Levítico 7
Thomas Constable · Citado em PreceptAustin
Levítico 7
Constable - One writer summarized the lessons of Lev 7:11-21 as follows. "I. Believers are to celebrate their peace with God (Lev 7:11). II. Those at peace with God should express material and public gratitude for divine assistance (Lev 7:12-15). A. Gratitude demands a generous material response (Lev 7:12-13). B. Gratitude must be directed to God (Lev 7:14). C. Gratitude needs to be expressed in a group (Lev 7:15). III. Those at peace with God may obligate themselves to undertake acts of tribute to God (Lev 7:16a). IV. Those at peace with God want to perform free acts of homage in appreciation to God (Lev 7:16b-18). V. Maintaining peace with God is to be taken very seriously (Lev 7:19-21)."[Brian Rosner] "Celebration of being at peace with God requires the generosity and purity of those who share the common meal."[Allen Ross] (Leviticus) Preacher's Outline and Sermon Bible - Fellowship with God (Ed: cp "peace with God" in Ro 5:1-note) was secured through the sacrifice of the Burnt Offering. This passage (Lev 7:11-36) is talking about the peace and fellowship of God (Ed: cp "peace of God" Php 4:7-note), about maintaining the peace and fellowship of God within one's heart and life, about keeping and letting the peace and fellowship of God rule in one's heart and life and about growing in the peace and fellowship of God. Note in particular that a Fellowship Offering could be given in three ways: as an offering of thanksgiving, as a vow, or just as a freewill offering to express one's spiritual hunger to grow in peace and fellowship with God. QUESTION - What is a peace offering / fellowship offering? ANSWER - The modern idea of a peace offering, also known as a fellowship offering, is that of “a propitiatory or conciliatory gift.” A man who offends his wife will often visit a florist with the thought that bringing home flowers will help smooth things over—the bouquet will be a “peace offering” of sorts. Propitiate means “to make someone pleased or less angry by giving or saying something desired,” and conciliatory means “intended to placate or pacify.” These definitions are interesting because the phrase peace offering has come to mean something completely different—almost the exact opposite—of what it originally meant in the Bible. A peace offering in the Old Testament Law is described in Leviticus 7:11–21. It was a voluntary sacrifice given to God in three specific instances. First, a peace offering could be given as a freewill offering, meaning that the worshiper was giving the peace offering as a way to say thank you for God’s unsought generosity. It was basically just a way to praise God for His goodness. The second way a peace offering could be given was alongside a fulfilled vow. A good example of this was when Hannah fulfilled her vow to God by bringing Samuel to the temple; on that occasion she also brought a peace offering to express the peace in her heart toward God concerning her sacrifice—it was a way to say, “I have no resentment; I am holding nothing back in the payment of my vow.” The third purpose of a peace offering was to give thanksgiving for God’s deliverance in an hour of dire need. None of these three reasons to sacrifice had anything to do with propitiation, with appeasing God, or with pacifying Him. There were under the Old Covenant sacrifices intended to represent propitiation (Leviticus 1—2; 4) but with the understanding that God has always been a God of grace (see Ephesians 2:8–9). He does not expect us to appease Him with our works but only to confess our need and dependence on Him. Under the Old Covenant, this relationship was expressed by the sacrificial system, which always looked forward to the sacrifice of the Messiah. Under the New Covenant, the Law has been written on our hearts (2 Corinthians 3:3), and the Holy Spirit of God gives us the power to live our lives accordingly (Romans 8:1–8; 1 Thessalonians 1:5). The sacrifices we give now are spiritual (Hebrews 13:15) and living (Romans 12:1). Most sacrifices in the Old Testament system were not eaten by worshipers, but the peace offering was meant to be eaten—only a portion of the animal or grain brought to the altar was burned; the rest was given back to the worshiper and to the poor and hungry. The beautiful picture here is of God’s provision for His people, both physically and spiritually. His grace and goodness are present throughout the offerings. In the peace offering, God was providing what we need: a way to thank Him for His goodness and physical sustenance. God is not interested in taking from us. That is not His heart at all. But the lie we so often believe is that our good actions bring about His goodness, and our sinful actions must be paid for in personal sacrifice. The peace offering shows that worshipers in the Old Testament were not any more responsible for their salvation than worshipers in the New Testament. Throughout the ages, people have been tempted to think that sacrifices create God’s favor. This belief is evident in our modern understanding of a peace offering as a propitiation for wrongdoing. But only Christ’s sacrifice creates favor with God and covers wrongdoing, and the Old Testament sacrifices were a picture of that future provision. GotQuestions.org Devotional - The Peace Offering - “This is the law of the sacrifice of peace offerings that one may offer to the Lord” (Lev 7:11). - Leviticus 7:11–21 Given the complex legislation and rituals found in the Mosaic law, it can be easy to assume there was no room for spontaneous praise under the old covenant. This would be a false assumption, however, because God has always been delighted to receive special offerings from those whose hearts have been set apart to serve Him (Deut. 10:12–22). When worshipers under the old covenant wanted to present a special offering before the Lord that was not part of those rituals for propitiation, dedication, or expiation that everyone had to offer (Lev. 1–2; 4), a peace offering was brought to the sanctuary out of the overflow of the worshiper’s heart. Today’s passage describes what was involved in the peace offering, which could be given any time people wanted to celebrate the peace they enjoyed with God. The peace offering was given under three circumstances — for thanksgiving, upon the payment of a vow, or as a free expression of the worshiper’s goodwill (Lev 7:11–18). Freewill offerings were given in response to God’s unexpected or unsought generosity. A vow offering was brought to celebrate an answer to prayer after a person vowed to praise the Lord if He answered the worshiper’s prayer. The peace offering for thanksgiving is probably better translated as a “confession” or “praise” offering that was given when someone was in dire need of deliverance. All of these peace offerings are seen in Scripture. Hannah’s lavish offering when she dedicated Samuel to the Lord is an example of a peace offering given to commemorate the payment of a vow (1Sa. 1:21–28). Ps 22:22–31 was probably part of the liturgy that could be sung when peace offerings for deliverance or freewill peace offerings were given. The peace offering was the only sacrifice worshipers could eat. Only part of the animal and cereal was offered up, and the rest was left for the person bringing the offering and anyone else in the vicinity of the sanctuary to consume (Lev. 7:11–18). Being at peace with God is a special occasion indeed and worthy of celebration with a great feast. For many Israelites, this may have been the only time they ever ate meat. Moreover, strict cleanliness laws had to be followed regarding the eating of the sacrifice (vv. 19–21). Though at peace with the worshiper, our Creator remained holy and could still not tolerate any impurity in His presence. Coram Deo - The spontaneous expressions of gratitude portrayed in Israel’s peace offerings remind us that we should never forget or take lightly the peace we have with our Lord. Being called and justified, each time we think on the truth that Christ has brought us peace with God we should be moved to praise Him and to declare the good things He has done for us to others. Do you view peace with God as a cause for perpetual joy? (Ligonier Ministries) Lev 7:12 'If he offers it by way of thanksgiving, then along with the sacrifice of thanksgiving he shall offer unleavened cakes mixed with oil, and unleavened wafers spread with oil, and cakes of well stirred fine flour mixed with oil. thanksgiving: Lev 22:29 2Ch 29:31 33:16 Ne 12:43 Ps 50:13,14,23 103:1,2 Ps 107:8,21,22 116:17 Jer 33:11 Ho 14:2 Lk 17:16,18 Ro 1:21 2Co 9:11-15 Eph 5:20 Heb 13:15 1Pe 2:5 unleavened cakes: Lev 2:4 6:16 Nu 6:15) NET If he presents it on account of thanksgiving, along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, and well soaked ring-shaped loaves made of choice wheat flour mixed with olive oil. PEACE OFFERINGS FOR THANKSGIVING Wenham (NICOT) refers to this as the "peace offering for confession." It is notable that this passage is the first time cakes as well as meat are associated with the peace offering, here specifically as thanksgiving offerings. These cakes are similar to those described with the grain offering in Lev 2:1-note. This first subtype of peace offerings was distinguished from the votive and freewill subtypes in that this offering (1) had to be accompanied by 3 types of bread (one of each type went to the officiating priest) and (2) the meat had to be eaten on the first day (no reason is given), while the other two allowed the meat to be eaten the second day. Wenham feels that these distinguishing features mark "The confession offering (as) the most solemn kind of peace offering." Rooker notes that the thanksgiving peace offerings were voluntary offerings "given as an expression of gratitude to God for his intervention, particularly for deliverance from peril. E.g., Ps 50:14–15; Ps 107:21–22; Jonah 2:10. According to rabbinic tradition only this offering would continue in the Messianic Age, when the sacrificial system as a whole would be obsolete (Levine, Leviticus, 43)(Ibid) (Ed: While they are correct that sacrifices for atonement will never again be needed, sacrifices will occur in the Messianic Age, the Millennium, as described in Ezekiel, e.g., Ezek 40:41-42, 43:22, et al). Baker - This thanksgiving sacrifice was presented as a spontaneous response to a beneficial, though here unspecified, action by God (cf. 2Chr 29:30-33; Jer 17:26). (Ibid) Thanksgiving (thank offering) (08426)(todah from yadah = to give praise or thanks; the "primary meaning of this root [yadah] is “to acknowledge or confess sin, God’s character and works, or man’s character.” - TWOT) is a feminine noun which means an offering of praise or thanksgiving. Todah could refer to a song of thanksgiving (Ps 147:7 cp Ps 26:7; Ps 42:4 - see below for Spurgeon's comments on some of the uses in Psalms). As we learn in Lev 7:12, the fellowship offering could be presented as a thank offering (Lev. 7:12, 13, 15; 22:29; 2Chr. 29:31; Amos 4:5). Todah depicts worship of Jehovah by the presenting songs of thanksgiving and praise that exalt the Lord and His works. In Neh 12:31, 38, 40 todah is translated "choir" indicating that these were to be choirs of praise and thanksgiving (see context Neh 12:27). The NAS translates Joshua 7:19 as Joshua calling on Achan (a thief) to "give praise (today) to" God, but some versions translate todah in this context as to confess his wrongs (NLT, NJB) One can combine the sense of these two translations by noting that in Achan's confession, he is glorifying (giving a proper opinion of) God. The Septuagint translates todah with the noun exomologesis which means confession of gratitude. Todah is preserved in modern Hebrew as regular word for "thanks." In Ezra 10:11 todah speaks of making a public admission of a wrong. Later we read “And when you sacrifice a sacrifice of thanksgiving (Lxx = the noun charmosune = joyfulness, delight) to the LORD, you shall sacrifice it so that you may be accepted (Lxx - adjective dektos - as meeting one's approval, acceptable, welcome)." (Lev 22:29) In the Psalms Asaph exhorts us to “Offer to God a sacrifice of thanksgiving, and pay your vows to the Most High… 23 “He who offers a sacrifice of thanksgiving honors Me; And to him who orders [his] way [aright] I shall show the salvation of God.” (Ps 50:14, 23)
Levítico 7
Constable reminds us that ""Clean" in these contexts has nothing to do with being free of dirt or filth; it indicates the state in which participation in the rituals involving communion with God is possible." Harrison writes that Lev 7:19-21 "deal with the ceremonial conditions of holiness or uncleanness that would affect the outcome of the peace offering. Sacrificial flesh that came into contact with some unclean thing was not to be eaten, while any person who partook of the meat while suffering from some physical impurity ran the risk of death." F B
Levítico 7
Constable - There may have been a hygienic reason for God prohibiting the eating of animal fat too. "Animal fats eaten consistently in significant amounts over a lengthy period of time can raise the cholesterol level already present in the blood and, especially in conjunction with hypertension, can result in such conditions as arteriosclerosis and atherosclerosis, both of which cause circulatory accidents. Had the eating of animal fat and suet [the hard, white fat on the kidneys and loins of cattle, sheep, and other animals] been permitted, such an imbalance of cholesterol might well have been precipitated among the Hebrews, since they were already ingesting such saturated fats as butter (i.e. curds) and cheese. But by restricting the intake of potentially damaging fats, the circulatory system would be enabled to maintain a reasonable blood-cholesterol level, and allow the factor known as high-density lipoprotein to protect the arteries and the heart against disease. Some modern cancer researchers also maintain that a diet high in saturated fats can lead to mammary gland and colon cancer in those who are constitutionally (i.e. genetically) predisposed."[Harrison] Jesus Christ terminated the Mosaic Law, including its dietary restrictions, by declaring all foods clean (Mark 7:19). He meant that from then on diet would have nothing to do with one's relationship with God, as it did under the Law. He did not mean that the potentially harmful results of eating certain foods would cease. As Christians, our relationship with God is unaffected by the foods we choose to eat. However, God's dietary guidelines for the Israelites help us identify foods that it may be wise to avoid for physical reasons. Some of the dietary restrictions of the Mosaic Law expressed God's concern for His people's physical welfare as well as for their spiritual welfare. (Leviticus) Lev 7:24 'Also the fat of an animal which dies and the fat of an animal torn by beasts may be put to any other use, but you must certainly not eat it. An animal dies - Eating the flesh of these animals makes one unclean. (Lev 17:15, 22:8 Ex 22:31 Deut 14:21 Ezek 44:31) Note the prophet Ezekiel's claim in Ezek 4:14 “Ah, Lord GOD! Behold, I have never been defiled; for from my youth until now I have never eaten what died of itself or was torn by beasts, nor has any unclean meat ever entered my mouth.” Torn by beasts - (Gen 31:39; Nah 2:13) Baker on the fat of an animal - Eating the fat of sacrificial animals and those unsuitable for sacrifice due to blemish was banned, though not so for other household uses, such as lamp oil or for polishing. Apparently the fat of other animals permissible for eating could be consumed (see Dt 12:20–25), since only consumption of their blood was specifically prohibited (Milgrom 1991:427). (Cornerstone Biblical Commentary) Lev 7:25 'For whoever eats the fat of the animal from which an offering by fire is offered to the LORD, even the person who eats shall be cut off from his people. Shall be cut off from his people - See note on Lev 7:20-note regarding what it might mean to be cut off from one's people. Lev 7:26 'You are not to eat any blood, either of bird or animal, in any of your dwellings. Lev 3:17, 17:10-14 Ge 9:4 1Sa 14:33,34 Eze 33:25 Jn 6:53 Acts 15:20 Acts 15:29 Eph 1:7 1Ti 4:4) This prohibition antedated the law by several millennia Gen 9:4 “Only you shall not eat flesh with its life, [that is,] its blood. The first prohibition in Leviticus was given with the instructions regarding the first offering (peace offering) that could be eaten… Lev 3:17-note ‘It is a perpetual statute throughout your generations in all your dwellings: you shall not eat any fat or any blood.’” This prohibition was practiced by Jews in the NT even after the Church came into existence… Acts 15:20 but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood… 29) that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.” Moses gives the reason blood is not to be eaten… Lev 17:10-note ‘And any man from the house of Israel, or from the aliens who sojourn among them, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. 11 ‘For (always pause to ponder this strategic term of explanation) the life of the flesh is in the blood, and (the explanation continues) I have given it to you on the altar to make atonement for your souls; for (another strategic term of explanation) it is the blood by reason of the life that makes atonement.’ 12 “Therefore (term of conclusion) I said to the sons of Israel, ‘No person among you may eat blood, nor may any alien who sojourns among you eat blood.’ 13 “So when any man from the sons of Israel, or from the aliens who sojourn among them, in hunting catches a beast or a bird which may be eaten, he shall pour out its blood and cover it with earth. Ultimately the atonement was fulfilled by the precious blood of the Lamb of God… 1Pe 1:18-19-note knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers,19 but with precious blood, as of a lamb unblemished and spotless, [the blood] of Christ. Ephesians 1:7-note In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace, Any blood - It was not to be eaten under any circumstances. NO EXCEPTIONS! However there is blood which God desires that every man and woman would drink and it is the "blood" of Jesus. Jesus spoke of this in John 6, speaking not of literal blood but of the New Covenant in His blood (Lk 22:20) which is entered into by grace through faith in the Messiah's finished work on the Cross and is symbolized by partaking of the Lord's Supper. John 6:53 Jesus therefore said to them, “Truly, truly (Amen, Amen), I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. (See Spurgeon's sermon Meat Indeed and Drink Indeed) 1Cor 11:23-26 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it, and said, “This is My body, which is for you; do this in remembrance of Me.” 25 In the same way [He took] the cup also, after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink [it,] in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes. Henry
Levítico 7
Constable - This section closes with a summary. This is a common feature of Leviticus (cf. Lev 11:46-47; 13:59; 14:54-57; 15:32-33).[145] Keil and Delitzsch - "The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of the sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace." "Jesus said that God must be worshipped in spirit and in truth. And it has become commonplace to contrast spirit and form as if they were incompatible in worship. 'The letter killeth but the Spirit giveth life' is a text that out of context (2 Cor. 3:6) can be used to justify slapdash leading of services and other Christian activities. Spontaneity and lack of preparation is equated with spirituality. Lev. 6—7 denies this: care and attention to detail are indispensable to the conduct of divine worship. God is more important, more distinguished, worthy of more respect than any man; therefore we should follow his injunctions to the letter, if we respect him."[147] Ordination (04394)(millu from male - to be full, to fill) is a masculine noun which describes a setting (for jewels) or an installation (ordination). Baker explains that millu refers "to the surrounding and enclosing metal environment in which jewels were set (Ex. 25:7; 35:9, 27). But it also extends its meaning to placing a priest in office; his ordination, consecration, installation by a special ordination, filling, offering (Ex. 29:22; Lev. 7:37; 8:22, etc.)." Millu is translated in Lev 7:37 the Lxx with the noun teleiosis which refers filling something full, and thus a consummation or completion of spiritual preparation ("perfection" - Heb 7:11). Millu describes a gift offering as an integral part of the priest’s ordination ceremony (Ex 29:22, 26, 27, 31, 34; Lev 7:37; 8:22, 28, 29, 31, 33). NET Note - The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33-note) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22–32 will show (cf. Ex 29:19–34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14–17), burnt and grain offering (Lev 8:18–21), and finally peace (i.e., ordination) offering (Lev 8:22–32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30–31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31–34; cf. Lev 7:15–18). For a general introduction to the peace offering see the note on Lev 3:1. Merrill - The phrase used here ("ordination offering") contains the plural form of the noun millu. It means "setting, installation" (BDB, 571) and while it can mean the placement or setting of stones (e.g., Ex. 25:7), it is used in Leviticus in a technical manner. Its meaning is related to the verb male (to be full) in its Piel stem. From the idea of "giving in full" it is used figuratively for "institute to a priestly office, consecrate" (e.g., Ex 28:41; Lev. 8:33; Lev 16:32; Lev 21:10) [BDB, 570]. Here in Lev. 7:37, within a listing of the various offerings already detailed in Leviticus, the term occurs in such a way as to appear to be a separate, new offering. However, from the historical event of Ex 29:1-35 and the parallel account in Lev 8:14-36, it is clear that this term functions to include various offerings (i.e., sin offering, burnt offering, and "ram of ordination," Lev. 8:14, 18, 22) that were to be used on a specific occasion. It is used here in Leviticus to anticipate the next chapter and to designate the unique occasion when the various offerings were used to set apart the priests as unique ministers for the LORD (Lev. 8). (Ibid) Millu is translated in NAS as inlaid(1), ordination(8), ordination offering(3), setting(3). The KJV translates millu with consecration. Millu - 15v in NAS - Ex 25:7; 29:22, 26-27, 31, 34; 35:9, 27; Lev 7:37; 8:22, 28-28f, 31, 33; 1Chr 29:2 Exodus 25:7 onyx stones and setting stones for the ephod and for the breastpiece. Exodus 29:22 "You shall also take the fat from the ram and the fat tail, and the fat that covers the entrails and the lobe of the liver, and the two kidneys and the fat that is on them and the right thigh (for it is a ram of ordination), 26 "Then you shall take the breast of Aaron's ram of ordination, and wave it as a wave offering before the LORD; and it shall be your portion. 27 "You shall consecrate the breast of the wave offering and the thigh of the heave offering which was waved and which was offered from the ram of ordination, from the one which was for Aaron and from the one which was for his sons. 31 "You shall take the ram of ordination and boil its flesh in a holy place. 34 "If any of the flesh of ordination or any of the bread remains until morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy. Exodus 35:9 and onyx stones and setting stones for the ephod and for the breastpiece. 27 The rulers brought the onyx stones and the stones for setting for the ephod and for the breastpiece; Leviticus 7:37 This is the law of the burnt offering, the grain offering and the sin offering and the guilt offering and the ordination offering and the sacrifice of peace offerings, Leviticus 8:22 Then he presented the second ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram. 28 Then Moses took them from their hands and offered them up in smoke on the altar with the burnt offering. They were an ordination offering for a soothing aroma; it was an offering by fire to the LORD. 29 Moses also took the breast and presented it for a wave offering before the LORD; it was Moses' portion of the ram of ordination, just as the LORD had commanded Moses. 31 Then Moses said to Aaron and to his sons, "Boil the flesh at the doorway of the tent of meeting, and eat it there together with the bread which is in the basket of the ordination offering, just as I commanded, saying, 'Aaron and his sons shall eat it.' 33 "You shall not go outside the doorway of the tent of meeting for seven days, until the day that the period of your ordination is fulfilled; for he will ordain you through seven days. 1 Chronicles 29:2 "Now with all my ability I have provided for the house of my God the gold for the things of gold, and the silver for the things of silver, and the bronze for the things of bronze, the iron for the things of iron, and wood for the things of wood, onyx stones and inlaid stones, stones of antimony and stones of various colors, and all kinds of precious stones and alabaster in abundance. Lev 7:38 which the LORD commanded Moses at Mount Sinai in the day that He commanded the sons of Israel to present their offerings to the LORD in the wilderness of Sinai. Lev 1:1,2 Merrill on Mount Sinai - This first of four references in Leviticus to Mount Sinai (cf. Lev 25:1; 26:46; 27:34) functions in this first summary statement not only to designate the geographical place where these laws were given but to remind the readers of the covenant made there with its special promises, stipulations, and judgments. It is used in the same manner in the two final summary statements of Lev. 26:46 and Lev 27:34. In Lev. 25:1 "Mount Sinai" functions slightly differently, for there it is used as a contrast to a future time and place ("when you enter the land I am going to give you"). What follows there are the regulations of the various special years and feasts that would characterize their life in the Land of Promise. Theologically, Sinai has been of great significance within the OT and throughout the centuries to Judaism as the place where both the oral and written laws were given. It was at Sinai that the divine attributes of omnipotence and holiness were demonstrated with great effect. In the Song of Deborah the LORD is called "the One of Sinai" (Jdg. 5:5; see also Ps. 68:8). Later, Jerusalem was another physical place that carried with it certain theological concepts as David brought the ark there (2Sa 6:17) and then Solomon built the temple that was filled with God's glory (1Ki 8:1011). In contrast, places like Sodom and Gomorrah are used throughout Scripture as a picture and reminder of wickedness (e.g., Isa. 1:9). (Ibid)