(38) February 7: Leviticus 1-3 & Matthew 24:23-51
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the attitudes with which the Israelite
would have brought the offerings.
To ponder:
Leviticus begins where Exodus leaves off. God speaks to
Moses from his tent within the tabernacle. The book is titled “Leviticus”
because it focuses on the regulations of the priests, who were from the tribe
of Levi. It sets out how Israel
are to be set-apart as holy. Throughout it should convict us of how much is
necessary for sinners to even come close to God, and how gloriously Christ has
brought us near. The early chapters deal with offerings assumed to be already
known, and some of which had been offered by the patriarchs. But the
instructions are more specific. This is necessary with God now present with Israel.
As with our response to Christ, these
offerings are voluntary, being brought by the worshipper themselves, whenever
inclined to. They therefore particularly reflect faith and devotion. This is
probably why we read they are “an aroma pleasing to the LORD.” Because of the
attitude with which they are given, they give him joy as they come up before
him.
The burnt offerings atone for
sin. Whether bulls from the herd or sheep or goats from the flock, they are
owned animals, representing and costing their owner. Birds could be offered by
the poor, showing God was concerned not with the material value of the offering
but the attitude with which it was offered. As is only fitting for God, each is
to be dealt with carefully, with those from the herd and flock being the best -
“without defect,” and unspoiled - “washed.” As previously, the laying of hands
on their head reflects the transference of sin. The animal will “be accepted”
on the sinners’ “behalf.” In other words their death is substituted for the
sinners’, putting them at one with God.
The grain
offering was a “memorial” – perhaps reminding God of his commitment to provide.
The incense and oil may have reflected the joy of the event before God. Part
was to be offered to God and part given to the priests as God’s provision for
them. Most think yeast and honey were forbidden as they cause fermentation –
suggesting corruption or imperfection. Salt could not be destroyed in the
ancient world. So it seems to be a reminder that the offering comes in the
context of God’s everlasting covenant (2v13).
Fellowship
offerings were to be from the herd or flock and without defect. Hands were to
be laid on the animal which was to be burnt on-top of the burnt offering. This
suggests the offering probably symbolised the fellowship with God Israel
enjoyed through atonement. The fat and blood is burned and the rest prepared
and eaten by the priests. Of course God doesn’t actually eat (Ps 50v12-13). Nevertheless,
the idea of food for a meal symbolised fellowship with him (3v16). Israelites
were not to eat blood to stress the sacredness of life (Gen 9v4), nor the fat,
perhaps because it was considered the best part and so for God.
We see the attitudes of the
Christian life displayed here. We willingly come to Christ as our sacrifice of
atonement, achieving fellowship with God that will one day be marked by a
banquet. And in response to all he so generously provides, we give back to him
and to his service. As Paul would say of the Philippians’ gifts to his
ministry, they are “a fragrant offering, an acceptable sacrifice, pleasing to
God” (Phil 4v18). Do we readily give of our time, energy and money recognising
this?
Praying it home:
Praise God for making fellowship with him possible.
Prayerfully consider your giving, and ask God to enable you to give more, with
a heart of thankfulness and devotion.
Thinking further:
Read the NIV Study Bible introduction to Leviticus by clicking
here.
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(39) February 8: Leviticus 4-6 & Matthew 25:1-30
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what is learnt about unintentional
sins.
To ponder:
Unintentional sins matter. This is the theme of chapters
4-5. Whereas the previous offerings were voluntary, these are required. Where
sin occurs atonement must be made if God’s covenant relationship with Israel is
to be maintained - if his holy presence isn’t to break out against them.
“Sin
offerings” differ according to status and responsibility. Within the church
too, sin by leaders is more serious because of its impact (James 3v1). So both
priests and the whole community bring the most expensive sacrifice - a young
bull. This is because as representative of the community, the priest’s sin
implicates everyone else and so is equivalent to their sin. As before, sin is
to be passed to the animal. But this is more serious than usual. Its blood is sprinkled
on the curtain entrance to the holy of holies itself. God’s holy anger must be
pacified, and the tabernacle cleansed from any defilement from the presence of
sinners. Blood is also put on the horns of the altar of incense to “purify” it
(8v14) and poured out at the base of the altar of burn offering to “consecrate”
it (8v15) – both needing to be rid of contamination by sin. God is so holy that
sin makes anything it comes close to unfit for his presence. The fat is burned,
and the rest taken outside the camp.
Leaders
must bring a lesser sacrifice – a male goat, and everyday laypeople – a female
goat or lamb. The principle is however the same. Sin is to be transferred, the
animal killed in the place of the sinner, the horns of one altar cleansed, the
blood poured out at the other’s base, and the fat burned on that altar. Atonement
is then made and the sinner “will be forgiven.” The poor can bring two doves
and pigeons “as a penalty” for their sin (5v7). A burnt offering may have
followed the other sin offerings too – perhaps implying rededication to God. If
really poor, flour can be offered instead. But the sin offering is rightly
sombre, so this offering is distinguished from the grain offering, in that the oil
and incense which symbolised joy cannot be added. God grants grace to rich and
poor alike.
The sort of
sins requiring these sacrifices are mentioned: not speaking up when required
to, touching what is unclean, thoughtlessly making oaths. The need for
confession and so acceptance of sin is also stressed, patterning the need for
the same as we seek forgiveness through the death of Christ.
The guilt
offering is for restitution. If the things set-apart for the priests and
tabernacle were unintentionally treated wrongly, a ram was to be sacrificed and
a fifth of the value of the item “violated” paid. More intentional deception
over property would likewise require the offering and restitution of any loss
plus a fifth more. Christ has made restitution to God for our sin.
Nevertheless, restitution to those aggrieved may be appropriate as modelled by
Zacchaeus.
6v8-30 give
more instructions regarding burn, grain and sin offerings, but for the priests
rather than the sinners. They must keep the altar burning, perhaps to symbolise
the unquenchable fire of God’s anger at sin. And clothes worn in offering burnt
offerings must be taken off before they leave the tabernacle. Moreover, priests
must eat their share of the grain and sin offerings “in a holy place.” Indeed, by
touching them they “become holy.” So holiness can be contagious, setting people
apart for God. We might note how Paul writes that the children and even
non-Christian spouse of a believer are therefore in some sense “holy” (1 Cor
7v14). 6v19-23 record an ordination offering of grain to be offered in the
morning and evening when Aaron is anointed.
Praying it home:
Praise God for making it possible for us to live in his
presence him through Christ. Consider and confess any sins you may have
unintentionally committed.
Thinking further: Ritual purity
Ideas of unclean, clean, common and holy abound in
Leviticus. It’s not entirely clear, but the word “unclean" suggests what
is unacceptable in the presence of God. We will see this is due to imperfection
because of sin, weakness or disease, possibly because they stem from the fall.
By contrasting what is common, “holy” implies what is special or set-apart. In
the middle, clean and common therefore describe acceptability and normality. We
can see then that these categories suggest degrees of inappropriateness or
appropriateness related to one’s closeness to God’s presence. So being clean is
necessary to approach him in worship at the tabernacle, and holiness necessary
to serve him. Those who touch a carcass (for example) therefore become unclean
(5v5) not because that is inherently sinful, but because a carcass reflects
death and may be diseased - things that are unfitting in the presence of God.
Moreover, the exact commands regarding sacrifices ensure they are offered
perfectly, and by making the priests who touch them holy, the priests’ are made
fit to eat what has been devoted to God. They must even eat in a holy place to
ensure this holiness is not lost. To us of course, this may all seem rather
elaborate and strange, but it wonderfully brings home the absolute holiness of
God, the faultless perfection necessary to come close to him, and the huge
achievement of Christ in enabling us to draw near with assurance despite our
sin.
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(40) February 9: Leviticus 7-9 & Matthew 25:31-46
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
Read Leviticus
7-9 & Matthew
25:31-46
To discover:
As you read consider how you might define the role of the
priests.
To ponder:
Instructions for the priests continue for the guilt and
fellowship offerings. The first type of fellowship offering was “an expression
of thankfulness.” This displays how the offerings were to be an outer
demonstration of an inner attitude to God. The second type, given after vows or
as freewill offerings, could not be eaten from the third day, otherwise it would
“not be credited to the one who offered it.” This speaks of how the offerings
were actually effective in achieving before God what he said they would. We
don’t know why meat had to be consumed within different periods.
The
absolute distinction between the holy and unclean (between God and what is
abnormal and imperfect) is stressed by the extreme penalty for unclean people
who eat holy meat or blood that should be for the LORD. To be “cut off” from
God’s people implies death. Even the fat of cattle, sheep or goats not used in
sacrifice was not to be eaten, no doubt to stress its importance in the sacrifices.
The rest of
the fellowship offering could be eaten by anyone who was “clean,” although the
priests should have a share: Aaron and sons getting the breast, and the right
leg going to the officiating priest. Chapter 7 ends listing the offerings: the
burnt, grain, sin, guilt, ordination and fellowship offerings. We’re reminded
these were commanded via Moses in a day on Mount Sinai.
With all in place, everything is
ready for the priests to be ordained. So the whole assembly of Israel are gathered
at the entrance to the tent of meeting (tabernacle), and Aaron and his sons are
ordained according to the instructions given in Exodus 29 (see that post). With
this all done, the climax: On the eighth day Moses commands Aaron, his sons,
and the elders, to offer burnt and fellowship offerings “for today the LORD
will appear to you.” The sacrifices are made in a way that is now familiar.
This concludes with Aaron and then Moses and Aaron blessing the people. God’s
glory then appears with fire coming from his presence (presumably the holy of
holies) and consuming the offering as affirmation that it was acceptable. In
response the people rejoice and fall down in worship.
As seen throughout
this is all to protect Israel from the holy presence of God. He is so other, so
pure and opposed to sin, that without these things he would either break out against
the nation or have to remove himself from them. However, with these things in
place, he can remain and bless them. More supremely, through the blood of
Christ “we have confidence to enter the Most Holy Place” with “our hearts
sprinkled from a guilty conscience” and “our bodies washed with pure water”
(Heb 10v19-22). Israel’s sacrifices effected only outer cleansing, and that was
temporary, requiring them to be regularly given (Heb 9v9-14). Christ achieves a
permanent, inner and full cleansing. So we need not fear.
Praying it home:
Praise God for his holy purity and perfection. Pray that he
would grant you assurance as to the utter forgiveness and cleansing Christ has
worked.
Thinking further:
None today.
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(41) February 10: Leviticus 10-12 & Matthew 26:1-19
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
Read Leviticus 10-12 & Matthew 26:1-19
To discover:
As you read consider what we learn as to the purpose of
God’s strict regulations.
To ponder:
10v3 is absolutely key. It gives the reason for all we’ve considered.
To those who approach God (ie. his people), his concern is to show how holy he
is and be honoured with obedience. These regulations stress just that. The LORD
is so utterly pure that without Christ such things are needed to approach him
in worship.
Nadab and
Abihu prove the point dramatically. The fire of God’s holiness that consumed
the offerings now consumes them because of their flippant disregard for his
commands. This is akin to the striking down of Ananias and Sapphira (Acts
5v1-11). Aaron and his other sons cannot defile themselves by carrying them out.
And they are not allowed to mourn it seems because that would be inappropriate
for God’s presence and so provoke him too.
Their role
is then outlined, and requires them being sober: distinguishing between the
holy and common (special and normal) and the clean and unclean (acceptable and
unacceptable due to sin, weakness or disease). They are to teach God’s decrees
accordingly, and so ensure the appropriate worship of God.
In carrying
out the remaining instructions for the offerings (9v24), Aaron’s living sons
break God’s commands by not eating their share. However this time they are not
consumed and Moses' anger is pacified because they intended to please God by
acknowledging the seriousness of what had happened. This shows God’s judgement
for breaking regulations is not a legalistic one. The attitude of the heart is
paramount.
It is
unclear what distinguishes some food from others as clean. The best suggestion
is that clean animals are those which do not eat dead meat and that are more distinctive
to their sphere of creation: land animals who chew the cud and have split
hooves, sea creatures with fins and scales (not skin like land animals), flying
creatures with wings and who hop (and so don’t walk like land animals). This
stresses the idea of cleanliness as that of being acceptable and distinctive - a
reminder that in worshipping God, Israel are to be set-apart from the nations.
Now the nations can be included amongst God’s people through Christ, this
reminder in the food laws has passed (Acts 10v9-15).
All animals
were declared good at creation, so labelling some “detestable” simply means
they are to be treated as forbidden. They must not be eaten, and their carcass makes
any utensil that touches them unclean too. This stresses the need for absolute
separation from what is unacceptable. Indeed, touching any carcass whatsoever
makes a person “ceremonially unclean” until evening. This means they cannot
touch any sacred thing or go to the sanctuary (12v4) – once more because uncleanness
implies they are unacceptable to approach God.
The laws on
childbirth seem derogatory through modern eyes. But we must remember being
unclean doesn’t mean something is sinful or wrong. Childbirth is commended
throughout the Old Testament. Rather, the woman may be unclean during her
period and after childbirth simply because both were considered unseemly in
God’s presence. Alternatively, it might be because they were impacted by God’s
curse after the fall (Gen 3v16). Most likely the atonement required afterwards is
just that necessary in approaching God after a time apart from him. The shorter
time of uncleanliness after the birth of boys may be to mark the primacy (but
not superiority) of sons as heads of their families (1 Cor 11:2-16). Genesis
1v27 is clear both genders bear equal dignity as those in God’s image.
Praying it home:
Praise God that he now calls the nations to be part of his
people. Pray however that we would reflect not a flippancy, but a seriousness
with respect to our obedience.
Thinking further:
None today.
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(42) February 11: Leviticus 13 & Matthew 26:20-54
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note the conditions for a person or fabric to be
deemed unclean.
To ponder:
Every part of the law reflects God’s wisdom. Just as there
may have been health benefits in the food laws, so there are in the laws about
skin diseases and fabrics. Potential infection is contained. Nevertheless, we
should not miss the fact that the primary purpose of these laws is to keep what
is unclean, and so unacceptable to God, apart from what is holy.
Exclusion
from the camp was necessary even during diagnosis. The general rule was that
skin problems that lasted more than a week or two and were more than skin deep
were labelled infectious and unclean. Likewise, where raw flesh was exposed or
hair discoloured. Fabric was burned if a mark could not be removed and was over
a week old.
The person
with a skin disease was to display the signs of mourning (13v45-46), cover
their mouth, warn people off with the cry “unclean, unclean” and live alone
outside the camp (or later, outside villages, towns etc). The mourning no doubt
signified the marks of death. It would have been a terrible existence. However
we should remember it was a necessary act of protection for the wider
community.
We should
remember too that uncleanness does not denote sinfulness. Despite how they
might have been treated, such people were not greater sinners than others in
Israel. Indeed, Jesus stressed it was the heart that makes a man unclean (Mk
7v18-20). And here, these regulations are a marked analogy with those who will
one day be excluded from God’s kingdom. Hell exists because those who are truly
unclean because of their sin just cannot be permitted in heaven. They cannot
come close to the holy.
When Jesus welcomed,
touched and healed those with leprosy he was making a profound point. Their
exclusion from the worshipping community of Israel was necessary, but it didn’t
mean they were excluded from the ultimate worshipping community. Rather,
through Jesus, God is making all who come to him clean in every way and so fit
for his eternal kingdom. To those who assumed leprosy implied sin, it also
taught that sinners are welcome too. Indeed, in Christ the very consequences of
the fall are overcome.
Praying it home:
Praise God that he accepts all who come to him through
Christ. Pray for that the gospel would come to those excluded from society
today – whether due to skin disease in some countries, disability, AIDS or
whatever.
Thinking further:
None today.
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(43) February 12: Leviticus 14 & Matthew 26:55-75
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read note what here makes the unclean person clean.
To ponder:
God makes the broken whole. That’s the sense as those who
were once unclean are restored to fellowship with God and the community through
these regulations. They do not heal the person, but are for those already
“healed” (14v3). It seems rather elaborate. However the detail would have been an
immense assurance to those previously unclean, and made a strong statement to
the wider community that the person is now “clean.” The number seven symbolised
completion or perfection. So the sprinkling seven times with blood reflects the
complete cleansing of the infected person. The releasing of the live bird
dipped in blood perhaps brings home their freedom from all the signs of death that
result from the fall. Significantly, the need of healing implies that God’s
covenant promise of prosperity and life in the land didn’t mean there would be
no sickness, as some who
teach the so called “prosperity gospel” today suggest.
The washing
and shaving of those being cleansed once more powerfully proclaims that
absolutely nothing unacceptable can come close to God for worship. Perhaps they
also look to our becoming new creations through the cleansing work of Christ. As
there is no suggestion the infection is normally a result of sin, the offerings
are for the individual’s sin in general as they take their place again as a
worshipper. However, if the infection was a penalty for sin (as Num 12v10-15, 2
Chr 26v19-23), these offerings would then be an expression of faith in God for
forgiveness for that sin.
The
regulations about houses are similar to previous regulations. If the problem
persisted after a week, the infected parts of the house would be removed. If
there was then no change, the house would be destroyed. If all was well, it
would be cleansed by the same means as people, except for the sacrifice at the
altar. Perhaps these regulations hint to how the land itself can be defiled by
Israel’s sin. They remind us that our ultimate destiny is a new creation filled
with the glory of the Lord. It, as well as his people, will on that day be
perfect, clean and fit for his presence.
Praying it home:
Praise God for the perfect new creation we will one day
inhabit with him. Pray for Christians you know who are sick, that they would
see their sickness as part of this fallen world order, and rejoice that the
Lord will one day rid them of all illness and infirmity.
Thinking further:
None today.
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(44) February 13: Leviticus 15-17 & Matthew 27:1-31
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the reasons God gives for the various
regulations.
To ponder:
There are reasons to everything God requires. The suggestion
is that all the “discharges” mentioned stem from the male and female sexual
organs. And they make people particularly unclean, contaminating much they
touch. Although this may be because of the link between sex and the
transmission of sin to each generation, this does not suggest the discharges
themselves are somehow wrong. Rather, they are unfitting or unacceptable in the
context of worship. Indeed, it is explicitly stated that these regulations are
to protect the people so they “will not die” for “defiling” God’s “dwelling
place” (15v31). In other words, if unclean people were to come to the
tabernacle to offer sacrifices they would be destroyed. The holy perfection of
God’s presence and the imperfections of this world just cannot co-exist.
All this
stresses the need for the day of atonement in which the nation were purified and
forgiven their sin from the previous year. Because of God’s presence over the atonement
cover to the ark, this was the only time the High Priest could enter the Most
Holy Place (16v2), and even then needed incense to conceal the cover (16v13).
He must first dress, wash, make a sin offering for himself and his household,
and then kill a goat as a sin offering for the people. With both offerings he then
cleanses the Most Holy Place, Tabernacle and altar from being contaminated by
his and Israel’s sin. This would enable the LORD to remain amongst them without
destroying them (16v16-20). The High Priest is then to lay hands on a second
goat, confessing Israel’s sins over it, before sending it into the desert,
testifying that Israel’s sins have been dealt with and removed. After
undressing and washing again, the High Priest must then offer a burnt offering
for himself and the people. Because of their contamination, whatever remained
is to be burned outside the camp, and the man dealing with them wash himself
before returning.
The whole day is marked out as a
Sabbath. On it, the people are “cleansed” so that “before the LORD” they “will
be clean from all” their sins (16v30). In other words they are purified and
forgiven so that they can worship God and survive his presence amongst them.
However, the whole drama actually showed that Israel (and even the other
priests) were not able to come truly close to God, as they couldn’t enter the
Most Holy Place. Moreover, this meant that the Old Testament sacrifices never
fully dealt with sin so that the worshipper’s conscience had no fear before
God’s holiness. The way to all this was yet to be disclosed (Heb 9v6-10).
Chapter 17
provides a transition. On pain of death it forbids offering sacrifices anywhere
but the tabernacle because of Israel’s tendency to idolatry (17v7).The serious
penalty is therefore to protect Israel against unfaithfulness which would bring
destruction on a much larger scale. There is wisdom here on our keeping clear
of temptation.
As
mentioned previously, eating blood is forbidden to underline that God has given
it to “make atonement” because “the life of the creature is in the blood”
(17v11). Since Genesis 2 death has been the penalty for sin. So the life of the
animal is taken in the place of the sinful Israelite, so they can remain before
God. This explains the New Testament focus on Christ’s blood.
Praying it home:
Praise God for that we have access to his Most Holy Place in
heaven through our great High Priest. Pray for God’s help to keep you well away
from any temptations you are facing at the moment.
Thinking further:
None today.
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(45) February 14: Leviticus 18-19 & Matthew 27:32-66
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider why God requires these things.
To ponder:
We commonly hear that Christians pick and choose from the OT
law. Why affirm the laws on homosexuality but not food? Chapter 18 gives a
response. It begins and ends with an affirmation that its commands are not
specific to Israel in that time, but were wrong for the wider world before
Israel even existed. Indeed, these things were so wrong that they polluted the
land, bringing down God’s judgement and so the loss of the land to its previous
inhabitants. This alludes to the tight relationship between humanity and the
creation. Serious and persistent sin, even by unbelievers, may bring a
judgement that impacts their enjoyment of their portion of the creation.
This also explains God’s
affirmation that those who obey his laws “will live by them” (18v5). Obedience
not only means wholeness in living rightly. Without it, God will bring the
nations against Israel, who will then loose the land themselves. The primary
motivation however is the repeated “I am the LORD.” They should obey because of
the special covenant relationship God lovingly brought them into by redeeming
them from Egypt. We obey because we have this in Christ.
The essence
of v6-18 is that a man may not have sex with close relatives or any who have
become close relatives through a previous marriage to one of the man’s close
relatives. This probably reflects the fact that in making the couple one-flesh,
those marrying close relatives essentially become close relatives themselves. So
sex with a female relative dishonours her husband, father or grandfather
(18v14, 17, 10) because she and they are one-flesh. It is striking that Abraham
broke v11 and Jacob v18. They were not as culpable without these laws, but
v24-28 suggests their actions were wrong.
All these
sins warrant being “cut off.” This might be to be put to death by the people,
or perhaps directly by God (18v29). However, specific sins are marked out,
perhaps emphasizing seriousness: Sex with a woman and her daughter is “wicked.”
Adultery “defiles,” ie. pollutes the adulterer. Sacrificing children to the god
Molech “profanes” God’s name, ie. portrays him as unholy. (As the chapter is
about forbidden sex, v21 may include a sexual element). Homosexuality is
“detestable,” ie. hateful to God (v22, 26, 29, 30). Beastiality “defiles” and
is a “perversion,” in contravening God’s distinction between creatures.
The call of chapter 19 is to “be
holy” as God is holy. These instructions reflect his character, setting the
nation apart not just in universal morality (as chapter 18), but in ways unique
to Israel. The principles of the Ten Commandments are reaffirmed, but also
rules regarding the fellowship offering. Concern for the poor is affirmed in
leaving part of the harvest for them, honesty in prompt payment of wages and
the use of standards and scales in business, uprightness in not taking
advantage of those who can’t defend themselves (19v14), respect in rising for
the elderly, and justice in not showing partiality. In short, Israel are to
love their neighbours as themselves (19v18, 34). So they mustn’t endanger
others’ lives, nor hate them, or bear a grudge against them, but be prepared to
turn them from doing wrong (19v16-18).
19v19 affirms again the need of a
greater perfection and order because of God’s presence, and 19v23-25 may be
intended to stress reliance on God for provision, echoing his purpose in
creation (Gen 1v29). The theme of pure worship in 19v26-31 suggests the
prohibitions on cutting hair, bodies and tattoos affirm the need to be
set-apart from the practices of false religion. 19v29 probably therefore refers
to the cult-prostitution that marked Canaanite religion.
Praying it home:
Praise God for his concern with the love in the details of life.
Pray home the qualities highlighted within these chapters.
Thinking further:
None today.
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(46) February 15: Leviticus 20-21 & Matthew 28:1-20
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider how these penalties would have affected
Israel.
To ponder:
All sin is serious. Indeed, every sin deserves death (Rom
3v23). We should therefore understand long life as God mercifully delaying his
justice. It is in the light of this that we should consider the death
penalties. For certain sins, God required that the penalty of death be
dispensed prematurely. This was not only to punish the sin and so prevent God’s
anger breaking out against the people more broadly, but would also remove the
sinner and so prevent others being led astray.
The death penalty could be through
stoning by the community (20v2). This seems barbaric, but would ensure the
community take responsibility for what went on (20v4), and act as a powerful
deterrent. It might however be by “being burned in the fire” (20v14), perhaps
illustrating the burning anger of God at sin. Alternatively, death could come by
God’s direct action in order to “cut off” the individual from his people, as
with those who fail to dispense the death penalty in (20v5). Whether “cut off”
definitely implies this is uncertain. It may mean exclusion from the covenant
community. The NT equivalent to the death penalty amongst the church was
certainly excommunication, applied by Paul for the very sin of Leviticus 20v11
(1 Cor 5v1-13).
Throughout
we see on one hand God’s opposition to sin: “I will set my face against the
person;” at another, we see the individual’s responsibility for what they have
done. We read “their blood will be on their own heads” in the case of the death
penalty, and “they will be held responsible” as a way of prescribing lesser
penalties, such as in 20v19-21. It reminds us we have no excuse for our sin,
and “it is a dreadful thing to fall into the hands of the living God” (Heb
10v31).
The
penalties in chapter 20 are for the sins of chapter 18. Again, obedience is
urged so that the people are not “vomited” out of the land like the nations
before them, and because Israel are “set apart.” In the light of this,
adherence to the cleanliness laws are also affirmed as a distinctive to Israel,
reflecting the utter perfection and order of Israel’s God.
In serving
this holy God, priests are required to be particularly pure. They are only
allowed to touch the dead bodies of close relatives, have nothing to do with
the cultic practices of the nations (21v5), and must marry only virgins, unless
they marry a widow. Moreover, disabled priests are not allowed to officiate –
although God still ensures they are provided for by keeping their share of the
food. As for high priests; they are not allowed to touch any dead body at all, or
even mourn. And they are not permitted to marry widows.
As
previously seen, like approaching the sun, the closer one is permitted to God’s
holiness, the more protection they need. Unless sufficiently clean, whole and
perfect, they would “desecrate” God’s sanctuary (21v23). Thanks be to God that
we are made holy in Christ.
Praying it home:
Praise God that he will bring all things to judgement. Pray that
you would own a healthy fear of him, that keeps you close to Christ.
Thinking further:
Previously we noted that to some extent the death penalties
reflected Israel’s unique situation. Sin needed to be contained so that the
nation would remain stable and God’s promise be fulfilled. Moreover, we have
also seen that because God was especially present within Israel, sin also
needed to be contained so that his holiness would not break out against them,
or he remove himself for their protection. For this reason too, the death
penalty may have been particularly necessary. It cannot therefore be assumed
the same penalties should be applied in different cultures. Having said that, careful
consideration needs to be given to the universal commandment with respect to
murder in Genesis 9v6.
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(47) February 16: Leviticus 22-23 & Mark 1:1-22
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what the Lord is wanting Israel to
remember by her festivals.
To ponder:
Respect by the priests for the offerings and cleanliness
laws is critical. Disrespecting the former “profanes” God’s name by suggesting
he is unholy, presumably by suggesting he doesn’t need atonement to draw near
to the people. Ignoring the latter means the priest will be “cut off” from
God’s presence, dying not because of something innate within the idea of being
clean or unclean, but because of the sinful attitude of treating God’s
requirements “with contempt” (22v9).
As for the requirements: If a
priest is made unclean he cannot eat the part of the offerings that are his
until made clean. And none outside his household should ever eat of it. If
someone does by accident, they must make restitution. Moreover, God instructs
all Israel that only sacrifices without defect should be offered, with the
exception of 22v23 and according to the instructions of 22v28-33.
By this means God’s name is not
profaned, but he is acknowledged as holy and the one who redeemed Israel to be
his holy people. In other words, the whole point to the regulations we’ve been
studying is to bring home God’s utter perfection, purity, orderliness and
otherness, and so the great privilege and wonder that he would dwell amongst
Israel, and the need for Israel herself to therefore be holy. Interestingly,
the very elaborate nature of the sacrificial system would therefore affirm how
utterly important obedience to God’s law in totality is. For us too, it should
bring home these same things, but also the greatness of Christ’s achievement in
purifying us. Indeed, every Christian is a member of God’s royal priesthood, and
none are excluded from his presence by sin, being made unclean, or by disability.
Chapter 23 relates the feasts at
which Israel were to assemble (23v2). We are not commanded to keep festivals
(Rom 15v5-6), but these have their parallels. First is the weekly Sabbath
(remembering God as creator and redeemer). In part, our assembling on Sundays
reflects this. Second is the key feast of Passover, followed immediately
by the seven days of the feast of Unleavened Bread (remembering the
Exodus). Good Friday falls on the Passover, followed by the seven days of what
Christians call Easter Week. Third is the feast of Firstfruits included
within the previous feast, and marking the beginning of harvest (offering God
the firstfuits in acknowledgement of his provision). Paul speaks of Christ’s
resurrection as the firstfruits of the great spiritual harvest, which we
remember on Easter Day. Fourth, is the feast of Weeks or Pentecost, joyfully
marking the end of the grain harvest seven weeks later (acknowledging God’s
provision), with a reminder that the poor are to be left some of what is
gathered. Christians celebrate Pentecost as a reminder of the spiritual harvest
God is gathering. Fifth is the feast of Trumpets, marking the
ingathering of grapes and olives at the end of harvest time. This was an autumn
festival, held with the following two around the time Christians celebrate
harvest. Sixth is the day of atonement ten days later, reminding the
people that their enjoyment of the land seen in the harvest is linked to their
sin being dealt with before God. The people were to “deny themselves,”
presumably by abstaining from things. And those who didn’t were to be “cut
off,” ie. destroyed by God (23v29-30 - confirming our previous understanding of
this phrase). Seventh is the feast of Tabernacles, Ingathering or Booths,
five days later, in which the people were to celebrate God’s provision for
seven days, whilst making and living in booths to remind them of their reliance
on God in the wilderness. Tabernacles ended the harvest, just as the final
ingathering will end the time of harvesting souls during the church age.
Praying it home:
Thank God for his great acts of redemption and provision in
Christ the OT feasts look forward to. Pray that we would remember these things not
just at key times, but continually.
Thinking further:
None today.
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(48) February 17: Leviticus 24-25 & Mark 1:23-45
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider what the Sabbath year and year of
Jubilee teaches.
To ponder:
We read of the lamps and bread in Exodus. They are
practical: the lamps light the tabernacle at night and the bread provides food
for the priests. But in being “before the LORD” both stress his presence (24v4,
8).
The story of the blaspheming man
brings home God’s holiness as the theme of the book. In some way the man
verbally disrespected the name “YAHWEH.” It’s noteworthy that the people don’t
assume he must be killed (24v12). God determines his fate. And because the Son
is one with the Father, we must conclude that “stoning” would be Christ’s
decision in the same context. By having those who heard the man “lay their
hands on his head” God ensures they take responsibility, protecting against
false accusations. By involving the “entire assembly” in the stoning, all
Israel learn that blasphemy means death (24v15-16).
In response, what’s called the
“lex talionis” (eye for an eye) formula is restated. Many assume this made
punishments excessive. On the contrary: Unlike the laws of other nations, it
actually limited punishments, ensuring they fit the crime.
The Sabbath year would test the
faith of the Israelites just as the Sabbath did. Every seventh year they (and
their animals) would rest from working their fields and vineyards, trusting God
to provide sufficient food on the sixth year and from what grows wild on the
seventh. But this is described as the “land” resting. The very creation has a
relationship with the LORD, in which he cares for it.
On the fiftieth (Jubilee) year
it’s as if everything in Israel is rebooted. Whatever land has been sold is to
return to the family that had to sell it, and any Israelites who have become
full time servants through poverty, are freed. And when land or people are
bought, the price should therefore reflect the amount of years until the
Jubilee – ie. that they will benefit from the land or person before they are
returned. Moreover, if the seller or a relative gains sufficient funds to buy
back the land, they must be prepared to do so before the year of Jubilee, and
at a cost reflecting the years left. The exemptions in 25v29-34 are for non land
based property or God’s permanent provision to the Levites because they serve
the tabernacle.
By these means the Israelites are
not to “take advantage” of one-another, and the family unit and its share of
Israel’s inheritance is protected. Indeed, Israelites are to help the poor to
continue to live amongst them by not charging interest on loans and selling
them food at cost price (25v35-38). And because the people are redeemed as
God’s servants, those who have to sell themselves are not to be slaves but
“treated as hired workers or temporary residents” and not ruled “ruthlessly.” Furthermore,
those sold to aliens or temporary residents can be bought back on the same
terms as the land. Elsewhere protections are given to foreign slaves. But here,
there is much to challenge our treatment of each other as God’s people.
The reason for disallowing
permanent ownership is that the land is God’s and the people only “aliens and
tenants,” receiving it as his gift (25v23, 38). Although the Jubilee principle
inspired the writing off of some third world debt, we are not given specific
land in the way Israel were, so these commands are not required today. However,
as all creation is the LORD’s, we can view our property in a similar way.
Ownership is permitted, but only as tenants responsible for what we have to
God.
Praying it home:
Praise God for his concern stretches to the natural order
itself. Pray that he would move Christians to give to their poor brothers and
sisters in Christ.
Thinking further:
None today.
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(49) February 18: Leviticus 26-27 & Mark 2
Ask God to open your mind, heart
and will to understand, delight in and obey what you read.
To discover:
As you read consider the ways Israel are encouraged to
obedience.
To ponder:
Leviticus ends with a reminder of its purpose: It outlines the
life Israel should live in covenant with and before the presence of her holy
God. As before, three key things are to mark this: a rejection of idolatry, keeping
the Sabbath (the sign of the covenant) and obeying God’s commands (26v1-3). And
because of God’s presence and his faithfulness to his covenant promise,
obedience will mean a fruitful land, security from enemies and increased
numbers. However these things are not a reward to be earned. They are presented
as the norm of the covenant, provided Israel keep it. So the people are warned
that if they disobey by “not listening” to the LORD, then they will be punished.
Yet even here mercy is seen both in the warning itself, and in God intending
the punishments to bring repentance. Indeed, they will increase in severity only
if Israel refuses to turn from her sin (26v18, 21, 23, 27): First there will be
disease and defeat; then unfruitful land; next, attack by wild animals; then
plague and being conquered. Finally, the people will resort to cannibalism
(perhaps due to desperation under siege), their idols and cities will be
destroyed, and those exiled to foreign lands will live in fear. These things echo
the blessings of creation and the curse of the fall (26v12). And in being
addressed to God’s people (not the wider world) they keep us sober as many churches
and Christians today persist in refusing to “listen to” God’s commands. Christ’s
own words warn that the church in any nation can fall significantly, and by
doing so be all but destroyed (Rev 2v5).
Of course
grace is never far. Israel’s hope always lies in God’s commitment to fulfil his
covenant promises to the patriarchs and so bless the whole world through their
descendents. If, having been punished for their sin, Israel then confess “their
treachery against” God and “humble” themselves, he will “remember” this
covenant, and so “not destroy them completely.” It is just this sort of
repentance that Christ urges on unfaithful churches (Rev 2v5, 16, 3v3, 19).
26v46
concludes the book to that point. It contains the terms of God’s relationship
with Israel given to Moses on Sinai. Fittingly the final chapter then focuses
on acts of voluntary devotion to the LORD. To guard against rash vows or extra
tithes, their costliness is outlined. To be “dedicated” to the LORD was to be
put at the disposal of the priests and sanctuary (as with Samuel, 1 Sam 1-2),
and so be “holy.” However, it seems people could be dedicated but then an
equivalent price be paid at the time instead (27v2). The differences in price
between men, women, the young and the elderly do not therefore reflect status
(elderly men were most respected), but probably the usefulness of the work they
might have done. Animals or property would be actually given, and animals must not
be swapped for another after second thought. However, animals, property and
tithes could be redeemed (bought back) at their relative value plus 20%
(although not property after the next year of Jubilee). To “devote” something
to the LORD was however stronger, not allowing redemption. Christians must also
be cautious about making vows to God. Ananias and Sapphira bear testimony to
the seriousness of treating such commitments lightly (Acts 5v1-11).
Praying it home:
Praise God for the many blessings we have because Christ’s
righteousness has been counted as ours. Pray that he would keep the church in
the West from turning from him, but rather bring it (and us) to true repentance
over sin.
Thinking further:
Congratulations on completing Leviticus! It is critically important,
but some achievement. It is a book coming in the context of grace – to a nation
already redeemed. It describes God’s rule. Because he is holy and has saved
Israel, he is to be served. And because he is present, Israel must herself be
clean and appropriately holy if his holiness is not to break out at her. It is
therefore a book that reflects grace too. It provides the means by which Israel
could remember and worship the God who is present with her.
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