The Book Of LEVITICUS
Leviticus 27:34 "These are the commandments, which the LORD commanded Moses for
the children of Israel in mount Sinai."
CHAPTER 15:
Chapter 15 continues the subject of personal uncleanness that was begun in chapter 12. Whereas chapters 13 and 14 dealt with uncleanness that resulted from a specific disease, leprosy, this chapter continues with the subject of uncleanness that results from bodily discharges, whether natural or as the result of other types of disease and/or sickness. The specific examples given in this passage are related to human sexuality, specifically the discharge of semen from the men and the cycle of menstruation in women. It’s important to remember two things: 1) God created the act of procreation between a husband and wife, and thus the act itself is not sinful. God is not condemning marital sex here. 2) All of these laws pertaining to the tabernacle, the blood sacrifices, the proper and improper methods of worshiping God, the differences between clean and unclean – it’s all centered around the subject of God’s holiness. Even though God created and blessed the act of sexual union between husband and wife, there are still side effects that result from that act that can make a person unclean only as it relates to God’s holiness and the Israelites’ worship of Him in the tabernacle. (This is also the reason behind the command from Moses to the people in Exodus 19:15 when they were preparing to meet with God for the first time at Mount Sinai.) Just as childbirth is not sinful for the woman, she is still unclean for 33 days following the birth, and must present the proper sacrifices and offerings before God to restore her relationship with Him. The same principle applies here in chapter 15 where the results of natural bodily discharges can make a person unclean in the presence of a holy and righteous God. It's also important to keep in mind the many pagan rituals involving human sexuality in the idolatry of the nations surrounding Israel at this time, as well as those of the heathen peoples of the promised land. God is establishing a clear line of separation between anything related to human sexuality and the proper, holy worship of Him. Thus, any bodily discharge, or “issue” as it is described here in the KJV, automatically makes a person unclean, and he/she must make the proper restitution to God to be fully restored to right fellowship with Him. Verses 1-18: The first half of this chapter pertains to the men. The word “issue” in verse 2 has been translated from the Hebrew word “zûb” (pronounced zoob) which means “to flow freely, gush, or discharge”. (Leviticus 22:4, Numbers 5:2, 2 Samuel 3:29) Here in the context of chapter 15, it is most likely referring to not only the natural ejaculation of semen, but also any unnatural discharges due to sexually transmitted diseases such as gonorrhea. Note from my study Bible: “This is based upon the Greek version of the Old Testament (Septuagint) and most commentators accept this diagnosis. The striking thing about the uncleanness associated with these discharges is that not only the affected person became unclean, but also people and objects that came in contact with him, and these in their turn could become secondary sources of uncleanness.” Even saliva (v.8) is considered unclean in these instances. (Numbers 12:14) Anything that the man sits upon, or touches, or the bed in which he sleeps is considered unclean. (v.4-5, 9-10, 12) (Leviticus 6:28, 11:32-33) Anyone that comes into contact with him during this time is also deemed unclean until sundown. (v.6-8, 11) Unlike leprosy and the other skin diseases, however, the man is not cast out of the camp to live in isolation while he is suffering from these issues. Though the text does not state it specifically, the man presumably remains in his house, avoiding any contact with others – except his wife and children, of course – until he is cleansed of his sickness. Once the issue has cleared up and ceased, the man is to wait another seven days in isolation. (v.13) (Leviticus 14:8, Numbers 19:11-12) During this time he is to wash his clothes and bathe himself in running water in order to be considered completely clean. On the eighth day he is bring two turtledoves or two pigeons to the priest at the tabernacle for the sin offering and burnt offering. (v.14-15) (Leviticus 14:22-23, 30-31) The sin offering removes the stain of uncleanness while the burnt offering restores the man to the Israelite community. Verses 15-18 pertain to the ejaculation of semen, either during the sexual act with his wife (v.18) or a nocturnal emission while he is asleep (what we today often refer to as a “wet dream”). The couple shall be unclean until evening and are to bathe themselves as well as wash any garments that were stained during the sexual activity. (Deuteronomy 23:10-11) Verses 19-30: The same instructions for a man’s uncleanness and methods of cleansing are the same for the woman who is going through her monthly period. (v.19) (Leviticus 12:2) She is to isolate herself in her home for seven days. Anything that she has worn or touched or slept upon shall be unclean until evening, and her husband, too, shall be unclean if he touches anything that she has come into contact with. (v.20-23) If her period – or any other cause of the discharge of blood or other bodily fluid – lasts longer than seven days, she is to remain in isolation until the issue ceases. (v.25) If her husband – or any man if she is unmarried – has sex with her while she is menstruating, he is also deemed unclean. (v.24) This is, in fact, expressly forbidden by God (Leviticus 18:19, 20:18) and punishable by death for the couple caught doing it. After the issue has cleared up she must wait an additional seven days before she is considered clean (v.28) and then she is to bring two turtledoves and two pigeons to the priest at the tabernacle for the sin offering and burnt offering on the eighth day. (v.29-30) Verses 31-33: God repeats His reason for these specific laws: “…that they die not in their uncleanness, when they defile My tabernacle that is among them.” (v.31) (Leviticus 11:47, 14:57, 22:2, Deuteronomy 24:8, Ezekiel 44:23, Hebrews 12:15) As stated before, the whole purpose of these laws in the book of Leviticus is so that the Israelites have a proper understanding of God’s holiness. There must be a clear line drawn between what is clean and what is unclean so that that holiness is not violated. CHAPTER 16: Chapter 16 gives instructions for the Day of Atonement. (Exodus 30:10, Leviticus 23:27, Hebrews 6:19, 9:7-8, 12, 10:19) Verse 1 indicates that God gave this law to Moses shortly after the deaths of Aaron’s two sons, Nadab and Abihu, in chapter 10. Verse 2 refers to “…the holy place within the vail before the mercy seat, which is upon the ark…”. This is the holy of holies, the place where God dwells in the form of a cloud that covers the mercy seat. Verses 29-34 explain that the Day of Atonement is to be observed on the tenth day of the seventh month (v.29), that it is a sabbath day for all the people of Israel (v.31), and the high priest may enter the holy of holies to make an atonement for the whole nation (v.30). (Exodus 30:10, Leviticus 23:27, Numbers 29:7) Even today, when there is no temple and no official sacrificial system, every orthodox Jew still observes Yom Kippur. The Day of Atonement remains the holiest day of the Jewish calendar. Verses 3-28 describe the sacrifices and the ritual that is necessary for the high priest to not only properly make the atonement for the children of Israel, but also properly cleanse and prepare himself to enter the holy of holies. While the wording of verse 2 makes it sound like Aaron is permanently forbidden from entering the holy of holies (“…that he come not at all times into the holy place…”), it’s clear form the context of the rest of this chapter that the high priest is allowed inside on a specific day once a year and only after he has performed the proper rituals and sacrifices. The Day of Atonement “…was a reminder that the nation’s ritual uncleanness imperiled the whole nation before God. Uncleanness defiled the Lord’s tabernacle, God’s dwelling place in their midst (Leviticus 16:16, Numbers 19:13, 20), as well as the land itself (Leviticus 18:27).” (The Moody Bible Commentary) While the sacrifices and ceremonies described in this chapter are the same as all the other daily sacrifices and offerings that have already been dictated in the earlier chapters of this book, there is one unique exception: the presence of a scapegoat. And, as always, precise and proper obedience is key. That’s the reason for the reference to Nadab and Abihu in verse 1. God slew them because they had not precisely followed all of His instructions for offering up incense to Him. Verses 3-22: To begin, Aaron is to bring a young bullock for a sin offering and a ram for a burnt offering. (v.3) He is to be properly attired in the prescribed priestly garments after fully bathing himself. (v.4) (Exodus 28:39, 42-43, 30:20, Leviticus 6:10, 8:6-7, Ezekiel 44:17-18) He is to slay the bullock and offer it up for atonement for himself and his house first before proceeding with the sacrifices for the congregation of Israel. (v.6, 11-14) (Leviticus 9:7, Hebrews 5:3, 7:27-28, 9:7) Using the censer, he is to transfer from the brazen altar to the altar of incense inside the tabernacle burning coals and sweet incense. (v.12) (Exodus 30:34-36) This will create a cloud that will cover the mercy seat. (v.13) The blood of the bullock is to be sprinkled upon the mercy seat and before it seven times. (v.14) (Leviticus 4:6, 17) Of the two goats that are designated for the nation, one is to be the scapegoat and one is to be the sin offering. (v.5, 7-9) (Leviticus 4:14, Numbers 29:11, 2 Chronicles 29:21, Ezra 6:17, Ezekiel 45:22-23) This determined by casting lots. (v.8) The goat that is designated for the sin offering is slain, and its blood is sprinkled within the holy of holies, seven times upon the mercy seat and before it, same as with the blood of the bullock. (v.15) No other man except the high priest is to enter the tabernacle during this ritual (v.17). He then returns to the brazen altar and places blood upon the horns of the altar (v.18) before sprinkling it seven times to “…cleanse it, and hallow it from the uncleanness of the children of Israel.” (v.19) After all this the scapegoat is brought forth and presented to the Lord at the door of the tabernacle where Aaron is to lay his hands upon the animal’s head. (v.10, 21-22) He confesses all the sins of the nation of Israel (Leviticus 5:5, 26:40), transferring them to the scapegoat, and then chooses a man from the congregation to take the goat into the wilderness to be released. (Isaiah 53:5-6, Romans 3:25, Hebrews 7:27, 9:23-24, 1 John 2:2) The Hebrew word here for “scapegoat” (v.8, 10, 26) is “azâzêl” (pronounced ‘az-aw-zale’). The only time this word appears in the whole Bible (KJV 1611) is the three verses here in Leviticus 16. The purpose of these two goats is not only a blood sacrifice for the atonement of the nation’s sins, but also the symbolic removal of the guilt of those sins by the releasing of the scapegoat into the wilderness. The scapegoat “…shall bear upon him all their iniquities…”. (v.22) (Isaiah 53:11-12, John 1:29, Hebrews 9:28, 1 Peter 2:24) The death of Jesus on the cross at Calvary is again foreshadowed here in these two goats. He was not only the atonement for our sins by giving up his life and shedding his blood for us, but he was also the expiation of our guilt from those sins. The moment that we accept Christ as our Lord and Savior and we accept His sacrifice as payment for our sins, God imputes to us Jesus’ righteousness. The burden of guilt of our sins is forever removed, and God remembers it no more. All He sees now when He looks upon is the perfect and pure righteousness of His only begotten son. This is yet another reason that Christ was the final and ultimate sacrifice for all time. After His death on the cross and resurrection from the grave, there was no more need for “… the blood of bulls and of goats…”. (Hebrews 10:4) That’s the whole reason for these oft repeated sacrifices and offerings here in the OT: the blood of the animals was not sufficient to permanently remove our sin. Only the pure, perfect blood of Christ could do that. One of the many reasons I do not use any other English translation of the Bible except for the KJV is because of the way that other modern versions incorrectly translate Leviticus 16:10. Here’s some examples: American Standard Version (ASV): “But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send away for Azazel into the wilderness.” Common English Bible (CEB): “But the goat selected by Azazel’s lot will be left standing alive before the LORD in order to make reconciliation upon it by sending it away into the wilderness to Azazel.” English Standard Version (ESV): “But the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.” Revised Standard Version (RSV): “But the goat on which the lot fell for Aza′zel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Aza′zel.” New Living Translation (NLT): “The other goat, the scapegoat chosen by lot to be sent away, will be kept alive, standing before the LORD. When it is sent away to Azazel in the wilderness, the people will be purified and made right with the LORD.” Now, compare these to the KJV: “But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.” Notice, first of all, how the other versions capitalize a common Hebrew noun, thus turning that word into a proper name. This changes the entire meaning of the verse and makes it appear that the high priest is sacrificing the second goat to a specific person or deity. This has misled many Biblical scholars and historians of the last 200 years to speculate about who, exactly, Azazel is. Some of the commentaries of those other modern translations even suggest that Aaron was sacrificing the scapegoat in order to appease a demon of the wilderness! This is heresy, plain and simple. The KJV translators knew what they were doing when they translated this chapter of Leviticus from the original manuscripts preserved through Antioch, Syria, and not the manuscripts that were preserved in Alexandria, Egypt. It’s those latter corrupt manuscripts that are used to translate all modern English translations of the Bible except for the KJV. The word “azâzêl” is nothing more than a common noun that means “scapegoat” in English. That’s it. There’s no other significance or meaning to that word other than what is made plain in the KJV text. Secondly, look again at the ASV translation of this verse. Notice the phrasing “…atonement for him…”. Since the most recently mentioned proper name is Jehovah, which obviously is referring to God, this translation states that the scapegoat is making an atonement for God! A single prepositional word choice changes the entire meaning of a verse which, in turn, alters fundamental doctrine! God is perfect and sinless and does NOT need atonement! WE are the ones who need the atonement! This is one of many perversions of God’s word that you will find in all other English translations of the Bible. Only the King James A.V. 1611 is the divinely inspired, pure, perfect word of God! Amen! Verses 23-28: After releasing the scapegoat, both Aaron and the man selected to take the goat into the wilderness must ritually bathe themselves once more. (v.23-24, 26) (Leviticus 6:11, Ezekiel 42:14, 44:19) After this, Aaron is to finish the sin offerings for himself and the people. (v.25) The carcasses are taken outside the camp to a predesignated place to be wholly burnt. (v.27) (Leviticus 4:12, 21, 6:30, Hebrews 13:11) The man selected to do this will also bathe himself before coming back into camp. (v.28) Verses 33-34 sum up the entire chapter. This annual ritual and sacrifice is to make atonement for the holy of holies, the tabernacle, the brazen altar, the priests, and all the people of Israel. (v.33) This is to be an everlasting statute, a way of “…atonement for the children of Israel for all their sins once a year.” (v.34) The purpose of this chapter is to emphasize two things: 1) The holiness of God, and 2) the wretched sinfulness of man. Our fallen, broken condition is such that even physically touching and interacting with sacred objects such as the brazen altar or entering the holy place causes a stain upon God’s holiness. That’s why the annual Day of Atonement was needed for the children of Israel. Like clean, white raiment that becomes stained and dirty with everyday use over a long period of time, the tabernacle and all its furnishings needed to be cleansed and purified once a year of the stain of sin brought into it by the Israelites and the priests. God’s pure, perfect holiness demanded nothing less.
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CHAPTER 9:
Now that Aaron and his sons have completed their week of consecration and ordination, the time has come to officially inaugurate the tabernacle for corporate worship by the Israelites. But first Aaron needs to offer up a sin offering and a burnt offering for himself. (v.2) (Ezekiel 43:27) This seems strange given that he had just finished seven days in isolation while offering up daily burnt and sin sacrifices, and what makes this command even more unique is that the young calf is never required of any other Israelite throughout scripture, according to the commentary in my study Bible. The Thomas Nelson commentators hypothesize that this might have something to do with Aaron’s sin of creating the golden calf in Exodus 32, which would make sense given the command by Moses in verse 3. Whatever the case, the two offerings symbolize Aaron’s total and complete submission to God and his appointed service in the tabernacle as high priest for the children of Israel. (Refer back to the illustration at the top of this post, courtesy of the Moody Bible Commentary, for a comparison of Aaron’s ministry as high priest versus that of Jesus Christ’s.) Moses then commands Aaron to gather another young calf, as well as a young goat and a lamb, all without blemish or spot, for a burnt offering on behalf of the congregation of Israel. (v.3) (Leviticus 4:23, 28, Ezra 6:17, 10:19) After that is to be a peace offering of a bullock and a ram, and then a meat offering to complete the inauguration ritual. (v.4) (Leviticus 2:4) Once all this is finished, “…the Lord will appear unto you,” proclaims Moses. (Exodus 29:43) Aaron does as Moses instructs him, and all the people gather at the courtyard of the tabernacle where Moses then gives further commands regarding each of the offerings. (v.5) Moses repeats once more, “…the glory of the Lord shall appear unto you.” (v.6) Aaron begins the ritual by first offering up the young calf and ram on behalf of himself as earlier instructed. (v.7-8) He dips his finger in the blood and marks each of the horns of the altar before pouring out the blood around the bottom of the altar. (v.9) He then offers up the rest of the animal as prescribed by God through Moses in his earlier instructions. (v.10-11.) He and his sons then perform the burnt offering. (v.12-14) Now Aaron is able to perform the sacrifices on behalf of the people. (v.15-22) (Isaiah 53:10, Hebrews 2:17, 5:3) Notice that the sin offering is always done first. Before there can be fellowship with God there must first be atonement for sin. Next comes the burnt offering (v.16), then the meat offering (v.17), a portion of which is done “…beside the burnt sacrifice…”, meaning that both offerings were burned at the same time. This makes sense given that the burnt offering represents one’s complete surrender to the Lord (Leviticus 1), and the meat offering symbolizes the tithe of firstfruits as well as dedication of life and service to God (Leviticus 2). Once all of that is complete there can then be true fellowship with the Lord as represented by the peace offering. (v.18-21) Verse 21 concludes with “…as Moses commanded.” Aaron follows each of God’s commandments, as given to him by Moses, to the letter. He concludes the sacrifices by blessing the people. (v.22) (Deuteronomy 21:5, Luke 24:50) Moses and Aaron then go into the tabernacle itself (v.23) but the text doesn’t say how long they were inside, nor is there any description of what is done there. All that we’re told is that when they come out they bless the congregation of Israel once more. After this, God’s glory appears to the nation in the form of a fire that consumes the burnt offering and the fat of the peace offering. (v.24) (Genesis 4:4, Judges 6:21, 2 Chronicles 7:1, Psalm 20:3) The people give a shout of joy, falling on their faces before Almighty God in true worship and reverence for His power and glory. (Ezra 3:11) CHAPTER 10: The first seven chapters of Leviticus describe God impressing on Moses the importance of the holiness of the tabernacle and the specificity of the various sacrifices and offerings that the priests are to be performing on behalf of themselves and the rest of the nation. Chapters 8 and 9 describe Moses passing on those instructions to Aaron and his sons, and he makes it clear to them that deviation from any of the prescribed processes of these sacred duties and rituals will bring immediate judgment by God upon themselves and the people. “…keep the charge of the Lord, that ye die not…” (Leviticus 8:35). The holiness of God had been stressed many times to the Israelites by Moses, God’s appointed messenger and leader, since their exodus from Egypt. The whole point of the sanctification and purification rituals that Aaron and his sons had just completed in the previous two chapters was to emphasize the difference between “…holy and unholy, and between clean and unclean…”. (v.10) This was made especially clear to the nation in the aftermath of the incident with the golden calf. But now, here in chapter 10, we see a second example of what happens when God’s commandments are ignored and His holiness is profaned. Verses 1-2: Nadab and Abihu are the two eldest sons of Aaron. (Exodus 24:1, 9, Numbers 3:2, 1 Chronicles 24:2) According to the notes in my study Bible, “The censers are fairly flat pans in which burning coals are carried.” It then gives four possibilities regarding the “…strange fire…” (v.1) that is offered up to God by Aaron’s sons:
That cross reference from Numbers 16 refers to the rebellion of Korah against Moses and Aaron. One interesting detail that relates directly to this incident with Nadab and Abihu is the use of the censers and holy incense. (Numbers 16:6-7) While no further details regarding the fire and incense are given in that passage either, it is clear from both of these incidents that those two things are an essential element of the priesthood for which God had given specific and detailed instructions for its use. That is the sin which Aaron’s sons committed. The fire that they offered up had not been commanded by God, and He judged them for their disobedience. Verse 3: Moses explains the depth of Nadab’s and Abihu’s transgression to Aaron. The whole point of God’s law, which He had dictated to Moses, who then passed it on to the children of Israel, is summed up in this verse: “…I will be sanctified in them that come nigh Me, and before all the people I will be glorified.” God’s holiness cannot be overstated, nor is it something to be treated as trivial or ordinary. His holiness and His glory will not be shared with any other, nor will He allow anyone to rob Him of His rightful glory. That is one of the key definitions of sin. Whatever it is that Aaron’s sons did with their strange fire, it robbed God of His glory and profaned His holiness, and God will not tolerate that. Aaron understands this, and he gives no protest, nor does he attempt to justify the actions of Nadab and Abihu to either Moses or the Lord. This was also the same sin committed by Cain in Genesis 4. God had explained to Adam and his sons what constituted an acceptable offering, and Cain refused to obey. He thought that his offering of crops was better than what God had prescribed. This is why God warned him about the sin that crouched at the door of his heart. (Genesis 4:7) Nadab and Abihu had the same choice as Cain: surrender and obey God or give into the sin of pride and risk God’s wrath and judgment. Sadly, they chose the latter. Verses 4-7: Mishael and Elzaphan are the cousins of Moses and Aaron, and thus they are permitted to enter the tabernacle because they are of the tribe of Levi. (v.4) The bodies of Aaron’s sons are carried outside the camp. (v.5) Moses then explains to Aaron and his two younger sons, Eleazar and Ithamar, that they must continue their priestly duties on behalf of the congregation of Israel. There is no time for them to properly mourn the deaths of Nadab and Abihu. Therefore the people will mourn on their behalf. (v.6) The Moody Bible commentary explains it this way: “Here is a most vivid picture of the truth that God does not show favoritism when it comes to sin. Aaron was not allowed to publicly mourn (v.6-7), even though these were his sons. Even the mourning of God’s priest was a consecrated endeavor.” Verses 8-11: This is the only time in the book of Leviticus where God speaks to Aaron directly. The fact that God gives a specific warning for the priests to abstain from wine and other strong drink is why many Biblical scholars believe that Nadab and Abihu were intoxicated. (Genesis 9:21, Proverbs 20:1, 31:5, Isaiah 28:7, Ezekiel 44:21, Hosea 4:11, Luke 1:15, Ephesians 5:18, 1 Timothy 3:3, Titus 1:7) The reason for this prohibition is given in verse 10: “That ye may put difference between holy and unholy, and between unclean and clean.” Verse 11 also states that Aaron and his sons are to “…teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” In other words, the priests are not only to serve as intercessors before God on behalf of the Israelites, but they are also to teach the Israelites about God and His law. This is a very high calling, an appointment made by God Himself, and thus it is not to be taken lightly or treated as trivial in any way. The inebriating effects of alcohol could cause the priests to profane the offerings and sacrifices by not performing them correctly and thus offend God and His holiness. (Malachi 2:7-8) Verses 12-15: Moses reminds Aaron and his two remaining sons that the portions of the grain and wave offerings are theirs to eat “…in the holy place…” (v.13), that God has provided this meat for them. (Leviticus 2:3, 6:16, 26) The reason for this reminder is twofold: 1) God has not rejected Aaron, Eleazar, and Ithamar because of the sin of Nadab and Abihu, and 2) Aaron and his sons are unwilling to eat their portion because of their grief and state of mourning. This latter reason becomes clear in the last five verses of this chapter. Verses 16-20: Moses becomes angry with Eleazar and Ithamar when he discovers that the portions of the goat of a sin offering (Leviticus 9:3, 15) that should have been eaten by the priests has been completely burnt on the altar instead. (v.16) When he confronts them he reminds Aaron and his sons once again that God has given them their portion of this offering “…to bear the iniquity of the congregation, to make atonement for them before the Lord…”. (v.17) (Exodus 28:38, Leviticus 22:16, Numbers 18:1) When the priests consume the flesh of the sin offering, it's an outward sign to the one bringing the sacrifice to God that the Lord accepts the offering. Thus, to not eat the meat would send the wrong message to the one seeking atonement. From Moses’ point of view, Aaron and his sons are risking God’s wrath by not obeying His commands regarding the law of the sin offering, which is what caused the deaths of Nadab and Abihu. Only that offering of which the blood is used to purify the holy place (Leviticus 6:30) must be wholly burnt on the altar. Since that is not the case here, Moses is understandably upset with Aaron and his sons for what he perceives as disobedience to God. (v.18) Moses concludes his rebuke with the phrase, “…as I commanded…”, meaning that his instructions came from the Lord. They are to be taken seriously and never ignored. Aaron’s response is simple: he and his sons refrained from eating their portions of the meat of the sin offering because of their current state of grief. “…such things have befallen me…” (v.19) Presumably they did not want to risk further dishonor against God by eating of the sin offering, even though God had made provision for the priests to do so. That is what is meant by the question at the end of verse 18: “...if I had eaten…should it have been accepted in the sight of the Lord?” The Moody Bible Commentary offers the following explanation for this verse: “The underlying motivation behind difficult choices in life should always be the pleasure of God. The primary focus of the priests, despite the day’s events, was on self-denial and exalting God in their efforts.” Moses accepts Aaron’s response, and nothing more is said on the matter. (v.20) CHAPTER 7:
Verses 1-10: The law of the trespass offering. (Leviticus 5:15-19) This is also referred to as the “guilt offering”. As with some of the sin offerings, a portion of this sacrifice is given to the priest to eat. (v.6, 8-10) The animal skins also are for the priests to sell and/or trade as part of their daily livelihood. (v.8) Verses 1 and 6 both make it clear that this offering “…is most holy…” (Leviticus 2:3, 10, Numbers 18:9, Ezekiel 44:29), and verse 7 reminds the Israelites that the same law applies to both the sin and trespass offerings. There’s also another reminder in verse 6 that only the males of the Levites may serve in the role of priest. Verses 11-21: “…the law of the sacrifice of peace offerings…”. (v.11) (Leviticus 3:1, 22:18, 21, Ezekiel 45:15) These verses expound on the peace offering that was initially described in chapter 3. Verse 12 uses the word “thanksgiving”, or “tôdâh” in the original Hebrew, which emphasizes that this offering is one of praise and thanksgiving to God for what He’s done in the life of the one bringing the offering. Remember that the peace offering is voluntary, and is often shared with family and friends. The priests, too, are allowed a portion which represents God’s acceptance of the offering. Along with the meat of the lamb or goat (Leviticus 3:7, 12), unleavened cakes and wafers, anointed with oil and made with fine flour, are also offered up. (v.12) (Leviticus 2:4, Numbers 6:15) But then verse 13 says that leavened bread is also to be offered, and this is significant for obvious reasons. Yeast is permitted in this offering precisely because it is a sacrifice of joy and thanksgiving, according to the Holman Bible Commentary. One of the loaves is to be set aside “…for an heave offering unto the Lord…” (v.14) which is then given to the priest. (Numbers 18:8, 11, 19) The roasted meat of the thanksgiving offering is to be eaten the same day that it’s offered and none of it is to be left until morning. (v.15) (Leviticus 22:29-30) The Holman Bible Commentary explains it this way: “Eating the offering on the day he offers it showed its special holiness; any delay removed the offering from the act of sacrifice and increased the possibility of its defilement. The participants in the communal meal witnessed the immediate acceptance of the offering by the Lord through eating the freshly roasted meat.” But in the case of a votive or freewill offering the flesh may be eaten on the same day or the day after. (v.16) On the third morning, however, any remains must be burned. (v.17) None of the sacrifice will be accepted on the third day, and anyone that eats of it “…shall bear his iniquity.” (v.18) It is a sin against the Lord. Verses 19-21 stress the importance of ritual purification and proper reverence of God’s holiness in the performance of these offerings and sacrifices. Both the priest that performs the ritual and the one bringing the offering are to strictly adhere to all of God’s instructions for the sacrifice. Deviating in any way from these commandments will bring immediate judgment from the Lord for the one who disobeys. This is what is meant by the phrase in verses 20 and 21 “…that soul shall be cut off from his people.” (Genesis 17:14, Exodus 31:14) “To be ‘cut off from one’s people’ was to be excluded from the worship rituals and perhaps even judged by death. Those who celebrate peace with God must do so openly and without hypocrisy.” (Moody Bible Commentary) Verses 22-27: As noted previously, the fat of the animal, along with the kidneys and the caul of the liver, represents the best that the worshiper has to offer to the Lord. Both the fat and the blood belong to God, and thus He commands the Israelites to abstain from consuming either. (v.23, 26) (Leviticus 3:17, 17:10, Deuteronomy 14:21, Ezekiel 4:14, 44:31) Even the fat of beasts that die of old age or are killed by another animal may not be eaten, though it may be used for other purposes. (v.24) Anyone that disobeys this commandment “…shall be cut off from his people.” (v.25) The commandment to abstain from consuming the blood of an animal goes all the way back to Genesis and the dispensation that God initiated with Noah after the flood. (Genesis 9:4, Leviticus 19:26, Deuteronomy 12:23, 1 Samuel 14:33, Ezekiel 33:25, Acts 15:20, 29) The blood of both man and beast represents life, and all life belongs to God alone. In the case of the sacrifices described here in Leviticus, the blood of the animal is a substitution for the life of the worshiper, especially in the sin and trespass offerings. To do anything with the blood other than what is prescribed by God is to plunder and desecrate that which is most holy. This is why Jesus Christ’s death on the cross was the once-for-all perfect sacrifice for all the sins of mankind. (John 6:53) Both His life and His blood were perfect and most holy. Anyone that violates this law “…shall be cut off from his people.” (v.27) Verses 28-38: These eleven verses are basically a summary review of chapter 3 as well as a closing of this entire section of the law regarding the categories and types of offerings (Leviticus 1-7). Here the Lord repeats His commands regarding the parts of the peace offering that belong to Him and to the priests, and how each one is to be presented, manipulated and consumed. (v.29-34) There is an emphasis once more on the fact that all these offerings are to be brought unto the priest and unto God by one’s own hands. (v.30) These sacrifices, whether voluntary or required, are to be made of one’s own free will. It is up to the Israelites whether they obey or disobey God’s commands, and the consequences of each are made clear. To obey is to have a right and proper fellowship with God and enjoy the bounty of His blessings. To disobey is to lose God’s favor and His providence and suffer His righteous judgment. The same holds true for us today. We obey God’s commands and follow His will for our lives because He first loved us and laid down His life for us. (Romans 5:8) We are not required to offer a daily sacrifice as described here in the Mosaic law, but we are commanded to come to the throne of grace and daily confess our sins as well as surrender the best of all that we are for God’s use. For the Israelites, the best they had to offer was the perfect lamb, goat, bullock or fowl. For us today it is the firstfruits of our time, our talents, and our tithes and offerings of the physical blessings God has bestowed on us. He commands us to give our all to Him for His glory and His use. To do any less is to disobey and dishonor Him and make trivial that most holy sacrifice that Christ made for us on the cross at Calvary. CHAPTER 8: The instructions that God had given to Moses in Exodus 28-29 are now, finally, put into action. The tabernacle has been completed, the law has been written down, and the directions for all the different kinds of offerings and sacrifices that are to be performed at the tabernacle have been handed down to Moses to pass on to the people and the priests. All that remains is to dress and consecrate Aaron and his sons so that they might finally begin their service as priests in the tabernacle. Chapters 8-10, as well as verses 10-23 of chapter 24, are the only historical sections in the book of Leviticus, meaning that the narrative shifts from God speaking to Moses to Moses now putting into action all those commandments that God has been giving him throughout much of Exodus and the first 7 chapters here in Leviticus. Verses 2-5: God repeats his command from Exodus 29:1-4. Moses is to gather Aaron and his sons and all the people at the door of the tabernacle. All the priestly garments (Exodus 28:2, 4) as well as the anointing oil (Exodus 30:25), a bullock (Exodus 29:10), two rams (Exodus 29:15, 19), and a basket of unleavened bread (Exodus 29:2) are to be brought forth. The consecration and ordination of the priests is a public ceremony, conducted in the presence of the congregation and God. The same holds true today for pastors and deacons of the church. Verses 6-13: The ceremony begins with the washing of Aaron and his sons. (v.6) (Exodus 30:20, Hebrews 10:22) Though done literally in this scene, it’s also symbolic, representing the soil of sin in one’s life. When we come before a holy God we must be cleansed and purified of sin. For the Aaronic priesthood, the washing with water was commanded by God along with the sacrifice of the three animals as part of this daily purification ritual. For us today, we are clothed in the imputed righteousness of Christ, washed in His blood and cleansed once for all in the eyes of God our heavenly Father. The priestly garments are a visible reminder of the glory and honor of the invisible Lord. (Exodus 28:2, 39:1) Putting them on reminds Aaron and his sons of the solemn and sacred duty that they must perform daily for the children of Israel. This is the order in which the garments are put on Aaron (v.7-9):
After Aaron and his sons are properly attired, the next task is the anointing of them as well as the tabernacle and all its furnishings. (v.10-12) (Exodus 30:26, 40:10-11) In the words of the Moody commentators, “In the ancient Near East, a visitor would be anointed as a sign of welcome into one’s house (compare Exodus 30:30-33 and Psalm 23:5). Symbolically, Aaron’s anointing (and the priestly anointing in general) signified God’s acceptance of Aaron and his welcome into “His house” and the priestly ministry.” As noted in my commentary of Exodus, the use of oil in the OT is often used as a symbol of the Holy Spirit. This passage can be interpreted as God pouring out His spirit upon Aaron and his sons, giving His blessing and approval for them to serve as priests in His house. Verses 14-21: The anointing oil in and of itself is not enough to consecrate Aaron and his sons. As prescribed in the previous seven chapters, it’s now time to offer up the necessary sacrifices in order to complete the ordination. First up is the sin offering. Aaron and his sons lay their hands on the head of the bullock before Aaron kills it. (v.14-15) Moses uses the blood to properly purify the altar before removing all the fat, the kidneys and the caul of the liver. These he burns on the altar. (v.15-16) The rest of the animal is removed to the designated place outside the camp to be burned. (v.17) Next, Aaron and his sons lay their hands on the head of the first ram before Aaron slays it. (v.18) Moses purifies the altar again (v.19) before cutting up the animal (v.19-20). He then burns the ram on the altar, and it’s accepted “…for a sweet savour…unto the Lord…”. (v.20-21) There are two important details to note about these eight verses. The first is that it’s Moses, not Aaron or any of his sons, that is preforming the sacrifices. God had already explained to Moses in Exodus 28-29 everything that he was supposed to do to prepare the priests to serve in the tabernacle. Therefore, until they were fully consecrated, and only after God’s explicit instructions have been followed and obeyed, can the priests then perform sacrifices. Since the ordination ceremony will not be complete until after seven days have passed (Exodus 29:35), Moses is the only one allowed by God to serve as high priest and mediator. The second thing to note here is the last phrase of verse 21: “…as the Lord commanded Moses.” A variation of this phrase is found ten times in this chapter (v.4-5, 9, 13, 17, 21, 29, 34-36) and three times in chapter 9 (v.6-7, 10). Moses is making sure to follow every one of God’s specific instructions, demonstrating for Aaron and his sons exactly how it should be done. In just a couple chapters we’ll see what happens when God’s instructions regarding the tabernacle and the service of the priests are not obeyed. Verses 22-30: Up next is the second ram, this one of consecration. (v.22) As with the previous two sacrifices, Aaron and his sons lay hands on the animal before Aaron kills it. (v.22-23) Moses then dips his finger in the blood and places some on the Aaron’s right earlobe, the thumb of his right hand, and on the big toe of his right foot. (v.23) Moses does this for each of Aaron’s sons as well. (v.24) (Exodus 29:20-21, Leviticus 14:14) What this symbolizes is that the priests are hearing God’s commands, doing His service, and walking accordingly in His will. After this, Moses sprinkles the blood upon and around the altar. (Hebrews 9:13-14, 18) Moses gives Aaron and his sons the ram’s fat, the caul of the liver, the kidneys and the right shoulder. (v.25) On top of all this he lays “…one unleavened cake, and a cake of oiled bread, and one wafer…”. (v.26) Aaron and his sons then perform a “…wave offering before the Lord.” (v.27) Moses then burns all of this on the altar “…for a sweet savour…” to God (v.28) (Exodus 29:25) before taking the ram’s breast and performing a second wave offering to the Lord. (v.29) (Exodus 29:26-27) God had commanded that this would be Moses’ portion. The final part of this ritual is for Moses to take the anointing oil and the rest of the ram’s blood and sprinkle it upon Aaron and his sons, specifically on their robes. (v.30) Only by this are they then properly sanctified. Verses 31-36: Moses gives final instructions to Aaron and his sons. As God had commanded, they are to remain in the courtyard of the tabernacle for seven days, performing all three sacrifices each day. The text doesn’t give a reason for the seven days, but it’s probably to impress upon Aaron and his sons the importance of what they will be doing daily for the children of Israel. Also, it’s probably a precaution against uncleanness, accidental or otherwise, should they go among the people or outside the camp. The flesh of the third ram, along with the various types of bread, will be their sustenance for this week. (Exodus 29:31-32) Fresh bread will be brought to them every morning, for Moses reminds them that any food left at the end of each day is to be burned in the fire. (v.32) (Exodus 29:34) All this shall be done that they might “…keep the charge of the Lord…” and thus live. (v.35) (Numbers 1:53, 3:7, 9:19, Deuteronomy 11:1, 1Kings 2:3, Ezekiel 48:11) This chapter concludes with the statement that “…Aaron and his sons did all things which the Lord commanded…”. (v.36) Obedience brings blessing and life. Disobedience brings chastening and judgment, a bitter lesson that Aaron and his sons will learn very soon. Verse 1: “And the Lord called unto Moses…”. (Exodus 19:3, 25:22, Numbers 7:89) This book opens right where Exodus left off. The book of Numbers begins on the first day of the second month of the second year after the exodus from Egypt. (Numbers 1:1) The tabernacle was erected on the first day of the first month of the second year (Exodus 40:2), so that means the book of Leviticus was dictated to Moses by God in the first month after the completion of the tabernacle and the ordination and consecration of Aaron and his sons. The other indication that there is no break between the books of Exodus and Leviticus is that verse 1 also states that God speaks to Moses “…out of the tabernacle of the congregation…”, which is right where chapter 40 left off. (Exodus 40:34) Verse 2: “…an offering unto the Lord…”. The first 7 chapters of Leviticus can be summed up in this phrase from verse 2. Remember what God said to Moses right after He called Moses to lead the Israelites out of Egypt: “…I will take you to me for a people, and I will be to you a God…”. (Exodus 6:7) That was the whole point of His promise to Abraham, that his seed would be a great nation. God chose that nation to be His people, and He had brought them to Mount Sinai to initiate His covenant with them. That was step one. Step two was building God a place where He could dwell among his chosen people. Now, here in Leviticus, is step three: instruct the Israelites on the system of sacrifices by which they can properly and rightly worship and fellowship with God. Without this system there is no way for the children of Israel to have that covenantal relationship their Lord and king. Another way to look at this book – and the whole system of the law and sacrifices – is to see it as a way for the Israelites to know God. Until He introduced Himself to Moses at the burning bush (Exodus 3:14-15) God was relatively unknown to the descendants of Jacob and his sons. They were well acquainted, however, with the false gods of Egypt, as evidenced by the incident with the golden calf. The Moody Bible Commentary puts it this way: “Israel may not have lacked a monotheistic perspective, but they may have been deficient in their understanding of God and how to approach Him. These deficiencies needed to be corrected by a clear word from God.” Now that the brazen altar is built, God is instructing Moses on the various sacrifices that the priests will be offering up to the Lord on that altar on behalf of the people. Without adherence to this system of offerings and blood sacrifices there’s no possibility of sinful man being able to approach a holy and righteous God. The five types - or categories - of sacrifices are as follows: Verses 3-17: the burnt offering, a.k.a. burnt sacrifice. (v.3) The animal has to be a “…male without blemish…”. (Exodus 12:5, Leviticus 22:20, Deuteronomy 15:21, Ephesians 5:27, Hebrews 9:14, 1 Peter 1:19) This offering is voluntary, brought forth of one’s own free will, and is to be done at the door of the tabernacle. Both of those things are important to take note of. All the offerings described in this book cannot be done just anywhere. God is specific in his command that the offerings are to be done by a priest at the tabernacle. Furthermore, this one, as well as the grain and fellowship offerings, are voluntary. That means that if one is going to offer up these particular sacrifices, he/she must have a willing heart and a right spirit.
The burnt offering is one of atonement, which means “to cover” or “to appease”. This is why verse 4 instructs the one bringing the animal to the priest to “…put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.” (Exodus 29:10, 15, 19, Leviticus 3:2, 8, 13, 4:15) In order to cover sin, blood must be shed. If the penalty of sin is death (Romans 6:23), then the sinner’s blood must be shed. God, in His great mercy, established the burnt offering as an atonement, or cover, of man’s sin. “An Israelite presenting his sacrifice held the animal with one hand and slit its throat with the other. The animal died at his own hands, thereby dramatizing that the spilt blood should have been his own. The expiation or purgation of sin through sacrifice resulted in God’s wrath being turned away (see Leviticus 16:16-19). As atonement was made, the relationship between God and man was restored.” God performed the very first blood sacrifice for Adam and Eve's atonement when he provided for them animal skins. (Genesis 3:21) After sprinkling the blood around and upon the altar, the priest will flay the animal and then cut it up. (v.6) The priest is allowed to keep the skin as either clothing or sell it for income. (Leviticus 7:8) This is one of the many ways that God provides for His servants, in much the same way that we today provide the income for our pastors and missionaries by giving to our church our tithes and offerings. Next, the priest will light a fire upon the altar (v.7) and lay the head, the body and the fat on the wood of the fire. (v.8) But before burning the rest of the animal, he must first wash the organs, intestines and legs with water. (v.9) For the burnt offering, the whole animal is sacrificed on the altar, as opposed to some of the other offerings where only some of the animal is to be burned and the rest consumed for food by the priest. This offering is “…a sweet savour unto the Lord.” (v.9) (Genesis 8:21, Ezekiel 20:28, 41, 2 Corinthians 2:15) This is another example of anthropomorphism. God will be pleased when the Israelites offer up a proper and right sacrifice. By obeying His instructions in every detail, it will show their humility and dedication to Him, as well as demonstrating their desire to fellowship with their Lord and king. The same holds true of us today. When we approach God with a humble and contrite heart and a sincere desire to know Him and obey His commandments, He will never refuse us. Our obedience and our prayers of worship are a sweet smelling savor to Him, just as it was back then with the children of Israel. Verses 10-17 describe the other animals that may be used for this offering if one cannot afford a bullock. These include a sheep, a goat, a pair of turtledoves, or a young pigeon. (Genesis 15:9, Leviticus 5:7, 11, 12:8, Luke 2:24) The feathers of the bird are to be plucked out and cast away on the east side of the altar, on top of the ashes, before the animal is sacrificed. (v.16) This is the equivalent of flaying it, per the instructions for all the other animals. Allowing for all these different animals, God is making it possible for even the poorest of His children to properly obey and worship Him. Birds could easily be snared in homemade traps that cost nothing. God does not show favoritism to the wealthy or the poor, but all must come to Him by only one way, as is stated clearly throughout the book of Leviticus. “Even in the offering of smaller animals God intended a lesson for the Israelites: God allows a substitutionary sacrifice to expiate the distance between Himself and His worshipers (v. 3, 10, 14). Every worshiper must bring an acceptable substitute for sacrifice. To be acceptable it had to be an animal without a blemish. A sacrificial animal could have no defects at all. A bull, sheep, or goat without defect could be a costly, prized animal, one that was hard to give up.” (The Moody Bible Commentary) These sacrifices are gifts unto the Lord. They are to be offered up of one’s own free will, and they represent the best of the herd or flock, hence the rule regarding no blemish or spot. God expects us to give of our best to Him, and to Him first before all else in our lives. To do any less is disobedience and shows Him great dishonor. It robs Him of His proper worship, and that is sin. Like the tabernacle, the whole system of burnt offerings and blood sacrifices were a typology and foreshadowing of Jesus Christ and His atoning sacrifice for all of us on the cross at Calvary. Jesus was the perfect lamb, no blemish or spot of any kind, and He fulfilled every letter of the Mosaic Law. He was our penal substitution, and that’s why we go through Him today when we approach God in prayer. For all of us who believe in Christ and accept his sacrifice on the cross as payment for our sins, we receive His righteousness. We are washed in His atoning blood that was shed for us, and God sees our sin no more. That is the very definition of salvation. But until Christ was born, mankind needed this system of animal sacrifice in order to atone daily for his sins. It was messy, it was gory, and it was costly to the sinner, thus demonstrating all the messiness and the stain of sin in one’s daily life. But it was the only way for the Israelites to have fellowship with their perfect, holy, and righteous God. |
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