Leviticus 7, Where were the sacrificial animals killed?

First, from Lev. 7:18, a study of the important word “imputed”: Hebrew chasav, meaning to think, plan, esteem, calculate, make a judgment, count. 

·       In this passage we see that an improper peace offering does not accomplish its purpose; it shall not be accepted, nor shall it be imputed to him.  

·       Also translated “impute” in …

o   Lev. 17:4 (an improper sacrifice will result in the failure of the sacrifice and bloodshed being imputed to that man).

o   2 Sam. 19:19 (Shimei, who had sinned against David, pled for mercy from David, not to impute iniquity to him or remember his wrong).

o   Psalm 32:2 (David said, and Paul quoted him in Rom. 4:7-8, Blessed is the man to whom the LORD does not impute iniquity.) 

·       In another form the same term means to be accounted, thought, esteemed, computes, reckoned, imputed.  The first use is Gen. 15:6, of Abraham: And he believed in the LORD, and He accounted it to him for righteousness.

Now, where were the animals killed for the offerings? And does it matter?

·       Burnt offering:

o   1:3: herd, at the door of the tabernacle of meeting

o   1:11: flock, on the north side of the altar

o   1:15: birds, bring them to the altar and wring it’s neck

·       Peace offering:

o   3:2: herd, door of the tabernacle

o   3:8,13: same place as the burnt offering (north side of the altar)

·       Sin offering:

o   4:4: bull, at the door of the tabernacle

o   4:15: young bull, before the LORD

o   4:24,29: kid of the goats; 4:33: lamb … all the same place as the burnt offering (north of altar)

o   5:8: birds, bring them to the priest

o   5:12: flour, burn a handful on the altar

·       Trespass offering:

o   5:18: ram, not specific.  Bring it to the priest (also 6:6)

6:25 and 7:2 confirm that animals for burnt and sin offerings are offered in the same spot.  The location of the killing is not, apparently, insignificant. 

Why is this important?  Well, to be truthful, it means nothing to many people, who consider it an insignificant detail.  For me, it relates to my time at the Garden Tomb in Jerusalem and the location of the crucifixion.  While you may think the actual site of the crucifixion is not important, I would say there are two details God gives in Scripture as to that site.  One is in Gen. 22:14 where Moses says the act that brings salvation (involving God and His Son, as Gen. 22 indicates in the binding of Isaac) will take place in “the mountain of the LORD.”  That mountain is, of course, Moriah (not Zion).  The second detail is that all lambs sacrificed in offerings for sin and atonement (i.e. the burnt, sin and trespass offerings) are killed north of the altar.  EVERY other offering was killed at the door of the tabernacle or at the altar of burnt offering. 

What I find interesting is that the area of what was called “Skull Hill” fits both those details.  The traditional site at the Church of the Holy Sepulcher fits neither of those details.  Scripture predicts the place of His birth (Bethlehem, Micah 5:2).  Why should we be surprised that God would tell us the place of His death?

Leviticus 6, Survey of the Offerings (4)

Let us now look at the sin and trespass offerings in a little more detail.

·       The Sin Offering (4:1-5:13; 6:24-30).

o   There were 4 categories of sinners: priest, the community, a community leader, and an ordinary individual.

§  The priest offered a young bull and much of the blood was sprinkled in the tabernacle/temple area before the rest was poured out.  The priest laid hands on the offering.  None of the offering was eaten (6:30).

§  When the community sinned a young bull was offered with the elders laying hands on the offering, confessing the sins of the people.  Note: corporate sin is as real as individual sin.  Read the confessions in Nehemiah 1:5-7 and Daniel 9:4-6 and note the letters to the seven churches (Rev. 2-3) that address the local body as a whole.

§  If a leader sinned he offered a male goat.  None of the blood was sprinkled but some was placed on the horns of the altar of sacrifice and the rest poured out.  Certain parts were burned and others were eaten by the priest.

§  If an individual sinned he offered a female goat or lamb or 2 doves or pigeons along with a small amount of flour.  Blood was poured out, as with that of the leader’s offering; and the priest also ate part of this offering.

o   Here are a few additional notes:

§  These were offerings for atonement (4:20,26,31,35; 5:6,10,13).  As Joseph Seiss points out, after we are saved we still sin.  It is still the blood of Christ that cleanses (1 Jn 1:9).

§  The sinners position determines the value of the offering (Jas. 4:17; 3:1).

§  That which was taken outside the camp speaks of Christ who was crucified on the altar of the cross outside the city (Heb. 13:10-14).

·       The Trespass Offering (5:14-6:7; 7:1-10).

o   The trespass/guilt offering was in many ways like the sin offering.  However, it involved sins that required restitution, either to the Lord or men.  Restitution was generally 1/5^th in addition to the value of the item.  And in the trespass offering, only a ram was used (1 Pet. 1:19).

o   The purpose was to make atonement (5:16,18; 6:7).  The procedure was not specified; apparently it was like the sin offering.

These offerings speak of Christ as well.  As we noted, we continue to sin after we have found atonement at the cross, through faith in Christ.  Those sins are also covered by His once-for-all sacrifice.  My little children, these things I write to you, so that you may not sin.  And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.  And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.  God is holy and accounts for sin.  Man is sinful and in need of atonement.  God is merciful; we have an Advocate!

Psalm 26

Here is an important Psalm that is concerned with one’s walk of faith day by day.  David is trusting the Lord to keep him on the right path (v1-5).  This confidence in the Lord gives David both joy in his relationship with God (v6-9) and the absence of fear with respect to eternity (v9-10).  The joy and absence of fear allow David to continue on (v11-12).

Our daily walk can be filled with doubt when we hear accusations from others, from our own minds, and from Satan, the accuser of our brethren.  We may be unsure of ourselves and the decisions we make when tempted.  We may confuse the desires of our hearts with lust.  This kind of uncertainty leaves us in a very difficult situation if we long to walk uprightly before God.  What are we to do?

Here is what David does.  He prays, “Vindicate me, O LORD!”  He prays this in the context of a life of “integrity.”  Integrity refers to fullness, such as the fullness of harvest or of one’s bank account.  David believes he is right in his walk; he has no thought that he has strayed.  An illustration of this came in the rebellion of Absalom when he invited 200 men to a banquet where he put his coup in motion.  The 200 men went in the “integrity” of their hearts, not having any idea of Absalom’s intentions.  So David has no thought that he is wrong in his walk.  The twin oft related perfections of God are at the center of his life: God’s lovingkindness (checed) is before his eyes; God’s truth (emeth) is the path he walks (v3).  He has separated himself from idolaters, hypocrites and the wicked (v4-5). 

So what does it mean when he prays for the Lord to vindicate him?  It means that he wants to be judged by God and not by anyone else.  God must be the One who examines, proves and tries him (v2).  David is not arrogant when he says he has integrity.  He is saying he knows of nothing wrong in his actions of motives.  But he is trusting the Lord to let him know when he is in fact wrong.  It is interesting that the Hebrew word for integrity (tom) has a plural Thummim.  This was the mysterious provision (the Urim and Thummim) made for the priest so that he might discern God’s will.  In a way David is saying that to the best of his knowledge he is in sync with what God thinks. 

But that is not the end of the prayer.  He wants nothing more than to be truly walking uprightly.  So he prays that God will let him know of any inconsistency.    Consider the terms used in v2:

·         Examine: This is the term used often of the test that tells the true value of something such as gold or silver (Ps. 66:10; Zech. 13:9).  Solomon declared that as the refining pot is for silver and the furnace for gold, so the Lord tries the hearts (Prov. 17:3).  Job said, “When He tries me I will come forth as gold” (Job 23:20).  There is an interesting illustration of this in the story of Joseph and his brothers in Egypt.  Joseph tested the words of his brothers (Gen. 42:15-16).  They claimed to care about their father and younger brother but for their own good they needed to be examined that this was truly the case.  So David is asking God to examine him, to see if there be any wicked way in him (Ps. 139:23-24).

·         Prove: This word is used in parallel with the previous and has to do with determining the nature of something by smell.  We may open the jar that has been in the refrigerator for a long time and sniff it to see if it is still edible.  Thus God “proved” Israel at the bitter waters of Marah (Ex. 15:25) and with the manna that turned sour overnight (Ex. 16:4).  This is what God did with Abraham, testing him in the command to offer up Isaac (Gen. 22:1).  God should smell a sweetness from our sacrifices!

·         Try: This word is also related to metal but takes the revealing of the dross further to the purging of the dross.  In Judges 7:4 God didn’t just reveal the unpreparedness of most of Gideon’s army; He purged the army, reducing it from 10,000 to 300 men.  In Psalm 26:2 this purging is applied to the mind (Heb. kidneys, seat of the emotions and desires) and heart (Heb. inner part).  As Heb. 4:11-13 tells us, the word of God is the cleansing tool that can reach to the deepest parts of the inner man; nothing is hidden from God!

What we are seeing and saying is that David does not just merrily go on his way with no thought as to his lifestyle.  He is dependent on God to reveal any impurity and then to burn it away.  So let us be wise in this.  We trust God to remove the dross from our hearts and thus we are not subject to the accusations of people.  But that is not the same as ignoring the rebukes of people.  God in fact uses these “rebukes” as a mild form of removing the dross.  To reject these is to invite God to use a hotter fire.

In the end David and Paul agree.  Hear the words of Paul when accused by others, from 1 Cor. 4:3-5:

3 But with me it is a very small thing that I should be judged by you or by a human court.  In fact, I do not even judge myself.  4 For I know of nothing against myself; yet I am not justified by this, but He who judges me is the Lord. 5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts.  Then each one’s praise will come from God.

In your daily walk are you open to the searchlight of God word and His Spirit?  The word pierces into the very dividing of soul and spirit.  The Spirit uses that word to reprove us.  With this we are able to walk in confidence, confidence that God is working to lead us in the way everlasting.

Leviticus 5, Survey of the Offerings (3)

The peace/fellowship offering (Lev. 3; 7:11-21,28-36) provided a free-will opportunity for the worshiper to fellowship with his God.  1 John 1 is a NT application of the principles of that offering, calling believers to fellowship with God as they properly deal with sin.  The offering could be a male or female because the emphasis is on the believers joy and not the need for the male sacrifice of atonement.  The animal did have to be without defect; fellowship is only through the perfect sacrifice (Eph. 2:13ff; 1 John 1:7).

The worshiper laid hands on the animal as it was killed, identifying with it in cleansing him that he might enjoy fellowship with God.  The animal was killed in front of the door of the tabernacle, the place of God’s dwelling.  So our fellowship with God is through Christ, a complete sacrifice (the blood was sprinkled on all sides of the altar).  Certain parts of the animal were offered to the LORD; the rest was to be eaten by the worshiper, a true picture of fellowship.

The law of the peace offering (7:11-21) notes two reasons for this offering: a time of thanksgiving and the completing of a vow (v11,16).  With the first, the offering was accompanied by a grain offering of a cake with yeast (representing the believer) and a cake without yeast (representing Christ).  In a time of thanksgiving the accompanying meal had to be eaten at once; after a vow the celebration could last for two days.  The priest also had a share in the meat (7:28-36).

This concludes the three “sweet savor offerings”: the burnt for justification; the grain for sanctification; and the peace for fellowship.  The last two offerings (sin and trespass) are “non-sweet savor offerings.  What is the relationship of the sweet savor to the non-sweet savor offerings?

Sweet Savor Offerings

Voluntary (for individuals)

Emphasis on Christ, the sin-bearer

Consecration: looks to the future

 

Non-Sweet Savor Offerings

Involuntary (required)

Emphasis on the sinner

Forgiveness: looks to the past.

What is the relationship of the burnt offering to the sin and trespass offerings.

Burnt Offering

General sinfulness (sin nature)

Value of Christ emphasized

Christ meets the demands of God

All the offering is burnt

 

Sin and Trespass Offerings

Specific sins are in view

Hatred of sin emphasized

Christ meets the need of man

Partially burnt, the rest eaten by priests

What is the relationship of the sin offering to the trespass offering?

Sin Offering

Emphasis: disobedience (e.g. 5:1-4)

Sins not involving restitution.

Confession and a penalty animal (5:5-6)

 

Trespass Offering

Emphasis: violation of rights (e.g. 6:2-3)

Sins involving restitution

Return item, plus value, penalty animal

Leviticus 4, Survey of the Offerings (2)

In Leviticus 2 the instructions are given for the one offering that does not involve an animal: the meal/grain offering.  This offering is about the holiness/ sanctification (2:3) of the offerer.  According to the law of the grain offering (6:14-23) it was given along with a burnt offering (6:14-18).  When it was part of the priests ordination the entire offering was burned; what the priests give to God they do not eat (6:19-23). 

The fine flour (2:1,4,5,7) is a picture of Christ’s sinless/righteous humanity.  The flour being mixed with oil is a picture of the mix of Christ’s life with the Holy Spirit (Luke 1:35; 4:1,18; oil is generally considered to be one of the pictures of the Spirit).  The grain is offered with incense (2:1f,15), reminding us of the fragrant aroma Christ gives off when under the intense pressure of humanity.  Frankincense, of course, was a gift from the magi to the Savior at His birth.  Leaven is a picture of evil; thus, it is omitted from the grain (2:4f,11) even as there was no sin found in Christ.  The prohibition against honey might seem strange.  Like leaven it putrefies sooner when burned.  Some see the thought that it represents natural goodness that might keep us from the best things (the will of God) and might even keep us from obedience (Prov. 25:27).  The salt of the covenant (2:13) is a preservative, speaking of the faithfulness of Christ.

Some grain was baked in the fire; some was not.  The fire (2:2,9,16) reminds us of Christ’s suffering through which He was perfected (Heb. 2:10; 5:8).  As priests partook of the grain offering (2:3,10) so we must partake of Christ (Jn. 6:53-58).

Let’s compare and contrast the burnt and grain offerings.

Burnt Offering

Animal, bloody, wholly consumed

Propitiatory

Christ the Savior, propitiation for sins

Justification, forgiveness, atonement

Calls for penitence

 

Grain Offering

Vegetable, unbloody, partially consumed

Celebration, thanksgiving

Christ the model, sanctifier

Sanctification, conformity to Christ

Calls for gratitude

However, they are not to be separated (Ex. 29:38-41; Num. 15:1-5).  They are two parts of one great transaction.  Atonement with forgiveness of sin must come first.  But it is never apart from sanctification.  The same sacrifice that gives us a righteous standing before God also sanctifies us.  “If we have effectually laid hold upon Christ as the sacrifice for our sins, we must needs go on to glorify Him in our bodies and our spirits, which are his.  No attempt to be holy shall ever succeed before God, unless founded upon atonement by blood.”  This was Cain’s problem in Gen. 4, seeking to be righteous apart from the shedding of blood. (Joseph Seiss, commentary on Leviticus, p42 … see bibliography for details.)

Leviticus 3, Survey of the Offerings (1)

Let’s begin a “survey” of the sacrifices described in Lev. 1-7 with an emphasis on what they tell us about the Messiah.

·       In Lev. 1 the burnt offering speaks of Christ our propitiation (He took God’s wrath in our place; Rom. 3:25; 1 John 2:2; 4:10).  The purpose of the burnt offering is …

o   to make atonement for the one bringing the offering (1:4).

o   to make an aroma pleasing to the LORD (1:9; Eph. 5:2).

·       A few items common to each of the animal sacrifices include:

o   Male animal (1:3,10; though some offerings require a female): speaks of the strength of the Messiah and His power to save.

o   Animals without defect (1:3,10): In Malachi the issue is that this is what is most honoring to God.  But it also reminds us of Christ, the perfect Lamb of God (1 John 3:5; 1 Pt. 2:22; 3:18).

o   Lambs (1:10) remind us of Christ, the Lamb of God (John 1:29,35).  He is also our Passover Lamb (1 Cor. 5:7).

o   Bird sacrifices (1:14) usually are meant to accommodate the poor so that everyone can find atonement (Isa. 55:1; Mt. 11:28; Rev. 22:17).

o   Laying hands on the animal as it is killed (1:4) is an act of designation; the animal stands for the one bringing the offering, as with faith in Christ (2 Cor. 5:21; Rom. 4:25).

o   The animal is killed (1:5,11,15) as is/was the Messiah (Rom. 6:23; 1 Pt. 3:18).

o   The priest skins and arranges the pieces on the fire (1:6ff,12,17) even as the Father determined Christ’s sacrifice (Acts 2:23; 4:28).

o   The blood was sprinkled on all sides (1:5,11), even as our consciences are sprinkled clean from guilt (Heb. 10:22).

o   All the animal is burnt (1:9,13,17), just as Christ took the entirety of God’s wrath (Rom. 5:9).

·       The law of the burnt offering (6:8-13) dictated that it be continual, every morning and evening.  But Christ’s finished sacrifice is once for all and He ever lives to make intercession for us (Heb. 10:11-14).  This was the point of Hebrews, that there was no longer a need for the daily burnt offerings.  Up until that point, however, there was a continual need for the offerings of atonement because the blood of bulls and goats was insufficient in atoning for the sins of humanity.  Hallelujah!

Leviticus 2, “Typology”

“Typology” is the study of Old Testament “types” that foreshadow New Testament truths (the “antitype”).  In Rom. 5:14 Adam was a type of Him who was to come.  The Greek term is tupos and is used in John 20:25 when Thomas would not believe Christ was alive unless he saw the “print of the nails.”  The print is not the nails but tells you the nails were there.  So, Adam is not Christ; yet in some way he foreshadows Christ.  He is a pattern or an example of Christ.

Let’s draw from Bernard Ramm’s Protestant Biblical Interpretation to understand this aspect of interpretation.  It is critical to Leviticus.

·       Why do we expect to find types/antitypes in Biblical structure?

o   The relation of the OT, which contains a major prophetic element, to the NT where we see those prophecies fulfilled.

o   Christ invites us to find Him in the OT.

o   There are several words in the NT that suggest this to be the case.

§  Heb. 8:5: copy, an example.

§  Heb. 8:5: shadow, an image cast by an object showing the object’s form.

§  Heb. 8:5: pattern (this is the Greek tupos mentioned above).

§  Matt. 22:20; Heb. 10:1: image, an icon, a figure or likeness of something.

§  Heb. 7:15: likeness, something that is similar to something else.

§  Gal. 4:24: symbolic, an allegory, a story using earthly images to explain spiritual or heavenly truths.

§  Matt. 13:3: parable, a story that illustrates spiritual truth.

·       How can we avoid the extremes of denying “types” or overstating “types?”

o   There are many instances where the NT designates something a “type.”  Adam in Rom. 5:14 would be one of many of these.

o   There are other instances where the NT infers something to be a type, giving permission to use the OT situation.  For example, Heb. 3-4 uses the wilderness wanderings of Israel to illustrate NT truth.

o   Dissimilarities are to be expected.  For example, Heb. 11:17-19, Isaac is a type of Christ.  Isaac did not actually die on Mt. Moriah, yet Hebrews says Isaac was resurrected in a figurative sense.

·       Here are different kinds of types, most of which are found in Leviticus:

o   Persons: Abraham is a type of believers; Joseph a type of Christ, as is David.

o   Institutions: Sacrifices are a type of the cross; Passover is a type of salvation.

o   Offices: Moses the prophet is a type of Christ; Aaron and Melchizedek are types of Christ, our High Priest.

o   Events: The wilderness wanderings are types of the walk of the Christian.

o   Actions: The bronze serpent is a type of Christ on the cross.

o   Things: The Tabernacle is a type of the Incarnation; the incense burned in the Tabernacle/Temple is a type of prayer.

Leviticus 1, Introduction to Leviticus

(Administrative note: I apologize for the mess in our notes on Exodus as the "table" format made the posts unreadable.  I have gone through and cleaned it up should you be interested in checking it out.) 

In our survey of Leviticus, let’s begin with an outline.

·       Ch. 1-7: The offerings.

·       Ch. 8-10: The Priesthood.

·       Ch. 11-15: Laws of purification.

·       Ch. 16: Day of Atonement.

·       Ch. 17-18: Heathen customs forbidden.

·       Ch. 19-22: Laws of holiness.

·       Ch. 23-25: Feasts and Seasons.

·       Ch. 26-27: Conditions for God’s blessing.

Chapters 1-7 give instructions for 5 offerings:

·       The Sweet Savor offerings:

1.    Burnt offering.

2.    Meal offering (:meat” offering in the KJV but it is not a blood offering).

3.    Fellowship offering (“peace” offering in the KJV).

·       The Non-sweet Savor offerings:

4.    Sin offering.

5.    Guilt offering (“trespass” offering in KJV).

The significance of these 5 offerings are:

1.    Atonement/consecration.

2.    Consecration to God.

3.    Fellowship with God.

4.    Forgiveness (unintentional sin).

5.    Forgiveness (intentional sin).

As you read Leviticus, here are a few terms/phrases to keep an eye out for:

·       “I am the LORD.”  This is the motive for obedience and appears in connection with many laws/commands.

·       “Atonement” (45 times).  The way to God requires a covering for sin.  Atonement is by the blood of sacrifice.

·       “Holiness” (87 times).   A persons walk with God is by sanctification.

The name of the book in Hebrew is “And He called out” (the opening words.)  The Greek (Leviticus) comes from the sacrificial rites performed by the Levites.

There is essentially no argument on the human authorship of Leviticus.  Mosaic authorship is stated 56 times in the book (e.g. 4:1) and it was attested by Christ.  Matt. 8:4 (offering for a healed leper) comes from Lev. 14:3-10 and Jesus says it came from Moses.  John 7:23 (circumcision on the Sabbath) comes from Lev. 12:3 and Jesus says it came from Moses.

Luke 24:26-49, Why study Leviticus?

It seems that almost any study of Leviticus must begin with a section called, “why should I read this book?”  We too, in today's blog, will begin by seeking to answer that question.  But I must say, given the tremendous emphasis on Christ in Leviticus, that it's too bad we have to take the time.  We need to be careful about this idea that “I’m not going to study parts of the Bible that don’t seem to be applicable to me.”  ALL SCRIPTURE IS PROFITABLE (2 Tim. 3:16-17).  We must be willing to concentrate and work hard.  Remember that studying Scripture is like mining for gold and silver (Prov. 2:4-5).  The hard work, in the strength of the Lord, with the Holy Spirit as our Instructor, will ALWAYS be profitable.

In Leviticus careful reading will reveal deep spiritual truths, wise counsel for daily life and interesting and important typology.  Leviticus contains more direct statements by God than any other book in the OT.  Consider the following from the NT that will encourage us in Leviticus:

·       Luke 24:25-27,44: Jesus began with Moses and then all the Prophets as He taught the Emmaus Road disciples about Himself.  Then, with the Twelve, He again opened up the Law of Moses, along with the Prophets and Psalms, to show them how He had fulfilled all that was written there.

·       John 1:45: Phillip had spent time with Jesus, and then found his friend Nathanael to tell him, “We have found Him of whom Moses in the law, and also the prophets, wrote – Jesus of Nazareth, the son of Joseph.” 

·       John 5:45-47: Jesus told the Jews their problem was that they did not believe the things Moses wrote.  If they had believed Moses, they would believe in Jesus, because Moses wrote about Him.

·       Colossians 2:16-17: Paul told believers not to allow others to judge them about food or drink or festivals or new moon celebrations or sabbaths, all of which are subjects covered in Leviticus.  These things, Paul said, were a shadow of things to come, but the substance is of Christ.  In other words, in Leviticus we will find the shadow of Christ, the “types” that He fulfilled. 

·       Hebrews 8:5 makes a similar statement concerning the priests, who serve the copy and shadow of the heavenly things, as Moses was divinely instructed.  Concerning this, we can say confidently that you cannot understand the great letter to the Hebrews if you do not have a handle on Leviticus. 

When we hear John the Baptist say, Behold, the Lamb of God who takes away the sin of the world (John 1:29), we must have Leviticus in our minds and hearts to understand what that means. 

Psalm 25

Here is another wonderful Psalm.  It is an acrostic or alphabetical Psalm, each verse beginning with a different Hebrew letter.  It is generally thought to be a penitential Psalm, where David makes confession of sin (v7,11,18).  It was probably written late in life as David confesses the sins of his youth (v7).  But it appears not to be the confession of a particular sin but rather the acknowledging of sin as the general nature of life.  The Psalm is marked by deep humility and by repeated requests that God would teach him. 

One also finds throughout that the various stanzas are of such a general nature that they can stand alone as great prayers and confessions (v1-3, 4-5, 6-7, 8-11,12-15,16-21,22).  For the one who would desire to meditate on God’s word, this Psalm is not a quick read.  For that reason allow me to share a few thoughts on things of value to me personally.  And then be encouraged to find your own cud to chew, so to speak.

·         Ashamed (v2-3,20).  The Psalmist prays that he will not be disappointed as he puts his trust in God the LORD.  This is a great truth that recognizes the need for patience in our trust of God.  When we trust God we often wait for His answers.  In the meantime the wicked may ridicule us, asking “where is your God?”  The prayer, “let me not be ashamed” is a prayer for perseverance, not a doubting of God’s mercy.  He prays instead that the wicked (who deal treacherously) will be disappointed or ashamed.  They trust in their devious plans; may those plans fail them!  At the same time the saint is telling God, “Your honor and glory is the issue in my situation.  I am standing for You; let me not be ashamed.”  Do we ever pray this prayer?  “O my God, I trust in You; let me not be ashamed.”

·         Consider the 3 requests in vs.4-5.  The terms are certainly, in the form of Hebrew poetry, meant to be synonymous to some degree, and yet also meant to build on each other.

o   “Show me Your ways”: “yada” is the important Hebrew term that indicates perception, knowledge from experience, intimate knowledge.  Thus the English “show” indicates seeing a path that is laid out before us.

o   “Teach me Your paths”:  While still involving “training,” learning mixed with doing, this is the term used often in Deuteronomy as Moses taught the statutes for life in the land and then as generations were to teach the generations following (e.g. Deut. 4:1,5,10,14).  It placed a greater emphasis on the brain, even in memorizing truth.  It is repeated in vs5,9.  The term in the NKJV in v12 translated “teach” (yara) is to cast something before someone.  Like yada it is more learning through experience, teaching “in the way” rather than teaching me “the way.”

o   “Lead me in Your truth”: Here the Psalmist asks God to “walk me in Your truth.”  Again the emphasis is on life-teaching so to speak, teaching him as they walk together.

These requests which are an emphasis later in the Psalm are so important for us to grasp.  We learn as we walk with the Lord.  There is clearly a place for learning His word, having our minds renewed.  But we have not learned if we have not lived what is in the mind.  That is how truth moves from the renewed mind to the heart.  And we live out of our hearts!

·         Three important words are related to the Psalmist's recognition of sin.  First he asks God not to remember his sins or transgressions but rather to remember him in mercy (v7).  Here is a profound prayer that might not be part of our prayer life.  We are asking God to forget, which may seem strange since God has perfect grasp of everything.  But remember that forgetting is an act, one which we may struggle with, but which God who does all things well can do to perfection.  We should ask Him to “remember not”.  To pray this prayer is to honor God because of the other terms related to sin.  In v11 he asks God to pardon his iniquity and in v18 he asks God to forgive all my sins.  These terms of course rest on the atonement which God would provide, ultimately in His own becoming flesh.  In v11 the term celach calls for remittance of ones guilt, something requiring the sacrifices prescribed in the law.  Solomon asked God to pardon those who prayed to the temple he had built, the place where the sacrifices were offered.  In v18 nasa means to bear or bear away sin.  Cain told the Lord his punishment was more than he could bear (Gen. 4:13).  Think about this.  When God forgives us in Christ He is in fact bearing our sin (1 Peter 2:24).  We cannot bear the punishment of death so God instead bears our sin.  This is David’s request here.  Let us ask for forgiveness.  But let us ask, remembering what this means.  For God to forget and pardon He must satisfy His own holiness.  Thus He must bear the sin Himself, in our place. 

Pray Psalm 25 for yourself!  Pray it with understanding!