"The Lord Jesus gave these commandments from the pillar of cloud, and Moses repeated them to the children of Israel and wrote them in a book, that they might not depart from righteousness. We are under obligation to fulfill these specifications, for in so doing, we fulfill the specifications of the law of God " (Review and Herald, Vol. 3, p. 213, Dec. 18,1894).
| Anyone who sacrificed to any god other than Yahweh must be put to death, Ex. 22:20. No one must ever give their offspring to a foreign god, Lev. 20:2,3. |
To understand why the act of sacrificing to an alien god was punishable by death, one must recall the meaning of the sacrifice. The entrance of sin into a perfect world had brought immediate sorrow. To Adam, the offering of the first sacrifice was a sickening procedure. Although instructed by God, Adam recoiled in horror at the slaying of the first sacrifice. Never before had he witnessed death.
As he slew the innocent victim, he trembled at the thought that his sin must shed the blood of the spotless Lamb of God. This scene gave him a deeper and more vivid sense of the greatness of his transgression, which nothing but the death of God's dear Son could expiate. And he marveled at the infinite goodness that would give such a ransom to save the guilty (God's Amazing Grace, page 15).
After his expulsion from Eden, Adam's life on earth was filled with sorrow. Every dying leaf, every victim of sacrifice, every blight upon the fair face of nature, every stain upon man's purity, were fresh reminders of his sin. Terrible was the agony of remorse as he beheld iniquity abounding and, in answer to his warnings, met the reproaches cast upon himself as the cause of sin. With patient humility he bore for nearly a thousand years the penalty of transgression. Faithfully did he
repent of his sin and trust in the merits of the promised Saviour…(Adventist Home, page 540).
Thus, we see that the offering of a sacrifice was to represent the dying Son of God whose death would ransom the human race from the clutches of sin and its originator. To offer a sacrifice (ultimately, the Lamb of God) to Satan, the proclaimed "god of this world," would constitute the most despicable abomination to our Holy God. He who would give His most priceless, precious Son, and not without struggle, looked in righteous indignation upon those who had listened to the plan of salvation, but had turned to offer the symbol of His blood to devils!
For it is impossible to bring anew to repentance those who have once for all been illumined, have tasted the heavenly gift, have been participants of the Holy Spirit, have tasted the goodness of the word of God and the powers of the world to come, and have fallen away; for they repeat so far as they are concerned the crucifying of the Son of God and are exposing Him to public disgrace, (Heb. 6:4-6, Modern Language Version).
The seeds of sin contain the deadliest disease in the universe. Although the Flood destroyed the works of sin, it soon spread again through the human race, through the very ones who had witnessed the power in the word of God.
Today, the results of this deadly disease cause the saints to tremble. Indeed, it is incomprehensible to us that Hebrew parents, with such a mighty heritage, could turn to idols of wood or stone. We cannot fathom the corruption that would lead parents to give their children as sacrifices by fire to devils (See Ps. 106:37, 38). But they did it throughout the land of Canaan.
Having our senses under attack for six thousand years, the human race has nearly obliterated the image of God in mankind. Even among professed Christians, children are today being sacrificed to devils in a "socially acceptable" fashion. Not on an altar of stone, but with the same results, children are offered to the gods of this world, through association and conformity with the ways of the heathen.
God is now calling out a people who will fill their lives with love and conformity to all His words revealed in Scripture.
For the eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him (2 Chron. 16:9)
| No Israelite was allowed to set up a grove of trees near the altar of the Lord, nor were they permitted to set up any image which the Lord hated, Deut. 16:21,22. |
The most subtle and dangerous enemy of true worship of Yahweh is not the disregard for the religion, but rather the corruption of that religion. Syncretism, the simultaneous worship of opposing ideologies, was well established during Israel's occupation of Canaan. In the previous chapter, some reasons why God hated anything having to do with idol worship were presented. God had been faithful to Israel; He expected loyalty from them. Moses had given them this statute in anticipation of their arrival in Canaan; but, like Spiritual Israel today, the vast majority adopted the ways of the heathen, changing only the labels to quiet their consciences.
These groves set up near an altar of the Lord were not groves of trees, as we visualize the term. The word translated "grove" in the King James Version comes from the Hebrew word "asherim," and is rendered "grove" in more than thirty places in the Old Testament. Most modern versions have supplied a more accurate rendering, "sacred tree," or "sacred pole." These were wooden idols used in the worship of the Semitic goddess, Asherah. They must not be set next to, or near, an altar of their Elohim.
Note the clearer wording or some Bible versions (vs. 21):
American Standard - Thou shalt not plant thee an Asherah of any kind of tree beside the altar of Jehovah thy God
New American Bible - You shall not plant a sacred pole of any kind of wood near the altar of the Lord.
New International - Do not set up any wooden Asherah pole beside the altar you build to the Lord your God.
The SDA Bible Commentary notes that while wooden pillars, or poles, [perhaps carved like totem poles] were dedicated to the worship of Asherah, stone pillars were objects of worship dedicated to Baal (1BC p. 1011). In verse 22 of Deuteronomy 16, the word "Images/Image" should be "pillar." This is adding to the previous thought: Don't set up a pole to Asherah, and don't set up a pillar to Baal, for stone pillars were often part of phallic worship associated with Baal.
Actually, phallic worship began in Egypt with Osiris, their god of the underworld. The myth held that Isis, his wife, dug up his mutilated body minus his penis. She later taught the people that his missing immortal organ had impregnated Mother Earth to bring forth Spring. Added to the worship of the sun, began by Nimrod and Semiramis, the Babylonian pillars –obelisks- with Osisis' all-seeing eye at the top, combined the worship of the phallus with the celebration of Spring. Asherah and Baal were the supreme gods of the Canaanites. Some suppose Baal, the male deity, to correspond to the sun, and Asherah, the female counterpart, to represent the moon. By the time of the Roman Empire, Baal had been renamed Jupiter, and Asherah, Venus, with whom Paul was familiar (See Act. 14:12,13; 19:35). Regardless of the name changes through time and cultures, it remained the same abomination to our God.
During the reign of the kings of Israel, with beginnings from Solomon, this abominable religion became the official religion of the court (1 Kings 16:31-33; 18:19-22) and remained so throughout the ten tribes after their split with Judah. This is not to suggest that Judah was faithful to the covenant. One king would tear down the "groves" (idols), and the next would put them up again. But that was long ago.
Today, in secret halls and hillsides, the sick, idolatrous, and licentious rituals continue. While true Christians avoid such moral corruption, the spirit of the rivalry is very much alive in respectable homes and churches, where many are still acting out service to two masters.
| An Israelite must not take graven images unto himself, nor bring one into his house. He was not even to melt down the gold or silver for some other use. It was an abomination and a cursed thing, Deut. 7:25, 26. |
Not only are we not to bring the icons of these gods into our homes, our Holy God tells us not to go to the places where the gods of gold and silver, wood and stone, are on display. It is verse 25, however, which hides an important principle, often overlooked. The verse reads in the New International Version:
The images of their gods you are to burn in the fire. Do not covet the silver and gold on them, and do not take it for yourselves, or you will be ensnared by it, for it is detestable to the Lord your God. God Almighty will, one day, destroy all the works of evil by fire; do likewise. Burn up those objects which you know have been associated with demons . Don't even reason that they have value, so you might sell them.
The person who is so tempted, might reason that others don't place the same meaning on the object that he or she does; therefore, one might be rid of the icon (sell it), and at the same time convert its value (in gold or silver) into something useful to oneself. The above scripture tells us this reasoning is a snare. Not the money acquired by the sale of an idol, but the reasoning that rationalizes the act of benefiting from its silver (in exchange), is the snare. Stated simply, our God expects complete loyalty to Him. What He names detestable, we are to regard as detestable. Don't have anything to do with it!
Some of us have visited the homes of Sabbath-keepers where obelisks have been on display, or sun disk faces form stepping stones in the garden, or statues holding crystal balls grace the flowerbed; where African masks or Grecian goddesses, and a host of other icon of questionable origin and meaning, are displayed for their aesthetic value. Do we think our God has forgotten their meaning or origin just because we don’t want to think about their history?
Our scripture is warning all, who desire to be on the side of Jehovah at last, to pray for discernment in areas of aesthetics. May we learn to hate what God has hated for millennia.
| God's people were never to mention the name of any other god, but serve Yahweh, exclusively, Ex. 23:13. |
The concept from Exodus 23 (above) implies a cause and effect relationship. Because one has an exclusive loyalty to Yahweh, he will not speak about any other god. To make an application to this last generation, let the reader determine what are the "names" of the gods of this world.
Today the names given to God's archenemy are casually and flippantly tossed into conversation. This statute suggests that our familiarity with these names is not in God's design. Perhaps the cause and effect in the text suggests the same relationship to us today. Could it be that the reason there is not more hatred for sin is because we have not seen the necessity of loathing its originator and his name? Certainly the Bible names enemy deities as well as Satan, Lucifer, and devil. But the acceptance of these names as somehow "neutral" in their effect upon us, may be contributing to our acceptance of sin; thus, the cause and effect.
The statute is no doubt emphasizing the need to focus both our meditation and spiritual thoughts upon the things of our God rather than on the things of the god of this world, which are abominations to our Holy God. With this application, would come the admonition, then, to keep our minds from preoccupation with the "gods of this world."
| Any male who had his private parts wounded or cut off (an ancient rite in the service of foreign gods) was considered a bastard, and could not enter the house of worship, -not even his descendents, -for ten generations, Deut. 23:1, 2. |
Nelson's Quick Reference Bible Dictionary assures the reader that a "bastard" was not an illegitimate offspring, while Wilson's Old Testament Word Studies , page 28, defines the term much the same as our modern dictionaries. Fortunately, the SDA Bible Commentary is more helpful.
A bastard. The root of the word thus translated is uncertain. Rabbinical tradition applies this term not to anyone born out of wedlock, but limits it to one born of incest, or else takes it to mean a non-Israelite, or a stranger of unknown ancestry (Vol. 1, page 1033).
Still practiced in India, the intentional mutilation of the male organs was practiced in religious rites by the heathen. The statute combines two very different forms of perversion, both regarding the male organs, as reasons for exclusion from the sanctuary worship. In the first instance, mutilation of the male organ brought a ban on sanctuary worship. In the second verse, being born of incest or harlotry resulted in exclusion from the congregation. This was not enforced against eunuchs (Jer. 29:2; Acts 8:27-40), but against those only who had participated in mutilation rituals as acts of devotion to other gods, or had been born from sexual perversion. Since our God is the same yesterday, today, and forever (Heb. 13:8), and we know He came to save sinners (1 Tim. 1:15), how are we to understand this statute?
Strong's Concordance finds the word, "bastard," either singular or plural, in only three scriptures. The first is the above text from Deuteronomy. The word is used a second time in Zechariah (9:6), which says that a bastard shall dwell in Ashdod (one of the strongholds of the Philistines assigned to the tribe of Judah, but never subdued by them). The third and final usage of the word is found in Hebrews 12:8, where it is used in contrast with "sons" who receive parental correction from the Heavenly Father (vs. 6). Strong defines this illusive term as meaning one born of a forbidden marriage: to a foreigner, or of a despised class (#4464).
Insights begin to immerge when we follow the story of Judah's sin with Tamar. One may review the story recorded in Genesis 38. There we read that this unholy union brought forth twins (vs. 28-30), one of whom was named Pharez. He is thereafter mentioned in the genealogy of Judah (Gen. 46:12). The connection is finally made to our statute under consideration, when we turn to the story of Ruth. Boaz, a law-abiding, God-fearing gentleman was about to marry Ruth, the Moabitess (Ruth 4:9,10). All the people who witnessed the ceremony praised the couple with this blessing: And let thy house be like the house of Pharez whom Tamar bare unto Judah, of the seed which the Lord shall give thee of this young woman (vs. 12).
The book of Ruth ends with the genealogy beginning at Pharez. Certainly, the pronouncement would not include a curse to the newlyweds on their wedding day. We must, then, look to the removal of the curse as the blessing prophesied. With the help of Matthew’s account in his first chapter, one will find ten generation from Pharez to King David. The judgment was lifted at the birth of David. But, that was a long time ago.
What can we learn about God's dealings with His children through this statute? What does this law teach us? Starting with the most obvious, we may understand clearly what our Elohim thinks of incest and harlotry. There are other lessons, equally important, although perhaps less apparent.
First, the birth of children was recognized as a miracle of life from the Creator. Children were received as blessings. To force that miracle of God in the setting of perverse morals would be repugnant to the Lifegiver, both in fact and symbolism.
Secondly, the male organ had become an object of worship from the days of Nimrod and Samaramas. A statue to the sun god was sometimes in the shape of a phallus, commonly displayed with a sun disk resting on the top of the shaft.
Finally, consider the covenant of circumcision. It involved cutting a part of the male organ. The circumcised Israelite carried in his body the fact that he, by commitment or by birth, belonged exclusively to Yahweh. To pervert the symbol of man’s covenant with the Almighty, and to do so as an act of worship of false gods, was an abomination to Jehovah.
| No child of God was permitted to worship idols, nor make any molten gods, Lev. 19:4. They were not even to inquire how the heathen worshipped or what they believed, Deut. 12:30. |
Having previously considered the issue of worshipping idols, let us notice the second half of Deuteronomy 12:30: Do not inquire after their gods, saying, "How did these nations serve their gods?" (See the New King James Version.)
It was believed anciently that it was fatal to disregard the gods of the local area. Thus, when Israel entered Canaan, their Land of Promise, there was cultural pressure to respect the gods of the territories they conquered (see 2 Kings 17:26). But, God had anticipated this influence. He gave to Moses this safeguard for His people.
"When you take the land and destroy the idols there," God had instructed Israel, "be careful. Don't even be curious about their gods. Don't ask questions about their religion. You don't want to know, for it could snare you," (Deut. 12:30, paraphrased).
Had Israel observed the command, Bible history would have been written differently. The Babylonian captivity would have been averted. Solomon would not have been seduced into syncretistic devotion. The idolatry that pervaded nearly all religious thought throughout Israel's sad history could have been prevented by obedience to this one statute. Sin has often risen, in an unsuspecting victim, from the seed of curiosity – the same curiosity that kept Eve under the forbidden tree.
By the first century AD, the amalgamation of heathen and holy was well established. While the Messiah pointed the people back to the Oracles of God, traditions blending truth with cultic theosophy blinded the leadership. The disciples, filled with the Holy Spirit, boldly attacked the amorphous ideologies bonding the spurious teachings from the then-known world, -Greek, Samaritan, Phoenician, Indian, Babylonian, and Roman- to Scriptures. Paul continually labored to draw the early believers away from the popular philosophies inflating man's head and damning his soul.
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial [Satan]? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Corinthians 6:14-18.
"Don't even ask how they worship their gods!" had been the intended safeguard. But, throughout history Satan has been tirelessly vigilant to undo, to confuse, to obscure, to blend, to alter, and finally eradicate the name of Yahweh and His life-giving Words. The enemy has stealthily worked to prepare the world, including the Christian world, to fit together under his government, his philosophy, his worship.
Now we face the steady movements toward a one-world government with a one-world religion under a god. A Catholic world? A Protestant world? A Moslem world? An Islamic world? A Spiritualist world? A Humanist world? or all of them combined? Will the effort succeed? Yes! –For about as long as the phallic tower remained on the plane at Babel; about as long as conglomerate feet can hold up a solid metal image. Then all heaven will break loose. This earth has yet to
witness the wrath of God against His archenemy and those who have willingly followed his cunningly devised fables.
Where will Sabbath-keepers be then? The answer to that question depends upon what they do now, in these fleeting days of final warning. Those who accept the worship styles of the religions around them, who attend their worship- services, worships, and retreats to learn new evangelistic techniques, eulogy styles, and celebration music, may soon find they have more and more in common with the New Age conglomerate, but less in common with their founding fathers. God says, "Come out from among them. Don't even get curious about how they worship their gods, or you might be tempted to try to add their eulogy in My worship."
Look at where we are today, in terms of worship services? Believing that some truth is better than no truth, we have been lead to embrace and incorporate the elements from the worship services of "liars." (One would not dare speak so boldly if the Bible had not already spoken so boldly.) Is that not what the Bible calls those who refuse to keep God's Torah (all His commands), yet say they know Him (1 John 2:4)? Today we have borrowed the songs of the Pentecostals, the celebration service from the Catholics, and the neurolinguistics of the pseudo-psychologists (Humanists). Transliterations of Scripture are promoted in the pulpit, originating from the World Council of Churches, in which our leaders maintain membership in order to fit-in. Easter and Christmas services are ignorantly celebrated in our schools and churches, adding to the abominations of which ancient Israel's devotion could not surpass.
He who presides over His church and the destinies of nations is carrying forward the last work to be accomplished for this world. To His angels He gives the commission to execute His judgments. Let the ministers awake, let them take in the situation. The work of judgment begins at the sanctuary. "And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brazen altar." Read Ezekiel 9:2-7. The command is, "Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house." Saith God, "I will recompense their way upon their head," (Testimonies to Minister, page 430).
| The Children of Israel were to be holy, sanctified, for their God was holy, Lev. 19:2; Lev. 20:7. Because they belonged to Yahweh, they were to reflect His holiness. Lev. 20:26. |
The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand, who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God's professed people (Herald and Review, September 23, 1873, Emphases supplied).
| Again, the Children of Israel were to be wholly dedicated to God; thus, not delaying to bring to the Lord what was due Him – the first-fruits, or tithe, Ex. 22:29. The second tithe was to be brought every third year, the year of tithing, Deut.26:10-12. They were given one week to prepare the first-fruits, or tithe of livestock; then it must be given to God, Ex. 22:30. All of the tithe was the Lord’s, Deut. 12:11. If anyone wanted to change the method of payment, that person must pay 20 % interest above the 10% required, Lev. 27:30-33. The Israelite must pay the tithe by bringing his corn, wine, yearling, or grain to the sanctuary; but if it were too far to travel with the load, he was allowed to turn the firstfruits into silver (money) and take that to the sanctuary to be shared with the Levites there, Deut. 14:22-29. |
Genesis 14:20, the first place to mention tithe, finds Abraham paying tithe to Melchizedek, king of Salem and priest of the Most High (vs. 18). Melchizedek and Abraham feasting together on that occasion. In Deuteronomy 12, where the Lord God's instruction to Moses is reviewed, we discover that the great feasts were "funded" by the ingathered tithe from the harvest (See verses 5-7). Nehemiah instructed the people during the restoration of Jerusalem to bring their tithes and offerings to the sanctuary for the support of the priests, the custodians, and musicians (see Nehemiah 10:39). According to Nehemiah, David had added to the statutes the provision for the musicians and custodians (12:44-47), also from the tribe of Levi, to receive their compensation from the tithe.
The one statute that few Christians contest is the requirement to return to God the tithe of all one's increase. Because we are totally dedicated to our God, all that we possess is at His disposal. Yet, He asks only for ten percent. This statute, in part, is not new to Sabbath-keepers. That tithing is a statute, written in a book by Moses as God gave the instructions, may be a new concept to those who have spent limited time in the Torah (first five books of the Bible). Although not exhaustive, we will herein briefly present tithing from the Scriptures:
The Children of Israel were given until the completion of harvest to prepare their tithe, according to Leviticus 14. The harvest tithe of the barley was to be presented at Pentecost, called the Feast of Harvest. (See SDA Bible Dictionary , page 839.) The wheat harvest, which came in the fall, was tithed at the Feast of Ingathering, also called the Feast of Tabernacles. Since first fruits and tithe are often associated in the same passages, they have come to mean the same, are here mentioned together.
Animal offerings of the first-born of livestock, and the dedication of the first-born sons were both required on the eighth day. When the tithe of the lambs or calves was to be paid, the rabbis tell us, the rod was used (Lev. 27:32), the same symbol used in Revelation 11 where the worshippers at the temple are measured and selected by the rod. It was an instrument of judgment. The rancher enclosed all the lambs or calves in a pen, with the ewes and cows waiting outside the gate.
Then the gate was opened to allow the young to reunite with their mothers. As they ran, single file, through the narrow gate, the rancher would tap every tenth youngster with his rod, which had been dipped in vermilion or red ocher. Regardless of the condition or health of the animal, it was thereafter received as tithe (See
SDA Bible Commentary, Vol. 1, page 818).
Are we today comforted by the Shepherd's "rod," as the psalmist suggests we should be (Ps. 23)? That rod, symbolically, taps us with the blood that sets us apart. It disciplines us, and then separates us from the crowd. It measures us against the standard at last.
Exodus 22:29 begins with the phrase, "Thou shalt not delay," suggesting that some temptation to be tardy in tithe paying might be predicted. Since it was not allowed, no provision was made for withholding the tithe. Centuries later, Malachi records (Mal. 3:8) the question " Will a man rob God? " Verse 9 pronounces a curse, or consequences, on the whole nation for having robbed God in tithes and offerings. Conversely, verses 10 and 11 promise a blessing upon the ones who are faithful in tithes and offerings.
In addition to the tithing, which followed the birthing among the herds and flocks, and the harvest times of olive, grain, and grape, there was appointed a year of harvest for which another tithe was gathered each third year. The third year tithe (Deut. 14:28, 29; 26:12) was collected for the poor. Some might think of the needy as being so by their own negligence, excess, or foolishness; that was no excuse to withhold aid in the spirit of generosity. No judgment was to be made as to worthiness. All were brethren, and God had been merciful to the ones so blessed.
If one felt he could not pay his tithe in kind, -perhaps due to poor health resulting in a late harvest, or some major catastrophe or setback, -he could add twenty percent and pay the tithe in another method (Lev. 27:31). Some have misapplied this provision to cover tardiness, but the intent of the scripture is a question of how the tithe would be paid, not when. For example, if a farmer had more land planted in barley than in wheat, he could use some of his stored barley to pay his tithe at the wheat harvest, but he must bring twenty percent more than the tithe required. This regulation applied only to farm and garden produce; livestock could not be so redeemed, or substituted.
As for the location of the ingathered tithe, the central sanctuary was the usual destination. There the gathered tithe would be distributed among the priests and their families (since it was a statute that they would have no inheritance, Num. 18:23), and in the third year, apportioned also to the widows, fatherless, strangers, and others in need. For families who lived too far from the central sanctuary, usually at Jerusalem, to bring their wagon-loads of harvested produce in time for Pentecost or Feast of Tabernacles, the family could join other families nearby in requesting a priest to officiate in the local community. Wherever they served, the tithe could be paid to the local priest and a feast enjoyed with the family who had provided it (verses 15-19).
This convenience did not negate the requirement that all attend the yearly feasts at Jerusalem, but it did make the trip possible for those living in the Far North, who, with a caravan of animals and wagons of produce, might not have made the journey in time for the festivals. In the later years of National Israel, Bethel and Gilgal were sites where tithes could be brought, according to Amos 4:4. But that was all long ago.
Because there has never been a point in time when our Elohim has concluded that His struggling people no longer needed the reminders, amplifications, and safeguards of His Holy will and purpose, we now seek to make direct application to our understanding of tithing. That the blessing is still for God's people who faithfully follow this statute is clear from the words of Jesus, " These ought ye to have done, and not to leave the other undone," Luke 11:42. Let us consider, then, what we ought not to leave undone.
Today, the tenth of one's increase is still collected for the support of the ministry. The leaders in spiritual Israel still designate places where the tithe is to be stored for distribution as needed to pay the salaries of ministers and salaried teachers. The original pattern has been closely followed with a few exceptions. Wanting to be good stewards (Matt. 25:14-30), and having understood the Parable of the Talents, the leaders determined that investing the "stored increase" in stocks and bonds would fulfill the Old Testament injunction while adding the apparent meaning from the parable. Here is where applications of the principle have been adjusted to fit the times.
Human nature being what it is, however, the investing soon became a business, with financial advisors, brokers, and corporate officers. The sacred gifts to God became pawns for "high-fashion gambling." Many of the little people in the pews became worried.
Misapplying the temple experience, where Jesus commended a poor widow for giving all her money to God (Matt. 12:42,43), many members continued to loyally commit their tithe to the general collection. Even when staunch believers knew that "present truth" had disappeared from the weekly pulpit, these honest members trustingly placed their gifts to the Almighty in the hands of errant stewards. A few dusted their history books, writings of Ellen White, and commentaries. This is what they found:
It has been presented to me for years that my tithe was to be appropriated by myself to aid the white and colored ministers who were neglected and did not receive sufficient properly to support their families. When my attention was called to aged ministers, white or black, it was my special duty to investigate into their necessities and supply their needs (Manuscript Releases, Vol. 2, page 99, emphasis supplied).Among the hundred and fifty references to leaders binding the consciences of members, or members yielding up their responsibility, searching, concerned members found these statements to be typical.
The man who magnifies his own office in working in any line to bind about the conscience of another, be he president of the General Conference, president of a small conference, or the elder, or deacon, or lay member of a church; he is out of God's line ( Manuscript Releases, Vol. 5, page 90).To turn over our increase to be appropriated where our tithe is most needed, is in harmony with Scripture. But, when one suspects that God’s money is being misappropriated, or placed in the hands of those who speculate for profit, it may be time for the above counsel to apply. Money has become a problem for the church. Where and when to give the tithe is a point of much discussion, and even disillusionment, among conscientious Adventists.It is selfishness also that prompts the feeling, on the part of the workers, that their judgment must be most reliable, and their methods of labor the best, or that it is their privilege in any way to bind the conscience of another. Such was the spirit of the Jewish leaders in Christ's day (Jehovah Is Our King, page 25).
Actually, the tithe statute was originated by Yahweh to support those who taught Torah. Any teacher who did not teach all the oracles of God was regarded as an apostate, and unworthy of this financial provision. The tithe was sacred, and its use was sacred.
One may conclude that tithe is just as sacred today as in the day it was first instituted. As with Israel of old, we are to support the worldwide ministry of the Word, which still includes the Torah, since all has not been fulfilled (Matthew 5:18). The expenses of the local facility should come from offerings given beyond the tithe, and a second tithe should be gathered for the widows and orphans, the poor and needy within the church family.
This latter provision has been lost through the centuries of growing greed and dying generosity. Speculate if you will, the blessed results of the third-year tithe set apart for the needs of the widows and aged among us. What if this special tithe were re-establish among God's people? Would any harm come from it? Could any benefit come from returning to the old paths? –in terms of recognition of the sovereignty of Yahweh? -in terms of unity and commonality of purpose?
Nutritious, prepared food would be delivered to the homes of shut-in’s. Those on a tight budged could have their car repaired or their washing machine replaced. While we may imagine the abuses of this tithe, let us envision the generosity the Loving Lord must have had in mind when He gave it. We have too long allowed custom to control conscience when the needs of others are concerned. We have too long pushed responsibility over to the state, or to the needy ones themselves.
Tithe belongs to God, but is trusted to us, His stewards, to show and honor His property rights. It is a matter of love and loyalty to give first of our monthly increase to Him. He supplies a blessing or a curse (loss of blessing) to match the spirit of our gift. The blessing bestowed may, or may not be monetary, nevertheless, The promise is a sure principle of God’s care (Phil. 4:19).
| Israel was not to give a gift unto the Lord that was defective or inferior; that was anabomination, Deut. 17:1. |
Although related to the above discussion of tithes and offerings, this statute explains an aspect of giving not yet presented. When an Israelite selected from the flocks and herds the animals to be given as tithe, he was to follow a random selection (by the red on the rod); this meant that some animals selected could be defective and weak. They were all gathered and presented as an "acceptable sacrifice" unto the Lord. But when a gift was made to the Lord in generosity and thanksgiving, that gift must have no flaw.
Spiritually, the principle is to make the gift worthy of the One to Whom it is presented, namely, our Elohim. This principle is born out in the New Testament when Annanias and Sapphira withheld some pledged gift money (Acts 5:4), and were condemned with the words, " Thou has not lied unto men, but unto God ." Whatever we give, as a thank offering, i.e., let it be from total commitment, honesty, and love.
| If an Israelite cursed God, he must bear his own sin. If he blasphemed the name of the Lord, he must be put to death, Lev. 24:15, 16. Never profane the name Yahweh, Lev. 19:12. |
In the New King James Version, Leviticus 24:15 reads, " Whosoever curses his God shall bear his sin ." Verse 16 continues, " And whoever blasphemes the name of the LORD shall surely be put to death ." Why does cursing God bring an unspecified punishment, and blaspheming the name of Yahweh result is death? What is the difference between cursing God and blaspheming His name?
Strong's Concordance reveals the degrees of difference and similarities:
Actually, the context of this judgment (statute) answers the above questions (Lev. 24). An argument (fight) had taken place between an Israelite woman's son and a man of Israel. And the young man blasphemed the name of the LORD, and cursed (vs. 11). The incident was reported to Moses, who had the young man brought in for questioning. In the end (vs. 14), the young man who had cursed Yahweh was stoned.
Having seen the death decree carried out against blasphemers, the Hebrew people refused to speak the name of God at all. Instead of reverencing His name and using it is holy worship and adoration, they worshipped foreign gods and dropped the use of the holy name. They would easier avoid His name than revere it. Consequently, throughout Scripture, wherever the name LORD appears, we now know that these capital letters signal the omission of that most sacred name, "Yhwh," or as the name has come from the Hebrew transcription, "Yahweh," the Most High Almighty. (See The Scriptures , page 1217.)
Today there is a movement throughout this land and beyond, to restore the holy name of our Elohim. Not only His holy name will be respected and revered by His Remnant in the last remnants of time, but also His Oracles –all His commands, judgments, and statutes – will be treasured in the hearts of those who make up that responsive remnant.
There are several ways one may profane the holy name of our God. One obvious way to break the third commandment, which this statute protects, is by claiming to be spiritually minded when one is quite worldly minded –most of the time. Another way this command is disregarded is by using any of God’s names or characteristics in cursing or jesting. Out of the abundance of the heart the mouth speaketh (Matthew 12:34).
Notice the NIV’s rendering of Matthew 12:31-37:
And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the [Holy] Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him. But I tell you that men will have to give account on t6he day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.So, the Old Testament statute is taught as a New Testament truth. The death decree on the heads of those who blaspheme away the Holy Spirit (their only means of salvation), will still be executed by a sorrowful Saviour on Judgment Day.
| An Israelite must be aggressive to overthrow the Satanic influences and religions in the world. No tolerance was to be shown, Ex. 23:24 (See also Ex. 34:13; Num. 33:52). Destroy their places of worship on every hill and under every tree. Break down their altars and pillars, and burn their groves, Deut. 12:2,3. |
This war against Satanic counterfeits and masterpieces of deception is not a physical war, as bin Laden's terrorists would have the world believe. Ironally, the Koran contains similar passages to this statute, which taken literally, have spawned the Al-Qaeda, or Holy War, by which bin Laden and his Islamic devotees have determined to stamp out other religions. Whereas Israel was to stamp out other gods in their own land, Islam has determined to stamp out other religions in its neighbors’ lands. God’s purpose for the aggression was to keep the religion of Israel pure within their borders, not to force their religion into territories beyond.
Let us go directly to the application of this statute, seeing that the physical and metaphysical fronts of this battle will be contested in the near future by He whose vesture reads: King of Kings, and Lord of Lords . Our duties in this final confrontation are to be watchmen on the walls, to warn the lethargic, to defend the faith, to reverence His Holiness, and to unmask the hidden agenda bringing about denominational destruction and national ruin. It is dangerous to tolerate compromise in this time of limited probation.
In the hallway of my home hangs a homemade plaque, the letters calligraphied over a splash of lightly tinted water paint. It has hung in our home for nearly thirty years, and never have I found its message more needful than now.
Those who come up to every point, and stand every test and overcome, be the price what it may, have heeded the counsel of the True Witness, and they will receive the latter rain and thus be fitted for translation, (Testimonies for the Church, Vol. 1, page 187).Will we stand every test without compromise? Or will we rationalize each situation in terms of personal reputation, love of ease, and peace at any price? We have been warned that we are repeating the history of Israel. As it was then, so it is now. Consider the reaction of the listeners to the stirring words of the True Messiah, and test your own heart by it:
The people had been deeply moved by the words of Christ. The divine beauty of the principles of truth attracted them; and Christ's solemn warnings had come to them as the voice of the heart-searching God. His words had struck at the very root of their former ideas and opinions; to obey His teaching would require a change in all their habits of thought and action . It would bring them into collision with their religious teachers; for it would involve the overthrow of the whole structure which for generations the rabbis had been rearing. Therefore, while the hearts of the people responded to His words, few were ready to accept them as the guide of life , (Thoughts from the Mount of Blessings, page 147, Emphasis supplied).
Disheartening? Perhaps. But, it is nonetheless our holy mission to Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins (Isa. 58:1). The same principle is born out in the New Testament:
For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; Casting down imaginations [reasonings], and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor. 10:4, 5).
Today the strongholds are not so often found on the hillsides, but in the hearts occupied by enchantments with the world, a savage regard for money, and self-sufficiency. Among us are the "double-minded." For these we "cry aloud."
| Israel must not enter a covenant with the heathen, or with their gods, Ex. 23:32; 34:10-16. |
At the time Israel was entering Canaan, treaties between nations seeking peace always contained the authority of their gods. Just as Sabbath-keeping worshipers recognize the elements of God's seal in the fourth commandment of His Everlasting Covenant, so the heathen nations drew up their covenants with recognition of their gods. Thus, it was impossible for Israel to enter a covenant for peace, security, or other support, with a nation without it recognizing their gods.
Our Omniscient Elohim, knowing the end from the beginning, warned Israel of the dangers of making covenants with the heathen and their gods. The sad truth is that, after all the divine providence and astonishing miracles, after all the evidence of His tender, loving care, Israel walked in the statutes of the heathen and made covenants with their gods (2 Kings 17:7-16)!
Will we do any better than they? Will we void all contracts with non-believers that compromise the righteous relationship with Jehovah? Or, will we put our jobs, our personal need for income to pay our bills, on a priority status above the "thus saith the Lord"? May we determine to choose, the "narrow-thinking" path, that pathway that makes no provisions for popularity or prosperity at the expense of principle.
In the broad road, all are occupied with their persons, their dress, and the pleasures along the way. They indulge freely in hilarity and glee, and think not of their journey's end, or the certain destruction at the end of the path…
I saw many traveling in this broad road who had the words written upon them: "Dead to the world. The end of all things is at hand. Be ye also ready." They looked just like all the vain ones around them… There conversation was just like that of the gay, thoughtless ones around them; but they would occasionally point with great satisfaction to the letters on their garments…I saw that many who profess to believe the truth for these last days think it strange that the children of Israel murmured as they journeyed; that after the wonderful dealings of God with them, they should be so ungrateful as to forget what He had done for them. Said the angel: "Ye have done worse than they" (Testimonies for the Church, Vol. 1, pages 128, 129).
For the Remnant, the "Be not unequally yoked together with unbelievers" (2 Cor. 6:14) principle still prevails. God’s people guard against personal alliances with partners revering a different god.
| Israel must utterly drive out the heathen, lest by living among them, the heathen would become a source of temptation to Israel to follow these foreign gods, Ex. 23:33; Num. 33:52; Deut. 7:4-6. |
By now, Dear Reader, it must be clear that our Holy God seeks to renew His Covenant with the remnant of the Last Generation. He seeks a people who will come apart and enjoy fellowship with Him more than friendship with the World. He seeks a people who will find a sanctuary away from the artificial, the ego-centered, and frenzied roulette with Time.
We have been given counsel to live in the country, away from the lure of sinful pleasures. Have we followed it? We have heard the counsel to raise our children where they may learn to enjoy industry and nature. But have we listened?
Televisions in many Christian homes may rise up in witness against this generation. For example, on February 17, 2002, KGO-Radio reported in the morning news the results of research, which linked cigarette smoking with television viewing. A direct correlation was
found between the hours children spend watching smokers on television and the number of children and teens taking up smoking. And what of the dress standards, or lack of them, displayed on TV? The entire philosophy of television entertainment is adverse to appreciation of holiness. Will we, today, drive out the heathen from our homes, or will we allow them to live among us, ever a source of temptation to follow the gods of this world?
| Israel must show reverence for, and in, God’s sanctuary, Lev. 19:30. |
When I was a child, my grandmother often volunteered to clean our small, country church. At times I helped her after school, as much as a six-year-old could help. Even if I had been wearing slacks and a sweater to school, when I accompanied my grandmother to the church, I had to first change into a clean dress. "This is God's house," my grandmother would remind me. "Even when we come to work here, we must talk softly, be clean, and reverent. And, we don't run in God's Sanctuary!" She would add with a note of warning.
Many of us who have grown up "in the Faith," remember the JMV Pledge and Law, which we memorized in elementary school. It ended with "Walk softly in the sanctuary," and "Go on God's errands." Are elementary school children still taught this Pledge and Law? Do their parents follow it?
For many, reverence implies solemnness. Some other churches have, for decades, "whooped and hollered" in their worship services. They proclaimed the same Saviour, and they seemed to be having fun –"rejoicing," they called it. They brought in nightclub instruments and singers to draw the youth. The youth came, so we tried it, too. "Your church is too dead!" the World complained. So nominal Adventist churches invited the World to enliven them.
| An Ammorite or Moabite could not enter the house of worship because he had caused much trouble for Israel, and had hired Balaam to curse Israel. From that time, ten generations must be counted before anyone of that nationality could participate in the sanctuary worship of Yahweh again, Deut. 23:3-6; See Neh. 13:1-8; 2:10. See also Ruth 4:21. |
Summarizing the point, there were four groups who were excluded from the sanctuary worship for ten generations: Those males who had been mutilated, children of illegitimate relations, Ammorites and Moabites. Having discussed the "ten generations" aspect with the statute about "bastards" banned for the same length of time, we will here consider the background of the Ammorites and the Moabites to recognize what brought this prohibition upon them.
North of the Dead Sea, between the Arnon and Jabbok Rivers, lived the Ammonites. They were the descendants of Lot by his younger daughter (Gen. 19:38), and although they did allow the Israelites to pass through their land in route to Canaan, what they did later resulted in the judgment brought against them. It may be noted here that this statute must have been added to the Torah after the entrance into Canaan, since the experience, which triggered the ban, happened in the time of the judges.
Joshua had died (Judges 2:7-9); so had all the elders who had seen the miracles of Yahweh. Almost immediately after Joshua's burial, Israel fell into idolatry. Thus, began Israel's sad history with their neighbors. The sons of Ammon, -who, by the end of Moses' life had displaced the Rephaim (giants). These had once frightened the Israel's spies. Now Ammon took possession of the land at the headwaters of the Jabbok.
We first learn of the Ammonites’ hostility toward Israel when, recorded in Judges 3:12,13, they joined the Moabites to come against Jericho. From then on, the Ammonites were avowed enemies of Israel, causing them much heartache throughout the years of the kings. David took their capital city during his reign, but Israel continued to experience surprise attacks and raids (See 2 Sam. 10; 12:26-31), according to the Bible record. Even after the exile years, we read of the trouble caused by the descendents of Ammon. Tobiah, an Ammonite, was excluded from the temple (Neh. 2:10; 13:1-8) because of this statute.
Our statute under consideration above contains a big hint, as to the reason the Moabites were considered enemies of Israel. The story of Balaam conspiring with the Moabites to curse Israel (Num. 22:4-7) is a familiar one, even to Adventist children. Moab, the brother nation of the Ammonites (Gen. 19:37, 38), settled the southeastern sector of trans-Jordan where the brook Zered entered the Dead Sea. This put their land in Israel's route to Palestine. The Israelites requested permission to cross their land, but were refused (Judges 11:17). Nonetheless, because these nations were relatives of Israel’s ancestors, Moses was not allow to attack them (See Deut. 2:4, 5, 9, 19).
The Moabites, in the period of the early judges, took Jericho, the "city of palms," from Israel and oppressed the children of Israel for eighteen years. At the end of this period of time, Ehud, from the tribe of Benjamin, assassinated Eglon and drove the Moabites back to where they came from, delivering Israel (Judges 3:12-30) from years of servitude to Moab.
In later years, Jehoshaphat, King of Judah, went in the power of God against Moab with its compatriot armies of Ammonites and Edomites, in an effort to free Israel from their tyranny. Jehovah fought for Israel causing the hostile nations to turn against their own (2 Chron. 20:1-30) men. To the time of Elisha's life (2 Kings 13:20), Moabite raiders continued to ambush, rob, and pilfer the land during the times of grain harvests and festivals. The Moabites remained enemies of Israel and their God until Moab was conquered by the Assyrians, and later the Romans. Moab's identity had been completely lost before the first century BC.
Are there people, nations, or religions that should be excluded from the congregation today? This a question you will need to answer for yourself in light of the principle found in this statute. With the New Age Theosophy -Theosophy is a philosophy about god to replace theology- has come an insane tolerance of evil and an inordinate pressure for "brotherhood" among all creeds and religions. To show loyalty to the God of Heaven to the extent of this statute will bring the believer into a life-threatening confrontation in the near future. Hints of new behavioral labels already have begun. "Under God" in our Pledge of Allegiance has come under question. Where is it all going? It is headed toward the New World Order, we have been told. On the Plain of Durah, three Hebrews of the Remnant stood alone. Will you?
When a religion and its proponents have terrorized the Protestant faith and people for centuries, it is incomprehensible to see that power's representatives occupying positions of authority in our colleges, hospitals, and sometimes Sabbath pulpits! Why are we, as a denomination, so eager to reach across the abyss and clasp the hand of Rome, when we KNOW her only objective is to ultimately conquer and control! Why did our delegates stand and applaud, in great wonder and admiration, when the Roman cardinal paraded the Pope’s standard down the aisle and planted it in the midst of the congregation at General Conference in Switzerland (Remember?).
Now, as so long ago, the principle of this statute is to hedge God’s people from the "hellish torch" the servant of the Lord warned against.
Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. "If thou hadst known," said Christ, "even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes," (Testimonies to Ministers, page 409).
| No Israelite was allowed to make, for his or her own personal incense, the fragrance used as incense in the sanctuary; it was holy. To use it for a common purpose would indicate disrespect for the things of God, Ex. 30:37,38. They were reminded to keep distinctly separate the holy from the common, Lev. 10:10. |
If a church member were to make a copy of the communion table with its chalices and special silver plates for the bread and wine, having these sacred (set apart for holy use) things so replicated would incense the congregation. The reminder to keep separate the things of God from the things of secular life (Lev. 10:10), comes at the end of a discourse concerning the swift and terrible punishment which resulted when Nadab and Abihu offered strange fire before the Lord.
The use of fermented wine caused Nadab and Abihu to confuse the sacred and the common, and death was their penalty. After this, severe restriction was placed on those connected with the sacred service. They were prohibited from touching wine or using grapes in any way, that they might avoid the consequences of becoming familiar with fermented wine, (Manuscript Releases, Vol. 10, page 200).It would profit each of us to prayerfully consider the ways we may be tempted to mingle the common with the sacred, in our daily lives, and on the Sabbath. Seeking lawyers to settle church matters, keeping Sunday in place of the holy Sabbath, and using theatrical devices to gain an audience for Jesus are three of many ways some may be offering "strange fire," mingling the sacred and the secular. By so doing we diminish the sacred, leveling the lofty to common placed.
God's people should stand as a distinct, holy people, separate from the world. But the Lord has been greatly dishonored because they have consulted lawyers in regard to church matters. They have lost their spiritual discernment, and in the place of using the sacred fire of God's own kindling, they have used the common fire…(Manuscript Releases, Vol. 13, page 179).Those who ignore the Lord's Sabbath to keep holy the first day of the week, offer strange fire to God…They have taken a common day, upon which God has placed no sanctity, and have clothed it with sacred prerogatives… (Signs of the Times, Mar. 31, 1898).
Those who make use of devices that are theatrical in nature, to hold the attention of the people, lose the realization of the presence of Christ…They mingle the common with the sacred…(Manuscript Releases, Vol. 9 page 287).
Although the artifacts may have been placed in a museum, we may see that the issues of mixing the common with the sacred are ever a temptation today, unless we ask and receive discernment from the Holy Spirit. As Nadab and Abihu could not discern because of intoxication, so many cannot discern because of self-indulgence. We must guard our minds lest physical or mental choices rob us of our ability to discern.
Self must die. The appetites and passions must be brought into strict conformity to the Word of God. Selfish indulgence is weakening physical, mental, and moral power, so that there is no distinction between the sacred and the common, (Signs of the Times, Dec. 23, 1897).
| No one was allowed to touch an animal which had been offered as a sacrifice, Lev. 7:18-21 |
As Israel was admonished to "touch not the unclean thing," so they were instructed to touch not that which was holy (set apart for holy use). It was to be food for those who were set apart, or burned as a sacrifice to their God. Like the statute above, this prohibition aimed at distinguishing between the common and the sacred. Whereas the former pointed out the necessity to keep objects set apart for holy use, this statute adds the dimension of sacred office. Those set apart for sacred duties have privileges and responsibilities, which must be recognized as being holy.
In the minds of many there are no more sacred thoughts connected with the house of God than with the most common place. Some will enter the place of worship with their hats on, in soiled, dirty clothes…Ministers themselves need to elevate their ideas, to have finer susceptibilities in regard to it, (Testimonies for the Church, Vol. 5, page 498).There are some of our ministers engaged in active service who have some sense of the importance of the work, but there is a large number who are handling sacred truth about as they would engage in any common business, (Testimonies on Sexual Behavior, Adultery, and Divorce, page 195).
Ministers, by carelessly introducing the name of God into their conversation, may teach lessons of irreverence. By mingling His holy name with common matters, they show that they are not spiritually minded; for they mingle the sacred and the common, (Sermons and Talks, Vol.2, page 185).
But things that are wrong often transpire in the sacred desk. One minister conversing with another in the desk before the congregation, laughing and appearing to have no burden of the work, or lacking a solemn sense of his sacred calling, dishonors the truth and brings the sacred down upon the low level of common things, (Testimonies for the Church, Vol. 2, page 76).
There are many more statements to be searched out, which will put that which is sacred in proper perspective in our thinking. May the reader, minister and layman alike, study to find the truth that has been obscured by secular mindedness.
"Every ordinance of the church [baptism has been the subject] should be so conducted as to be uplifting in its influence. Nothing is to be made common or cheap, or placed on a level with common things. Our churches need to be educated to greater respect and reverence for the sacred service of God (Evangelism, page 314).
How often do we find the sacred (set apart for holy use) pulpit used to announce social events, share finance committee reports, or discuss nominating or other committee actions? To some of our elders any action having to do with the church is the same as another; it is all just part of the machinery of the church. This should not be, for it is filling time with the common, as if the congregation could turn on spiritual preparedness at the sound of a chord on the organ. "Our people need to be educated to greater respect and reverence for the sacred service of God," is the admonition to pastors. Pastors need to learn and teach the difference between common and sacred. Everything associated with the service, in preparation for it, and during it, will then be on a higher plain.
| Any woman found to be a witch must be put to death, Ex. 22:18. Witchcraft was an abomination to God, Lev. 20:27. God's people were not to have recourse with magicians or spirit mediums, Lev. 19:31. Anyone who did, would be cut him off from His people, Lev."20:6. |
The first use of the term, "familiar spirits" appears in Job 32:19, translated "skin bottles, as the Hebrew word,
'oboth
meant literally. The
SDA Bible Commentary
suggests that the word came to be associated with spirit mediums probably because of their "unnatural, indistinct, and sonorous quality of voice" ( Vol. 1, page 791), similar to that produced when blowing in a bottle. Similarly, the word for "mutter" in Isa. 8:19 can mean to whisper, growl, or murmur. In the Isaiah 8 passage, the other word that is rather obscure in the King James Version is the word, "peep." A clearer translation of this scripture would be to "mumble and murmur." In each of these warnings against turning to familiar spirits, the Scripture ends with an appeal to trust Yahweh for guidance and insight.
Necromancy, or witchcraft, was strictly forbidden in Israel (See 1 Sam. 28:3). Yet, in rebellion to the "Thus saith the Lord," on the subject, various kings turned to spirit "counselors" during their reign. The nations around seemed to advantage their rule by the aid of spirit counselors. It was an very real temptation for the kings of Israel and Judah to do the same. Witchcraft was one of the sins of Manasseh. It was later prohibited by Josiah (2 Kings 21:6; 23:24).
Witches and wizards had been common in Egypt (Isa. 19:3) and were regularly sought in heathen nations such as Babylon (Dan. 2:2; Isa. 47:9). They were to be put to death if found in Israel (Lev. 20:27). Witches were to be put to death when found in Israel (Lev. 20:27). In the story of Nehemiah's return from Babylonian captivity, this was one of the sins he had to deal with, according to Malachi 3:5. Can it be a temptation to God's people today?
Jesus met witchcraft in the first century A.D. and cast out the spirits. The Early Christian church met it (Acts 8:4-11; 13:6-8), and warned members that sorcery was among the vilest of sins (Gal. 5:20). Those who are lured into witchcraft, channeling, fortune telling, and other spiritualistic phenomena will share the same fate with those who practice it and profit from it. All spiritualistic phenomena is born of Satan, our Lord's archenemy. All who think they know God, but then play with ouija boards, for example, know nothing as they ought. Their end will be in the lake of fire (Rev. 21:8), if the practice is not forsaken and repented of.
The statute against witchcraft, in all its forms, is for all curious ones who would like to know their future while knowing their God. To seek knowledge of the future is an effort to control the future. We are not to know what tomorrow will bring; we are to know the One who gives us a tomorrow. Jehovah says, "Know Me, in Whom is life eternal" (See John 17:3). So, very little has changed. The statute is the same, and the punishment is ultimately the same: Death to those who practice witchcraft, or seek answers (as did Saul in 1 Samuel 28) from fortunetellers, or other spirit mediums. Will not a people seek their God?
| No one is to use enchantment, nor observe "lucky" times (astrology), Lev.19:26. |
Let the reader observe, by the number of statutes which prescribe our relationship to our Heavenly Father, that our God is a jealous God. He is visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate [Him]; and showing mercy unto thousands of them that love [Him], and keep [His] commandments (Ex 20:5,6).
This statute forbids curiosity about astrology. These "dividers of the heavens" (Isa. 47:13) chart the zodiac to determine one's destiny, or foretell events on earth. Like the statute above, this behavior shows distrust of our Omniscient God, while placing interest that may potentially grow into trust of other powers. Any dabbling into stargazing, or signs of the zodiac, is an abomination unto our God. Let us, today, strengthen our dependence upon the promises in Scripture, and scorn the appeals to our carnal curiosity.
| All the firstborn belonged to God, Num. 3:13, 40. Only the Levites could substitute for a firstborn son, Num. 3:14, 41, and become the redemption for another’s firstborn, Num. 3:45-51. |
While the term "firstborn" may, in a figurative sense, refer to the rank, strength, or pre-eminence in character or position, in this statute the meaning is literal. God has placed a special importance upon the firstborn of man and beast. In fact, the first part of anything and everything we own belongs to Yahweh. Let us follow the principle as God gave it.
The first literal use of "firstborn," occurs in Genesis 10:15-19, where the Bible tells us the origin of the Canaanites was through Sidon, Canaan's firstborn son. From the Exodus, we find the first use of the term in a figurative sense: Israel is my son, even my firstborn (Ex. 4:22), Moses was instructed to tell Pharaoh. In the next verse (23), we have the combining of the two meanings in parallel thought. God tells Pharaoh, "If you don't let my firstborn son (figurative) go, I am going to slay your firstborn son (literal)."
As soon as the Children of Israel were out of Egypt, God gave on that very day (Ex. 12:51) the command to set apart for holy purpose all firstborn among man and beast (13:2). Since only the males had been in danger from the tenth plague in Egypt, this ordinance applied to sons only. Since the firstborn sons had been redeemed by the blood on the doorpost (12:13), They belonged, henceforth, to Jehovah. Later, the firstborn of livestock were, also, to be redeemed by a purchase price.
The law of the firstborn was amended at Sinai when the sons of Levi responded to the ultimatum, "Who is on the Lord's side, come to me" (Ex. 32:26). Then in Numbers (3:12, 13, 40-51), we read where the Lord appointed the Levites to belong to Him for a "set apart" purpose in place of the firstborn sons of every tribe. At Sinai God told Moses to number the firstborn sons, one month and older, and replace them man for man with the sons of Levi. But there were not enough sons of Levi to match the total number of firstborn sons from all the other tribes. So, the remainder were redeemed by five shekels of silver each, about ten dollars. This redemption tax was subsequently paid on the eighth day, at the time the son was circumcised (Ex. 22:29-31).
The role of the firstborn was at Sinai slightly altered. Thereafter, someone else (a Levite) would redeem the firstborn sons, and stand before God in their place. The laws of the birthright still applied. Indeed, the eldest son still had the pre-eminence in the family in terms of responsibilities to parents and younger siblings, including spiritual encouragement; but these sons were allowed to have their own occupations, since the Levites replaced them in the sanctuary services.
From the literal to the figurative, from physical birth to spiritual rebirth, we may see the awesome mercy of our Saviour. Here is how the story might read spiritually. At Mount Sinai, when we were shown our sin, a Brother stepped up near to God. Many died that day for lack of repentance. Those who confessed and forsook their idolatry would thereafter have a Brother in the Sanctuary for them. We may now live our lives ever aware that we have been redeemed, for had we tried to fill our obligation as "firstborn," we would have perished in the Holy Presence.
More wonderful than human words can describe is the picture of the marvelous plan of redemption rehearsed in the daily and yearly services in Israel. As part of spiritual Israel today, we may stand in reverent awe at the representations of God's unfathomable love in the Passover, the dedication of the firstborn, and the transfer of obligations to the Brother who stands before God for you and me.
Wherewith shall I come before the LORD, and bow myself before the High God? Shall I come before Him with burnt offerings, with calves of a year old? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?He hath shown thee, O man, what is good, and what doth the LORD require of thee, but to do justly , and to love mercy , and to walk humbly with thy God (See Micah 6:6-8).
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An Israelite must never allow their offspring to be sacrificed to Moloch, nor, in any other
way, allow God’s name to be profaned, Lev.18:21; Deut.12:31.
If one was to be aware of a neighbor having given his child to Moloch (any foreign god), the one who knew it must report the abomination so that that man could be punished. If the witness did not report it, God promised to set His face against that family to destroy it, as well, Lev. 20:4, 5. |
Here we face another facet of the "you are your brother's keeper" principle. Don't give your children as sacrifices to foreign gods, is one part. The other aspect of this cluster of statutes is that one must "tell" if someone was seen doing it. First of all, what kind of parents would kill their own child, for any purpose? And to think that they did it to be like the heathen! It is incomprehensible. But, secondly, if such a despicable crime was committed, the witness must "snitch." Furthermore, if one heard that someone in their town was following other gods, serving the sun, or moon, or any of the host of heaven, the hearer must investigate to see if the rumor were true. If it was, it must be reported and those wicked persons must be stoned, as explained in Chapter 9, "at the testimony of two witnesses" (Deut.17:6). That was then…
This is now. Speculate what would happen within the Church today if each member believed this statute applied to each individual church member. It is difficult to even imagine it; it seems so alien to the reality of the Christian life. Dare to take a closer look.
First the simple, direct application, or implication:
Is Christ’s injunction to "judge not" in conflict with this statute? Certainly not! Christ told us "by their fruits ye shall know them," (Matt. 7:16, 20). We ARE to discern sin. It is not our job to determine someone’s eternal destiny, however. The act of prayfully pointing out our brother’s roadblocks to salvation demonstrates true Christian love, when done lovingly. Unfortunately, the term "Christian love" has come to mean "tolerance" in the new order of religion accepted by most SDA’s. This may be the outgrowth of an inaccurate application of the "Judge not, lest you be judged" injunction.
The eighteenth chapter of Matthew contains light on the subject; principally, what would Jesus do? Here are the steps from Matthew 18:15-18, showing our responsibility.
What can we do then? First of all, we must distinguish between "sins;" God did. It was not the error of personal ignorance, weakness, or judgment, which was to be brought to the attention of the congregation. Personal support and gentle instruction would best fit the situation, as the Saviour used with the adulteress. No, the statute addressed blasphemous rebellion against the Almighty, worshiping heathen idols, and committing immoral acts under the guise of worship, while proclaiming the name of Yahweh.
In principle, the statute has remained. Nowhere in Scripture is there release from altruistic concern for a spiritual brother. What some call Christian love (tolerance for Biblically defined sin), is actually spiritual apathy; and apathy is the antithesis of love. This statute commissions us to go after the backslider; God did.
| When a man or a woman took a vow to be dedicated wholly to the Lord, that individual vowed to eat or drink nothing that came from the vine (Num. 6:4). No razor must touch his/her hair (vs. 5), and the person must stay away from funerals and any dead body, even of a parent or child (vs. 7). If any of those things happen without his/her consent, the Nazarite must end his/her time of vowed dedication. (See all of Numbers 6.) |
If a man made a vow (i.e., Jacob's vow at Bethel, Gen. 28:20; Jephthah’s vow, Judges 11:30, 39), he must keep it (Num. 30:2; Deut. 23:21-23). Fulfilling the vow may take longer than the consecrated one expected, but he or she must fulfill the vow regardless of time (vs. 23). Not all vows were Nazarite vows, but all were to be regarded just as sacredly.
The nazarite vow, although not more sacred than other vows, were more publicly restrictive than others. Some confusion has been attached to the word "nazarite." It has sometimes been misapplied to those native to the city of Nazareth. Consequently, Bible readers have sometimes come to the conclusion that Jesus was a Nazarite because He grew up in Nazareth. A clearer spelling of the word would be "nazirite," which means "to separate." In Bible versions using this corrected spelling, confusion is avoided. However one spells the word, the Nazirite vow was a consecration vow that carried certain physical signs. The person making the vow must not:
Nazarite vows, at least the ones recorded for our understanding, were made by parents for their expected sons. The Bible records few examples of people having taken this vow. The most commonly known is the story of Samson. We read that an angel appeared to Samson’s mother with instruction to raise her child as a Nazarite (Judges 13:7). Since she had not conceived this son yet, she was told to abstain from strong drink and unhealthy foods (vs. 4). Thus, there is some evidence that Samson’s mother live by the vow as she raised her son. We also see
that Yahweh was concerned about prenatal influences, for beyond the scope of symbology is this intriguing cause and effect relationship between the prenatal care and grooming a son to become Israel's deliverer:
Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hands of the Philistines (Verses 4, 5).
| If a woman made a vow, that vow was subject to the approval of her father or husband, Num. 30:3-8, 10-15. But, if the woman was divorced or widowed, her vow stood binding on her soul, Num. 30:9. |
Since Samson's mother had to have her husband's approval in order for her to keep a vow (see chapter 3, and Numbers 30), this mother-to-be sought her husband to tell him her exciting experience. Manoah gave his permission only after he himself had spoken with the messenger from God: And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am. And Manoah said, Now let thy words come to pass (Judges 13:11, 12).
There are only three recorded Bible characters who took the Nazirite vow for life: Samson, Samuel (1 Sam. 1:11), and John the Baptist. In each of these cases, the parents made the vows for the child. Interestingly, the vow to be a Nazarite was quite similar to the requirements for a high priest. Note this list in Lev. 21:10-12:
In each of these men –Samson, Samuel, and John the Baptist –we find a singling out for a great responsibility. Each was selected before birth for his task. None had anything to do with the choice, but each chose to follow it as taught to him from childhood. In each case, the parents were instructed by an angel. But that was long ago.
Have not God's Remnant today been singled out for a life of great responsibility? Have not our spiritual fathers been taught by angels? Do we need the reinstatement of the Nazarite vow to enliven us for total dedication in the cause of our Elohim? Would some external evidence convince others and assure ourselves of our election? These are some of the questions one might resolve as one’s personal commitment compels aggressive participation in last day events.
Just as, anciently, men were selected for a holy purpose and that purpose was externally evidenced by the uncut hair, abstinence from strong drink, and restrictions in diet; so, in principle, we have been called and set apart for a holy purpose with certain restraints accepted. While self-denial is spurned by most in the Christian world, as an evidence of one’s trying to earn salvation, a few enter a "fitness program" to prepare them to do some special work. The Gospel is the "calling out" for a holy purpose few grasp. It is the New Testament expression of the Everlasting Covenant:
I will be your
God and you shall be My holy people
(See Ex. 19:5, 6). When fully appreciated, this wonderful covenant is signed in commitment to our sacrificing Saviour, who asks us to be about our Father's business as He was. No, it isn’t exactly a parallel to the Nazirite vow, but there are similarities.
Today, public baptism is one way we may show the fellowship of believers that we have made a commitment for life.
| Anyone who was set apart for leadership in Israel must for purify his body, soul, and before performing his service to the congregation, Lev. 22:3. |
In principle, this statute reminds us to never take a leadership role in a worship service without first purifying oneself, body, soul, and spirit, Lev. 22:3. There are ministers, elders, and Sabbath-school teachers still among us who take their responsibility very seriously. These would not think of delivering a message without taking time first for "the coal off the altar."
This statute may be applied to offices in church ministry and to the responsibilities which are delegated to members on various occasions. We would sense a more serious attitude among the congregation toward the times, toward the duties entrusted, and toward the worship service, if church officers and pastors would spend needed time to "purify the vessel" before asking God to fill it. God cannot fill a heart that is already full of self.
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No Levite who had a mental or physical handicap or chronic condition could serve as a priest, (Lev. 21:17-23; 22:4). If a priest was permanently injured, he must be retired with financial support for his years in the ministry, (Lev. 21:22). A priest could serve in the sanctuary services between the ages of 30 and 50, (Num. 4:39, 47).
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Christ, our Great High Priest in the Heavenly, was without blemish in the performance of His sacred duties. The lamb must be without blemish, and the priest must be without blemish. Otherwise, neither would have been a fit type of the flawless Saviour. Those priests with physical handicaps, infirmities, of other physical defects were given duties in support of those who would serve in the sanctuary. They themselves could not serve there. Everything about the sanctuary services pointed to some aspect in the perfect ministry of Christ Jesus our Lord.
Whereas the priests held active duty beginning at age thirty, it is fitting that the Messiah began his earthly ministry at the age of thirty. Why the cut-off age of fifty, is generally unknown. Certainly, man’s best years had been given in service. What a retired priest did after the age of fifty is speculative. Some think that singing in the Levite choir was what ended at age fifty, for we know Samuel served as High Priest until he died. The implication of the age limit, however, suggests that the priest was to be without infirmity. Whether or not Samuel served at the altar of sacrifice and in the Most Holy Place after the age of fifty is unclear. Artists usually portray a high priest as befits the Ancient of Days in the Heavenly Sanctuary. We know Samuel anointed Saul to be
the first king in Israel (1 Sam.8:1-22), and later courageously anointed David, while Saul was still on the throne (1 Sam 16:1-13).
As mentioned in a previous chapter, there is some evidence that between the years of Sinai and Samuel statutes were added to the Torah as necessity demanded. Furthermore, Scripture is clear in pointing out that some statutes were known and kept by Abraham and his descendants.
For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him, (Gen. 18:19). Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws, (Gen. 26:5).
Those statutes, ordinances, and commandments of God pertaining to the sacrificial services have been omitted from this book because they met their fulfillment at the cross. There is some evidence from ancient Hebrew writings that the priesthood began long before Sinai. Even Abraham is said to have learned the teachings of Yahweh from Shem, whom some believe to have been both king and priest of Salem, later called Jerusalem.
Whatever the facts, we will have to wait until the New Earth to have all the pieces to the puzzle over the origin of the priesthood, particulars regarding duties and limitations, and the communicating of God’s laws during the centuries before their formal delivery through Moses.
In consequence of continual transgression , the moral law was repeated in awful grandeur from Sinai. Christ gave to Moses religious precepts which were to govern the everyday life. These statutes were explicitly given to guard the ten commandments. They were not shadowy types to pass away with the death of Christ. They were to be binding upon man in every age as long as time should last, (Review and Herald, May 6, 1875).
Sufficient evidence suggests that statutes were added throughout the Hebrew and pre-Hebrew history. Rules of conduct continued to be authorized as needed until the death of Samuel. Today we still need the Moral Law, and we still need the statutes to guard it. Times have changed, but the principles shared through the prophets are eternal. "It was not enough for them [Israel] to be God's people in name only. Their love to him, their right to the name of the Israel of God, would be manifested by their obedience," (Signs of the Times, March 10, 1881). The same is true of us today.
God calls spiritual leaders of this last generation to a higher level of commitment and consecration than is commonly witnessed among them. Whereas a blueprint for leadership has usually been borrowed from the nations (churches) around them, God is calling out a people who will pattern their lives, personally and collectively, after the blueprint given in the Torah by the prophets of old.
The Gospel is not a new formula for salvation. It is rather the embodiment of the eternal principles of God’s government demonstrated among men. Together with the Torah , the two revelations from a complete picture of God’s will and character. Together in the life the two revelations, Gospel and Torah , give the world a complete testimony of the righteousness that is by faith in the heavenly Father. The Remnant redeemed from the earth will demonstrate before the universe the miracle of God’s transforming grace. It was God plan from the beginning, then and now.
And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God , and have the testimony of Jesus Christ , Revelation 12:17.In these last days there is a call from Heaven inviting you to keep the statutes and ordinances of the Lord. The world has set at naught the law of Jehovah; but God will not be left without a witness to His righteousness, or without a people in the earth to proclaim His truth, (Signs of the Times, February 3, 1888).
| No one who was not appointed by God was allowed to eat that which had been sanctified to Yahweh, not even someone who claimed to be a priest from another country, (Lev. 22:10). If the priest's daughter married a layman, she was excluded from the priest's portion of the sacrifices, (Verse 13). |
The sacrifice was holy, therefore, only those set apart for the sacred ministry could eat of the set-apart food. No servant in the household, no priest from another country, no stranger to holiness could partake. Every member of the family was set apart to minister to Israel, so that if the daughter of a priest married someone of another tribe or country, she could not thereafter partake of the holy food.
We must remember that all the festivals, ceremonies, and other activities associated with the sanctuary were rehearsals of what the Messiah would do in the "fullness of time." Although yet future, the day will come when the Great High Priest sets a table for the redeemed. At that table will sit no one who has not been totally given to faith that yields obedience to all His words. Man shall live by…every word of God . See Luke 4:4.
How then may we apply this statute to our present situation? Here are some possibilities, all of which are needful in our homes and congregations.
First of all, if we liken "food" to spiritual insight, we may find cause to reserve certain spiritual "food" for those who are spiritually minded. Sharing new or greater light with those whose hearts are attracted to the world is like what the Saviour called, "casting pearls before swine" in Matthew 7:6.
Secondly, the gospel ministers, who are called to be stewards of the mysteries of God (1 Cor. 4:1) are to nourish the family with deep spiritual insights, which no infidel could comprehend or appreciate. If they "water down" the sacred message to feed strangers in the land (visitors in church), it is as if these administrators of holy "food" have taken their children's bread to feed the ignorant and profane ( See Matt. 15:26). Thus, we see that ministers are to make special times to nurture the family of God with the pure Word of God. If that time is not the church service, and their church board agrees that it is not, then let the minister teach solid doctrine, prophecy, and reform at the mid-week service. As inferred from the statute, this is his first duty. Then, on other occasions specified for outreach, the food may be "watered down" appropriately for the digestion of strangers to the meat of the Word (See Heb. 5:14).
Thirdly, this statute may be applied to the communion table. Just as that which had been consecrated to symbolize the removal of sin was reserved for those who were part of the priest’s family, so some today have chosen to hold closed communions with their members so as to foster reverence for the sacred, the "set-apart." When we hold open communion in our churches, we may be interpreted as saying to the world that, "all ‘good’ paths lead to heaven." If there is nothing set apart for the fully consecrated, then why hold baptisms? Some argue that to close the communion to non-members is to place oneself in the precarious position of judge. To some, this argument begs the question.
Let the reader note that the Bible directs us to distinguish between public profession and the secrets of the heart. While we may know one’s declaration of profession, we may not know the inner relationship with the Saviour. Those who favor a closed communion with others of like profession do so on the strength of this statute.
In Israel, not even a priest from another country could sit at the table. Would that not apply to visitors from other denominations? Think about it. There was a time in the resent past when the announcement would be made that anyone who had been baptized by immersion was welcomed to participate in the Lord's Supper. That announcement suggests that any religion, which endorses baptism by immersion, is "family" regardless of practice or beliefs. We now rarely hear anything about who may and who may not take part in this intimate meal.
One might choose to take the position that the Lord's table has nothing to do with the priest's food and family so long ago. That might make sense to those who don't understand the function of statutes among the remnant today. Students of Scripture should know that every event, every ceremony, every sanctuary teaching was a type of some aspect of the Redemption Plan to be carried out by the Saviour in Heaven and upon Earth. Follow the type and antitype of this meaningful service.
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Throughout the Torah and the New Testament we see that our Elohim craves a much closer union with His people than most have experienced. The unity that is promoted in the church today is too superficial for a holy God who is creating in us a holy people. When we unite on the teachings of the Torah (which reveal the character and intent of our Most Holy Father), we will understand that less ended at Calvary that we have been taught. Other than the sacrificial system, which was completed in the death of the Messiah, the civil penalties, and the rite of circumcision that was abused and misunderstood, nothing was lost. The New Testament teachings are an extension and clarification of the Old, not a replacement of it. More on that is in the next chapter.
What does the Lord require of us? Just what He has always looked for in His children:
To fear the Lord, to walk in all his ways, to love him, and to serve him with the whole heart and soul, and to keep his commandments and his statutes. Deut. 10:12,13.
| If someone claimed to be a messenger from God (a prophet), and then taught His people to walk in the ways of the world turning them away from the sacred oracles, that person was deemed a false prophet and worthy of death, (Deut. 13:1-5). |
Even though the prophet, or dreamer of dreams, shows you signs and miracles and his prophecies come to pass; still, don't follow him if he teaches you to trust in your own intellect, or to trust in popular beliefs of those around you. Any so-called prophet who would lead you away from complete trust in the Heavenly Father, is not a true prophet. Don't tolerate him among you. That was God's communication on the subject then, and it remains the same now.
We are not to regard any human being as one to be believed and trusted, unless it is evident that he is established in the truth of the word of God. Some who have been leaders in the work of God are seeking to make of none effect the work that God has placed in the world to educate His people, and to prepare them to stand the test of the miracle-working powers that would make void the precious facts of faith that have for the last sixty years been given under the power of the Holy Spirit, (Manuscript Releases, Vol. 5, page 351, Emphasis supplied).Only those who are grounded firmly in the Word of God will discern the sophistry of Satan in the pleasing message delivered with convincing power from many pulpits in these last days. New philosophies are even now replacing the "thus saith the Lord."The man who makes the working of miracles the test of his faith, will find that Satan can, through a species of deceptions, perform wonders that will appear to be genuine…(Ibid, Vol. 7, page 357)
Wonderful scenes, with which Satan will be closely connected, will soon take place. God's Word declares that Satan will work miracles…These works of apparent healing will bring Seventh-day Adventists to the test. Many who have had great light will fail to walk in the light, because they have not become one with Christ, (Ibid, Vol. 9, page 358).
"Satan is a cunning worker, and he will bring in subtle fallacies to darken and confuse the mind and root out the doctrines of salvation . Those who do not accept the Word of God just as it reads , will be snared in his trap, Selected Messages, Book 2, page 52, Emphasis supplied).Dear Reader, do think seriously and singularly on this matter. There will be a great multitude of Christian people who have taken the easy path, believing justification to be all there is to the Gospel. These are even now being snared in Satan's trap.
Let us " give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; How shall we escape, if we neglect so great salvation, Heb. 2:1,2.
| Men were not allowed to trim their beards or hair in order to follow the fashions of the world, (Lev. 19:27). |
Erroneously, some have taken this passage (verses 26-28) to mean that men of God grow beards. Others have taken it even further. They assert that the prohibition means a man should not groom his hair or beard. To make a good impression would be to these an evidence of pride and devotion to fashion. But, this statute is not about the length or neatness of hair or beard. It is an issue of loyalty.
Again, a statute is given to safeguard the first commandment: no other gods . It was customary among the heathen to offer trimmed hair in sacrificial burnings. When one saw someone with a trimmed beard, one could be sure the owner worshipped false gods. The Israelite was to avoid even the appearance of evil. Furthermore, he must not compromise his visual identity for the sake of personal advantage among the heathen. If an Israelite man wished to get ahead in business by looking like the nations around, he was expressing dishonor for His own religion and Yahweh. That was then…
This is now. God is calling out a people who are willing to act like Christians, talk like Christians, and look like Christians. At a time when the institutionalization of churches is storming the denominations, God appeals to His own, His Remnant, to stand apart: to think and act under the influence of the Holy Spirit and Scriptures; to talk of His character, His will, and His soon coming; and to reject the loud, lewd, and perverse fashions of the Age. The principle for us, then, is avoid fashions which give a double message.
Now one fashion and then another takes the attention, and souls are drawn away by fashion from the things that pertain to their eternal interest. None can afford the outlay necessary for dressing in the height of style, for it involves robbery toward God, nor can any afford the loss of spirituality that is sure to follow. They will become bankrupt in the things of God, (Review and Herald, June 2, 1891).Satan is constantly at work to divert our minds from God, to bring us where we will glorify and honor self… One of the greatest reasons for this state of things is this pride of dress, in the styles and fashions of the world. You want the first, the best, and last of everything to be given to Jesus Christ, and forsake this foolish spirit of fashion, (Manuscript Releases, Vol. 21, page 225).
| No tattoos or scarring were allowed, (Lev. 19:28). No one in God’s service could shave their head, or cut off their beard, or scar or tattoo their flesh, because the servant of God is holy unto God, (Lev. 21:5,6). Because they belonged to the Lord God, they could not cut themselves or shave part or all of their heads, (Deut.14:1). |
"Sitting shirtless at Sid’s Tattoo Parlor in Santa Ana, Pastor James Rasmussen [pastor of True Vine Christian Fellowship, a Garden Grove affiliate of Calvary Chapel] didn’t flinch as Rob Silva worked the long, silver needle into his pale skin," writes Elaine Gale, Times staff writer in "A New Point of View: Tattoos: Across the U.S." "Rasmussen had decided the faded blue tattoo of a biker on his right shoulder wasn’t in tandem with his born-again lifestyle and wanted it covered with his church’s symbol: a dove and a cross," she continues.
"I want to be a walking billboard for Jesus Christ," said Rasmussen, clicking his tongue stud between his two front teeth.
"Tucked away in a strip mall," Gale reports, "Silva and his colleagues are the new missionaries of the flesh. With images of Christ, crucifixes and banners that blaze ‘Born Again,’ the tattoo artists at Sid’s proclaim their faith in permanent ink. Under the counter, a dog-eared Bible lies on a shelf next to bottles of alcohol and jars filled with ink caps and razors," continues the Los Angeles Times staff writer.
The tattoo business is growing even among Christians, as they, like in the field of music, blend the sacred and the secular into a new brand of highly controversial Christianity. The Bible still reads, To the Law and to the testimony …(Isa. 8:20). And the Law ( Torah ) still includes the injunction to stay away from body mutilation and scarring. The question is, does the motive justify the means? Does the case override the code in this instance?
The practice of tattooing was anciently done in rituals for the dead. Even today in some countries shaving the head, tattooing, and scarring are a part of religious ceremonies. God says, " Don’t do it ;" not, "Don’t do it for the dead, but it is all right for any other purpose." Today, as then, it is a challenge for our teenagers to avoid the fads and fashions of the world and send a message to God and peers that they serve the Creator God alone.
Indeed, Tattooing has become a major temptation and source of debate among Adventist youth. Would the Christian youth want tattoos if worldly youth were not sporting them? This discussion came up in a Bible class at an Adventist academy not long ago. The Bible teacher sided with the students who wanted to get tattoos. Conservative parents were shocked. Yet, this experience would never have happened had the Bible teacher, parents, and/or the students understood that the prohibition against tattooing is more about loyalty to God than about disfiguring one’s body, although important also, since we are created in the image of God. One cannot serve God and mammon. One’s appearance sends the message of identity and association.
This statute presents another directive to take one’s appearance seriously. We are not to look like the world in dress, hair colors and styles, jewelry, gaudy or scanty clothing, or anything that makes us appear to be admiring the goddess of fashion. Tattooing and head shaving, popular so long ago, have returned to tease the double-minded (James 1:8). God is looking for young people who will follow a "pure religion," keeping themselves " unspotted from the world" (James 1:27).
While it is true that tattooing and body piercing may be a danger to one’s health, it is their function of looking like or identifying with the godless world that is the focus of the statute prohibiting such anti-Christian ideologies among us. The Bible is clear and timeless in principle: Make sure you speak like, act like, and look like what you claim to be. The neo-heathen fads and fashions give a confusing and misleading message when sported by claiming Christians. Stay away from such ideologies that blend the sacred with the profane.
Today "Skinheads," are a group, or gang, of anarchists who are prejudiced against certain races, cultures, and religions. God requires clarity of mission and devotion to His Word, lest any be drawn into the snare of compromise with ideologies offensive to our Saviour. Honestly, when we are aligning our lives with the Bible principles, and the codes of conduct, which witness to our devotion to the Heavenly Family, tattooing will lose its appeal.
When man is a partaker of the divine nature, the love of Christ will be an abiding principle in the soul, and self and its peculiarities will not be exhibited, Testimonies, Vol. 6, pages 52.