki he taula‘eiki.

 

*Commentary: Matthew Henry*

A burnt-offering; a lamb if she was able, if poor, a pigeon. This, she was to offer in thankfulness to God for his mercy to her, in bringing her safely through the pains of child-bearing and all the perils of child-bed, and in desire and hopes of God's further favour both to her and to the child. When a child is born there is joy and there is hope, and therefore it was proper to bring this offering, which was of a general nature; for what we rejoice in we must give thanks for, and what we are in hopes of we must pray for. But, besides this,

She must offer a sin-offering, which must be the same for poor and rich, a turtle-dove or a young pigeon; for, whatever difference there may be between rich and poor in the sacrifices of acknowledgment, that of atonement is the same for both. This sin-offering was intended either,

(1.) To complete her purification from that ceremonial uncleanness which, though it was not in itself sinful, yet was typical of moral pollution; or,

(2.) To make atonement for that which was really sin, either an inordinate desire of the blessing of children or discontent or impatience under the pains of child-bearing. It is only by Christ, the great sin-offering, that the corruption of our nature is done away, and to that it is owing that we are not for ever excluded by it from the sanctuary, and from eating of the holy things. According to this law, we find that the mother of our blessed Lord, though he was not conceived in sin as others, yet accomplished the days of purification, and then presented her son to the Lord, being a first-born, and brought her own offering, a pair of turtle-doves, Luke 2:22-24. So poor were Christ's parents that they were not able to bring a lamb for a burnt-offering; and so early was Christ made under the law, to redeem those that were under it. The morality of this law obliges those women that have received mercy from God in child-bearing with all thankfulness to own God's goodness to them, acknowledging themselves unworthy of it, and (which is the best purification of women that have been saved in child-bearing, 1 Tim. 2:15) to continue in faith, and charity, and holiness, with sobriety; for this shall please the Lord better than the turtle-doves or the young pigeons.

 Tusite Me 18, 2021

be holy, for I am holy

te mou mā‘oni‘oni, he ‘oku ou mā‘oni‘oni 

Levitiko 11 (Leviticus 11)

(v. 45) For I am the Lord who brought you up out of the land of Egypt to be your God. You shall therefore be holy, for I am holy.”

(v. 45) He ko au Sihova ia na‘e ‘omi kimoutolu mei ‘Isipite ke u nofo ko homou ‘Otua; ko ia te mou mā‘oni‘oni, he ‘oku ou mā‘oni‘oni.

 

*Commentary: The Reformation Study Bible*

11:45 be holy. The word "holy" is often taken to mean "separate" or "set apart," but it implies much more than simply being set apart. It is associated with wholeness and perfection. Only God is intrinsically holy. He is by nature majestic, awesome, pure, and perfect. He demonstrated His transcendent holiness by His creation of the world by His great acts

in history such as redeeming His people from Egypt, and by His perfect laws. Israel's holiness is derived from her unique covenant relationship with the only true and living God. His covenant provides, among other things, moral and judicial laws that reflect God's own righteous standards, and the sacrificial system to atone for sin.

Jesus Christ, the Mediator of the new covenant (Heb. 8:6; 9.15, 12:24), also demands perfection (Matt. 5:48). But He provides the new Israel with holiness by His perfect sacrifice, which removed the sins of His people forever (Heb. 9, 10), and by His Holy Spirit, who inscribes God's moral law on their hearts (2 Cor.33; cf. Jer 3131-34). Without holiness, no one will see God (Heb. 12:14).

 Monite Me 17, 2021

The sin of Aaron's sons

Ko e angahala ‘a e ongo foha ‘o ‘Elone

Levitiko 10 (Leviticus 10)

(v. 1) Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the Lord, which he had not commanded them.

(v. 1) KA ko e ongo foha ‘o ‘Ēlone, ‘a Nātapi mo e ‘Āpiu, na‘a na to‘o takitaha ‘ene ‘ainga malala, ‘o ‘ai ki ai ha afi, ‘o tuku ki ai ha ‘inisēnisi, ‘o na ‘oatu ki he ‘ao ‘o Sihova ha afi kehe, ko e me‘a na‘e ‘ikai te ne tu‘utu‘uni kiate kinautolu.

 

*Commentary: David Guzik Study Guide on Leviticus*

1. (Lev 10:1) The sin of Aaron's sons.

Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it: In the afterglow of the consecration experience (which Nadab and Abihu were part of), these two sons of Aaron sought out their own relationship with God, apart from the revelation granted through Moses.

We don't know what their motivation was. Perhaps it was pride, perhaps it was ambition, perhaps it was jealousy, perhaps it was impatience that motivated them. Whatever their exact motivation, it wasn't holiness unto the LORD.

Nadab and Abihu had a legacy of great spiritual experiences. They saw first-hand:

- All the miracles God did in bringing the nation out of Egypt.

- The voice of God and saw the fire, lightning, smoke, and felt the thunder and the earthquake with the rest of the nation at Mount Sinai.

- They went up with Moses, Aaron, and the seventy elders for a special meeting with God on Mount Sinai (Exodus 24:1-2), where they saw the God of Israel … so they say God, and they ate and drank (Exodus 24:9-11).

This shows that even a legacy of great spiritual experiences can't keep us right with God - only an abiding relationship grounded in the truth of God's word can.

Which He had not commanded them: They came in an unauthorized way, coming to God, but demanding to come their own way. Therefore God considered this a profane fire before the LORD.

This was a misuse of special incense. This incense was regarded as holy for the LORD (Exodus 30:35-37). It wasn't to be used in someone's experiment with God.

Profane fire was a fire not kindled from the altar of burnt offering; it was fire not associated with the atoning and redeeming work of sacrifice.

The fire in the altar of burnt offering was sacred because it was kindled by God Himself. Nadab and Abihu offered a fire of their own making. Perhaps they thought that all fire was the same, and the undiscerning may have agreed with them. But all fire isn't the same and there is a huge difference between the fire kindled by God and fire conjured up by man.

Worst of all, before the LORD probably means they dared even to go past the veil into the Most Holy Place. Perhaps they thought they had accomplished too much during their time of consecration, and were now worthy to go right in.