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 12:
The uncleanness addressed by God in this short chapter is that which comes in the aftermath of childbirth. The Moody Bible commentary has this to say of the law given here in chapter 12: “Just as an issue as simple as food made a difference in one’s ability to approach God, matters other than food (fungi, disease, bodily discharges, etc.) could render a person unfit to approach the tabernacle. The flow of blood present after the birth of a child meant the woman was ceremonially unclean and was not to enter the sanctuary (v. 4).” Childbirth itself is not a sin. God not only created and instituted human sexuality, but he also commanded Adam and Eve to “…be fruitful and multiply…”. (Genesis 1:28) The key, then, to this chapter is the verse that the Moody commentators highlighted in the quote above. In verse 4, God says that the woman “…shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.” The blood that continued to flow for a time after childbirth is not sacrificial blood. That’s the only kind of blood that is allowed in the tabernacle, and even then only in a specific manner delivered by only the priests. That’s the reason for this particular law of uncleanness and purification. There are also other bodily secretions that are a result of childbirth, and this is one of the reasons that the mother is commanded to isolate herself until the time of her purification is over. For the birth of a son, the prescribed time of uncleanness is seven days, which is then followed by a time of isolation and separation for thirty-three days. (v.4) For a female child, the mother’s time of purification is doubled to fourteen days and sixty-six days. (v.5) The text doesn’t give a reason for the difference, and the commentaries that I have read don’t have a definite explanation for this either. The scholars’ best guess is that the female child will herself be subject to childbirth and menstruation and that somehow that is the reason for the extra days of uncleanness. The circumcision of the son in verse 3 is, of course, due to the Abrahamic covenant. (Genesis 17:12, Luke 1:59, 2:21, John 7:22-23, Galatians 5:3) God’s promise to Abraham regarding his seed is incorporated into the Mosaic law. Circumcision is the outward sign that the Israelites are set apart as God’s chosen people, called by Him to be separate and holy. Following the days of her purification, the mother is to bring to the priest at the tabernacle “…a lamb of the first year for a burnt offering…” (v.6) (John 1:29, 1 Peter 1:18-19) and a pigeon or turtledove for a sin offering. Although the text calls this a sin offering, it is better understood as a purification offering. The mother is in a state of ritual uncleanness because of the discharge of blood during childbirth. As I noted earlier, childbirth is not a sin. If she and her husband cannot afford a lamb, then another turtledove or a pigeon is acceptable. (Leviticus 5:7) (This is the case with Mary and Joseph in Luke 2:24.) Only after these two sacrifices for atonement will the mother be considered clean and pure before God. (v.8) CHAPTER 13: Chapters 13 and 14 describe the uncleanness that is caused by various diseases of the skin. The modern English word “leprosy” comes from a Greek translation which, in turn, was translated from the Hebrew word “tsâra’ath” which meant “to become diseased in the skin”. This Hebrew word also referred to mold or mildew that was found in clothing or in the walls of a home. The word “leprosy” in the Bible refers to a variety of skin diseases, not just Hansen’s disease, which is the modern medical diagnosis of leprosy. According to the Moody Bible Commentary, “The translation ‘leprosy’ derives from the third-century B.C. Greek Septuagint mistranslation of the Hebrew text. For the word ‘tsara’at’, the translators erroneously used the word ‘leprosum’, the adjectival form of the Greek word lepra, leading to the English mistranslation ‘leprosy’ instead of the correct ‘skin disease.’” One of the clearest and obvious signs of sin in our fallen world is disease and sickness. It’s one of the symptoms of our broken bodies’ progression towards physical death. Even though ailments such as leprosy are not always a direct judgment from God, His holiness still cannot abide by uncleanness, and that’s the reason for the laws given in chapters 13 and 14. But they are also for the protection and the health of the whole congregation of Israel. Chapter 13 deals with various skin diseases (v.1-46) as well as the resulting contamination of external things such as clothing worn by the victim (v.47-59). Verse 1: This time God speaks to both Aaron and Moses. While the priest is not a physician, God places the responsibility of examining and isolating the victim of leprosy on Aaron and his sons. Jesus references this law when he tells the ten lepers to go and show themselves to the priest in order to be healed. (Luke 17:14) Verse 2: Some of the symptoms listed here are a swelling under the skin, or a scab, or a discoloration (usually white). (Deuteronomy 28:27, Isaiah 3:17) The victim is ordered to present himself to the priest for examination. (Deuteronomy 17:9, 24:8, Malachi 2:7) Verses 3-39: A few different “if, then” scenarios are described in these verses. Various symptoms are listed, and an isolation period of seven days is prescribed at the onset of initial symptoms. Depending upon the second examination at the end of that week, the priest either declares the man clean or a second week of isolation is prescribed. After the third examination, depending on the type and severity of the symptoms, the priest will declare the victim clean or unclean. Verses 40-46: Another series of symptoms and scenarios are described, this time involving the appearance of leprosy on the face or head. Baldness, in particular, is mentioned, though the loss of hair itself is not necessarily a symptom of skin disease. If the presence of leprosy is confirmed, then the priest “…shall pronounce him utterly unclean…” (v.44). When that happens the man or woman is to tear their clothes and cry out for all to hear, “Unclean, unclean!” (v.45) (Isaiah 6:5, 64:6, Lamentations 4:15, Luke 5:8) The victim is sentenced to exile outside the camp, either alone or with other lepers. (v.46) (Numbers 12:14, 2 Kings 7:3, 15:5, 2 Chronicles 26:21, Psalm 38:11, Luke 17:12) Verses 47-59: Any clothing that belongs to the leper is to be examined and observed for seven days. If the mold, mildew or fungus (v.49) spreads beyond the initial area of uncleanness then the whole garment is to be burned. But if not, then it may be thoroughly washed and closely observed for another seven days. If the mold or fungus is still present, the garment is to be burned. (v.55) But if the spot changes color, indicating that the mildew or fungus is gone but only a stain remains, the priest is to cut out that piece of the clothing. The rest of the garment is considered clean. (v.56) CHAPTER 14: The first half of this chapter contains instructions for the sacrifices and offerings that the victim of leprosy is to bring to the priest once he is declared clean. (v.1-32) The second half gives instructions for the cleansing of one’s house when mold, mildew or fungus have been found in the walls. (v.33-57) “God, in His grace, provided for the restoration of the person rendered unclean by a skin disease. The priests did not cure the person affected. They only diagnosed the disease and helped with the religious rituals subsequent to a person’s healing. Chapter 14 points to the grace of God, who made provision for the people affected by disease to return to the community of the faithful.” (The Holman Bible Commentary) Leprosy here in Leviticus is symbolic of the effect that sin has in one’s life. It separates us from God. The first half of chapter 14 describes the restoration to God of one who has been cleansed of leprosy. It’s an occasion of great joy and celebration. Verse 1: Even though it is Aaron and his sons that will be performing these sacrifices, God speaks only to Moses in this first half of the chapter. Verses 2-32: The one who is cleansed of leprosy needs to restore his fellowship with God. The great tragedy of diseases such as this is not necessarily the sickness itself. It’s the fact that the victim is forced to live in isolation outside the camp, cut off from his family, friends, and God. Because the tabernacle, which houses the presence of God, is within the camp, and for the physical safety of the rest of the Israelites, the leper must dwell outside the camp. Throughout the book of Leviticus people and things that are considered unclean or unrighteous are taken outside the camp. It’s a place where ashes are dumped (4:12, 21, 6:11, 8:17, 9:11, 16:27), corpses are buried (10:4-5), illegitimate sacrifices are offered (17:3-4), blasphemers are executed (24:14, 23), and where those with skin diseases such as leprosy are banished. The priest needs to go outside the camp to examine the leper. (v.3) (Luke 5:12, 14, 17:14) If he is indeed fully healed then he needs to bring two birds, alive and clean, along with cedar wood, scarlet and hyssop to the priest. (v.4) (Exodus 12:22, Numbers 19:6, 1 Kings 4:33, Psalm 51:7, John 19:28-29, Hebrews 9:19) Hyssop is plant that is often used throughout the OT in rituals – such as the blood sacrifice described here in chapter 14 – whose purpose is ceremonial cleansing and atonement. The Believer’s Bible commentary has this to say about the cedar wood and the hyssop: the fact that they come “…from a lofty tree and a lowly plant, picture the judgment of God on all men and on all that the world contains, from the highest to the lowest things.” The piece of scarlet cloth calls to mind Isaiah 1:18. The Moody Bible commentators state that the cedar wood and the scarlet are possibly symbols of the blood of the life that is being restored to fellowship with God. The former leper is to kill one of the birds in an earthen pot while water is poured over it. (v.5) Then the cedar wood, the piece of scarlet, the hyssop and the living bird are all dipped in the blood (v.6) before the priest sprinkles that blood upon the healed man seven times. (v.7) (2 Kings 5:10, 14, Psalm 51:2) The priest pronounces him clean and then releases the living bird to fly away. According to the notes in my study Bible, the living bird represents the new life for the cleansed leper. The next step in the restoration ritual is for the former leper to wash all of his clothes, shave his head, bathe himself and then come back into the camp where he is to spend seven days outside of his tent. (v.8) (Leviticus 11:25, 13:6, Numbers 8:7) On the seventh day, he is to shave his head once more as well as his entire body – including his eyebrows and his beard – before bathing himself and washing all of his clothes again. (v.9) (Numbers 19:19) One the eighth day the cleansed leper is to bring to the priest at the tabernacle two male lambs and one ewe lamb, all without spot or blemish, as well as flour and oil for a trespass offering, a sin offering, a burnt offering, and a meat offering. (v.10) (Leviticus 2:1, Numbers 15:4, Matthew 8:4) Along with the trespass offering is also a wave offering. (v.12) (Leviticus 5:6, 18, 6:6) This particular offering in this instance is unique because it’s the only blood sacrifice wherein the entire animal is waved before the Lord before being slain. The priest then dips his finger in the blood of the lamb and dabs it on the right earlobe, the right thumb and the big toe of the right foot of the cleansed leper. (v.14) This is the same ritual that was done for Aaron and his sons at their consecration in Leviticus 8:24, and the symbolism here is the same as it was for them. The healed man should always be listening for God’s voice, doing His work, and always walking in His ways. Next, the priest sprinkles the oil seven times “…before the Lord…” (v.16) before dabbing it on the right earlobe, the right thumb, and the big toe of the right foot of the former leper, mixing it with the blood that has already been placed there. (v.17) The rest of the oil is poured upon the head of the man being cleansed. This is a propitiation, “…an atonement for him before the Lord.” (v.18) The priest then performs the sin offering, the burnt offering, and the meat offering as prescribed in the earlier chapters of this book. After all this, the former leper “…shall be clean.” (v.19-20) As noted in earlier chapters, if the man is too poor to afford three lambs he may bring only one for the trespass offering and two turtledoves or young pigeons for the sin offerings and burnt offerings. (v.21-32) Verses 33-57: God now reminds Moses and Aaron of His promise to deliver into the hands of the Israelites the heathen nations that are currently occupying the promised land of Canaan. (v.34) (Genesis 12:7, 13:17, 17:8, Numbers 32:22, Deuteronomy 7:1, 32:49) In this verse, God makes it clear that one method of His judgment against those nations will be the plague of leprosy. If the Israelite who is now occupying the house that once belonged to a Canaanite sees evidence in the walls of mold or mildew (v.37), he will summon the priest. The house is to be emptied of the owner’s possessions (v.36) and then the priest will go in to perform an inspection. If the priest confirms the presence of the plague of leprosy, the house will be shut up for seven days. (v.38) After that time, and after a second inspection by the priest, and if the mold, mildew or fungus has indeed spread, then the portions of the affected wall are to be carved out and carried away to a safe place outside the city to be destroyed. (v.40) All the walls inside the house are to be scraped and cleaned and the resulting dust is to be taken outside the city to an unclean place. (v.41) New stones are then brought in to replace that which was carved out of the walls. (v.42) A final inspection is performed by the priest (v.48), and if there’s no more signs of the plague then he will declare the house to be clean. But if, even after all of that, there is a second outbreak of the mold, mildew or fungus in the walls of the house, the priest is to be summoned for another inspection. (v.43-44) If he confirms the presence of leprosy, then the entire house is to be demolished. (v.45) All the stones, wood and mortar are to be carried outside the city to a predesignated unclean place to be properly disposed of. Anyone that goes into a house after it has been declared unclean and shut up by the priest will be considered unclean and defiled until sundown. (v.46) (Leviticus 11:24, 15:5) He is to wash all his clothes and (presumably) bathe himself. (v.47) Verses 49-53 describe the same blood sacrifice and offering as that in verses 4-7. But there is no need for any of the other offerings that are required when a person is declared clean. A building does not need to restore its relationship with God. Verse 57 sums up chapters 13 and 14: “To teach when it is unclean, and when it is clean: this is the law of leprosy.” (Leviticus 11:47, 20:25, Deuteronomy 24:8, Ezekiel 44:23) 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) The fourth category of offering is the sin offering. The opening phrase in verse 1, “…the Lord spake unto Moses…”, is the same as verse 1 of chapter 1, and this indicates a new division, or section, of instruction from God. The first three chapters were one continuous narration from the Lord regarding the first three categories of burnt offerings, all of which are voluntary. These last two categories of sacrifices, however, are required, and there are four groups of people to whom this chapter is addressed: the high priest (v.3-12), the congregation of Israel as a whole (v.13-21), a leader (v.22-26), and a common person (v.27-35). The directive for this fourth type of sacrifice continues through verse 13 of chapter 5.
Verse 2: “…if a soul shall sin through ignorance…”. This blood sacrifice is for the atonement of that sin that one commits either through ignorance or by accident. An example of the latter is accidental homicide. (Numbers 35:22-23, Deuteronomy 19:4-5, Joshua 20:2-3) The situation with King Abimelech and Abraham’s lie about Sarah is an example of the former (Genesis 20:9), as is Baalam and his encounter with the angel (Numbers 22:34). By contrast, some sins that are committed willfully, or with a “high hand” (Numbers 15:30), cannot be atoned for by any kind of blood sacrifice. An example of this are capital crimes for which the only lawful punishment is death. (Hebrews 10:28) Verses 3-12: “…the priest that is anointed…” (Exodus 40:15, Leviticus 8:12) According to the Moody Bible Commentary, the sin offering “…is actually a purification from sin. The purpose of this offering was to purify the place of worship, making it holy to the Lord (R. K. Harrison, Leviticus: An Introduction and Commentary [Downers Grove, IL: InterVarsity, 1990], 61).” (Leviticus 9:7) The high priest serves as the people’s representative before God, and, thus, his guilt for an unintentional sin is also upon the congregation of Israel. The process of the transferring of guilt to the young bullock before slaying it at the door of the tabernacle is the same as in the burnt offering and the peace offering (v.4), but for this sacrifice the priest is to then dip his finger in the blood and sprinkle it seven times “…before the Lord, before the vail of the sanctuary…” which separates the holy place from the holy of holies. (v.6) (Exodus 40:21) After that the priest will then put some of the blood on the horns of the altar of incense (Exodus 40:26) before pouring the rest of the blood all around the bottom of the brazen altar in the courtyard of the tabernacle. (v.7) “The sin offering removed the corrupting effects of sin, which permitted the remorseful sinner not only to receive forgiveness but to have the assurance of acceptance with God. For this reason, the ritual included the application of blood to the sanctuary furnishings, not to the person.” (Holman Illustrated Bible Commentary) As with the peace offering, the kidneys, the caul of the liver, and all the fat inside the animal is to be burned on the altar. (v.8-10) Unlike the peace offering, though, the rest of the carcass is to be taken outside the camp to a clean place and burned. (v.11-12) (Exodus 29:14, Leviticus 9:11, Numbers 19:5) Because of the priest’s sin, those portions that would normally be given to him for sustenance and income are not allowed. The burning of the animal remains is also a symbol that only blood can properly and adequately atone for sins. (Hebrews 9:22) Verses 13-21: “…the whole congregation of Israel…” (v.13) (Leviticus 5:2, 17, Numbers 15:24, Joshua 7:11) Verse 13 describes the type of sin that would fall into this category: “…and the thing be hid from the eyes of the assembly…”. In other words, a sin committed in secret by one or a few members of the congregation is a stain upon the whole people in the sight of God. An excellent example of this is the theft of Achan in Joshua 7. Achan took of the spoils of Jericho in chapter 6 and hid them in his tent, an act of direct and willful disobedience of God’s command to Israel. Because of this, the Israelites lost the battle of Ai in chapter 7. Achan and all his family were condemned to death and then, presumably, the high priest performed a sin offering to atone for the nation’s sin. (The text does not specifically say so, but given the instructions for the sin offering here in Leviticus 4, this is a logical assumption.) As with the priest’s sin offering, a young bullock is again selected for this sacrifice, spotless and without blemish, and all the elders of the people will lay their hands on its head before it is slain. (v.14-15) (Leviticus 1:3-4) The sprinkling of blood within the tabernacle as well as its placement all around the bottom of the brazen altar in the courtyard is the same as described in verses 6-7. (v.17-18) So is the process of burning upon the altar the kidneys, caul of the liver and all the fat of the animal before burning the whole carcass and the rest of the insides at a clean site outside the camp. (v.19-21) Verse 20 contains the first instance in Leviticus of the word “forgiven”. According to Strong’s Concordance, the transliterated Hebrew word is “sâlach” which is a primitive root word that means “to forgive” or “to spare”. A deeper word study in the Logos Bible Software reveals also that the original Hebrew word is “Nif’al” (also spelled “Niphal”), which is a passive verb, indicating that it is God alone who has the power to forgive sins. Verse 21 makes it clear that this is a sin offering, thus distinguishing it from the burnt offering, hence the requirement to burn the animal remains outside the camp. “Unlike the grain offering, no oil or frankincense was included in the sin offering because they were symbols of joy. Truly repentant worshipers acknowledge their sin with remorse rather than joy.” (Moody Bible Commentary) Verses 22-26: “When a ruler hath sinned…”. There are two distinct differences between this sin offering and that of the priest and the people. The first is the animal that is selected. The leader shall offer up a young goat instead of a bullock, without blemish or spot, of course. (v.23) The second difference is that some of the blood is to also be placed on the horns of the brazen altar as well as the altar of incense. (v.25) The reason for this is that the courtyard is where the ruler and the people worship the Lord. The rest of the ritual, however, is the same as the previous two sets of instructions. (v.24-26) (Though the text doesn’t say so specifically, it can be logically assumed that the animal carcass and all its remains are to be burned outside the camp as well.) Verses 27-35: “…any one of the common people…”. (v.27) (Numbers 15:27) The animal for this sacrifice can be either a young goat or a young lamb. (v.28, 32) One interesting difference, though, from the previous three offerings is that this animal must be a female instead of a male. What this sacrifice indicates is that God, in His perfect sense of justice, is recognizing degrees of guilt. According to my study Bible, “The sin offerings were of different kinds, according to the rank and responsibility of the offender. Both the priest and congregation must bring a young bullock; a ruler is to bring a young goat; and one of the common people is to bring a kid or a lamb. This indicates…degrees of responsibility corresponding with the rank and position of the people concerned.” As with the previous three sin offerings, the animal’s blood is applied to the horns of the brazen altar before being poured out all around the base. Only the fat, the caul of the liver and the kidneys are burned on the altar. The rest is taken outside the camp and burned. “Sin is offensive to God, requiring death. God requires a pure and costly offering to atone for the sin. All who approach God must have their sin completely removed by means of a substitutionary sacrifice.”[xxv] All of these blood sacrifices are a foreshadowing of Jesus Christ’s ultimate and perfect atonement on the cross for the sins of the whole world. Jesus suffered and died outside Jerusalem, echoing the requirement and fulfillment of the sin offering described here in Leviticus 4. (v.12, 21) |
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