Category Archives: Leviticus

Did You Make a Vow? You’d Better Keep It! (Leviticus 26; Leviticus 27)

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Scripture reading – Leviticus 26-27

Today’s devotion marks the end of our journey through the Book of Leviticus. Remember, the sacrifices the priests offered on behalf of Israel were a prefigure of the ultimate sacrifice—Jesus Christ, the Lamb of God, who is our “once, and for all” sacrifice for sin (Hebrews 10:10).

Leviticus 26

The LORD’s Covenant

The LORD invited Israel to obey His laws and keep His commands (26:3).

The Promise of Blessings for Obedience to the Law (26:3-13)

Memorializing His covenant with Israel, the LORD repeated His conditional promise to make the land fruitful ifthe people would “walk in [His] statutes, and keep [His] commandments, and do them” (26:3). He promised peace (26:6), military successes (26:6-7), and an increase in population (26:9). The LORD assured the nation they would never go wanting (26:10). He promised He would dwell in their midst, saying:

“I will walk among you, and will be your God, and ye shall be my people. ¹³I am the Lord your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright” (26:11-13).

The Promise of Judgment (26:14-39)

There was also the conditional promise of God’s judgment should the nation disobey His Law and Commandments (26:14-39). If the people showed contempt for the Law, God promised Israel would be punished with sickness (26:16-17), increased suffering (26:18), famines (26:19), and barrenness in the land (26:20), all as a natural consequence for straying from righteousness. If the people continued their rebellion, the LORD warned they would suffer plagues, childlessness, a dying population, and the land would become desolate (26:21-22).

Leviticus 26:23-26 states three punishments that come upon a disobedient people: Wars (26:23-25), Plagues (26:25), and Famine (26:26). Should the people continue to disobey the LORD, four devastating punishmentswould follow and mark the severest stage of God’s judgment: Famine would drive the people to cannibalize their children (26:29; 2 Kings 6:28-29; Lamentations 2:20; 4:10); towns and holy places would be destroyed (26:31), the land would be left desolate (26:32), and the people would be dispersed among the heathen (26:33).

The Promise of Mercy (26:40-46)

God promised mercy to those who confessed their sin (26:40). In confessing sin; the nation opened the pathway for God to remember His covenant with Israel (26:44-46).

Leviticus 27

Laws Concerning What Is Vowed and Sanctified to the LORD

Vows were deemed holy, and that which a man sanctified and dedicated to the LORD was to be fulfilled (27:1-8). For instance, should a vow be made to serve in the Tabernacle, but he not be needed, the priest was instructed to place a value upon that which was committed to the LORD and assess its value in shekels of silver (27:3-8).

A distinction was made in the value of clean and unclean beasts vowed to the LORD (27:9-13). Remembering the LORD accepted only that which was perfect and clean, an unclean beast that failed God’s standard was assessed a value by the priests, redeemed for its value, and an additional “fifth part” required (27:11-13).

An important matter was raised concerning an owner who desired to redeem or purchase what he had dedicated to the LORD but desired to retain. For example, to buy what one dedicated to the LORD (i.e., beasts, a house, crops of a field) required a priest to establish its monetary value (27:14-25). For an owner to claim what he dedicated to the LORD not only required him to pay its value, but also recompense one-fifth part more to redeem (27:13, 15, 19).

Closing thoughts:

The lesson for Israel was that whatever one dedicates to the LORD is sacred and His alone. Refuse to give the LORD His part; you will not obtain His blessing. To change your heart and keep what was dedicated to the LORD required not only its value but a payment of one-fifth more to redeem.

What about you? Have you kept your vows to the LORD? Have you forgotten the vows you made to Him, whether publicly or privately? Do you remember the decision you made to surrender your life to Him? Could your struggles in life be related to a failure to keep your vows to the LORD?

Ecclesiastes 5:4-5 – ⁴ When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. ⁵ Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

Remember, what you vow to the LORD, He will not forget!

Questions to consider:

1) What did God promise if Israel kept His statutes and commandments? (Leviticus 26:3-7)

2) What did God warn would become of Israel if the people broke His Laws and Commandments? (Leviticus 26:14-20)

3) What were the consequences for Israel if the people refused to heed God’s judgments and repent? (Leviticus 26:21-25)

4) What did God promise He would remember and not forget? (Leviticus 26:44-45)

5) What portion of a man’s flock or herd was to be dedicated to the LORD? (Leviticus 27:32)

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If You Think You Own It? Think Again! (Leviticus 25)

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Scripture reading – Leviticus 25

Leviticus 25 marks the beginning of the LORD’s final instructions to Moses in the matter of His Law and Commandments from Mount Sinai (25:1). This chapter is a fascinating study of God requiring Israel to obey His Law, have faith in His promises, and His promise to bless the people, conditioned upon their obedience.

The Sabbath Year (Leviticus 25:1-7)

We have considered the commandment to keep the Sabbath in earlier devotionals (Exodus 20:8-10; Leviticus 23:3). The Sabbath of the LORD is a day of rest and worship that follows six days of labor. Leviticus 25 introduced the “Sabbath Year,” observed every seventh year (25:2-7).

The Sabbath Year was a year of rest, not only for the farmers, but also for their lands. The people were instructed to labor in the fields for six years, and in the seventh year, they were not to sow seed, prune their vineyards, or harvest any fruits or vegetables that volunteered (“groweth of its own accord,” 25:3-7). The farmer was forbidden to harvest the fruit that volunteered the seventh year; however, the poor, servants, laborers, and strangers were allowed to harvest that which grew “of its own accord” (25:5).

The Jubilee Year (Leviticus 25:8-17)

The Jubilee Year (25:8-17) occurred on the Hebraic calendar every fifty years and followed “seven sabbaths of years” or forty-nine years (25:8). To the people, a year of “Jubilee” (25:8-13) was a year of freedom, and an additional Sabbath. The effect was that the lands and vineyards remained idle for two years, the forty-ninth and fiftieth years (25:11).

The Year of Jubilee began on the Day of Atonement (25:9), and the sound of a trumpet marked its beginning. The Year of Jubilee signaled the redemption of a man’s debts, especially for those who may have owed monies to provide for their families. Every man’s possession was restored to his family in the Year of Jubilee (25:10).

To ensure justice was satisfied and neither the insurer nor debtor was “oppressed,” the value of a man’s land was determined by the balance of years before the next jubilee when the lands would be returned to the debtor (25:13-16). To ensure justice and fairness in transactions, the LORD commanded, “Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the Lord your God” (25:17).

The failure to sow seed on the Sabbath Year meant there would be no harvest at the end of the seventh year and no harvest the eighth year until seed was planted, and there was fruit from their labor (25:18-22). The Jubilee Yearfollowed a Sabbath Year, which meant that Israelites would not plant or harvest crops during the forty-ninth and the fiftieth year.

What was the LORD’S answer to this dilemma?

He promised the Sabbath Year and the Jubilee Year would be abundantly blessed if the people would “do [His]statutes, and keep [His] judgments…[they would] dwell in the land in safety. ¹⁹And the land [would] yield [its]fruit,” and they would be filled, “and dwell therein in safety” (25:18-19).

Laws Concerning Real Estate (Leviticus 25:23-34)

Poverty or illness would sometimes force a family to sell their lands. God, however, made provision to recover the lands that were sold in three ways:

A brother or next of kin could buy back the land that had been sold (25:25). The original owner could redeem his land (25:26-27). Finally, the land would be restored to the original owner in the Year of Jubilee (25:28).

There was a provision for selling a house and stipulations if the home was in a walled city or a village (where the lands were considered part of the house, 25:29-31). However, the Levites, because they were the priestly tribe, had protections from the loss of lands, for their lands were not to be sold (25:32-35).

Laws Against Usury (Leviticus 25:35-38)

The poor were to be helped, and God prohibited charging them interest (some claim the intent was concerning high-interest rates). God demanded that the poor be treated fairly. As He had extended grace to Israel and delivered them from slavery, the LORD commanded His people to extend grace to one another.

Laws Concerning Servitude (Leviticus 25:39-55)

An Israelite might fall on hard times, and become a bondslave to pay his debt (25:39). No Israelite, however, was to be left without hope. In the Year of Jubilee, all debtors and enslaved Israelites were freed (25:39-43); however, strangers (non-Hebrews) were not released from their debts (25:44-46). Furthermore, an Israelite could be redeemed from slavery anytime (25:48-49). Once again, ensuring justice and fairness, the “price of a [man’s]redemption was based upon the number of years to the Year of Jubilee (25:50-55).

Closing thoughts:

Though the Sabbath and Jubilee Years are foreign to our culture, there are principles in Leviticus 25 that should not be ignored. First, the Sabbath Year was “a Sabbath unto the LORD” (25:2) and an acknowledgment by believers that the LORD blesses and prospers His people. The Sabbath Year was also an opportunity to reflect on the LORD’s goodness and provision for His people.

Leviticus 25:23 reminds us that we are sojourners and temporal owners of our possessions: “The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me” (25:23). Whether you live in a mansion or a shanty, count your millions or your pennies; you are a temporal owner of your possessions. After all, I have yet to see a hearse pulling a trailer to the grave.

Matthew 6:20-21 – But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: ²¹ For where your treasure is, there will your heart be also.

Questions to consider:

1) How often did the Sabbath Year occur? (Leviticus 25:3-4)

2) How were the poor to feed themselves and their families during the Sabbath Year? (Leviticus 25:5-7)

3) When did the Jubilee Year occur? (Leviticus 25:8-11)

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Feast Days and Justice for All (Leviticus 23; Leviticus 24)

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Scripture reading – Leviticus 23-24

Leviticus 23 – The Feast Days of Israel

The Sabbath (23:3)

Although not a festival, the LORD commanded Moses to remind the people of the fourth command: “³Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation [assembly for worship]; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings” (23:3; Exodus 20:8-11).

Seven Annual Feasts Days Were to be Observed (Leviticus 23:6-41)

The Passover and the Feast of Unleavened Bread (23:5-8)

The Passover (23:5) commemorated the LORD sparing the firstborn of Israel and delivering the nation from Egyptian slavery (Exodus 12-13). It was observed with the sacrifice of a one-year-old lamb. The following day after the Passover, the people were to celebrate the Feast of Unleavened Bread and remember Israel’s hasty departure from Egypt (Exodus 12:14-20). Its observance lasted seven days. Also, the first and last days of Unleavened Bread were counted as High Sabbaths, though those days may not necessarily have fallen on the weekly Sabbath (23:6-8).

The Offering of the First Fruits (23:9-14)

There was also the Offering of the First Fruits, known as the wave offering (23:9-14). A sheaf of wheat was brought to the priest, who waved the grain before the altar as a sign of praise and thanksgiving. Accompanying the wave offering was the Burnt Offering (23:12, the sacrifice of one male lamb, not more than one year old), the Meat(meal) Offering (23:13), and a Drink Offering (23:13). All were reminders of God’s bountiful provision.

Pentecost (23:15-22)

Pentecost (meaning fifty), also known as the Feast of Weeks or the Feast of Harvest (23:15-22; Exodus 23:16; Deuteronomy 16:9), was observed fifty days after the Passover (remember, the LORD commanded His disciples to remain in Jerusalem after His ascension, and the Holy Spirit descended upon them on the Day of Pentecost, Acts 2).

For Pentecost, two loaves of wheat bread with leaven (23:17a) were offered as “firstfruits unto the LORD” (23:17). Also, there was a burnt offering that consisted of seven lambs, one young bull, and two rams “all “without blemish of the first year” (23:18). There was also a meat offering (an offering of grain), drink offering, and a sin offering of “one kid of the goats…and two lambs of the first year for a sacrifice of peace offering” (23:19).

Reminding the people, “I am the LORD your God,” the people were commanded not to harvest the corners of their fields and “leave them unto the poor, and to the stranger” (non-Hebrews) to gather (23:22).

The Feast of the Trumpets (23:23-25) and the Day of Atonement (23:26-32)

The Feast of the Trumpets was observed in the seventh month, on the first day of the month in the Hebrew calendar (23:23-25). Also known as the gathering, trumpets were sounded across the land. They summoned the congregation to gather for the Torah’s public reading and be reminded of God’s covenant with Israel (Isaiah 27:12-13). Of course, the significance of the sound of the trumpet is also recorded in the New Testament. According to Matthew 24:29-31, the trumpet will sound to gather the saints following the tribulation. In addition, the apostle Paul wrote that the sound of the trumpet would announce the coming of the LORD (1 Corinthians 15:52; 1 Thessalonians 4:13-18).

The Day of Atonement was observed on the tenth day of the same month (23:26-32; Leviticus 16-17). (A prior devotion considered the Day of Atonement in detail, and I encourage you to refer to it for deeper study.)

The Feast of the Tabernacles (23:33-43)

The final feast on the Hebrew calendar was the Feast of Tabernacles (23:33-41). It was observed on “the fifteenth day of this seventh month” (23:34) and was the last day of harvest. Each family gathered “on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook” (23:40). The people then lived in booths they fashioned from the limbs for seven days (23:40). In doing so, the people commemorated Israel’s forty years of wandering in the wilderness when they lived in tents (23:43).

Leviticus 24

God’s Laws were Commandments, Not Suggestions. (24:1-23)

The people were instructed to prepare pure olive oil for the Menorah (the golden lampstand), located within the Tabernacle and outside the vail of the holy place (24:1-3; Exodus 25:31-39; 27:20-21). Aaron, the high priest, was to officiate the lighting of the lampstand, and it was to burn “from the evening unto the morning” (24:3). Then, having rehearsed the laws and guidelines for the lamps and the lighting of the Tabernacle (24:1-9), the Scriptures revealed a judicial crisis that arose in Israel and demanded the offender’s death (24:10-16).

The son of an Israelite woman, whose father was Egyptian, was witnessed cursing and blaspheming the name of the LORD. His sin was a violation of the third command and demanded the death of the offender (24:10-11; Exodus 20:17). Understanding the severity of the offense, Moses did not rush to judgment, but “put [the offender]in ward [under guard], that the mind of the Lord might be shewed them” (24:12).

Having heard the witnesses, Moses sought God’s will. He then demanded that the blasphemer be taken out of Israel’s encampment. Those who witnessed his sin laid hands on him as a testimony against him (24:14). The judgment was made that the blasphemer should be stoned to death (24:15-16), and “the children of Israel did as the Lord commanded Moses” (24:23).

The Law of Retribution (24:17-22)

The Scriptures revealed that though the LORD is merciful, He is just. Therefore, a murderer would be punished by death (24:17, 21b). A man who killed a beast that belonged to another was commanded to restore the same, “beast for beast” (24:18). Should a man injure or maim another, the law demanded he should be held responsible for recompensing the maimed or injured person for their loss: “eye for eye, tooth for tooth” (24:19-20).

Closing thoughts:

In a world where justice is often two-tiered and not equally applied, the LORD assured there was justice for all in Israel. Even the “stranger” (a non-Hebrew) was guaranteed there would be “one manner of law” (24:22).

Tragically, our world has little sense of justice, and our judicial systems have become demoralizing failures. As a result, criminals are pampered, and their victims are scarred, wounded, and frustrated with no hope of reprieve. Do you wonder why there is no justice or fairness in society? Look no further than Proverbs 29:2, where we read:

“When the righteous are in authority, the people rejoice: But when the wicked beareth rule, the people mourn.”

Questions to consider:

1) What two things were to occur on the weekly Sabbath Day? (23:3)

2) Where were the people to live during the Feast of the Tabernacles? (23:40-42)

3) What was the penalty for cursing and blaspheming the name of the LORD? (24:23)

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Some Strive to be “Real,” but God’s Standard is Still “Holy!” (Leviticus 22)

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Scripture reading– Leviticus 22

It has been said that “familiarity breeds contempt,” which, unfortunately, is often true of religion, especially when practice is susceptible to becoming mindless rote and traditions. The same was true for the priests of Israel. Therefore, today’s Scripture reading addressed the conduct of God’s ministers (Leviticus 22:1-9) and reminds us that the LORD requires those who serve Him to be holy in person and practice (22:1-2).

Discerning Between the Clean, and the Unclean (22:1-9)

Unclean priests were not allowed to touch or eat anything dedicated to the LORD (22:3). Several concerns could render a priest unclean and, therefore, unfit for service. As such, he was prohibited from partaking in sacrifices reserved for their consumption (22:4-9). For instance, a priest with leprosy, or an open sore (“running issue”), was deemed unclean and could not “eat of the holy things, until he [became] clean” (22:4). Also, touching a dead animal, or an unclean animal, would render a priest unclean (22:5).

To be declared clean, a priest would bathe with water and then wait until “when the sun is down” (22:6-7). When pronounced clean, the priest could eat the portion “of the holy things; because it is his food” (22:7).

Once again, we are reminded that when an animal died of natural causes (whether sickness or disease) or was torn and maimed, it must not be eaten (22:8). Failure to keep God’s ordinances regarding meat to be consumed could result in sickness and even death from an acquired disease (22:9).

Eligibility to Eat the Priest’s Portion of the Sacrifices (22:10-16)

The “stranger,” one who was not of the priest’s family or household, was not to eat a portion of the sacrifice reserved for the priest and his family (22:10). Slaves and servants of priests were allowed to “eat of [the priest’s]meat” (22:11).

While the daughter of a priest could eat a portion of the sacrifice reserved for her father, a daughter married to a man who was not a priest was excluded from his table (22:12). Should the daughter of a priest return to his home, she would be allowed to partake at her father’s table (22:12-13).

In case one unknowingly ate a portion of the priest’s sacrifice, he was required to restore the portion he had taken and give an additional “fifth part” (20%) to the priest (22:14-16).

Acceptable Sacrifices (22:17-33)

Sacrifices offered to the LORD were to be of the highest standard (22:17-25). There was the temptation to offer animals for sacrifice that were deformed, ill, or injured. God’s standard for an acceptable sacrifice was “a male without blemish” (22:19-20). “Peace offerings,” whether cow, oxen, sheep, or goat, were to “be perfect to be accepted” and with “no blemish” (22:21). The LORD accepted only the best (22:22-25).

To remind us that God is compassionate, no firstborn bull, sheep, or goat was to be taken from its mother and sacrificed until it was at least eight days old (22:27). Furthermore, it was never acceptable to offer a cow or sheep on the same day her young would be sacrificed (22:28). No explanation is given for the law, but the very thought of killing two generations in one day seemed callous, and even barbaric (Exodus 23:19; Deuteronomy 22:6,7). Freewill offerings of thanksgiving were to be sacrificed and then eaten “on the same day” (22:30).

The chapter closed by reminding us that the LORD is holy and commands His people to keep His “commandments, and do them” (22:31). Because He had saved Israel from slavery, the LORD reminded them, “ I am the Lord which hallow you, ³³That brought you out of the land of Egypt, to be your God: I am the Lord” (22:32-33).

Closing thoughts: Believers no longer offer blood sacrifices because Christ is our sacrifice, Savior, and Redeemer (Hebrews 9:14, 28).

So, what does the LORD require of believers?

First, in light of His mercies and grace expressed through the shedding of Christ’s blood, He asks that we “present [our] bodies a living sacrifice, holy, acceptable unto God, which is [our] reasonable service” (Romans 12:1). While the world demands we conform to its mold, the LORD commands that we should be “transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:1–2). Only the highest standard was acceptable to the LORD, and He will accept no less in those who serve Him.

Questions to consider:

1) What were the sons of Aaron forbidden if they were unclean? (22:3-8)

2) Who could not eat a portion of the priests’ meat? (22:10, 12)

3) What offerings did the LORD accept? (22:19)

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You are Your Brother’s Keeper; and the Preacher’s Call to Holiness (Leviticus 20; Leviticus 21)

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Scripture reading – Leviticus 20-21

Today’s Scripture reading continued the subject of the LORD’s Laws and Commandments and focused on those sins that were capital offenses punishable by death (Leviticus 20). Leviticus 21 marked a shift from the common people to “the sons of Aaron” (21:1-9) and the High Priest (21:10-15). We will briefly consider the guidelines for the priest, his person, and his character.

Leviticus 20

The LORD’s command for His people to be holy and obedient to His Law and Commandments continued in Leviticus 20. We will note six offenses warranted capital punishment.

Infanticide (Child Sacrifice), Abortion, and Guilt by Omission (20:1-5)

The first was the sacrifice of children to Molech (Leviticus 18:21), a pagan god who was identified with the Canaanites and particularly the Ammonites (1 Kings 11:5). While we find the thought of sacrificing children revolting, I remind my readers that our world has aborted and taken the lives of millions upon millions of unborn infants. While the ancients sacrificed their children to pagan gods, our world has taken the lives of the unborn because of the pagan god of convenience, irresponsibility, selfishness, and the list continues. The penalty for sacrificing one child was death by stoning (20:2), and God warned, “I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name” (20:3).

You Are Your Brother’s Keeper (20:4-5)

After he had slain his brother Abel and was confronted by God, Cain dared ask the LORD, “Am I my brother’s keeper?” (Genesis 4:9b) Cain implied he was not responsible for his brother’s whereabouts (Genesis 4:9a). However, he was guilty of his brother’s murder.

Leviticus 20:4-5 revealed that God’s people carried a burden of responsibility when they knew the sins of others (in this case, sacrificing a child to Molech). God warned that He would set His “face against that man, and against his family, and will cut him off…from among their people” (20:5). Why? Because he had “turned a blind eye” and did nothing. The sins you ignore in others and fail to confront invite God’s judgment.

Five additional types of sins were noted in Leviticus 20 that warranted capital punishment and death. (20:6-21)

Consulting with witches (20:6, 27), cursing one’s parents (20:9), adultery (20:10), incest (20:11-12, 14, 17, 19-21), and unnatural lusts. Named and condemned were homosexuality (20:13), bestiality (20:15-16), and incest (20:13).

What did the LORD require of His people? (20:22-26)

The LORD required Israel to keep His statutes and obey His Law and Commandments. The LORD warned that should the people follow the sins of other nations, the land He promised them would spue them out (literally vomit), them from their land (20:22-23).

Leviticus 21

A Charge and Guidelines for Priests (21:1-9)

The focus of Leviticus 21 was the priests who were “the sons of Aaron” (21:1). Because they were ministers of the LORD to Israel, priests were to model holiness in person and practice (21:6). They were not to defile themselves by touching the bodies of the dead (21:1), except those who were family members and for whom they had familial responsibilities (21:2-3). Likewise, they were not to mourn the dead as those who shave their heads, cut their beards, or cut themselves as an outward sign of mourning (21:4-5).

When a priest married, he must not be unequally yoked, not take a wife whose reputation would tarnish his public ministry (21:7; 2 Corinthians 6:14). Daughters of priests were especially challenged to be mindful that their reputation could soil their father. Failure to do so could require she “be burnt with fire” (21:9).

A Charge to the High Priest (21:10-15)

Because the calling of the High Priest was to shepherd the nation, he was anointed and bound by higher standards than the common priests (21:10). Unlike our day when I observe ministers and preachers attempting to be “cool” under the notion of being relevant, the high priest was to be holy and set apart unto the LORD (21:11-12). In addition, his wife was to be a virgin (21:13-14), and he was to be chaste and have no children by any other than his wife (21:15).

Closing thoughts:

For those who served the LORD and His people, the standard was the same as those animals offered for sacrifice…without physical blemish (21:16-24). The priests were to be physically perfect and were excluded from ministry for several physical maladies that were stated (21:18-20). Why? Arguably the work of sacrificial offerings was physically grueling. The priests were to reflect God’s holy, perfect character; therefore, none might approach His altar or sanctuary, which had a blemish (21:23-24).

Questions to consider:

1) What happened to those who ignored their neighbor’s wickedness? (Leviticus 20:4-5)

2) What were the consequences of cursing a father or mother? (Leviticus 20:9)

3) What did God promise if Israel kept His Laws and Commandments? (Leviticus 20:22)

4) Why was a priest to be concerned with the character of the woman he married? (Leviticus 21:7)

5) What manner of woman was a high priest to take as his wife? (Leviticus 21:13-14)

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Abominable, Detestable Sins (Leviticus 18; Leviticus 19)

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Scripture reading – Leviticus 18-19

Our study in Leviticus moves on from clean and unclean meats (Leviticus 17), to the nation’s morality and the sanctity of the institution of marriage (Leviticus 18).

Leviticus 18

A Call to Be Holy (18:1-5)

The LORD commanded Moses, “speak unto the children of Israel, and say unto them, I am the Lord your God. ³After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances” (18:2-3).

Reminding the nation, “I am the LORD your God” (18:2, 4), He commanded Israel not to follow after the ways of the heathen, for He had chosen and called them out of Egypt. If the people would keep His commandments and walk in His precepts (18:4-5), He promised He would bless them.

Leviticus 18:6-18 leaves no doubt that the ways of the heathen were not to be the ways of Israel. While the Egyptians and the Canaanites practiced immorality and ungodliness (18:3), the LORD would accept nothing less than the sanctity of marriage between one man and one woman (Genesis 2:24; Exodus 20:14; Leviticus 18:20). (Understanding the sad state of morality in both the world and the church, we dare not take the explicit nature of this passage lightly.)

The Abominable Sin of Incest (18:6-18)

The phrase “uncover their nakedness” (18:6) references the sexual act reserved for marriage and is found throughout this passage. The LORD had no tolerance for incest, and its practice was a capital offense, and its subjects would be stoned.

The following sexual relationships were forbidden and deemed incestuous. Sex with one’s parent (18:7), stepmother (18:8), sister or half-sister (18:9), grand-daughter (18:10), daughter of a stepmother (18:11), an aunt, both fraternal and maternal (18:12-14), daughter-in-law (18:15), sister-in-law (18:16), sex with a mother and her daughter (18:17), or sisters, unless the first had died (18:18) were forbidden.

Child Sacrifice, Homosexuality, and Bestiality (18:21-23)

Child sacrifice, practiced among the heathen, was an abomination to the God of Israel (18:21). The LORD declared homosexuality an abomination (18:22), and God’s judgment fell on Sodom and Gomorrah because of that sin (Genesis 19). Bestiality, the sin of a man or woman lying with a beast, was described as “confusion” (18:23) and, therefore, a perversion of God’s natural law and order.

The Wickedness of Man Calls for God’s Judgment (18:24-30)

The LORD warned Israel that He had no tolerance should His people adopt the ways of the heathen. Man’s sins not only defile himself, but also infect the land (18:24). God warned that should His people practice the evil ways of the wicked, the land would vomit out its inhabitants (18:25-28). Any who refused to “do [His] judgments, and keep [His] ordinances” (18:4), the LORD warned those souls would be excommunicated, “cut off from among their people” (18:29).

Leviticus 19

A Brief Review of the Commandments and the Law

Leviticus 19 repeated the LORD’s call for Israel to be holy as their God (19:1). His commandments served as guiding precepts for godly living, and the people were given practical applications of God’s Law for daily life. For example, charity to the poor (19:9-10), paying an honest, fair wage (19:13), showing sympathy to those less fortunate (19:14), and loving one’s neighbor in word and deed are stressed (19:15-22) as the will of God.

Principles for horticulture were given, and the people were instructed to put off harvesting the fruit of newly planted trees for three years, dedicating the fruit of the fourth year to the LORD as first fruits, and “in the fifth year [the people were permitted to] eat of the fruit” (19:23-25).

Unlike their neighbors, Hebrew men were not to “round the corners of [their] heads, neither…mar the corners of [their] beard” (19:27). There was also the prohibition of “cuttings” and “marks” (tattoos) upon the flesh, as the people were reminded this was the commandment of “the LORD” (19:28).

Honor Your Elder (19:32)

The practice of standing when in the presence of those older than yourself is found here. The people were instructed to honor their elders, saying, “Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the Lord” (19:32).

Honesty and Integrity in Business (19:35-36)

The command to “love thy neighbor as thyself” (19:18) was also to be expressed in business. Honesty and integrity are at the heart of good business, and God’s people were commanded to be “just” in measuring items by weight and volume (19:36).

Closing thoughts and applications:

There is a crisis of integrity and morality in the 21^st century, and not even the congregations of believers are free of moral failure. There was a time when the lives of God’s people were defined by His Word, Law, and Commandments, and our lives and homes set the moral high ground for a nation. Sadly, many believers have an appetite for “Egypt” (the world) and look to society, social media, politicians, judges, and liberal media for their moral judgments and practices.

Warning: Our homes, churches, schools, and nation will not be blessed until our consciences are disciplined by God’s Word, Laws, and Commandments (18:30).

Questions to consider:

1) In the Bible, Egypt was a type or symbol of the world. What did the LORD say about the “doings” of Egypt and Canaan? (Leviticus 18:12-3)

2) Immorality defiles not only one’s life and family, but also the land and nation. What is the response of the “land” to gross immorality? (Leviticus 18:24-25)

3) Who is the believer’s standard of holiness? (Leviticus 19:2)

4) How do believers honor their elders? (Leviticus 19:32)

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The Distinction Between the Clean and Unclean (Leviticus 11; Leviticus 12)

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Scripture reading – Leviticus 11-12

* The Scripture reading before today’s devotional was Leviticus 10-11. I limited the focus of that devotion to Leviticus 10. This devotional commentary will consider Leviticus 11 and Leviticus 12.

Leviticus 11

The Distinction Between Clean and Unclean Meats (Leviticus 11:1-43)

Leviticus 11 distinguished between the meats the LORD deemed clean and consumable, and the unclean He commanded were unfit for consumption. He therefore, instructed Moses and Aaron regarding the beasts the children of Israel could eat and those they were forbidden to eat (Leviticus 11)

While the heathen would eat all manner of flesh, the children of Israel were to limit their diet to what the LORD judged were clean: Large beasts that were “clovenfooted, and cheweth the cud” (11:3), and therefore included the ox (i.e., cattle), sheep, goat, and deer (Deuteronomy 14:4,5).

There were beasts the LORD described as unclean and did not “chew the cud.” Others did not “divide the hoof (11:4-8). Examples of forbidden beasts were the camel (11:4), “the coney” (believed to be a rock badger, 11:5), “the hare” (similar to a rabbit, 11:6) and “the swine (pig or boar), though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you” (11:7).

Fish with fins and scales were permitted for consumption (11:9); however, any creature of the water that lacked fins and scales was considered “an abomination” and not allowed (11:11-12).

The Hebrew word “fowl” (11:13, 20) described anything winged that flew. Notice there were numerous predatory fowl and scavengers of carrion (vultures) labeled unclean and forbidden for ingesting (11:13-19). Leviticus 11:20described “fowls that creep, going upon all four,” believed to reference winged insects (flies, wasps, and bees).

Some swarming winged insects were permitted in the Hebrew diet, and they are described as “every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth” (11:21). These insects have jointed legs, and their larger hind legs allow them to leap. Among those that may be eaten were locusts, beetles, and grasshoppers (11:22-24).

All beasts, clean or unclean, that died as the course of nature or by violence were not to be eaten (11:24-25). So also, horses, asses, dogs, and all other beasts with paws (lions, tigers) were deemed unclean and were not to be consumed. Touching them would make one unclean (11:26-28).

Other animals labeled as “creeping things that creep upon the earth” and were forbidden for human consumption were “the weasel, and the mouse, and the tortoise after his kind, ³⁰And the ferret, and the chameleon, and the lizard, and the snail, and the mole” (11:29-30).

Kitchen vessels (i.e., pots and pans) that came in contact with unclean animals were declared unclean (11:32-36). Vessels of wood, raiment, or skin that came in contact with unclean animals were to be cleaned in water and not used until even (11:32). Vessels of clay that came in contact with unclean beasts, were to be broken and discarded (11:35). Snakes that slithered on their belly were unclean (11:41-43).

Why such attention to dietary restrictions? (Leviticus 11:44-45)

Several reasons could be cited for the LORD’s declaration and distinction between clean and unclean beasts. Before men could peer through microscopes and see the prevalence of the dangerous bacterium in meats, the Creator knew those meats that were harmful to man. To prevent the consumption of meats that caused illness, disease, and death, the LORD declared them unclean.

The LORD, who is Himself holy, commanded His people: “sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. ⁴⁵For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy” (11:44-45).

Leviticus 12

The Purification of Women (Leviticus 12:1-8)

Leviticus 12 moved the focus from unclean beasts to unclean persons and instructed women regarding ceremonial purification following childbirth (12:1-8).

A woman who had given birth was considered unclean and was to be separated from the sanctuary until her days of purification were passed (12:1-2). For example, a woman who gave birth to a son was deemed “unclean” for seven days. During that time, she and her son would be separated from the family (12:2c). On the eighth day; she would take her son to the priest to be circumcised (12:3). Her days of purification were numbered thirty-three days, during which time she remained at home (12:4). A woman who gave birth to a daughter (12:5), was separated from her family, and considered unclean for two weeks. She remained at home for sixty-six days for her purification.

When a mother’s days of purification and isolation were fulfilled, she came to the sanctuary and, depending upon her means, brought either “a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest” (12:6).

The sin offering was a confession of her unworthiness, the burnt offering her sacrifice of gratitude and thanksgiving, acknowledging God’s mercies in bringing her through the pangs of childbirth (12:7-8).

Questions to Consider:

1) What were the physical characteristics of animals Israel was permitted to eat? (Leviticus 11:3)

2) What were some animals Israel was forbidden to eat? (Leviticus 11:4-8)

3) What were the birds that Israel was not to eat? (Leviticus 11:13-19)

4) What were Israelite women to do after giving birth to a son or daughter? (Leviticus 12:2-5)

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“Strange Fire” (Leviticus 10; Leviticus 11)

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Scripture reading – Leviticus 10-11

After consecrating Aaron as high priest, and his sons to serve as priests, the LORD affirmed the priests of Israel with “a fire…and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces” (9:24). Today’s devotion will focus entirely upon Leviticus 10.

Leviticus 10

Tragedy: The Sin and Deaths of Two Sons of Aaron (10:1-7)

Incredibly, the exhilarating moment we considered in Leviticus 9:24 was followed soon after with a great tragedy: “And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. ²And there went out fire from the Lord, and devoured them, and they died before the Lord” (10:1-2).

The exact nature of Nadab and Abihu’s sin was not revealed; however, we understand it was an act of willful disobedience that the LORD would not tolerate. They had “offered strange fire…which [the LORD] commanded them not” (10:1c), and He consumed them with a fire of judgment (10:2).

I am reminded of the principle, “unto whom much is given, of him shall be much required” (Luke 12:48). The sons of Aaron had violated their privilege to serve on behalf of the people and draw near to the LORD in His sanctuary. Thus God rejected them.

Warning: Do Not Bemoan the Judgment of God nor Mourn Publicly the Death of the Wicked (10:3-7)

Imagine the sorrow that took hold of Aaron’s heart when he learned two of his sons had disobeyed the LORD and been slain by the fire of His judgment. Yet, Moses warned Aaron, “This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace” (10:3). Aaron, because he represented the people before God, was forbidden to mourn outwardly, lest his sorrow appear to contradict the LORD’s judgment (10:3c).

Moses then commanded “Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron” (10:4), and cousins of Aaron’s sons, to remove their bodies from the Tabernacle and carry them outside the camp. Aaron, and his surviving sons, Eleazar and Ithamar, were cautioned a second time that they were not to show outward signs of mourning, “lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled” (10:6b). Instead of mourning, Aaron, Eleazar, and Ithamar were reminded that they had been anointed to serve the LORD and were not to leave their duties in the Tabernacle (10:7).

A Prohibition of “Strong Drink” for the Priesthood (10:8-11)

Following the deaths of Nadab and Abihu, the LORD spoke directly to Aaron. He said, “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die:” (10:9a). Perhaps it was this principle the sons of Aaron violated (10:1). Knowing alcohol distorts a man’s judgment, and can compromise him morally, the priests were to “put [a] difference between holy and unholy, and between unclean and clean” (10:10).

The Perpetual Nature of the Ministry (10:12-15)

Leviticus 10:12-15 rehearsed the laws that regulated the conduct and duties of priests and the sacrifices they were to offer to the LORD for the nation.

A Sin of Omission (10:16-20)

Leviticus 10:16 found Moses diligently seeking the “goat of the sin offering” that the LORD commanded be set aside for the priests (10:16). Moses discovered that Aaron’s surviving sons, Eleazar and Ithamar, had failed to set aside and eat a portion of the offering the LORD commanded to be eaten by the priests.

Moses then confronted Eleazar and Ithamar and questioned, “¹⁷Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the Lord?” (10:17) The sons of Aaron had failed the LORD (10:18) and had not treated as holy that which He required. Instead, they had taken the flesh of the sin offering and burned it outside the camp.

Aaron assumed responsibility for his sons’ failures (10:19) and bemoaned the things that had befallen him and his family (10:19). Moses, when he heard the words of his brother, sympathized with him and “was content” (10:20).

Closing thoughts: A Lesson Concerning “Strange Fire.”

Some would argue that Nadab and Abihu might have had good intentions for offering incense in the LORD’S sanctuary! However, we must remember that their intent or motivation was not the issue. Instead, they had chosen to come to the LORD apart from His command and offered a “strange fire” that He refused.

I fear a lot is done in churches under the guise of worship that is “strange fire” to the LORD. Strange doctrine, strange preachers, and strange music abound in the name of worship in the 21^st century. When worship leaders aim to be amusing and entertaining instead of hallowed and holy, they are the purveyors of “strange fire.”

When believers come to the LORD, they must come not on their merit, but on His terms. We are to be imitators of Christ, not imitators of the world (1 Peter 1:14; Romans 12:2). In the words of the apostle Peter:

“But as he which hath called you is holy, so be ye holy in all manner of conversation; ¹⁶Because it is written, Be ye holy; for I am holy” (1 Peter 1:15–16).

Questions to Consider:

1) Why did the LORD slay Nadab and Abihu, the sons of Aaron? (Leviticus 10:1-2)

2) What did the LORD forbid His priests to drink? (Leviticus 10:8-9)

3) Why was Moses angry with the other sons of Aaron? (Leviticus 10:16-18)

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Meats: Clean, Unclean, and Kosher (Leviticus 17)

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Scripture reading – Leviticus 17

Leviticus 17 continued the LORD’s instructions concerning sacrificial offerings, as the Tabernacle became the central place of worship. This chapter mentions the importance of blood offerings for sin thirteen times. The LORD gave Moses explicit guidelines to teach “Aaron, and unto his sons, and unto all the children of Israel” to follow (17:1-2).

Remembering that the children of Israel were enslaved for four centuries, we understand how the people would have adopted Egypt’s culture and religious practices (17:7). The institution of the Commandments, Laws, and guidelines for worship and sacrifices was not only the will of God, but was necessary for the nation to be distinct in person and practice from the other nations.

The Centrality of Sacrifices Before the Tabernacle (Leviticus 17:1-9)

Israel was to worship only YHWH in His Tabernacle, with its holy place and mercy seat being the only place for sacrifice in the future. (Although when Israel entered the Promised Land, and the land was divided by tribes, the requirement did change, Deuteronomy 12:20-28).

To prevent sacrifices to other gods and to acknowledge the supply of their meat was from the LORD, all animals, including those that were for food, were to be slaughtered at the Tabernacle (17:2-7). In this way, the LORD ensured He would receive the portion due Him (3:1-17), and the priests would receive their portion for their household (7:11-18).

The Prohibition Concerning Ingesting Blood (Leviticus 17:10-14)

The blood of animals was not to be ingested in any manner (17:10). The explanation for the prohibition of blood was stated clearly: “the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul” (17:11).

What a powerful lesson in the matter of the blood! Millennia before modern science and medicine established the importance of the blood to life, God revealed in His Word, “the life of the flesh is in the blood” (17:11). As of the late 19^th century, “bloodletting” (draining blood from someone ill) was practiced by doctors as a supposed cure. If those doctors had read and believed the Scriptures, they would have spared lives knowing “the life [and the health] of the flesh is in the blood” (17:11).

We considered in an earlier devotion the distinction between “clean” meats (those that were allowed for human consumption, Leviticus 11:3, Deuteronomy 14:4,5) and “unclean” meats (those animals whose meat was prohibited, 11:4-8, 11:11-12, 11:13-19). Leviticus 17:13-14 addressed the beast taken in the hunt and their blood. The blood of beasts or fowl taken in the hunt was to be bled out on the ground, and their blood was covered with dust before the meat was consumed (17:13-14)

Beasts that died of natural causes, or had been torn by other beasts, were not to be eaten (17:15). Understanding the danger of bacteria in meats, the LORD spared His people from ingesting meats that presented unseen risks to their health and wellbeing. Should a man come in contact with such beasts, he was to “wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean” (17:15).

**Closing thoughts: The Kosher Diet**

Concluding today’s study, I invite you to consider the dietary label known as “Kosher.” Kosher (the Hebrew word is Kasher) describes a diet that conforms to the dietary laws we have studied in the Scriptures. In its simplicity, when meat, dairy, or other food is labeled Kosher, it represents a stamp of approval for food that meets the biblical standard given by God.

Kosher meat must be a beast with cloven hooves and chews the cud (i.e., cattle, lamb, goat, deer), free of disease or cancers. Unfortunately, in our society, non-kosher meats that are mass processed for human consumption are sometimes weak, sickly, and diseased animals.

Kosher also describes the method by which an animal is slaughtered. Far from the technique of mass butchering prevalent in today’s meat processing plants, kosher animals are slaughtered humanely.

Finally, contrary to those who attack meat as a food source, the law of God permits meat consumption. Nevertheless, God is a loving Creator, and His concern was not only for the health of humanity, but also for the well-being and humane treatment of the animals we consume for food.

Questions to consider:

1) Why were the people forbidden to sacrifice animals outside the encampment? (17:1-5)

2) What was the judgment if a man sacrificed an animal in a place other than the tabernacle? (17:4)

3) Why were people prohibited from eating raw or rare meat? (17:10-12)

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The Day of Atonement and the Believer’s ‘Once and For All” Sacrifice (Leviticus 15; Leviticus 16)

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Scripture reading – Leviticus 15-16

Leviticus 15

Laws Concerning Ceremonial Uncleanness

Having addressed the dreaded scourge of leprosy in the two chapters before today’s Scripture reading, the LORD spoke to Moses and Aaron regarding other afflictions that would render a worshipper ceremonially unclean. As such, one would not be permitted to approach the Tabernacle to worship and offer sacrifices.

Leviticus 15:1-17 addressed men with various physical ailments that rendered not only their flesh, but also their clothes and bed linens unclean (15:3-13). Strict guidelines were given to inhibit the spread of disease among the people and to remind men not to approach the LORD lightly without bringing an offering (15:14-17).

Detailed guidelines were to be observed by women who had an issue of blood (Leviticus 15:18-33). For the sake of women’s health, the LORD gave instructions that applied not only to their menstrual cycles (15:20-24), but also to irregular issues of blood that might arise and she be deemed unclean (15:25-27). When a woman’s time passed, she was to present required offerings on her eighth day and be declared clean.

Why were those guidelines important? Not only for hygienic reasons, but also as a reminder to Israel that the LORD set them apart from the nations and called them to be holy (15:31).

Leviticus 16

The Day of Atonement and the Sacrifices Offered

Leviticus 16 is a crossroads in our study of the Book of Leviticus. The text moves from the descriptions of various offerings and the guidelines concerning them to the commencement of sacrificial offerings by Aaron, the high priest.

We are reminded that the office of the high priest was a holy office, and Aaron’s ministry on behalf of the people was a sacred duty. Therefore, the LORD instructed Moses, “Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat” (16:2).

As high priest, Aaron entered the holy place, the “holy of holies,” once a year (16:2) on “the seventh month, on the tenth day of the month” (16:29). That day, known as the Day of Atonement, and as “Yom Kippur” and the “Sabbath of Sabbaths,” was the holiest day on God’s calendar. Six months after the observance of the Passover, the Day of Atonement was the day the high priest offered sacrifices for his sins (16:3, 6) and the nation’s sins (16:5, 8-10, 15a).

Casting lots upon the goats, the one upon which the lot fell would be offered as a “sin offering” (16:9). In contrast, the other goat would be the “scapegoat” (16:10). The high priest would first sacrifice the young bull for his sins, taking its blood and sprinkling it upon the mercy seat (16:14). He would then offer the goat that was the sin offering for the nation, and take its blood to sprinkle upon the mercy seat (16:15) as an atonement “because of their transgressions in all their sins” (16:16). The blood of the young bull, and the blood of the goat was then sprinkled upon the altar (16:18).

The live goat, identified as the scapegoat, was brought to Aaron. The Scripture says he was to lay “both his hands upon the head of the live goat and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: ²²And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness” (16:21-22). The “fat of the sin offerings” was burned upon the altar. In contrast, the bullock and goat’s skins and flesh were burned out of the camp (16:25, 27-28).

The Day of Atonement, like the Passover, was observed annually by Israel. The pattern of blood sacrifices was a perpetual reminder that the penalty of sin is death, and there can be no forgiveness of sins apart from the shedding of blood, for “without shedding of blood is no remission” (Hebrews 9:22).

Closing thoughts:

Once a year, and every year, the high priest offered sacrifices for the people’s sins until Christ was sacrificed for our sins. According to the author of the Book of Hebrews, Jesus Christ is the believer’s sacrifice and high priest (Hebrews 9:24-28) who “was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Hebrews 9:28).

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