Posts from Pastor Oliver
Why is it, when God gives you a word, you want everybody to celebrate, and press like, but when God gives somebody other than you a word, you can’t celebrate them, but you read their post’s secretly, then use their revelation openly? IJS.
I give Mary J. Blige her props cuz; I wouldn't change my life, my life! Just fine, fine, fine, fine, fine, fine oooooohhh!
SPECIAL SHOUT-OUT TO MY GTOD FAMILY FOR SUPPORTING ME IN ALL GODS CALLED ME TO DO! EVERY ENCOURAGING WORD PIERCED THE CENTER OF MY HEART....YOU NEVER KNOW WHOSE LIFE YOU TOUCH. TO THE BEST LEADER, BISHOP CARDELL D. BOOKER SR., I AM WHO I AM IN MINISTRY, BECAUSE YOU PUSHED ME EVEN WHEN I DIDN'T WANT TO, WHEN I WAS TRYING TO FIND WHERE I FIT IN THE MINISTRY, AND I THANK YOU FOR THAT. TO MY SPIRITUAL... DAUGHTER, COMING OUT WITH TRE BEING SICK, PUT YOUR LOVE FOR ME ON FRONT STREET, LOVE YOU MUCH. ELDER JESSICA BOYD, IT MEANT SO MUCH TO HEAR YOU SHARE YOUR APPRECIATION FOR MAMA O, NOT THAT I EVER DOUBTED YOUR LOVE, BUT FOR THOSE FOLK THAT DON'T KNOW YOU LIKE THAT BECAUSE WHO YOU SUPPORT MEANS ALOT TO THE ONLOOKERS. ELDER NORMAN, I BLESS GOD FOR YOU, THE KIND WORDS YOU SPOKE, AND THE SEED YOU SOWED. MYYYYY GOD!!! MOTHER BOOKER THANK YOU FOR PRAYING THAT THE VIRTUE IN ME BE RESTORED AND OH MY GOD THOSE BEAUTIFUL FLOWERS, PRICELESS. MISSIONARY ANETRA, YOU FLIPPED THAT SAME WORD ON ME, AND IT IGNITED THE FIRE IN MY SPIRIT. MOTHER MASSEY, MY MENTOR, I LOVE YOU. HEATHER AND TRINA, OH MY GOD, THANK YOU FOR THE GIFTS. I KNOW THE BOTH OF YOU LOVE ME BECAUSE YOU NEVER HESITATE TO SHOW IT. THANK YOU FROM THE BOTTOM OF MY HEART. EVANGELIST YOLANDA, THANK YOU FOR BEING REAL, AND ASSISTING IN ANY WAY YOU CAN. LADY COIT, I APPRECIATE YOU ALLOWING ME TO LAY MY HEAD ON YOUR SHOULDER AND WHEN YOU EMBRACED ME IT DELETED ANY DOUBTS I HAD ABOUT YOUR CONCERN FOR ME AND FTHE FAMILY. CHRIS,ELIJAH, RICO, MINISTER HUGGINS, STAY WITH IT. THANK YOU FOR YOUR SUPPORT. MIT BRO. JR. AND MIT BRO. LOVE. THANK YOU FOR YOUR SUPPORT. SORRY SO LONG BUT EVERY ONE OF YOU IS WORTHY OF THE HONOR. IF I MISSED ANYONE, CHARGE IT TO MY HEAD AND NOT MY HEART.
BE CAREFUL WHAT YOU ENTERTAIN. IF EVE PULLED HER HUSBAND IN AND DOOMED THE ENTIRE HUMAN RACE FOR AN APPLE, WHAT WOULD SHE DO FOR A KLONDIKE BAR?
#JUSTSAYING
THIS IS A SHOUT OUT, AND THANKS TO EVERYONE WHO HAVE PRAYED; FOR ME, WITH ME, IN SPITE OF ME, FOR WHAT GOD IS ABOUT TO DO NEXT IN MY LIFE. I DECREED A WHILE BACK, "BEFORE THE END OF THE YEAR, GOD DID IT AGAIN." LOVE YOU, PASTOR O.
A praying person is a "dangerous" person - they can move heaven & earth by the power of prayer!
Daily Scriptures
“But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Acts 20:24KJV Genesis 49:26
The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren. Psalm 50:10 For every beast of the forest is mine, and the cattle upon a thousand hills. Psalm 80:10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. Psalm 104:13 He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. Psalm 104:18 The high hills are a refuge for the wild goats; and the rocks for the conies. Psalm 104:32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. Romans 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. Romans 4:13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Titus 3:7 That being justified by his grace, we should be made heirs according to the hope of eternal life. Deuteronomy 8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 2 Samuel 22:33 God is my strength and power: and he maketh my way perfect. Daily Sound of Oil
An old farmer had plowed around a large rock in one of his fields for years. He had broken several plowshares and a cultivator on it and had grown rather morbid about the rock.
After breaking another plowshare one day, and remembering all the trouble the rock had caused him through the years, he finally decided to do something about it.
When he put the crowbar under the rock, he was surprised to discover that it was only about six inches thick and that he could break it up easily with a sledgehammer. As he was carting the pieces away he had to smile, remembering all the trouble that the rock had caused him over the years and how easy it would have been to ged rid of it sooner.
The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower. Psalm 18:1-3 (in Context) Psalm 18 (Whole Chapter)
Psalm 18:46 The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. Psalm 18:45-47 (in Context) Psalm 18 (Whole Chapter)
Psalm 27:5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. Psalm 27:4-6 (in Context) Psalm 27 (Whole Chapter)
Psalm 28:1 Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. Psalm 28:1-3 (in Context) Psalm 28 (Whole Chapter)
Psalm 31:2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me. Psalm 31:1-3 (in Context) Psalm 31 (Whole Chapter)
Psalm 31:3 For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me. Psalm 31:2-4 (in Context) Psalm 31 (Whole Chapter)
Psalm 40:2 He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. Psalm 40:1-3 (in Context) Psalm 40 (Whole Chapter)
Psalm 42:9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? Psalm 42:8-10 (in Context) Psalm 42 (Whole Chapter)
Psalm 61:2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. Psalm 61:1-3 (in Context) Psalm 61 (Whole Chapter)
Psalm 62:2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved. Psalm 62:1-3 (in Context) Psalm 62 (Whole Chapter)
Psalm 62:6 He only is my rock and my salvation: he is my defence; I shall not be moved. Psalm 62:5-7 (in Context) Psalm 62 (Whole Chapter)
Psalm 62:7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God. Psalm 62:6-8 (in Context) Psalm 62 (Whole Chapter)
Psalm 71:3 Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress. Psalm 71:2-4 (in Context) Psalm 71 (Whole Chapter)
Psalm 78:15 He clave the rocks in the wilderness, and gave them drink as out of the great depths. Psalm 78:14-16 (in Context) Psalm 78 (Whole Chapter)
Psalm 78:16 He brought streams also out of the rock, and caused waters to run down like rivers. Psalm 78:15-17 (in Context) Psalm 78 (Whole Chapter)
Psalm 78:20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Psalm 78:19-21 (in Context) Psalm 78 (Whole Chapter)
Psalm 78:35 And they remembered that God was their rock, and the high God their redeemer. Psalm 78:34-36 (in Context) Psalm 78 (Whole Chapter)
Psalm 81:16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee. Psalm 81:15-16 (in Context) Psalm 81 (Whole Chapter)
Psalm 89:26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Psalm 89:25-27 (in Context) Psalm 89 (Whole Chapter)
Psalm 92:15 To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him. Psalm 92:14-15 (in Context) Psalm 92 (Whole Chapter)
Psalm 95:1 O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. Psalm 95:1-3 (in Context) Psalm 95 (Whole Chapter)
Psalm 104:18 The high hills are a refuge for the wild goats; and the rocks for the conies. Psalm 104:17-19 (in Context) Psalm 104 (Whole Chapter)
Psalm 105:41 He opened the rock, and the waters gushed out; they ran in the dry places like a river. Psalm 105:40-42 (in Context) Psalm 105 (Whole Chapter)
The signification of dance, is predicated of the
affection of spiritual truth, and signifies its pleasantness or gladness. In
ancient times gladness of heart was attested not only by musical instruments and
songs, but also by dances. For joys of the heart, or interior joys, burst forth
in the body into various acts, as into songs, and also into dances. And as in
ancient times the gladnesses which excelled all others were spiritual
gladnesses, that is, were from the affections of spiritual loves, which were
those of good and truth, therefore also it was then allowed to add dances to the
songs and musical harmonies, and in these ways also to testify joy. It is from
this that dances are mentioned in the Word, and by
them are signified gladnesses of the affections of truth or of faith, from good
or charity, as in these passages:--
Anew thou shalt adorn thy timbrels, and shalt go forth into the
dance of the players. Their soul shall become as a watered garden, and they
shall not grieve any more at all; then shall the virgin rejoice in the dance,
and the young men and the old together (Jer. 31:4, 12, 13).
The joy of our heart shall cease, our dance is turned into
mourning (Lam. 5:15).
Thou hast turned for me my mourning into dancing (Ps.
30:11).
Let them praise His name in the dance, let them sing psalms to
Him with timbrel and harp (Ps. 149:3; 150:4).
That the Gentiles also in their divine worship played and danced, is evident
in (Exod. 32:6, 19).
[2] Both joy and gladness are mentioned, because in the Word joy is predicated of good, and gladness of truth, consequently it is very often said in
the Word joy and gladness, both together, as in these
passages:--
Behold joy and gladness, slaying oxen (Isa. 22:13).
They shall obtain joy and gladness, and sadness and sighing
shall flee away (Isa. 35:10).
Joy and gladness shall be found in Zion, confession and the
voice of singing (Isa. 51:3, 11).
The voice of joy and the voice of gladness, and the voice of
the bridegroom and the voice of the bride (Jer. 33:11).
The fast of the tenth month shall be to the house of Judah for
joy and gladness (Zech. 8:19).
Thou shalt make me to hear joy and gladness (Ps.
51:8).
As in these passages joy is predicated of good,
and gladness of truth, both are mentioned, otherwise
one word would have sufficed. Such is the holy way of speaking that is in the
Word, to the end that in every detail there may be the heavenly marriage, that
is, the marriage of good and truth (AC 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 7945).
In many passages of the Word it is said from the heart
and from the soul, or from the whole heart and from
the whole soul, and by this is signified that it is from all the will and all
the understanding. That man has two faculties, namely, will and understanding,
may be known to every one; also that the will is a separate faculty from the
understanding, for we are able to understand good and truth and yet will what is
evil and false. From the beginning man was so created that his will and
understanding should make a one, so that he should not think one thing and will
another, nor will one thing and think another. Such is the state with the
celestial, and such it was in the celestial church, which was called
Man or Adam." But with the spiritual, or in
the spiritual church, one faculty has been separated from the other, that is,
the understanding from the will; and the man is reformed by the Lord as to the
intellectual part, and in this there is formed a new will and a new
understanding (AC 863, 875, 895, 897, 927, 928, 1023, 1044, 2256). The new will which
is from the Lord, in this part, is what is called heart, and the new understanding is what is called soul; and when it is said, from all the
heart and from all the soul, by this is meant from all the will and from
all the understanding.
[2] This is what is meant by heart and soul in
Moses:--
Thou shalt love Jehovah thy God with all thy heart, and with
all thy soul, and with all thy strength (Deut. 6:5).
And again:--
Now, O Israel, what doth Jehovah thy God require of thee, but
to fear Jehovah thy God, to walk in all His ways, and to love Him, and to serve
Jehovah thy God with all thy heart and with all thy soul (Deut. 10:12;
11:13).
Again:--
This day Jehovah thy God commandeth thee to do these statutes
and judgments; and thou shalt keep and do them with all thy heart and with all
thy soul (Deut. 26:16).
in the book of Kings:--
David said to Solomon, Jehovah will establish His word which He
spake concerning me, saying, If thy sons take heed to their way to walk before
Me in truth, with all their heart and with all their soul; there shall not be
cut off from thee a man from upon the throne of Israel (1 Kings
2:4).
In Matthew:--
Thou shalt love the Lord thy God with all thy heart, and with
all thy soul (Matthew 22:37; Mark 12:29, 30).
[3] The same is also predicated of Jehovah or the Lord, because thence comes
the affection of good which is of the will, and the affection of truth which is
of the understanding, with the man of the church. As in Samuel:--
I will raise Me up a faithful priest, according to that which
is in My heart and in My soul (1 Sam. 2:35).
And in Jeremiah:--
I will rejoice over them to do them good, and I will plant them
in this land in truth, with all My heart and with all My soul (Jeremiah
32:41).
And in other passages throughout the Word, soul
signifies the affection of truth, as in Isaiah:--
With my soul have I desired Thee in the night; yea, with my
spirit in the midst of me have I sought Thee early; for according to Thy
judgments to the earth, the inhabitants of the world learn righteousness
(Isaiah 26:9);
here soul denotes the affection of truth spirit, the affection of good. That judgments are predicated of truths, and righteousness of good, (AC 2235).
[4] In the same:--
The fool speaketh folly, to make empty the hungry soul and to
cause the thirsty for drink to fail (Isaiah 32:6);
the hungry soul denotes the desire for good, which
the fool maketh empty; the soul thirsty for drink'
denotes the desire for truth, which the fool causeth to fail. In Jeremiah:--
Their soul shall be as a watered garden, and I will water the
wearied soul, and every sorrowful soul will I fill (Jeremiah 31:12,
25);
here soul denotes the affection of good and of
truth. Again:--
All her people sigh, they seek bread, they have given their
pleasant things for food to restore the soul. The comforter that restoreth my
soul is far from me; my sons are desolate. They sought food for themselves, to
restore their soul (Lam. 1:11, 16, 19);
soul denotes the life of the affection of good and
truth; food, wisdom and intelligence.
[5] It is said that soul signifies the affection
of truth from the heart, because there are affections of truth which are not
from the heart; as those which are from the love of self or of being eminent,
from the love of the world or of making gain, also from the love of meriting;
from these in like manner there come forth affections of truth, but they are not
genuine; being from the will of the flesh, and not from the heart: that which is
from the heart is from the Lord. Moreover soul in the
Word signifies in the universal sense all life (AC 1000, 1005, 1040, 1742), for in the universal
sense the soul is that from which another thing is, and lives; thus the soul of
the body is its spirit, for from this the body lives but the soul of the spirit
is its still more internal life, from which it has wisdom and understanding.
Never Too Late
submitted by Jamson Cheung --
A story is told about a soldier who was finally coming home after having fought in Vietnam. He called his parents from San Francisco. "Mom and Dad, I'm coming home, but I've a favor to ask. I have a friend I'd like to bring home with me."
"Sure," they replied, "we'd love to meet him."
"There's something you should know the son continued, 'he was hurt pretty badly in the fighting. He stepped on a land mine and lost an arm and a leg. He has nowhere else to go, and I want him to come live with us."
"I'm sorry to hear that, son. Maybe we can help him find somewhere to live." "No, Mom and Dad, I want him to live with us."
"Son," said the father, "you don't know what you're asking. Someone with such a handicap would be a terrible burden on us. We have our own lives to live,and we can't let something like this interfere with our lives. I think you should just come home and forget about this guy. He'll find a way to live on his own."
At that point, the son hung up the phone. The parents heard nothing more from him. A few days later, however, they received a call from the San Francisco police. Their son had died after falling from a building, they were told. The police believed it was suicide. The grief-stricken parents flew to San Francisco and were taken to the city morgue to identify the body of their son. They recognized him, but to their horror they also discovered something they didn't know, their son had only one arm and one leg.
The parents in this story are like many of us. We find it easy to love those who are good-looking or fun to have around, but we don't like people inconvenience us or make us feel uncomfortable. We would rather stay away from people who aren't as healthy, beautiful, or smart as we are.
Thankfully, there's someone who won't treat us that way. Someone who loves us with an unconditional love that welcomes us into the forever family, regardless of how messed up we are. Tonight, before you tuck yourself in for the night, say a little prayer that God will give you the strength you need to accept people as they are, and to help us all be more understanding of those who are different from us!!!
Daily Scriptures “But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace reap a harvest of righteousness.” James 3:17-18NIV
But there is forgiveness with thee, that thou mayest be feared. Psalm 130:3-5 (in Context) Psalm 130 (Whole Chapter)
Daniel 9:9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Daniel 9:8-10 (in Context) Daniel 9 (Whole Chapter)
Mark 3:29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation. Mark 3:28-30 (in Context) Mark 3 (Whole Chapter)
Acts 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, andforgiveness of sins. Acts 5:30-32 (in Context) Acts 5 (Whole Chapter)
Acts 13:38 Be it known unto you therefore, men and brethren, that through this man is preached unto you theforgiveness of sins: Acts 13:37-39 (in Context) Acts 13 (Whole Chapter)
Acts 26:18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Acts 26:17-19 (in Context) Acts 26 (Whole Chapter)
Ephesians 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Ephesians 1:6-8 (in Context) Ephesians 1 (Whole Chapter)
Look upon mine affliction and my pain; and forgive all my sins. Psalm 25:17-19 (in Context) Psalm 25 (Whole Chapter)
Psalm 32:1 Blessed is he whose transgression is forgiven, whose sin is covered. Psalm 32:1-3 (in Context) Psalm 32 (Whole Chapter)
Psalm 85:2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Psalm 85:1-3 (in Context) Psalm 85 (Whole Chapter)
Psalm 86:5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. Psalm 86:4-6 (in Context) Psalm 86 (Whole Chapter)
Morning.yuck! Even though there were only a few more days of school left, it sure was hard getting there. The weather had been great all week, and besides the only thing going on a school was graduation practice. It wasn't just me, either.
All of my senior friends had a bad case of "Senioritis". We really were struggling those last few days. At school my friends devised a play. "After lunch lets all go over to the outdoor pool and catch some sun," they chimed in. "We're not doing anything in class anyway," they agreed.
What they said made sense, and after all, we had already turned in our books in English anyway. When the bell rang for lunch we all went and jumped in my car. As I waited in the car while they each went in to get their suits, I wondered to myself, "Why am I doing this?"
But then I concluded what could it hurt? School was almost out for the year anyway. We pulled up to my house and I quickly ran inside to get my suit. I reached into my drawer and pulled out my light lavender swimsuit. Lavender… Purple….. Integrity," I said to myself.
How could I sluff school and go down to the pool wearing this swimsuit? All the things I had been taught in my mutual came back slamming me in the face. Right then I knew I couldn't do it. I turned to my friends who were waiting impatiently for me. "Listen you guys, I can't go swimming right now," I told my friends.
"If you want to wait till after school I'd love to go, but right now I can't." My lavender swimsuit reminded me of how I should act at all times, and in all things, and in all places.
Daily Scriptures
“As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.” Ecclesiastes 11:5KJV
Psalm 139
King James Version (KJV)
1 O lord, thou hast searched me, and known me.
2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother's womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. 17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee. 19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting.
As the nature of all things is determined by that of the man of whom they are
predicated, so also is the signification of "blood." Relatively to the
regenerate spiritual man, "blood" signifies charity, or love toward the
neighbor; relatively to the regenerate celestial man it signifies love to the
Lord; but relatively to the Lord it signifies all His Human essence,
consequently Love itself, that is, His mercy toward the human race. Hence
"blood," in general, because it signifies love and what is of love, signifies
celestial things, which are of the Lord alone; and thus relatively to man the
celestial things which he receives from the Lord. The celestial things which the
regenerate spiritual man receives from the Lord, are celestial spiritual-of
which, by the Divine mercy of the Lord, elsewhere.
Leviticus 17 is a transitional chapter.79 On the one hand, it concludes the previous 16 chapters, which have focused on the sacrificial process by applying the principle of the preciousness of blood to the daily practices of the Israelites. On the other hand, it introduces the following chapters, which deal with the practice of holiness in the everyday life of the Israelites.80 If the first 16 chapters of Leviticus were addressed primarily to the priests of Israel, this chapter is addressed principally to the people of Israel. If the previous chapters deals with the sacred—the tabernacle, the sacrifices, and the priests—this chapter deals with the secular, the normal course of life of the Israelite.
After a characteristic introduction in verses 1 and 2,81 the chapter itself divides into four sections:
(1) Regulations concerning the slaughter of sacrificial animals, vv. 3-7.
(2) Regulations concerning other sacrifices, vv. 8-9.
(3) Regulations concerning the eating of blood, vv. 10-13.
(4) Regulations concerning one who eats an animal that has died or been killed by another animal, vv. 14-16.
The structure of Leviticus is, then, not unlike that of the New Testament epistles. Both begin with principles and precepts, followed by instruction which is very practical in describing the ways in which divine revelation is to become real and relevant in the daily lives of God’s people.
Our approach will be to briefly describe the nature and purpose of the regulations outlined by these four sections of the chapter. We will then seek to identify the most striking features of this chapter. Next, we will attempt to show the ramifications of these regulations in the lives of the Israelites. Finally, we shall seek to derive the principles which underlie these regulations, their relationship to New Testament revelation and their relevance to men and women today.
The Slaughter of Sacrificial Animals (17:3-7)
In these verses only “sacrificial animals” are in view, those animals which an Israelite could offer to God as a sacrifice: “an ox, or a lamb, or a goat” (v. 3). In offering one of these animals in one of the sacrifices prescribed earlier in the Book of Leviticus, these animals would have been slaughtered82 only at the tent of meeting. The regulation of verses 3-7 presupposes that an Israelite would be tempted to slaughter one of his animals for non-sacrificial purposes, most likely to kill the animal for its meat. Any slaughter which was not sacrificial was considered a danger, for the blood might well have been improperly disposed of. Thus, this regulation forbade the Israelite to slaughter one of his “sacrificial animals” in any other way than in accordance with the ritual prescribed for one of the sacrifices (cf. chaps. 1-7, 16). Since it appears that the purpose for a non-sacrificial slaughter was to obtain meat for eating, the fellowship offering is the only one considered in these verses.83
You will remember that in the fellowship offering, regulations for which are found in chapter 3 and 7 (cf. also 19:5-8), the animal’s blood was sprinkled around the altar, its fat was burned on the altar of burnt offering, the breast and right thigh were given to the priest, and the rest was eaten by the offerer and his guests. The command given in Leviticus 17:3-7 had some immediate and evident implications:
(1) No Israelite could eat the meat of one of his flock or herd unless he first offered it as a sacrifice.
(2) Sacrificial animals could only be killed according to the sacrificial rituals prescribed previously in Leviticus.
(3) This assured that the priests would be provided for.
The primary concern behind this regulation is not to see to it that the priests were kept busy or even fed. Neither was the great danger that the Israelite might slaughter his cattle in some irreligious way. The great danger was that the Israelite would slaughter his beast in a way that would be an act of pagan sacrifice and worship:
“The reason is so that the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them in to the LORD, at the doorway of the tent of meeting to the priest, and sacrifice them as sacrifices of peace offerings to the LORD. … And they shall no longer sacrifice their sacrifices to the goat demons84 with which they play the harlot” (Lev. 17:5, 7a, emphasis mine).
You can see by the expressions (“which they were sacrificing,” “no longer,” “they play”) which I highlighted in the text above, that the danger of worshipping goat-demons was not hypothetical, but actual. The purpose of this regulation was not prevention, but cure. Pagan sacrifice which involved the worship of “goat-demons” was something which the Israelites had learned in Egypt and were persisting to practice in the wilderness. The commandment contained in verses 3-7 was thus intended to bring a particular false practice to a halt. The more we learn of this people, the more we realize how much idolatry and false worship they had learned in Egypt and brought with them into the wilderness. Thus, Joshua, the successor to Moses, would have to command the next generation of Israelites: “Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD” (Josh. 24:14; cf. also Amos 5:25-26).
Apparently the people of that day had a “killing ritual” which they employed in slaughtering their beasts, and this ritual was, in reality, pagan. The slaughtering of an animal by an Israelite was thus destined to be an act of worship, either of God or of a “goat-demon.” There was no purely “secular” slaughter, but only a sacred ritual, of one kind or the other. God’s command in verses 3-7 instructed the Israelites to exchange their heathen practices for those which worshipped Him. This commandment was one that had very practical and pressing reasons behind it. This regulation would later be modified due the new circumstances of the Israelites once in the land of promise.85
The Offering of All Other Sacrifices (17:8-9)
The previous command specifically related to the “fellowship (peace) offering,” for this was the only offering which enabled the offerer to partake of the meat of his sacrifice. What of sacrifices other than the “fellowship” offering? The regulation of verses 8 and 9 plugs any “loophole” which might be abused by some. No other offering or sacrifice could be made which is not made at the tent of meeting. This assures that the priests will offer the people’s sacrifices according to God’s instructions, already laid down in previous chapters. In the light of the Israelites’ pagan sacrificial practices, no sacrificial act was left to occur outside the camp, away from the scrutinizing eye of the priests.
The Consumption of Blood (17:10-13)
The previous regulations had to do with the place and with the ritual by which the blood of a sacrificial animal was shed and then disposed of. The regulation of verses 10-13 seeks to prevent another way in which blood was misused in the ancient Near East—by eating it.
The regulation of verses 10-13 forbids both the Israelite and the alien to eat the blood of any animal (not just the sacrificial animals dealt with above). The reasons for this prohibition are given as well: (1) “the life of the flesh is in the blood,” and (2) the function of shed blood is divinely appointed for the atonement of man (v. 11).86 Thus, anyone who eats the blood of an animal will be “cut off” from his people, an expression which, at best, refers to one’s expulsion from the nation, and, at worst, execution, either by the hand of man or by a direct act of God.87 This command includes the blood of wild game, as well as of domestic animals (v. 13). It makes sense that the blood of wild animals would be singled out here, since the previous regulations have required the animals from the Israelites’ flocks or herds to be offered at the tent of meeting, where the blood would have been disposed of by the priest. The blood of the wild animal must be poured out on the ground and covered, buried, if you would.88 Here (v. 13), as above (v. 10), the alien and sojourner must abide by God’s command not to eat blood.
Animals Not Slain by Human Hands (17:14-17)
The previous regulations have pertained to either domestic or wild game, which the Israelite kills. What about those animals which have died naturally (that is, by some kind of accident) or have been killed by another animal? In this case, the blood of the victim would not and could not have been poured out, as God had instructed above. The principle of not eating the blood of an animal, because its life is in its blood, is first reiterated in verse 14, along with a repetition of the consequences for the violator.
In verse 15 it is made clear that such an animal, which has died apart from the hand of man, may be eaten, but since the blood could not be poured out as per the instructions given, the individual who thus eats of this animal’s flesh will be unclean, and must therefore wash his clothes and bathe himself in water, and at evening time he will be clean. This is essentially a repetition of what God had previously said in Leviticus:
‘Also if one of the animals dies which you have for food, the one who touches its carcass becomes unclean until evening. He, too, who eats some of its carcass shall wash his clothes and be unclean until evening; and the one who picks up its carcass shall wash his clothes and be unclean until evening’ (Lev. 11:39-40).
The priests, however, could not eat such meat (Lev. 22:8). For any of the people to disobey this command to be washed caused one to “bear his guilt” (v. 16; cf. 5:1; 7:18), an expression which gives a rather vague pronouncement of guilt and consequence. It does seem to suggest that the consequences will come as a matter of course or nature, rather than by the hand of men.
As I understand it, both from chapter 11 and from chapter 17, the Israelite is not forbidden to eat the meat of an animal which has died, but neither is he encouraged to do so, especially since it will render those who touch and/or eat this meat unclean.
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