Whenever the Lord raised up judges for them, the Lord was with the judge, and he saved them from the hand of their enemies all the days of the judge. For the Lord was moved to pity by their groaning because of those who afflicted and oppressed them. But whenever the judge died, they turned back and were more corrupt than their fathers, going after other gods, serving them and bowing down to them.

(Judges 2.18-19)

The cycle of rebellion and revival throughout the book of Judges is disappointing, but instructive. We expect better from the people of God; but God’s people struggle to stay faithful today, too. What sort of leaders did God give Israel, when they cried to him?

Othniel

This first judge was the nephew of Caleb, a man of great strength and integrity who had stood with Joshua against the rest of the nation’s cowardice, in favor of invading the promised land when God first instructed Israel to do so. Othniel had his uncle’s grit, readily going to battle to put an end to eight years of persecution by a Mesopotamian king, and ushering in a forty-year period of stability and relative peace (Jg 3.7-11).

Ehud

Ehud was the most famous left-handed man in the Bible, and his exploits seemed to justify the suspicion many cultures harbored against those so afflicted. He used trickery to gain an audience with the oppressive Moabite king Eglon, and even managed to escape after assassinating him. This was enough to rally his fellow Israelites, who followed him into battle and drove the Moabites out of their land, for the next eighty years (Jg 3.12-30).

Shamgar

Shamgar was the first of six judges whose stories are reported very briefly. The details provided are enough to arouse our curiosity, but not to satisfy it. He fought the Philistines using an ox-goad (Jg 3.31).

Deborah

The author of Hebrews snubs her in favor of her general Barak (He 11.32), but the duo is clearly led by Deborah. Although the text nowhere hints that she took up arms herself, she helped lead an Israelite army against Canaanite oppressors, utterly destroying the force sent against them. Another Israelite woman, Jael, killed the fleeing Canaanite general Sisera. This opened up a broader campaign, which succeeded in casting off the Canaanite yoke completely (Jg 4-5).

Gideon

After some initial hesitation, Gideon accepted God’s commission, and showed great faith by paring down his forces prior to attacking a larger army. After he defeated the Midianite oppressors, many wanted to make him king, in all but name. Gideon refused (Jg 6-8).

(Abimelech)

Whereas the others “judged,” “saved,” or “delivered” Israel, “Abimelech ruled over Israel three years” (9.22), as a “king” (9.6). He was not a judge appointed by God; rather, he was another oppressor (Jg 9).

Tola

Tola’s story comprises two verses. His locality was the hill country of Ephraim, where he judged for twenty-three years (Jg 10.1-2).

Jair

Jair’s story is similar to Tola’s, but his tenure was a year shorter, and he lived on the other side of the Jordan (Jg 10.3-5).

Jephthah

Jephthah was an uncouth exile who became leader of a band of rural miscreants. When times became tough the elders hired him to come home and deal with the Ammonites who oppressed them. He agreed, on the condition that he be given leadership of the whole region. He’s best known for vowing that, if God gave him victory over Ammon, he would offer up whatever—or whoever—first met him at his homecoming. God gave him victory, and on Jephthah’s return his only child came out to greet him. He “did with her according to his vow” (11.39), but there is debate over what that means (Jg 11.1-12.7).

Ibzan

This Bethlehemite judged for seven years; but

besides that we’re only told that, like others on this list, he was rather fertile (Jg 11.8-10).

Elon

Elon was of the tribe of Zebulun, and judged for ten years. That’s all we’re told (Jg 11.11-12).

Abdon

As with Ibzan, Abdon’s fertility is a standout feature of his story. Based on his locale, he likely resisted oppression from Amalekites, judging for eight years (Jg 11.13-15).

Samson

In some ways, Samson is the perfect example of the local, disorganized leadership God supplied for Israel during this period. He’s known for his supernatural strength, his exceedingly poor judgment, and his lack of self-control; but he did keep the Philistines at bay for twenty years! After Samson was stripped of his strength and finally humbled himself, God empowered him one last time, and he went out with a bang (Jg 13-16).

Coda: Eli, Samuel, Joel, & Abijah

1 Samuel labels these four as judges, too (1Sa 4.18; 7.15; 8.2). But the book called Judges enumerates only the twelve listed above—corresponding to the twelve tribes of Israel.

§

Israel’s own rebellion against God continually invited oppression from their neighbors. But despite their sins, God heard when they cried to him, and provided them with the leaders they needed, even if they weren’t the leaders they wanted. If God’s people ask him, what sort of leaders will he provide, today?

Jeremy Nettles

All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable.

(Matthew 13.34)

About forty of Jesus’ parables are recorded for us in the Gospels (the number depends on how you count). He surely told many more, but the ones we have are plenty, and have been taught and retaught so often and for so long that phrases like “prodigal son” and “good samaritan” are common expressions in English, while the word talent, an ancient unit of measurement, now means an innate ability. The longer parables have been studied and preached endlessly, to good effect; but many of Jesus’ parables were only a sentence or two long; and while they’re often neglected, they still have plenty to teach us. Let’s examine a few, all contained in the same chapter of Matthew’s Gospel.

Mustard Seed

He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of all seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

(Matthew 13.31-32)

There’s some lighthearted exaggeration in this parable—there are plenty of seeds smaller than a mustard seed, and while it can become a very large shrub in the right circumstances, it’s a bit generous to call it a “tree.” But the point isn’t to precisely define the horticultural significance of the plant! The point is that the kingdom of heaven looks tiny and insignificant at the outset, but the potential contained within it is enormously greater than its initial impression would suggest, and the exaggeration—which the entire audience understood immediately as a normal storytelling technique—helps to make that point.

Leaven

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.”

(Matthew 13.33)

Our industrialized yeast manufacturing culture (pun very much intended!) Hinders us a bit from intuitively understanding this one; but even if you picture a woman adding a packet of freeze-dried, powdered yeast to her dough, the point is roughly made, and it’s almost identical to the previous parable. The difference this time is that the leaven completely pervades the dough, growing within it at a microscopic level and producing an exceptional change in the character of the whole lump. Atop that, once the leaven is mixed in, it becomes an impossible task to find and extract it! Like it or not, it’s there to stay, and multiplies continually.

Hidden Treasure

“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.”

(Matthew 13.44)

In contrast to the leaven, the treasure could be extracted from where it lay; but in order to rightfully possess it, the finder must first own the field. He doesn’t have the money to buy it, but finds it more than worth the effort and risk inherent in selling everything he owns, considering it all expendable for the sake of acquiring that treasure! So it is with the kingdom of heaven. Our old lives, pursuits, and possessions suddenly seem worthless, in comparison!

Pearl

“Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.”

(Matthew 13.45)

This parable makes the same point as the previous one, but uses more commercial terms. The object of value isn’t hidden, this time—it’s on the open market. But the protagonist is of the sort to know the pearl’s value better than the average person, and he can tell this is the best specimen he’s ever encountered. It’s the sort of pearl that, acquired at the right price, would be the crowning jewel (pun again intended) of a successful career in this line of work. Its sale would then amply supply for his future. The rest of the business, which he’s laboriously built over many years, is suddenly disposable, if it means obtaining that one pearl. Laying hold of the kingdom of heaven, similarly, renders everything else unimportant.

New and Old Treasure

And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.”

(Matthew 13.52)

In this parable Jesus describes a homeowner and his “treasure.” He doesn’t mean a box of gold and jewels; that’s a niche meaning that has taken over as the primary definition, but in the past treasure simply meant that which is valued and stored up. Here it refers to a storehouse (so CSB, NIV, NLT), and a modern equivalent would be a large and well-stocked pantry. These supplies may have been kept for years, or may have only just been harvested and tucked away, but the owner’s diligence ensures that he has something appropriate for every occasion. To what does Jesus compare it? A scribe—that is, one who is educated in the Scriptures. If he’s trained for the kingdom of heaven, he’s constantly learning more, and can delve into that vast, accumulated treasure to cover any need.

§

The mustard seed, the leaven, the pearl, and both treasures are now available to all. What are you doing with them? What would you give up, in order to obtain and keep them?

Jeremy Nettles

John answered them, “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” These things took place in Bethany across the Jordan, where John was baptizing.

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!”

(John 1.29-31)

Over the past two weeks’ articles, we’ve put considerable thought into sacrifices. We first considered the five major offerings of the Mosaic covenant, and then shifted to a New Testament perspective, to populate a similar list of offerings in the Christian covenant. But we left one out. It’s the greatest and most important sacrifice ever made—the “once for all” sacrifice of Jesus Christ (He 10.10).

This sacrifice is well known; for believers, it’s one of the few central tenets of our faith. But how well do we understand it? We don’t engage in ritual, substitutionary sacrifice on a daily basis, so we have no experience to guide us. There are no physical laws that bind God to a particular response to any sacrifice, let alone the unjust crucifixion of his own Son! The event itself is unrepeatable, so we have no way to replicate the results or further examine the mechanism by which it purifies. The only way to comprehend this sacrifice is to read it in the terms of the covenant under which it took place.

So what type of offering was Jesus’ sacrifice? Now we know there were several different kinds, and the Israelites were not supposed to make up their own rules and rituals willy-nilly. It must correspond to one of those Old Testament offerings. Due to John’s label for Christ, “the Lamb of God,” Christians often take note of his relationship to the Passover feast. In both cases the victim’s blood is prominent, God’s righteous wrath is averted, his chosen people are saved from slavery and death, and a new life begins. To top it all off, Jesus was crucified during this very feast (Jn 19.14-16), and the Apostle Paul describes Jesus as “our Passover lamb,” who “has been sacrificed” (1Co 5.7). Case closed, right?

Well, not quite. This is all valid, of course; but remember John’s description of the Lamb—that he “takes away the sin of the world” (Jn 1.29). Was that the purpose of the Passover lamb? No. Jesus is “the propitiation for our sins” (1Jn 2.2), but the Passover lamb is never described in such terms. There, the focus is remembrance of God’s favor to his chosen people. In fairness, propitiation occurs in very few English Old Testaments at all, but that doesn’t mean the concept was unknown. The author of Hebrews says the duty of a Mosaic high priest was “to make propitiation for the sins of the people” (2.17), using the word ἱλάσκομαι-hilaskŏmai-“make propitiation.” The Old Testament equivalent is atonement, which translates several Hebrew words that were later rendered in the Greek Septuagint version using several Greek words, all sharing that ἱλασ- (hilas-) root. In the first few books, these words generally refer to the mercy seat—the elaborately decorated lid for the ark of the covenant, which served as an earthly analog for God’s throne. In fact, the Greek word translated propitiation in the New Testament also appears in Hebrews 9.5, “Above [the ark] were the cherubim of glory overshadowing the mercy seat.” But in the Old Testament, over time it was associated with the mercy more than the seat, and thence gained the sense, “forgiveness,” “reconciliation,” or “atonement.” This is propitiation—the means of reconciling.

One of Israel’s most important holidays was the Day of Atonement. The high priest’s chief responsibility that day was to perform two s n offerings—one for his own sins, the other for the sins of the people. The sin offering, as we learned recently, was the only one of the five major offerings partly conducted within the tabernacle rather than its courtyard; and those offered on the Day of Atonement were the only ones performed in the most holy place, where the blood was sprinkled before—appropriately—the mercy seat.

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

(Hebrews 9.11-12)

Jesus functioned—in terms of the Mosaic covenant—as the perfect sin offering, as if on the annual Day of Atonement, but needing no repetition. That covers the blood; but

the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through his own blood.

(Hebrews 13.11-12)

This is about the sin offering specifically, and highlights Jesus’ perfect fulfillment of the Mosaic covenant. But it doesn’t end there!

Therefore let us go to him outside the camp and bear the reproach he endured.

(Hebrews 13.13)

The final exhortation is to join Jesus—not in literally becoming the same type of offering, which is unnecessary and imposdsible. Rather because of his sin offering, “we have confidence to enter the holy places by the blood of Jesus” (10.19), and can set about the priestly work for which he ordained us.

Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

(Hebrews 13.15-16)

Jeremy Nettles

As you come to him, a living stone rejected by men but in the sight of God chosen and precious, you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. For it stands in Scripture:

        “Behold, I am laying in Zion a stone,

        a cornerstone chosen and precious,

        and whoever believes in him will not be put to shame.”

(1 Peter 2.4-6)

In last week’s article, we looked at a brief rundown of the five major offerings catalogued in the opening chapters of Leviticus. The central point was that, although it’s tempting to put all sacrifices in the same basket, there were actually several categories with meaningful differences—not only in the materials that constituted the offering, but in the method and purpose of each offering.

This suggested a New Testament application, that we should use our varied gifts and talents, and recognize that such use mirrors the varied sacrifices of God’s covenant with Israel. But we had no need to pore over the Old Testament to discover this insight—we’re told about this plainly, in our own covenant with Christ!

Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

(Hebrews 13.15-16)

Three distinct offerings are mentioned here: our vocal praises to God, our good deeds for others, and—what is similar but not identical—our sharing of material blessings with others.

The Fruit of Lips

The first set may also be subdivided. Even in the Old Testament prayers were associated with sacrifice.

Let my prayer be counted as incense before you,

and the lifting up of my hands as the evening sacrifice!

(Psalm 141.2)

But in addition to the nation’s collective incense and daily burnt offerings, praise is compared to an individual’s freewill offering, even in the Israelite context!

Accept my freewill offerings of praise, O Lord,

and teach me your rules.

(Psalm 119.108)

These can take the form of direct prayers—spoken aloud or silently in the heart—or the singing of “psalms and hymns and spiritual songs” (Ep 5.19, Co 3.16). It even includes publicly confessing Jesus—he used similar language, when he promised to claim before his Father “everyone who acknowledges [him] before men” (Mt 10.32).

Do Good

The next category seems obvious, and yet it receives surprisingly little attention. The American culture so emphasizes economic prowess that we often fail to recognize opportunities to do good by other methods than giving money. We’re coming to that shortly, but first, consider the countless other ways to do a good deed! It always costs something, but it need not be monetary, for it to matter! In fact, very often the “acts of mercy” (Ro 12.8) that are most appreciated are paid in time and discomfort, rather than dollars and cents. Helping a neighbor with yard work, cleaning an elderly brother’s house for him, sharing your expertise, or even just taking deliberate notice of someone who is often ignored or neglected, are not only praiseworthy good deeds and expressions of love for a neighbor; they are also “sacrifices…pleasing to God” (He 13.16)!

Share What You Have

This one isn’t such a challenge for many modern, Western Christians. We live in a prosperous time and place, but both in our own communities and across the world, there are untold numbers of people—including Christians—living in poverty and great need. Like the “rich people” Jesus observed contributing “large sums” to the temple treasury (Mk 12.41), many Christians have ample opportunity to share with others “out of their abundance” (v44)—and that’s wonderful!  This could be direct financial help to a brother, a neighbor, or a stranger. It could be your contribution to the church, too. In the same context where Paul discussed his plans to bring “aid to the saints” in Jerusalem (Ro 15.25), he wrote of his “priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable,” (v16), including these monetary gifts. This offering also includes the narrower sort of help churches and individuals provide to those who preach the gospel for a living. This Paul elsewhere called “a fragrant offering, a sacrifice acceptable and pleasing to God” (Php 4.18). These should not be the Christian’s only sacrifices, but neither should they be ignored.

The Final Sacrifice

This list is hardly exhaustive, but it has given us the opportunity to examine a handful of the spiritual sacrifices God calls his people to make today. One more should be included here—one that, like the incense offering mentioned above, has an Old Testament comparison, but was not covered in our examination of the five major offerings in Leviticus 1-7. A drink offering was required alongside many of the Israelites’ sacrifices, generally consisting of wine and poured atop the other sacrifice already burning on the altar. Considering the strong, visual resemblance between wine and blood, perhaps you can see why Paul described his potential martyrdom thus:

Even if I am to be poured out as a drink offering upon the sacrificial offering of your faith, I am glad and rejoice with you all.

(Philippians 2.17)

Jeremy Nettles

Then Aaron lifted up his hands toward the people and blessed them, and he came down from offering the sin offering and the burnt offering and the peace offerings. And Moses and Aaron went into the tent of meeting, and when they came out they blessed the people, and the glory of the Lord appeared to all the people.

(Leviticus 9.22-23)

It’s easy to remember that Moses’ brother Aaron was Israel’s first high priest, in charge of the sacrifices in the tabernacle. What’s harder to recall, or even understand in the first place, is that both the priests and the nation as a whole were responsible for a variety of different types of sacrifice, with distinct purposes. The first seven chapters of Leviticus present five major offerings.

Burnt Offering

When you think of an Old Testament sacrifice, this generic sacrifice is probably what comes to mind. It could be taken from the cattle, sheep, or goats. After selecting “a male without blemish” (Le 1.3) the Israelite was to bring his offering into the courtyard of the tabernacle, “lay his hand on the head” of the animal (v4), and then “kill it” (v11). Priests were to collect the animal’s blood and splash it against the sides of the altar, while the offerer processed the carcass for burning.

There’s a set of alternative rules for birds, but with the same result: “a food offering with a pleasing aroma to the Lord” (v17). In the case of stock animals, the hide was to go to the officiating priest (7.8), but the rest of the animal was to be burned up on the altar. This type of sacrifice was done daily and at feasts on behalf of the nation, but individuals could also bring burnt offerings of their own free will, or to pay vows.

Grain Offering

This is likewise called “a food offering to the Lord” (Le 2.16), but consists of the produce of the ground, rather than an animal. That’s not the only difference, though. This one typically accompanied a burnt offering (cf. Nu 28.31) or a peace offering (cf. Nu 6.17), and served to supplement that animal sacrifice. It could be offered in the form of flour, or as baked, unleavened loaves. Unlike the burnt offering, only a small portion—“a handful” (Le 6.15)—was to be burned on the altar. The rest was given to the priests, to eat (v16).

Peace Offering

This one starts out much like the burnt offering, except that the animal could be “male or female” (Le 3.1). The blood was to be drained and splashed as before (v2), and a few select portions burned on the altar. What to do with the rest of the meat?

And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering. He shall not leave any of it until the morning.

(Leviticus 7.15)

“His” and “he” in this verse both refer to the one who brought the offering. He is to make sure it’s all eaten by the next morning! Now, imagine an Israelite who brings “an animal from the herd” (3.1)—a cow—and you’ll see a problem! Clearly he is not expected to eat all that meat alone. A portion is allotted to the priests (vv31-32), but it’s the offerer’s job to make sure the rest is eaten or destroyed! The rule said the remainder of the meat must “be eaten”; it did not say by whom! This fosters generosity and sharing in a communal meal.

Sin Offering

The section on sin offerings is more than three times the length of any other. As the name suggests, this offering was intended to atone for sin. There are specific regulations for sin offerings made by priests, the whole nation, a leader, and a common person, for the last two of whom affordable alternatives to a bull are permitted. Their offerings were performed entirely in the courtyard, around the altar of burnt offering; but those of the nation and of priests were accomplished partly within the tabernacle itself, using the altar of incense (Le 4.7 & 16). The meat from the common people’s and leaders’ sin offerings could be eaten by “every male among the priests” (6.29), but the meat from the offerings of priests and the nation as a whole was to be taken “outside the camp to a clean place” and “burned up” (4.12).

Guilt Offering

This offering is basically an extension of the sin offering, when tangible damage was done, requiring “restitution” (Le 5.16). Divided into subsections on “the holy things of the Lord” (v15), harm done in ignorance (cf. v17), and loss inflicted on a “neighbor” (6.2), this offering consisted of the actual monetary amount plus one-fifth in damages (5.16), as well as “a ram without blemish out of the flock, or its equivalent” in money (6.6). The meat from the animal was to be treated “just like the sin offering,” given to the “priest who makes atonement with it” (7.7).

§

This is the law of the burnt offering, of the grain offering, of the sin offering, of the guilt offering, of the ordination offering, and of the peace offering, which the Lord commanded Moses on Mount Sinai, on the day that he commanded the people of Israel to bring their offerings to the Lord, in the wilderness of Sinai.

(Leviticus 7.37-38)

We don’t live under the same scheme of ritual sacrifice, so we tend to lump them all together. But the differences show us that there was a great variety of ways to render service to God. This is still true today.

Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

(Romans 12.6-8)

Jeremy Nettles