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 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)
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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. |
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