Lev Commentary - Internet-11-10

Notes on the Concordia Commentary on Leviticus by Dr.
John Kleinig
The Theological Framework of Leviticus
The tabernacle was the place where God dwelled with His people. At the tabernacle
substitutionary atonement provided the forgiveness and cleansing necessary for the
Israelites to approach God and gain access to His grace and favor. Gods revelation to
Moses at the tabernacle finds its fulfillment in Jesus Christ. So in the end Leviticus
proclaims the Gospel.
Leviticus is Torah = instructions from God, both Law and Gospel. The commandments
and decrees of Leviticus are: 1) creative they create the tabernacle and access to God;
2) sanctifying God makes and keeps things holy and empowers them with His holiness;
3) life-giving God shares His life and protects against anything that diminishes that life
(18:5). The divine service (the offerings prescribed by God at the tabernacle) enacts
Gods Word, is sacramental, and is where He meets with and interacts with His people.
The tabernacle = Gods place of residence with His people (26:11). His presence was
veiled by a cloud and concealed by the Holy of Holies. When people came to the
tabernacle, they came before the Lord.
God was holy and people were not. His presence then presented danger to them. His
presence was either life-giving or deadly, bringing either joy or terror. The divine service
gave safe access to Him through the altar of burnt offering. The initial rite of atonement
assured a favorable reception from Him (forgiven and cleansed of sin). In it He shared
His holiness with them and blessed them.
Leviticus presupposes Gods presence and interaction with His people in the daily service
(the daily sacrifices) which were established in Exodus.
Leviticus shows when, where, how, and why God shares His holiness. This is done
through rituals. Pagan nations had many sources of holiness, many gods. But Yahweh
alone is holy. He is the Holy One. Holiness is only available through contact with God.
Holiness was a contingent condition. It was lost when contact with God was lost.
Holiness is undefinable. It can only be experienced by personal contact and ritual
interaction with God at the sanctuary. In the NT that involves the incarnation of and
interaction with Christ. Access to Gods holiness depends on ones proximity to Him.
There are three spheres of holiness and three classes of holy people in Leviticus:
Holy of Holies
High Priest
The Holy Place

Officiating priests
Courtyard
Congregation of Israel
There are three states of being that are described in Leviticus. They are:
1) Holy and clean
2) Clean and common
3) Common and unclean
Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Theologically people are either holy or common. Anthropologically people are either
clean or unclean. Yahwehs presence sanctifies and makes holy. Yahwehs presence
purifies; it leads from unclean to clean. And it sanctifies; it leads from clean to holy.
Conversely, desecration leads from holy/clean to common and defilement leads from
clean to unclean
Theologically, all people are unclean and are in need of constant purification. All need to
be purified before they can enter the sanctuary and share in Gods holiness. Thus God
alone is the source of purity (as He alone is holy). He cleanses and sanctifies through the
daily service.
The effect of Gods holiness on a person depends upon the state of the person. If he is
ritually clean then His presence is life-giving. If he is unclean then His presence is deathdealing. The tabernacle and its services were designed to forestall separation and death.
The priests were responsible for the protection of Gods holiness and the purification of
the people. If His holiness was desecrated, the priests would suffer Gods wrath.
Holiness and impurity are both a status and a power. They are opposites, just as light and
life are incompatible with darkness and death. Impurity disqualifies from admission to
Gods presence at the sanctuary. When the unclean comes into contact with the holy it
arouses Gods wrath. His holiness destroys the unclean like fire burns up gas or light
banishes darkness. The Common is like a buffer zone between the two incompatible
poles of holiness and impurity.
Degrees of Holiness
Places
Holy of Holies
Holy Place and Altar
Courtyard
Israelite Home
Israelite Camp/Town
Clean Dump Outside of Camp
Unclean Area Outside of Camp
Wilderness
Persons
God and High Priests
Unblemished Priests
Congregation of Israel
Clean Israelites
Israelites and Resident Aliens
Ashes and Carcasses from Sin Offering
Unclean People and Things
Azazel
Some impurity (mediums, child sacrifice) required the death penalty. Some impurity
required only washing. Ritual purity was required for participation in Gods holiness.
God did not keep His holiness to Himself or distance Himself from sinful people. Instead
He came down to earth to share His holiness. He makes and keeps people holy: I am the
Lord, who sanctifies you/them in ongoing action, repeatedly and continually.
God made people holy by communicating His holiness physically with His people
through holy things altar, sanctuary, holy food for priests, and holy food in the divine
service for the Israelites.
Context for Leviticus

Leviticus is a continuation of Exodus. Instructions for the tabernacle had been given in
Exodus and the tabernacle had been built as Yahweh instructed. From the cloud of
Yahwehs presence on Mt. Sinai, Yahweh had spoken to Moses. After the tabernacle was
built, Yahwehs cloud of presence moved from Sinai to the Tent of Meeting (the
tabernacle). Yahweh now spoke to Moses in the Tent of Meeting. So Yahwehs presence
in the tabernacle was not a result of the sacrificial ritual. When the ritual was performed,
it did not summons and evoke Yahwehs presence. He was already there. In other words,
people do not manipulate God by offering sacrifices. By providing sacrifices God
provided a way for His people to meet with Him and a means through which He could
bless them.
In Leviticus God is about to give legislation authorizing and explaining exactly how it is
that the Israelites can meet with Him and receive His grace (worship). It is Gods Word
that will determine how, where, and by whom He should be worshipped.
The layout of the tabernacle created two focal points: the incense altar inside the tent and
the altar of burnt offering in the courtyard. God met with Moses in the tent and He met
with the people at the altar of burnt offering.
Outline of Leviticus
I. The Involvement of the Israelites in the Divine Service (1:1 15:33)
A. The Manual of Offerings (1:1 7:35)
B. The Inauguration of the Divine Service (8:1 10:20)
C. The Manual for Purity (11:1 15:33)
II. The Ritual for the Day of Atonement (16:1-34)
III. The Participation of the Israelites in Gods Holiness (17:1 27:34)
A. Reverence for the Sanctuary (17:1-22:33)
B. Observance of the Sabbaths (23:1-25:55)
C. Promises and Warnings: Gods Policy for Israel (26:1-46)
D. Votive Offerings and Consecrated Things (27:1-34)

An Overview of the Manual of Offerings (Lev. 1-7)
The first seven chapters of Leviticus describe the sacrifices by which God would meet
with and bless His people. In these chapters, through nine divine speeches, God told
Moses about each sacrifice, the procedure of how to perform them, and the necessity and
benefits that He promised in each sacrifice. The first seven chapters are structured as
follows:
Nine Divine Speeches
1.
2.
3.
4.
5.
6.
7.
8.
9.
General introduction (1:1-2)

The God-pleasing burnt offering, grain offering, and peace offering (1:3-3:17).
The sin offering for atonement and forgiveness (4:1-5:13).
The reparation offering for the desecration of holy things (5:14-19).
The reparation offering for desecration from the violation of an oath (6:1-7).
Instructions for the public burnt offering and for the private grain offering (6:818).
The grain offering of the priests (6:19-23).
Instructions for the sin offering, the reparation offering, and the peace offering
(6:24-7:21).
The prohibition of eating fat and blood (7:22-27).
The due of the priests from the peace offering (7:28-36).
Summary conclusion (7:37-38).
The Two Main Parts of Chapters 1 7

Lev. 1-7 can be divided into two parts.
Part 1
1. Private Burnt Offering (1:3-17)
2. Private Grain Offering (2:1-16)
3. Peace Offering (3:1-17)
4. Sin Offering (4:1-5:13)
5. Reparation Offering (5:14-6:7)
Part 2
1. Public Burnt Offering (6:8-13)
2. Public Grain Offering (6:14-23)
3. Sin Offering (6:24-30)
4. Reparation Offering (7:1-10)
5. Peace Offering (7:11-36)
The first part instructs the Israelites on which offerings could be presented to God as well
as how and why they were presented to him.
Private Burnt offering (1:3-17) was done to produce a pleasing aroma with the smoke
from the whole animal. It gave access to Gods favor and acceptance by God.
Private Grain offering (2:1-16) was done to produce a pleasing aroma with the smoke
from the token portion. It provided most holy bread for the sanctification of the priests
and acceptance by God.

Peace offering (3:1-16) was done to produce a pleasing aroma with the smoke from the
fat, kidneys, and lobe of liver. It provided acceptance by God and holy meat for the
priests family and the Israelite family for holy communion with God as His guests.
Sin offering for unintentional sins (4:1-21) was done to make atonement with blood in
the Holy Place. It provided cleansing of the unclean congregation and forgiveness by God
for admission into His presence.
Sin offering for unintentional sins (4:22-35) was done to make atonement with blood
on the altar for burnt offering. It provided cleansing of the unclean sinner and forgiveness
by God for admission into His presence.
Graded sin offering for some intentional sins (5:1-10) was done to make atonement by
confession of sins and application of blood to the altar for burnt offering. It provided
cleansing for the unclean sinner and forgiveness by God for admission into His presence.
Graded sin offering for some intentional sins (5:11-13) was done to make atonement
by confession of sins and production of smoke from the token portion. It provided
cleansing for the unclean sinner and forgiveness by God for admission into His presence.
Reparation offering (5:14-19) was done to make restitution to God by the rite of
atonement for unintentional or suspected acts of desecration. It provided forgiveness by
God for an act of desecration.
Reparation offering (6:1-7) was done to make restitution to God by the rite of
atonement for desecration of Gods name by a perjured thief. It provided forgiveness by
God for the desecration of His holy name.
The second part prescribes how the holy things were to be disposed of, where, when, and
by whom.
In the public burnt offering (6:8-13) the whole animal was burnt of the altar by the
officiating priest.
In the public grain offering (6:14-18) the token portion was burnt on the altar by the
officiating priest and the most holy bread was eaten in the courtyard by the priests on
duty.
In the high priests grain offering (6:19-23) bread was burnt on the altar by the
officiating priest.
In the private sin offering (6:24-29) meat was eaten in the courtyard by the officiating
priest.

In the high priests sin offering (6:30) most holy meat was incinerated at the ash dump
by the officiating priest.
In the private reparation offering (7:1-7) most holy meat was eaten in the courtyard by
the officiating priest.
In the private burnt offering (7:8) skin was property of the officiating priest.
In the private grain offering (7:9-10) bread was eaten at home by the officiating priest.
In the private grain offering (7:9-10) flour was eaten at home by the officiating priest.
In the private peace offering (7:11-36) unleavened loaves from the thank offering were
eaten at home by the officiating priest.
In the private peace offering (7:11-36) the leavened loaf from the thank offering was
eaten at home by the officiating priest.
In the private peace offering (7:11-36) meat from the thank offering was eaten by
ritually clean lay people on the day of presentation.
In the private peace offering (7:11-36) meat from a votive of freewill offering was eaten
by ritually clean lay people on the day of presentation and the following day.
In the private peace offering (7:11-36) the right thigh was eaten at home by the
officiating priest.
In the private peace offering (7:11-36) the breast was eaten at home by the officiating
priest.
Gods Activity in the OT Divine Service

(This comes from a complicated table from the commentary that shows what God is
doing in the OT divine service. I could not duplicate it in table form, so instead I tried to
duplicate it in outline form.)
A. The Rite of Atonement
1. Preparation is made in Gods holy presence
a. Presentation of male lamb and other animals for sacrifice
b. Slaughter of animals for sacrifice
c. Presentation of flour, bread, and olive oil
2. Gods cleansing and pardon in the disposal of blood for atonement
a. From public and private sin offerings as well as reparation offerings
b. From lamb for burnt offerings and other burnt offerings

c. From private peace offerings
B. The Rite of Burnt Offering
1. Gods acceptance of intercession in the priests entrance into the Holy Place
a. Attendance to lamps on lampstand
b. Burning of incense on incense altar
c. Weekly presentation of showbread
2. Gods acceptance of intercession in the placement of offerings on the altar
a.. Meat from lamb for burnt offerings and other burnt offerings
b. Scattering of token portion of grain offerings
c. Fat, kidneys, and lobe of liver from reparation, sin, and peace offerings
3. Gods approval: access to His favor by smoking up of the offerings
a. Libation of wine on the altar
b. Blowing of trumpets by priests (Num. 10:10)
c. Prostration by the congregation
C. The Sacrificial Meal
1. Gods blessing in the Aaronic Benediction
a. Blessing of the congregation by the priest
2. Gods provision of holy food as a sacred meal for His Guests
a. Eating by priests of most holy bread from grain offerings and
showbread
b. Eating by priests of most holy meat from sin and reparation offerings
c. Eating by priests and laity of holy meat from peace offerings
An Overview of the Voluntary God-Pleasing Offerings (Lev. 1-3)

Key phrases are repeated in the first three chapters. When the offering is turned into
smoke it is described as a gift of pleasing aroma to the Lord. This is Gods response to
the offering being transformed into smoke on the altar. This phrase is a combination of
two formulae: a gift to the Lord and a pleasing aroma to the Lord. The combination
of the two shifts the accent away from the aroma to the Lords pleasure at the gift of
offering to him.
Most commentators view this from a human point of view, that is, what the offerer hopes
to get when making these offerings. But the Lord Himself is giving these directions. He is
explaining how He will respond to these ritual transactions. By His Word He decides
what gifts are acceptable and what their purpose is. And His Word announces what He
Himself promises to accomplish through it.
Because God has said that this is a gift that produces a pleasing aroma, the people are
assured whenever these offerings are presented as He ordains, the Lord accepts
them and is pleased with those who brought them. This is the explanation from
Gods point of view.
An Outline of The Manual of Offerings (Lev. 1:1 7:38)

I. The Involvement of the Israelites in the Divine Service
A. The Manual of Offerings (1:1 7:35)
1. The Voluntary God-Pleasing Offerings (1:1-3:17)
a. Divine Legislation for the Private Offerings (1:1-2)
b. Regulations for the Burnt Offering (1:3-17)
c. Regulations for the Grain Offering (2:1-16)
d. Regulations for the Peace Offering (3:1-17)
2. The Mandatory Offerings for Atonement (4:1-5:26)
a. Regulations for the Sin Offering (4:1-5:13)
b. Regulations for the Reparation Offering (5:14-6:7)
3. The Consumption of the Holy Food (6:8-7:38)
a. The Daily Public Offering (6:8-18)
b. The Daily Grain Offering of the High Priest (6:19-23)
c. The Occasional Offerings of the Israelites (6:24-7:21)
d. Prohibited Food: Fat and Blood (7:22-27)
e. The Priests Portion of the Peace Offering (7:28-36)
f. The Conclusion of the Manual of Offerings (7:37-38)
B. The Inauguration of the Divine Service (8:1 10:20)
C. The Manual for Purity (11:1 15:33)

Lev. 1:1-2 Divine Legislation for the Private Offerings
Notes on the Divine Legislation for the Private Offerings
Yahweh summoned Moses to come to the Tent of Meeting (the tabernacle), to His royal
residence among Israel. What He was about to say was not just for Moses, but was to be
passed on to the Israelites.
The first topic that Yahweh spoke about was offerings (Lev. 1-7), which would constitute
the divine service. Yahweh authorized that these offerings and the animals for the
offerings were to come from their herds and flocks. Since the animals came from their
households, they represented the entire household.
Fulfillment by Christ
[Each unit in these notes will end with the Fulfillment by Christ section. As Christians
we believe that all of Scripture tells us about and points us to Jesus Christ. One of the
great things that John Kleinig, the author of the Concordia Commentary Leviticus , did
was conclude each section of Leviticus with this connection to Christ. This is what makes
Leviticus come alive for us today. Without it, Leviticus to the modern person is just a
bunch of old, strange rituals. But with the connection to Christ, Leviticus comes alive and
through it we learn more about Christ and what He has done for us.]
[At the end of each section, I provide a summary that compares the OT rituals of the
divine service to the NT Divine Service in Christ. The summary below connects the OT
concepts of the Tent of Meeting, the cloud of presence, and Gods word to Christ.]
Summary of the Introduction to the Private Offerings
A = OT Daily Divine Service
B = NT Divine Service
A1 Tent of Meeting is the place where:
1. God resided with His people.
2. God met with His people in the divine service (daily sacrifices).
3. God gave access to His gracious presence through the sacrifices.
B1 Jesus Christ is the person (tent) in whom:
1. God resided (tabernacled) with His people (John 1:14-18).
2. God meets with His people in the Divine Service.
3. God gave access to His gracious presence through Jesus sacrificed body. Christs
body is the new and living way into the Fathers presence (Heb. 10:20).
A2 The cloud at Mt. Sinai and in the tabernacle both veiled and revealed Gods glorious
presence.
B2 The flesh and humanity of Jesus Christ both veiled and revealed Gods glorious
presence.

A3 God spoke His word through Moses for the people. They were to listen to him.
B3 God spoke His word through Christ (the Living Word) for the people. They are to
listen to Him (see transfiguration, Mk 9:2-7).
Lev. 1:3-17 Regulations for the Private/Personal Burnt Offering

Outline
I. Private burnt offering from the herd (1:3-9)
A. Basic case (1:3a)
B. Ritual procedure (1:3b-9)
II. Private burnt offering from the flock (1:10-13)
B. Ritual procedure (1:10b-13b)
C. Declaration of its nature and purpose (1:13c)
III. Private burnt offering of a bird (1:14-17)
B. Ritual procedure (1:14b-17b)
C. Declaration of its nature and purpose (1:17c)
The Procedure for the Private Burnt Offering
The layperson (man or woman):
1) brought the male animal from the herd or flock without defect to the sanctuary.
(It was probably was male because males were less valuable to the herd or flock
and they represented the entire flock/household. The animal chosen was an animal
he could afford (bull, lamb, goat or bird), so no one was excluded from this
offering),
2) presented it to Yahweh,
3) laid his hand on the animals head (presented as a legal possession, a part of
household, so the household would gain Gods favor), and
4) slaughtered the animal.
The assisting priests:
5) splashed blood on the altar and
6) prepared the fire.
The presiding priest:
7) burned up the sacrifice. At the end of the sacrifice the priest may have verbally
declared that the sacrifice was pleasing and acceptable to Yahweh. This is
somewhat implied by 1:13c and 1:17c.
Notes on Private Burnt Offering
Yahweh authorized this ritual and determined that it should be done in His presence. This
offering was a gift for Yahweh. In it He provided atonement. The animals used provided
the main materials for the sacrifice: blood to splash and flesh to burn.

The fire on the altar was to never go out. It was the holy fire of Gods presence. It turned
the offering into a cloud of smoke. The ritual was performed at the tabernacle before the
Lord, that is, in Gods presence.
The sacrifice was performed at the altar for burnt offering. The blood was splashed on its
sides, the holy fire of Gods presence was on it, and the meat was burned upon it. Since
God was present there, it was a most holy place and therefore only the priests were
allowed to access it. They were the mediators or go-betweens between the people and
God. The altar was the bridge that linked heaven and earth, God and His people.
It speaks of no specific time when this sacrifice was to be made. But most likely this
sacrifice, along with others, was presented to Yahweh at the three great pilgrim feasts
(Passover, Pentecost, and Booths). These were the times when the Israelites came to
sanctuary.
The foundational offering, on which this and all the other offerings depended, was the
public burnt offering, which was offered each day in the morning and in the evening. This
offering has a theocentric accent (Ex. 29:38-42). It emphasizes what Yahweh promises to
do (God will meet with the Israelites at the Tent of Meeting; He will dwell among the
Israelites; He will be their God; the Israelites will know that Yahweh rescued them from
slavery so He could dwell with them and be their God). The public burnt offering was
sacramental (God giving His gifts through physical means). This offering made it
possible for Yahweh to meet with His people. That was its primary function.
The private burnt offering (which is being spoken about here in this text) is dependent on
the public burnt offering just described above. In the private burnt offering, God accepted
the offerer, favored him, gave him access to Him (through blood), and treated him
favorably when he approached with petitions (this also anticipates Gods acceptance on
the Last Day). The attention for this sacrifice is on the sweet aroma produced by the
smoke. The aroma worked in both a physical and spiritual way (sacramental=physical
means bringing spiritual blessings). When Yahweh accepted the offering, He accepted the
offerer. And so, the sweet physical smell reminded the offerer of the sweetness of Gods
acceptance. Yahwehs pleasure in the sacrifice foreshadowed His pleasure in His Sons
sacrifice. He said He was well pleased with Him (Mt. 3:17; 17:5).
Public Burnt Offering-The Foundational Offering (Ex. 29:43-45)
In the OT daily divine service, the public burnt offering gave the people access to Gods
favor and blessing after He had cleansed them of all impurity. Having been granted
access, each individual could then approach God with his private burnt offering, where he
could receive personal acceptance and favor from God.

The Divine Service in the NT church is built around the burnt offering of the Lamb
who was without blemish. Gods people have been redeemed by the blood of Christ (1
Pet 1:18-19). Jesus died once and for all people. By His sacrifice of himself, we have
access to God. That access then comes only through Jesus Christ. God cannot be
approached except through the sacrificed body and blood of Christ.
This sacrifice was made once and for all for the sins of the world and it was made by
Christ Himself (Heb 7:22; 9:12; 10:10; 1Jn 2:2) on the cross. So Christ as our High Priest
plays a different role than the OT high priest. He comes to us and offers the benefits of
His sacrifice and He does this through the preaching of the Gospel, the Good News of
what Jesus has done for us. In the Gospel He offers the cleansing and forgiveness that has
been obtained through His blood. Therefore the preaching of the Gospel spreads the
sweet aroma of Christs sacrifice and the Fathers acceptance of it in every place of
worship (2 Cor 2:14-16).
Private Burnt Offering (Lev. 1:3-17)
The preaching of the Gospel takes the place of the public burnt offering. Christs blood
justifies sinners, giving access to Gods grace through faith in Christ. And so He presents
us as holy and unblemished to God the Father and we can now offer ourselves as an
offering holy and sanctified by the Holy Spirit, which is pleasing and acceptable to God.
We offer our bodies as a living sacrifice, holy and pleasing to God (Rom 12:1). We
offer the sacrifices of our prayer and our praises (Heb. 13:15), the gifts for the preachers
of the Gospel (Phil 4:18) and the needy (Heb 13:16b), and all good works (Heb 13:16a).
All these offerings are acceptable to God through Jesus Christ (1Pet 2:5). Through the
Gospel, Jesus offers Himself for our justification and sanctification. Through Him, we are
cleansed and can approach God without being afraid and receive His favor.
Summary of The Public and Private Burnt Offerings in the Divine Service
A =OT divine service
B =NT Divine Service
A1. Public Burnt Offering/B1. Sacrifice of Jesus
A1. The OT divine service was built around the public burnt offering and Gods
promises. In it God promised to:
1. Meet with His people at the Tent.
2. Dwell among His people.
3. Be their God.
B1. The NT Divine Service was built around Gods promises in the whole burnt
offering of Jesus Christ. In it God promised to:
1. Meet with His people in Christ.
2. Live among His people in Christ.
3. Be the God of all believers in Christ.

A2. Public Burnt Offering/B2. Sacrifice of Jesus
A2. In The OT public burnt offering:
1. Priests offered up the flesh of a lamb for all the people of Israel.
2. Gave access to God.
3. Assured Gods favor.
4. Cleansed from impurity.
5. Was administered by priests.
6. Was performed twice a day, morning and evening, every day.
7. Pointed forward to Jesus sacrifice.
B2. In the NT sacrifice of Jesus on the cross:
1. Christ offered His own flesh as the perfect sacrifice for all the people of the
world.
2. Gave access to God.
3. Assured Gods favor.
4. Cleansed from impurity.
5. Was administered by Jesus.
6. Was performed once and for all, a perfect and complete sacrifice.
7. Christ offers the benefits He won to believers in the preaching of the Gospel, for
the Gospel points back to Jesus, His sacrifice, and the access, favor and cleansing
He won.
A3. Private Burnt Offering/B3. NT Offerings
A3. In the OT private burnt offering:
1. The layperson brought the animal to the tabernacle, laid his right hand on its
head, and slaughtered it.
2. The assisting priests splashed blood on the altar for atonement to qualify the
offerer to enter Gods presence and present his offering.
3. The presiding priest burned the whole animal as a sacrifice, turning it into a
pleasing aroma signifying Gods acceptance of and delight in the offerer and his
sacrifice.
4. The focus of this sacrifice is on the sweet aroma that resulted from the smoke of
the sacrifice. The sweet physical smell reminded the offerer of the sweetness of
Gods acceptance.
B3. In the NT
1. We offer God sacrifices that are pleasing to him. This is done when:
2. Because of His shed blood and the atonement He won, Christ presents us holy
and unblemished to God the Father (Eph 5:27; Col 1:22; cf. Eph 1:4).
3. We offer our whole selves to God.
a. We offer our bodies as a living sacrifice, holy and pleasing to God (Rom
12:1).
b. We offer the sacrifices of our prayer and our praises (Heb. 13:15),
c. the gifts for the preachers of the Gospel (Phil 4:18)
d. and the needy (Heb 13:16b),
e. and all good works (Heb 13:16a).

4. Yahwehs pleasure in the OT sacrifice foreshadowed His pleasure in His Sons
sacrifice. He said He was well pleased with Him (Mt. 3:17; 17:5).

Lev. 2:1-16 Regulations for the Private/Personal Grain Offering
Outline
I. Regulations for raw grain offerings (2:1-3)
A. The case (2:1a)
B. The ritual procedure (2:1b-2)
C. The status and use of the leftover flour (2:3)
II. Regulations for the baked grain offering (2:4-16)
A. The presentation of bread as a grain offering (2:4-10)
1. The three cases for bread (2:4-7)
2. The ritual procedure (2:8-9)
B. The exclusion of yeast products and the inclusion of salt (2:11-13)
C. The case of first-ripe barley (2:14-16)
1. The case (2:14)
2. The ritual procedure (2:15-16)
Procedure for private Grain Offering
1) Yahweh gave the Israelites (men, women, and families) grain to harvest.
2) They took the firstfruits, prepared it (as flour or bread or cakes),
3) put oil, incense, and salt on it, and
4) presented it to the priest at the tabernacle.
5) The priest removed a portion of the offering and burned it on the altar. The burning of
the token part consecrated the entire offering to Yahweh.
6) Yahweh in turn gave the rest of the offering to the priests.
7) The grain was now most holy and had to be eaten at the tabernacle in Gods presence
by the priests.
Notes on the Private Grain Offering
The main purpose of the offering was to provide food for the priests. The priests were not
dependent on the generosity of the people, but on the generosity of Yahweh. The grain,
which Yahweh first provided for the people, was given by the people as a gift to the Lord.
He in turn gave it to the priests who served him.
Other ingredients for this offering besides the grain were olive oil, incense and salt. Olive
oil, which was normally used in baking, made it more flammable. Incense masked the
bad smell of burnt grain. And salt was added as a preservative to prevent mold and decay.
Salt represented the relationship between God and His people. To add it was to add
permanence and stability. To share salt was to share the privileges of the relationship.
Two elements were excluded for practical and symbolic reasons. Without leaven, grain
last longer. Leaven was associated with corruption, sickness, decay, and death (all
unclean and incompatible to Gods holiness). Fruit syrup also could not be used. It would
ferment.

The grain used was normal Israelite food. It started out in the common domain. But when
it was brought as a grain offering, it moved from the common to the holy domain. This
happened when a portion of it was burned on the altar, coming into contact with Gods
holy presence. This represented a transaction in which the grain was transferred from the
people to God. God then used it to provide holy food for His household, the priests. Once
it became holy, it could not be removed from His presence. The priests had to eat the
bread in Gods presence.
No specific time is given when these sacrifices were made. They were normally brought
to one of the three pilgrim feasts. The feasts normally coincided with the harvesting of
grain. So these sacrifices tied together the common harvest cycle with the sacred holy day
cycle.
One way of looking at this is as follows. Yahweh was the King. He owned all the land
and rented it out to the Israelites. They produced grain on it. When it became ripe,
Yahweh summoned His renters to His royal presence. When they came, they brought
their rent to the King. He then took the grain and used it to show delight in His people
and to provide food for courtiers, the priests. This offering deepened the relationship
between the offerer and Yahweh. The aroma expressed their mutual delight in each other.
After His resurrection, Jesus shared salt (meals) with His disciples. The church
continues to share the sacred meal that Jesus instituted. Gifts to Yahweh from His bounty
have always been part of the Divine Service. The NT offerings (gifts of grain and money)
were not consecrated through fire and incense, but rather through a prayer of
thanksgiving (1Tim. 4:5). This holy food was used in two ways: 1) in the Lords Supper
(body and blood in/with/under bread and wine) and 2) in providing a livelihood for the
pastors and to help the poor. Jesus is the Bread of Life (Jn 6:35). He shared His holy body
with all the people of God for they are priests who are nourished with this holy food. By
partaking of His holy body Gods people become holy (Heb 10:10). Pastors do Gods
work and therefore should receive a living from it. The Lord provides for His pastors
through the offerings of His people. The Philippians did this for Paul. Paul referred to
them as a sweet aroma, a sacrifice acceptable and pleasing to God (Phil 4:18).
Summary of the Use of the Personal Grain Offerings in the Divine Service
A. The OT Private Grain Offering.
1. The layperson prepared the grain offering at home by taking the first of the
harvest and mixing oil (flammability), incense (sweet smell), and salt
(preservative, symbolic of permanence of the relationship with God) to the grain.
There could be no leaven or fruit syrup (corruption, unclean) used in the offering.

2. The layperson presented it to the priests as a gift to Yahweh.
3. The priest removed a token portion and burned it on the altar creating a sweet
aroma (mutual delight of the offerer and God). This also consecrated (set aside
for Gods purposes) the rest of offering to Yahweh.
4. The rest of the grain offering, which was now holy, was given by Yahweh to His
priests to provide food for them.
5. The priests ate the grain at the tabernacle in Yahwehs presence.
B. The grain offerings of the NT Divine Service.
1. The layperson/priest brought the firstfruits of his labors to give as a gift to
Yahweh (money, bread, wine, etc.).
2. The offerings of the layperson/priest were presented as gifts to Yahweh in the
offering in the Divine Service.
3. All the gifts and offerings were consecrated (set aside for Gods purposes) for
Gods use by a prayer of thanksgiving [and through the words of institution].
4. The holy food, (the bread and wine which are the sacrificed body and blood of
Jesus), was given to all the people of the church (all believers are now priests
who serve God) as food to nurture their faith.
5. The priesthood of all believers ate the holy meal (the Bread of Life and the Cup
of Salvation) in the Lords presence, for He is present in the bread and wine.
6. The rest of the gifts were used by God to support the pastors who serve him, to
help the poor, and to spread the Gospel.

Lev. 3:1-17 Regulations for the Private/Personal Peace Offering
Outline
I. The first case: sacrifice of cattle as peace offerings (3:1-5)
A. Choice of cattle (3:1a)
B. The ritual procedure (3:1b-5)
II. The second case: sacrifice of sheep and goats as peace offerings (3:6-16a)
A. Choice of sheep and goats (3:6)
B. The procedure for them (3:7-11)
1. Sheep (3:7-11)
2. Goats (3:12-16a)
III. Conclusion (13:16b-17)
A. Reservation of fat for the Lord (3:16b)
B. Prohibition of the consumption of the fat and blood (3:17)
Procedure for Private Peace Offering
The ritual for the peace offering went as follows:
1) At the home of the offerer, an animal was chosen for the peace offering. It could be
male or female, but it must be without defect. It could be chosen from the cattle, sheep or
goats.
2) The offerer presented the animal at the sanctuary.
3) The offerer placed his right hand on the head of the animal.
4) The offerer slaughtered the animal in the courtyard.
5) The blood from the slaughtered animal was splashed on the altar by the assisting
priests to make atonement. (Up to this point the enactment of the peace offering is the
same as the private burnt offering. But now it will change.)
6) The fat was removed from the animal by the layperson and presented to the presiding
priest.
7) The presiding priest incinerated the fat on the altar turning it into a sweet aroma for the
Lord (see also 7:29-30).
8) Yahweh then provided the holy meat of the peace offering as food for the offerer and
his family (not described here).
Notes on Private Peace Offering
Whether cattle, sheep, or goats are used for the personal Peace Offering, the emphasis is
on two things: the blood and the fat. The meat is not even mentioned here (see 7:11-26
for more about the meat from the Peace Offering). The blood was completely drained out
of the animal and then splashed against the four sides of the altar. The blood was used for
one purpose only for atonement. The disposal of the shed blood cleansed the offerer of
ritual impurity. It made it possible for them to approach the altar with their offering. It
made them and their offering acceptable to Yahweh. It made it possible for them to eat

the holy meat that resulted from this sacrifice (again see 7:11-36) without worrying about
desecrating Gods holiness.
The other point of emphasis is the fat. The importance of the fat is seen by the fact that
over one-half of the legislation is devoted to the fat, to the removal of fat, the presentation
of fat, and the burning of fat. The fat was a gift to the Lord. The Israelites were forbidden
to eat the fat. Fat was associated with the best of the sacrifice. Therefore the best was
reserved for the Best (Yahweh), the Host of the banquet. When placed on the altar, the fat
was consumed by the fire of Gods presence, transforming it into smoke. The resulting
cloud of smoke rose carrying the offering into the heavenly realm. Besides the smoke, the
result of the fat burning on the altar was a pleasing aroma to Yahweh. Yahweh was
pleased with the offering, therefore the offerer could be assured that Yahweh had
accepted the offering and by extension the offerer himself.
In giving these procedures and rules concerning the blood and fat, Yahweh counteracted
two pagan practices: eating of blood with the meat and consumption of fat by humans.
Pagans ate blood because they believed they would receive the life force from the
sacrifice. Pagans associated the fat with power. Therefore they ate the fat to gain spiritual
power. Yahweh wanted the Israelites to know that life and power came from Him as a gift
and not from eating blood and fat.
Notice also that included with the fat were the kidneys and the lobe of the liver. Why
were they included? Kidneys were associated with the essence of the animal. Pagans used
the liver lobe in the practice of divination, that is, to foretell the future. By burning these
things along with the fat, Yahweh prevented the Israelites from following these pagan
practices.
The flow of this sacrifice (looking here in ch. 3 and in ch. 7) in terms of location and
material is as follows:
At the Israelite home a clean animal was chosen from the herd or flock.
At the sanctuary the clean animal was presented to Yahweh and clean meat was
removed.
On the altar the blood was splashed and the fat was burned, providing
atonement and assurance of acceptance.
At the sanctuary the meat had now become holy.
The holy meat was taken back to the Israelite home for a family meal.
When was the peace offering made? It could be made at any time. But the most likely
time was during the three great pilgrim feasts, Passover, Pentecost, and Booths.
The private peace offering started out the same way as the private burnt offering. But
after the application of blood for atonement, it deviated from it. Here is a brief
comparison.
Burnt
Peace
Action
Offering
Offering

Presentation
Laying on of hands
Slaughter
Dashing of blood
Present fat
Burnt on altar
Y
Y
Y
Y
N
Whole animal
Y
Y
Y
Y
Y
Fat, kidneys, lobe of liver
Lets step back and take a wide view of what is happening here. Yahweh was the King
who owned the land of Israel. The Israelites were the renters of His land. He allowed
them to live there and to use His land. Three times a year Yahweh, the King, would
summons the heads of households to appear before Him at His temple palace for
audience with Him. The offerings they brought were like rent for the use of the land.
Yahweh in turn received the offerings, showed His pleasure in them, and then gave the
meat from the offerings back to the renters for a banquet meal. They ate the banquet in
His presence as His royal guests along with His courtiers, His priests. In the meal Yahweh
acknowledged their status as His people and their privileged position before Him. The
meal confirmed the peoples right to live in the land. The God of Israel, the land of Israel,
and the people of Israel were all integrated harmoniously in this pivotal sacrifice. The
meal was a joyous meal in which they celebrated Gods generosity towards them. They
enjoyed divine hospitality. Admission to His meal meant admission to His peace and
protection.
The peace offering produced a sacred meal eaten by Gods (the Kings) guests. This meal
was greatly expanded in two prophecies. In Is 25:6-8 a meal was prepared by Yahweh for
all nations in the celebration of the destruction of death by God, in which He served to
His guests the best wine and the fat things. In Ps 22:26-32 the messianic King (whose
hands and feet have been pierced) hosts a great banquet to celebrate His resurrection and
victory over death. This banquet is for all people who return to Him and acknowledge
Him as King.
Jesus is Gods peace offering to and for the world. When Simeon held Jesus, he gave
thanks that he had seen Gods peace offering (Lk. 2:29) that provides salvation for Jews
and Gentiles (Lk 2:30). Jesus instituted a great banquet, the Lords Supper, based on His
sacrifice. It was a foretaste of the eternal banquet. In it Christ is both the host and the
food [from the peace offering on the cross]. He feeds His disciples holy food (Mt 26:26;
Lk 24:30), which is His sacrificed body. He is their peace offering (Eph 2:14) and He
gives His peace (Jn 14:27). He gives His life-giving [sacrificed] flesh as real food (Jn
6:54-55).
The blood of the peace offering was splashed on the altar for atonement. The Israelites
were forbidden to eat or drink it. But Jesus reverses this by giving His blood with the
wine in His Supper (Mt 26:27-28). Life can only be found in Jesus. The Lords Supper is
the ultimate peace offering, the meal where God continually gives the once-for-all
sacrifice of His Son. Through Jesus we have peace with God and with each other (Eph
2:11-18).

Jesus is never explicitly declared our peace offering. But most NT letters begin and end
with grace to you and peace. The peace that is offered is the peace that resulted from
Jesus sacrifice.
In our services peace is given and shared. We ask for peace in the Agnes Dei (grant us
peace) and then we receive it in the Lords Supper in His sacrificed body and blood. We
take that peace with us as we go home and serve him.
Summary of the Use of Personal Peace Offerings in the Divine Service.
A. In the OT peace offering:
1. The layperson brought the animal to the tabernacle, laid his right hand on its
head, and slaughtered it and presented the fat to the presiding priest.
2. The assisting priests splashed blood on the altar for atonement to qualify the
offerer to enter Gods presence and present his offering.
3. The presiding priest burned the fat on the altar (the fat was reserved for the
Lord), turning it into a pleasing aroma signifying Gods acceptance of and delight
in the offerer and his sacrifice. This also made the meat holy.
4. The holy meat from the sacrifice was given by Yahweh back to the lay people to
be eaten as a sacred meal from His table (altar). This meal looked forward to the
Lords Supper.
5. The result of this sacrifice and meal was peace (full health or relationship) with
God and with others.
B. In the NT peace offering of Christ:
1. God gave His Son Jesus as the Lamb for the peace offering.
2. The blood of Jesus Christ cleanses us of all sin, allowing us to enter into Gods
holy presence.
3. The fat was considered the best and was consumed by a king or a god. In His
Meal, Jesus provides the best bread (His holy body) and best wine (His holy
blood) for all of His people.
4. All the people of God (Jew and Gentile) join in the sacred meal (the meat from
the ultimate peace offering) in which Christ gives us His holy body and blood.
This meal was based on His sacrifice and is a foretaste of and looked forward to
the eternal banquet that celebrates the believers deliverance from death and
victory over death in Christ.
5. Jesus is our peace and gives us peace with God and others (Eph 2:11-18).

Lev. 4:1-5:13 Regulations for the Sin Offering
Outline
I. Introduction and commission (4:1-2a)
A. The Lords address to Moses (4:1)
B. The commission to speak to the Israelites (4:2a)
II. Speech with legislation for the sin offering (4:2b-5:13)
A. The normal sin offering (4:2b-35)
1. The general case: unintentional sin against a divine prohibition (4:2b)
2. The public offerings for the high priest and the congregation (4:3-21)
a. The case of a priests sin with the threat to the people from his
sin (4:3-12)
i. Bringing of a bull as sin offering (4:3)
ii. Ritual procedure (4:4-12)
b. The error of the congregation due to the sin of the priest (4:1321)
i. The case of the sin with the discovery of their guilt (4:1314a)
ii. Bringing of a bull as sin offering (4:14b)
iii. Ritual procedure (4:14c-20a)
iv. Function: atonement for divine forgiveness (4:20b)
v. Incineration of leftovers (4:21a)
vi. Classification of sacrifice as congregational sin offering
(4:21b)
3. The sin offering for a tribal leader (4:22-26)
a. The case of the sin with the discovery of guilt (4:22-23a)
b. Ritual procedure (4:23b-26a)
c. Function: atonement for divine forgiveness (4:26b)
4. The sin offering for a lay Israelites (4:27-35)
a. The case of the sin with the discovery of guilt (4:27-28a)
b. The use of a goat as a sin offering: ritual procedure (4:28b-31a)
c. Function: atonement for divine forgiveness (4:31b)
d. The use of a sheep as a sin offering: ritual procedure (4:32b-35b)
e. Function: atonement for divine forgiveness (4:35c)
B. The graded sin offering (5:1-13)
1. The four cases for this offering (5:1-4)
a. Failure to obey adjuration to testify in a court case (5:1)
b. Guilt from unwitting contact with an unclean animal (5:2)
c. Guilt from unwitting contact with an unclean person (5:3)
d. Guilt for forgetfulness in fulfilling a rash oath (5:4)
2. The prescribed procedure (5:5-13)
a. Experience of guilt (5:5a)
b. Confession of sin to the priest (5:5b)

c. Presentation of one of the following graded sin offerings (5:613)
i. Normal sin offering (5:6)
ii. Sin offering of birds for poor person (5:7-10)
iii. Sin offering of flour for very poor person (5:11-13)
Procedure for the Normal Sin Offering (4:3-35)
A sin offering was required for a violation of a divine ritual prohibition.
The Normal Sin Offering (4:3-35) for Four Different Cases:
1. A public sin offering for the sin of the high priest (anointed priest, the ritual head of
the nation) [or priest (the robes of all priests were anointed with holy anointing oil)] (4:312).
2. A public sin offering for the sin of whole nation of Israel (4:13-21).
3. A private sin offering for the sin of the leader of a tribe or clan (4:22-26).
4. A private sin offering for the sin of a common person (male or female) (4:27-35).
A. Who the sin threatened.
---1A It threatened the sinning high priest [or priest] and, because the high priest
represented the whole nation, all the people.
---2A It threatened all the people of Israel.
---3A It threatened the sinning tribal/clan leader and his/her tribe or clan.
---4A It threatened the sinning common person.
B. Animal used in offering.
---1B Bull.
---2B Bull.
---3B Perfect male goat.
---4B Perfect female goat.
C. The sacrificial animal was presented before Yahweh by:
---1C the high priest [or priest].
---2C all the people of Israel.
---3C the tribal/clan leader.
---4C the common person.
D. The following laid their hand on the animals head, symbolically transferring the sin to
the sacrifice.
---1D the high priest [or priest].
---2D the elders of Israel, who represented all the people.
---3D the tribal/clan leader.
---4D the common person.
E. The sacrificial animal was slaughtered before Yahweh by:

---1E the high priest [or priest].
---2E the elders.
---3E the tribal/clan leader.
---4E the common person.
F. Blood was used for the rite of atonement by:
---1F and 2F the high priest [or priest].
Major blood rite for the public sin offering
1) Brought blood from the sacrifice into the Holy Place.
2) Sprinkled blood seven times before the curtain toward the mercy seat.
3) Put blood on the horns of the Incense Altar.
4) Poured out the rest of the blood at the base of the Altar for Burnt Offering.
---3F and 4F presiding priest.
Minor blood rite for the private sin offering.
1) Put blood on the horns of the Altar for Burnt Offering.
2) Poured out the rest of the blood at the base of the Altar for Burnt Offering.
G. The fat was disposed of by:
---1G and 2G the high priest [or priest]
1) Removed fat, kidneys, and liver lobe.
2) Burned fat, kidneys, and liver lobe on Altar for Burnt Offering.
---3G and 4G the presiding priest
1) Removed fat, kidneys, and liver lobe.
2) Burned fat, kidneys, and liver lobe on Altar for Burnt Offering.
H. The rest of the offering was disposed by:
---1H and 2H the high priest [or priest] by taking it outside the camp to a clean place (the
ash heap) and burning it there.
---3H and 4H the presiding priest and the priests that belonged to his family ate the holy
meat at the sanctuary (6:19, 22).
I. The function of the sin offering was for:
---1I the forgiveness of sin.
Notes on the Normal Sin Offering (4:3-35)
The animals used for the sin offering differed from the animals used in the burnt offering.
In the burnt offering male rams and lambs were used, but they could not be used in the
sin offering. This was a clear way of differentiating between the burnt offering and the sin
offering. The animals that were used for the sin offering were apparently symbolic.
The bull was the head of all domesticated animals. Therefore the bull represented
the high priest who represented all of Israel.
The male goat led the flock to water and pasture. Therefore the male goat
represented the leaders who were over the tribes and clans.
The female goats made up the bulk of the flock. Therefore the female goat
represented the congregation of Israel.
In the sin offering the main focus is on the manipulation and disposal of blood. There is a
recurring statement that forgiveness through blood atonement was the purpose of the
offering.
A priest, representing Israel, was to appear before the Lord each day at the incense altar.
If he was defiled by unintentional sin or the congregation of Israel was defiled by
unintentional sin, blood atonement was made to purge him and them of any
imperfections. Atonement was made by sprinkling blood on the curtain in the Holy Place
and by placing blood on the 4 horns of the incense altar. Blood atonement made it
possible for the priest to come before Yahweh without incurring His wrath.
The blood was sprinkled toward the mercy seat seven times. On the seventh time it was
sprinkled seven times. Seven is the number of completeness. Seven times seven was
symbolic of complete cleansing. This sprinkling looked forward the great Day of
Atonement when complete cleansing was made.
The blood rite for the chieftain or layperson was less elaborate because he did not need
access to the Holy Place, only to the altar of burnt offering.
Sin offering = atonement = wipe off, cover, or ransom. Those who became unclean were
in need of atonement. By their unclean presence they polluted the sanctuary. The sin
offering ransomed and released the sinner(s) from their sin and its impurity. Also the
damaged relationship to God was repaired and privileged access to God was restored. He
was made fit to share in Gods holiness again. The opposite of this is shown at the end of
Num 15:17-31. The opposite is to be cut off from Israel and to be deprived of life with
God.
Another effect of sin was that it polluted the incense altar or the altar of burnt offering. If
the pollution was not removed (through the blood on the horns), God would have to
withdraw His holy presence and destroy His people. So through this sacrifice all
obstacles were removed for their beneficial interaction with God.
Since the fat was handled just as it was for the Peace Offering, the meat became holy
food. The meat from the public sin offering (High Priest[/priest], congregation) was not
eaten, but burned outside the camp. In the private sin offering (tribal leader, layperson),
the presiding priest and his family ate the holy meat at the sanctuary.
Notes on the Graded Sin Offering (5:1-13)

This section deals with sins of negligence that affected Gods holiness. These sins made
them ritually impure. Holy God cannot come into contact with anything that is impure.
This section concerns sins committed by the common person. Four different types of sin
are discussed (5:1-4):
1) Failure to testify while under oath in Gods name when they had seen or knew what
had happened. This tainted Gods holy name.
2) Touched or ate an unclean animal, making them unclean. When they appeared before
Yahweh, their unclean presence would pollute Gods holiness.
3) Contacted an unclean person, making them unclean. When they appeared before
Yahweh, their unclean presence would pollute Gods holiness.
4) Failure to keep an oath made carelessly in Gods name. This tainted Gods holy name.
The procedure for this type of sin offering was very similar to a normal sin offering. The
procedure is not spelled out again in detail as it was earlier. Rather, it is assumed to be the
same but with a couple of differences which are explained below.
1) The Graded Sin Offering (5:1-13) required a confession of the sin (5:5). Confession
tackled the guilt the sinner felt for his sin. It did this by bringing the sin out in the open
where it could be dealt with through atonement. The Hebrew word used indicates that this
confession had to be out loud. Whether the confession was made to God or to the priest is
not stated. Perhaps the confession was similar to Ps 32:5.
2) The type of animal used for the offering was different depending on the persons
income level. If one could not afford the normal sin offering the animals used were scaled
down until they could afford it.
(a) If he could afford it, he would use a female sheep or goat (5:6), as in the normal sin
offering.
(b) If that was too costly, he could use two birds instead (5:7-10). One bird was used for
blood atonement and the meat from it was eaten by the priest. The other bird was burned
on the altar as a burnt offering.
(c) If even the birds were too expensive, he could use fine flour (5:11-13). In this case he
would take a days ration to the priest. The priest would take a handful without oil or
incense (oil and incense were used in joyful celebration before the Lord) and burn it on
the altar. This took the place of the blood rite and the burning of the fat. The rest of the
grain became holy and was reserved for the priest.
There were several results from this sacrifice.
1) The sacrifice provided atonement. Atonement freed the sinner from his sin. Through it
his sins were forgiven and he was reinstated into a favorable relationship with Yahweh.
2) It also took care of the guilt that the sinner felt. This was done through the confession
of the sin. Through confession the guilt was alleviated and the sinner was freed from it.
3) The sacrifice also provided compensation/reparation for their failure, a penalty for it.
There was a price to pay for sinning against God.
The heart of the sin offering was blood atonement. God used blood for two things: 1) to
cleanse the sanctuary and altars from impurity and 2) to forgive those who had sinned.
Because of atonement, they could then approach God in a state of ritual purity and be
certain of Gods acceptance and not be threatened by Gods wrath.
Jesus was the ultimate sin offering. Jesus act of atonement went beyond the OT,
forgiving not only unintentional sins but deliberate sins as well (see parable of Pharisee
and tax collector, Lk 18:9-14, where the tax collector confessed to being a deliberate
sinner). Jesus sacrifice of atonement provides justification to all overt sinners and access
to Gods grace.
Paul calls Christ the sin offering for sinful humanity (Ro 8:3). [On Christ God took out
His justice.] God made Jesus a sin offering (2 Cor 5:21) in which He took on our sin and
in turn gave us His righteousness and purity. We are therefore righteous, guiltless and free
from condemnation (Ro 8:1).
The sin offering for the priest and all the people was not eaten, but burned outside the
camp. As the sin offering for the world, Jesus suffered and died outside the holy city of
Jerusalem (Heb 13:11-12).
In the OT, the priests went into the Holy Place and once a year into the Most Holy Place
to sanctify the earthly sanctuary by use of blood. In contrast, Jesus brought His blood
from His sin offering into the Fathers presence in the heavenly sanctuary (Heb 9:12). He
now sprinkles the hearts of the faithful to cleanse their conscience from all impurity and
to sanctify them as the priestly house of God (Heb 3:1-6; 9:14; 10:21-22; 12:24; 13:12).
The OT sin offering had to be repeated often. But Jesus sin offering was perfect; it
removed all sin for all time. Those cleansed have a clean conscience.
The blood of animals provided physical cleansing for physical impurity so they could
physically enter the tabernacle in Gods presence. But Jesus entered heaven with His
blood to cleanse our consciences so that we can perform the Divine Service with Him in
the heavenly sanctuary (Heb 9:11-14).
John says Jesus is the sin offering (the atoning offering) for the sins of the whole world
(1 Jn 2:2; 4:10). This sacrifice is for our sin (1 Jn 1:7) as well as for the sins committed
against us by others (cf. Mt 6:12). John agrees with Paul and Heb., but also adds the need
for the faithful to confess their sins, bringing them into the light in order to receive
cleansing and pardon (1 Jn 1:9).
The sin offering only covered unintentional sins but Jesus cleanses us from all sin and
from all injustice (1 Jn 1:9). The sin offering of the OT was for Gods people only.
Jesus offering was for the whole world (1 Jn 2:2). Only one sin negates the effectiveness
of Jesus sacrifice (1 Jn 5:16; Heb 10:26). The person who does not accept Christ

desecrates His blood in a deliberate act of rejection of Christs work (Heb 3:12; 6:6;
10:29).
The sin offering of Jesus has determined the shape and content of the Divine Service. No
other sin offering is needed. The service began with confession so the people could serve
with a clear conscience. The people serve as priests, and so, like the OT priests, they eat
the sacrificed body of the One-time sin offering. Jesus sprinkles our hearts and
consciences with His precious blood, taking away sin and all impurity. We do not need to
fear that we will desecrate Gods holiness.
Summary of the Use of the Sin Offering in the Divine Service
A In the OT Sin Offering there were three stages:
1. The confession of sin (dealt with sin and guilt by confessing openly so it could be
cleansed and pardoned), the presentation of the animal by the layperson as a
penalty for his sin (compensation and reparation), the placement of the right
hand on its head, and the slaughter of the animal.
2. The rite of atonement. Its purpose was to make the unclean clean, the impure
pure and to release from sin and guilt. Two related functions were: 1) to
pardon the offender, to grant forgiveness and to repair the relationship with
God and to restore the privileged access to God. 2) purified the sanctuary so
God would not have to leave and so the divine service could continue.
Major Blood Rite
a. The major blood rite for priest and congregation for ritual transgressions.
In the daily ritual the priest entered the Holy Place so all wrongs needed
to be rectified first.
b. 1) Priest carried blood of the sacrifice into the Holy Place and sprinkled it
7 times in front of the curtain. The 7th time it was sprinkled 7 times for
complete cleansing (this foreshadowed the Day of Atonement).
c. 2) Blood placed on the 4 horns of the incense altar every morning and
evening for the people purged the sin that desecrated the incense altar.
Minor Blood Rite
d. Minor blood rite for tribal leader or layperson. People only needed access
to the altar of burnt offering, so only that altar needed to be cleansed
done by smearing blood on 4 horns.
3. Rest of sin offering
It included the burning of the fat, the public sin offering where the whole
animal was burned on ash heap outside of camp, and personal sin offering
where the meat was the priests.
B In the NT sin offering:

1. We confess our sins bringing them into the light in order to receive cleansing
and pardon. A sacrifice is no longer needed as Christ sacrificed Himself once and
for all taking the sin of the world on Himself and giving to us His righteousness.
He was slaughtered in our place, paying the penalty and reparation for us.
2. Christ is the perfect sin offering. Through Him we are cleansed, pure, and
released from our sin and guilt. Through Him we are pardoned and forgiven
and our relationship with God is repaired and access to Him is restored.
Christ entered the heavenly sanctuary with His own blood and sprinkled/purified
our consciences and hearts so we too can serve as priests.
a. Jesus one time sacrifice rectified all wrongs in order for us to enter into
the heavenly Holy Place.
b. Jesus carried His blood into the heavenly Holy Place and sprinkled our
hearts completely cleansing them and making them the new holy house of
God.
c. Jesus blood covered the sin that desecrated our hearts, the new
tabernacle of God.
3.
The sin offering for the priest and people was not eaten, but burned outside
the camp. Jesus suffered and died outside the holy city of Jerusalem (Heb
13:11-12).

Regulations for the Reparation Offering (Lev. 5:14-6:7)
Outline
I. The reparation offering for the desecration of holy things (5:14-19)
A. Introduction: the Lords address to Moses (5:14)
B. The divine speech (5:15-19)
1. The reparation offering for unintentional sacrilege (5:15-16)
a. Case (5:15a)
b. Procedure (5:15b-16)
2. The reparation offering for suspected sacrilege (5:17-19)
a. Case (5:17)
b. Procedure (5:18)
c. Categorization (5:19)
II. The reparation offering for the violation of an oath (6:1-7)
A. Introduction: the Lords address to Moses (6:1)
B. The divine speech: violation of an oath (6:2-5)
1. Case: sin which leads to sacrilege (6:2-4a)
a. Denial of misappropriation (6:2-3a)
i. Illegal possession: deposit, investment, stolen goods
ii. Illegal acquisition: withheld goods, lost goods
b. Denial under oath (6:3b)
c. Realization of guilt (6:4a)
2. Procedure (6:4b-7)
a. Restoration of misappropriated property (6:4b-5a)
b. Penalty of an additional twenty percent (6:5b)
c. Presentation of a ram or its monetary equivalent as a reparation
offering (6:6)
d. Performance of atonement by priest for forgiveness (6:7)
Procedure for Unintentional Sacrilege (5:15b-16)
1. Presentation of ram or its monetary equivalent.
2. Monetary restitution for misappropriated holy thing.
3. Performance of atonement by priest.
Procedure for Suspected Sacrilege (5:18)
1. Presentation of ram or its monetary equivalent.
2. Performance of atonement by a priest.
Procedure for Sacrilege by Gaining Property via a Violation of an Oath (6:4b-7)
1. Restore misappropriated property.
2. Penalty of an additional twenty percent.
3. Reparation offering of ram or equivalent amount of money.
4. Performance of atonement by priest for forgiveness.

Notes on Reparation Offering
The reparation offering deals with the desecration of holy things (5:14-19) or the
violation of an oath (6:1-7). It centers on the person who had done the wrong against God
or another person. In both cases repayment was necessary.
Sacrilege (desecration of holy things) was against God and the ram provided repayment
and atonement. Misappropriated property had to be repaid plus 20% interest. The priest
played the role of a mediator between God and the offender. Apart from the priest, no
restitution could be made.
Holy things were used by Yahweh in the divine service. It was His presence that made
them holy (Ex. 29:43-44). It was through these holy things that God made Himself
accessible to the people and granted them access to His gracious presence. There were
most holy things and holy things. The most holy things communicated Gods holiness
through physical contact. The holy things did not. The offerings the people brought
became holy because they came into contact with the most holy. Gods holiness was
communicated to them.
Lev. 5:14-19 covers all holy things. The penalty for desecrating a holy thing (if not paid
for) was to be either cut off from Yahweh or death. Desecration of most holy things is not
covered here. Its penalty was death. Yahwehs name is also holy (6:1-7). If it was used in
an oath to cover up the misappropriation of property, it was desecrated.
A ram was used for this type of offering. The ram was probably bought at the sanctuary
and chosen because it was the head of flock, the largest and the most valuable. When a
value could be determined for the misappropriated property, it had to be paid for plus
twenty percent. If the property had been taken from God the money went to the priest. If
the property was from a person then the owner received the money.
Three cases of sacrilege are given that threaten the community and the offender with
destruction.
1) 5:15-16 unintentional desecration of a holy thing. See 22:14-16 as an example (an
average Israelite eating holy food for priest).
2) 5:17-19 Someone thinks they have committed sacrilege and feels guilty. They dont
know for sure, but in this case they assume liability.
3) 6:1-7 Sacrilege for an act of perjury. In this case they obtain someone elses property.
Later when confronted they deny it. This cannot be taken to court because there is no way
to prove it. So they take an oath in Gods name, which includes a curse. If he lies under
oath using Gods name he commits sacrilege because he has made God an accessory to
the crime. Then God would enact the curse and punish him. If he felt guilty and wanted to
escape the curse, he would admit his guilt and make restitution to the victim or God.
The legislation here concentrates on the occasions that caused the need for the reparation
offering rather than on the procedure. The procedure for this offering is given in 7:1-10.

The procedure was like that of a peace offering, except the priest alone ate the meat. The
act of atonement freed the person from Gods punishment.
The reparation offering was prescribed for some cases of sacrilege to eliminate guilt
before God for an act of desecration. It has also been called a guilt offering, but the sin
offering freed people from guilt. This offering dealt with sin against God. The connection
between the reparation offering and sacrilege can be seen by the cases where the
reparation offering was offered.
Lev. 5:15-16 Offered for a misappropriation of a holy thing.
Lev. 5:17-19 Offered for suspected violation of prohibitions against holy things.
Lev. 6:1-7 Offered for perjury using Gods holy name.
Lev. 14:12, 21 Offered for skin diseases that jeopardized the holy status of the Israelite.
Lev. 19:20-22 Offered for sex with a betrothed slave desecrating Gods holy name.
Num. 6:7-12 Offered for contact with a corpse desecrating the holy status of a Nazarite.
Ezra 10:10 Offered for marriage to pagan women desecrating Gods holy seed.
These acts of desecration trespass on Gods holy domain and must be dealt with.
There were two theological functions for this offering: 1) It provided compensation for
the damage that had been done to the holy things or holy name. And it required an
additional payment as restitution to restore what had been disrupted. And 2) the
atonement of the blood rite brought forgiveness and freed the person from the liability of
the offense and the punishment he deserved. He could be sure he had been forgiven; his
guilt had been paid for (expiated).
Note that the perjury described in 6:1-7 was deliberate. Sin against another person can be
forgiven when confessed and full restitution is made (Num. 5:7-8). The act of confession
changed the status of the offense so that God looked at it as an unintentional sin instead
of intentional. That opened the door for atonement and forgiveness.
The reparation offering served a clear purpose. It encouraged the Israelites to heed their
consciences and repent of their sins. It also soothed troubled consciences by providing
forgiveness. In this sacrifice God undid the destructive effect of the sacrilege on the
offender. In this offering Gods holiness was safeguarded, justice was done, and Gods
favor was restored.
The reparation offering was meant to compensate God for the loss or abuse of something
holy. It dealt with something that belonged to God (a sacrifice or His holy name). Those
who committed sacrilege were in debt to God. The offering fixed what was desecrated
and paid the debt.
A possible example from the NT is the case of Ananias and Sapphira in Acts 5:1-11. They
vowed to give all the money from the sale of property to the Lord. They made the
offering but kept part of it back for themselves. So they deliberately misappropriated for
themselves money that belonged to God. The penalty (death) shows the danger of

sacrilege in the NT. This is why Paul warned against desecrating the holy body and blood
of our Lord (1 Cor. 11:27-30). If not atoned for, the sin of sacrilege results in Gods wrath
and withdrawal of grace (cf. Heb. 10:26-31).
There is no direct reference to the reparation offering in the NT. But Jesus refers to
Himself as the suffering servant (Mt. 20:28; 26:28) whose life was a reparation offering
(Is. 53:10). Jesus offered His life as a ransom for many so they could drink His holy
blood which was poured out for forgiveness. His death paid the ransom and His blood
provided forgiveness of their debt to God. Because Jesus makes us holy we can approach
God in the Divine Service with out fear (Eph. 1:4).
[On the night of Jesus betrayal, Peter took an oath saying that he did not know Jesus.
This was an act of sacrilege. After His resurrection from the dead Jesus restored Peter. In
His death on the cross, Christ paid the price for Peters act of sacrilege and for ours too.]
The holy things that we come into contact with are Gods Word, Christs body and blood,
and other believers. We sin against these holy things and therefore must rely on Jesus
reparation offering that paid the debt that we have incurred.
Christ paid our debt to God the Father, but we are still in debt to each other. Jesus taught
His disciples to forgive their debtors. They were to seek forgiveness and reconciliation if
they wronged anyone. They were to do this before they approached God with their gift in
the Divine Service (Mt. 5:23-26). We are to forgive repeatedly. To not forgive is to forfeit
ones own forgiveness and holiness (Mt. 6:14-15; 18:35). As Christians, we have but one
debt to pay: we must continue to love one another (Ro. 13:8).
Summary of the Use of the Reparation Offering in the Divine Service
A=OT Reparation Offering
B=Christs Reparation Offering
A. In the OT Reparation Offering (see also 7:1-10)
1. Only God is holy. Those things that came into contact with Him became holy.
Thus the sacrifices on the altar of Burnt Offering became holy because they came
into contact with the fire of Gods presence. Gods name was also holy.
2. God used holy things (His holy name and the sacrifices) in the OT divine
service to make Himself accessible giving access to His gracious presence.
Through holy food from the sacrifices, God made the people holy.
3. The penalty for desecration of holy things (sacrilege), things that belonged to
God, was to be cutoff from God, death. An example of this was when Achan
misappropriated for himself something that belonged to God (Josh. 7:1). Their
penalty was death.
4. Violation of an oath in which Gods holy name was used or deliberate perjury was
a misuse of Gods holy name. So it too was sacrilege. It required confession.
Confession changed the offense in Gods sight from intentional to unintentional
where it could be forgiven.

5. In order to avoid the penalty for desecration, God provided the reparation
offering. In it, God undid the destruction done by the sacrilege. In it, repayment
and atonement was made. The holy things were restored by the compensation that
was made. And blood atonement freed the person from the offense and the
punishment. The person who desecrated something holy was in debt to God. This
offering paid the debt compensating God for His loss.
6. The reparation offering had to be administered by a priest. The violator could not
approach God. The priest was a mediator between God and the sinner.
B. In the NT Reparation Offering:
1. Only God is holy. Contact with God communicates holiness. God brought us close
to Himself, thereby making us holy. In baptism His Holy Spirit takes up residence
within Christians making them holy. Gods name, placed on us in Baptism, is
also holy.
2. God uses holy things (His holy name, the waters of Holy Baptism, His holy
Word, and the holy body and blood of Jesus) in the NT Divine Service to make
Himself accessible giving access to His gracious presence, making people holy.
3. The penalty for desecration of holy things is separation from God and death.
Ananias and Sapphira are a NT example (Acts 5:1-11). Part of what they gave to
God they kept back for themselves and they died. This is why Paul warns against
the desecration of Christs holy body and blood (1 Cor. 11:27-30).
4. All of our sins are sins against God. John urges us to confess our sin so that God
will forgive us and cleanse us from all unrighteousness.
5. Jesus refers to Himself as the suffering servant (Mt. 20:28; 26:28) whose life was
a reparation offering (Is. 53:10). Jesus offered His life as a ransom for many
so they could drink His holy blood which was poured out for forgiveness. In other
words, His death paid the ransom and His blood provided atoning forgiveness
of their debt to God.
6. Jesus is our priest/mediator who makes the reparation offering (of Himself) for
us.

Overview of the Consumption of the Holy Food (6:8-7:38)
Even though the contents of chs. 6 and 7 seem the same as chs. 1-5, they have a different
focus: the disposal of what is not burnt on the altar (ashes and skin from burnt offering,
grain and bread from grain offering, and meat from the sin, reparation, and peace
offerings). Since the priests are responsible for what is not burned, chs. 6 and 7 are
primarily for them.
This is presented not as ritual case law (like chs. 1-5), but as ritual instruction (Torah
Law and Gospel). The instruction teaches the priest how to perform a ritual so that the
sacred is distinguished from the common and the clean for the unclean. Some translate
Torah as law, but this fails to convey the rich Gospel content. It is Gods intent to provide
a remedy for the sin of His people and to convey to them His purity and holiness.
In this section five instructions are given. They are given in two groups, the regular
sacrifices (the burnt and grain offerings) and the occasional sacrifices (the sin, reparation,
and peace offerings).
I. The instructions for the daily sacrifice (6:8 6:23)
A. The burnt offering (6:8-13)
B. The grain offering (6:14-23)
II. The instructions for the occasional sacrifices (6:24 7:36)
A. The sin offering (6:24-30)
B. The reparation offering (7:1-10)
C. The peace offering (7:11-36)
On top of these five instructions are five divine speeches to Moses. But the five speeches
do not coincide directly with the five instructions.
I. Divine speech to priests on the daily public sacrifice (6:8-18)
A. The burnt offering (6:8-13)
B. The grain offering (6:14-18)
II. Divine speech to Moses on the daily grain offering of the high priest (6:19-23)
III. Divine speech to the priests on the occasional offerings of the Israelites (6:24-7:21)
A. The sin offering (6:24-30)
B. The reparation offering (7:1-6)
C. The priestly dues (7:7-10)
D. The grain offering (7:11-21)
IV. Divine speech to the Israelites on prohibited food (7:22-27)
V. Divine speech to the Israelites on the priests portion of the peace offering (7:28-36)
VI. Conclusion (7:37-38)
7:7-10 succinctly summarizes what belongs to the priests from each of the five most holy
offerings and 7:28-34 summarizes the portions of the priests from the peace offering.

The Daily Public Offering (6:8-18)
Table of Sacrificial Dues in the Pentateuch
In the priestly grain offering God was due the toasted bread (Lev. 6:15). It was
considered most holy.
From the showbread the priests were due the baked bread (Lev. 24:9). It was
In the public grain offering the priests were due the baked bread (Lev. 6:11;
10:12-13). It was considered most holy.
In the private grain offering the priests were due flour or bread (Num. 18:8-9). It
was considered most holy.
In the private sin offering the priests were due the meat (Num. 18:8-9). It was
In the private reparation offering the priests were due the meat (Num. 18:8-9). It
was considered most holy.
In the peace offering the priests families were due the breast and thigh (Ex.
29:28; Lev. 7:34; Lev. 10:14-15; Num. 18:18). It was considered holy.
From the firstfruits of the harvest the priests families were due the grain, oil, and
wine (Num. 18:11-13). It was considered holy.
Outline
I. Introduction and commission (6:8-9a)

B. His commission to command the priests (6:9a)
II. Divine speech (6:9b-18)
A. Instruction about the disposal of the ashes from the daily burnt offering (6:9b13)
1. Heading about the leftover burnt offering (6:9b)
2. Daily procedure (6:10-12)
3. Summary instruction (6:13)
a. Commandment to keep the perpetual fire burning (6:13a)
b. Prohibition against its extinction (6:13b)
B. Instruction on the disposal of the daily grain offering (6:14-18)
1. Heading (6:14a)
2. Procedure (6:14b-16)
3. Divine declaration of its nature and use (6:17)
a. Prohibition of yeast in baking the cakes (6:17a)
b. Divine bestowal of it as the priestly allotment (6:17b)
c. Its sacrosanct status (6:17c)
4. Summary instruction (6:18)
a. The most holy flour as the perpetual due of the priest (6:18a)
b. Consecration from contact with it (6:18b)

Notes on the Sacred Fire and the Disposal of the Ashes (6:8-13)
The focus is completely on the priests. The priests acted as the stewards of Gods house.
The center of the house was the hearth. So his main task was to keep the fire burning on
Yahwehs hearth (the altar for burnt offering).
This section concentrates on the sacred fire. Fire was necessary for the sacrificial system.
Fire also represents Yahwehs presence among His people. The fire that came from Gods
presence (Lev. 9:24; 1 Chr. 21:26) burned up the offerings [and turned them into a sweet
smelling cloud of smoke] and paradoxically both concealed and revealed the presence of
fire on the altar (similar to the cloud of presence that concealed and revealed Yahwehs
glory). As Yahweh descended on Sinai in smoke and fire, so He appeared to His people at
the altar in the smoke and fire of the sacrifices. The smoke revealed Yahwehs presence in
both grace and wrath. If the fire went out, so would the access to Gods grace (cf. 2 Chr
13:10-12; 29:6-9).
The removal of ashes was done after they smoldered overnight. They were not considered
holy. They were dumped in a clean place. They were cleaned out in preparation for the
new burnt offering.
The vestments the priests wore were holy (sprinkled with blood and holy anointing oil
(Ex. 29:21; Lev. 8:30). Their holy vestments were worn when working at the altar and
when removing the ashes. The holy vestments were a mark of the priests sacred office
and status.
Each morning as the first ritual enactment in the daily sacrificial ritual at the sanctuary,
the ashes were cleaned out and the fire was stoked as a preparation for the daily morning
burnt offering.
Procedure for the maintenance of the sacred fire
1. The priest dressed in his holy vestments.

2. The priest then removed the ashes from the altar for burnt offering and placed
them next to the altar on the east side.
3. The priest then removed his vestments.
4. Then the priest carried the ashes to the dump outside the camp without putting out
the fire on the altar.
5. The priest then stoked the fire on the altar by adding firewood.
6. He then used the fire to burn up the leftovers from the previous days offerings.
Notes on the Theological Function of the Sacred Fire
The priests kept the fire burning because it was no ordinary fire; it was kindled by
Yahweh as a sign of His presence. The holy fire bridged heaven and earth by bringing the
offerings to God, as well as bringing God to His people. Just as God revealed His name
to Moses (Ex. 3:2-15) and His glory to the Israelites at Mt. Sinai through fire (Ex. 24:17;
40:34), so He revealed Himself through the fire on the altar to His people. Fire was a

good means to communicate His holy presence. His presence, like fire, could be both life
enhancing and life threatening, beneficial and destructive. The fire was to never go out. If
it went out Yahweh would not be present to meet with and give His grace to His people.
Jesus came to bring fire from heaven to earth (Luke 12:49), but it could not be kindled
until after His atoning death and resurrection. The NT Divine Service was inaugurated
with this fire on Pentecost. Just as the fire of Gods presence kindled the altar fire in the
OT divine service (Lev. 9 and 2Chr 7:1-3), so tongues of fire came from heaven at
Pentecost and rested on the disciples. They were the altar in the new temple of the Triune
God, the place where God revealed His hidden glory and gave access to this gracious
presence [the church]. The Holy Spirit is the heavenly fire that must be kept alight in the
church. All the faithful (all believers) are priests who serve Yahweh and make sure the
fire keeps burning in the church.
The fire is kindled and kept lit by Jesus (not by His followers), the great High Priest. On
Easter Sunday Jesus caused the hearts of His disciples to burn when He preached Holy
Scripture and broke bread with them. So now He does the same in the Divine Service
where our hearts burn with the holy fire of the Holy Spirit when the Holy Scriptures are
read and preached and the Bread of the Lords Supper is served. As Christ offered
Himself to the Father, so now He offers us as His sacrifice to the Father. And we too
continually worship God through a life of worship giving ourselves as living sacrifices
through the Holy Spirit (Jn. 4:23, 24; Phil. 3:3).
Since Gods glorious presence is within us through the Holy Spirit, we become living
altars where Christ offers us along with Himself in thanksgiving, prayer and praise as an
offering to the Father. With Gods presence burning within us, we burn revealing Gods
holy presence to those outside the faith. Paul says to be aglow with the Spirit (Ro.
12:11) and not quench its fire (1 Thes. 5:19).
A Summary of the Fire on Gods Altar
A=Sacred fire in the OT
B=The Holy Spirit in the NT
A. Sacred fire in the OT:
1. Came from Gods presence in the tabernacle. As Yahweh revealed His name to
Moses in the burning bush and His glory and presence in the pillar of cloud/fire,
so here He reveals His presence through fire.
2. Was kindled by the High Priest.
3. Was kindled on the Altar for Burnt Offering.
4. Turned the sacrifices into smoke that arose to God as a pleasing aroma, thereby
bridging the gap between heaven and earth, bringing the offerings to God and
bringing God to the people.
5. Reveals Gods presence with His people.
6. If it went out then access to Gods gracious presence was lost.

7. Was used daily in the morning and evening sacrifices. It was to never go out.
8. Burned the sacrifices producing a pleasing aroma.
B. The Holy Spirit in the NT:
1. Jesus, sent by the Father from heaven, came to bring fire. God reveals Himself
through the power and presence of the Holy Spirit. The fire of the Holy Spirit
was kindled at Pentecost.
2. Was kindled by our High Priest, Jesus, in the tongues of fire at Pentecost.
3. Was kindled on the disciples (the church) at Pentecost. The church is the place
of Gods holy presence on earth. On Easter, the hearts of Jesus disciples burned
when He preached the Scriptures and broke bread with them.
4. Brings the sacrifices of Gods people (themselves and their acts of love) to the
Father as a pleasing aroma and he, as God, comes to them and lives in their
hearts. Jesus is the ultimate sacrifice that, under the fire of Gods wrath on the
cross, bridges heaven and earth.
5. Moves Gods people to do selfless acts of love thereby revealing Gods presence
with them.
6. When the fire of the Holy Spirit goes out so does the access to Gods gracious
presence.
7. The Holy Spirit is daily burning within Christians, continually burning up the
bad and refining the good.
8. As Christs sacrifice of Himself for us was pleasing to God, we give ourselves as
living sacrifices pleasing to God.
Consumption of the Daily Grain Offering (6:14-18)

Procedure for the Daily Grain Offering
1. The priests present the offering (on behalf of the people of Israel) before Yahweh.
2. One of the priests removes a hand full of flour (a token of the whole offering) along
with its olive oil and incense and burn it on the altar creating a please aroma to Yahweh.
3. The rest of flour was baked into unleavened cakes which were eaten by the priests in
the courtyard of the tabernacle in Yahwehs presence.
Notes of the Daily Grain Offering
The daily grain offering accompanied the daily public burnt offering twice a day, morning
and evening.
The daily grain offering, as described here, was like the private grain offering (2:1-16),
with two differences. 1) It was connected to the daily burnt offering and 2) was presented
by the priests and not the layperson. This section highlights the ritual preparation and
consumption instead of the presentation to the Lord. With this offering God made

provision for His priests and fed them from His table. The presentation of the public grain
offering occurred twice a day along with the public burnt offering and culminated in a
holy meal eaten by the priests in Gods presence as His guests.
The flour from the public grain offering was Yahwehs as it had been given to Him as a
gift. Yahweh in turn assigned the unburned portion to His priests for their livelihood. The
other tribes inherited land through which Yahweh provided food for them. Yahweh
provided food for the priests that served in the tabernacle through the grain offerings. It
was their hereditary portion, their perpetual due.
The flour from this offering was most holy. It became holy when the token portion came
into contact with and was burnt up on the altar it represented the whole. Yahweh then
made it exclusively available for the priests.
The notion of contagious sanctification is significant. Authorized contact with these most
holy things made and kept a person or thing holy.
The bread made from the flour from the grain offering was most holy food (as was the
meat from the sin and reparation offerings). By eating holy food in the holy place, they
became holy. From this meal the Israelite priests received both nourishment and holiness.
In the OT the priests served at the altar and so the Lord provided food for them from the
altar in the grain offering. The bread was most holy and it was eaten in a holy place, the
place of Gods presence.
In the NT all of Gods priests eat holy food from His table. Each believer is a member
of the royal priesthood. And the sacrifice is no longer repeated. [The once-and-for-all
sacrifice of Christ provides food for every Divine Service.] This most holy food is the
life-giving Bread from heaven, the flesh of Christ (Jn. 6:51-58). Believers eat this bread
together in the Lords presence in the Divine Service. In this most holy food He nourishes
His people and shares His holiness and gives access to the Fathers holy and gracious
presence. Believers eat as His privileged guests. In the Lords Supper believers enter
heaven itself and partake of the holy meal (Heb. 10:19-22).
Summary of the Public Grain Offering in the Divine Service
A=OT Public Grain Offering
B=NT Lords Supper
A. The OT public grain offering:
1. Was similar to the private grain offering (see 2:1-16), but with the following
differences: (1) It was connected to the daily public burnt offering. (2) It was
presented by the priest and not by a layperson. (3) Here it stresses the preparation
and consumption of the offering and not the presentation of the offering.
2. God chose the tribe of Levi to be priests that served at His altar.

3. God provided for His priests by feeding them from His table holy bread which
came from the grain offering which they ate in a holy place before God.
4. Contact with the altar made the flour holy. The burning of the token portion made
the whole offering holy.
5. Through this meal God shared His holiness with His people. The person eating
the holy food in the holy place became holy.
B. In the NT the Lords Supper was equivalent to the public grain offering. In the NT:
1.
2. All Christians are priests who serve God.
3. God provides holy food to feed His priests. He provides the Bread from Heaven
in the holy meal of the Lords Supper, which comes from Christs sacrifice of
Himself, and it is eaten at His table in His presence as He serves it to us.
4. The Bread from Heaven (Jesus) that was sacrificed was holy.
5. God shares His holiness by giving holy food (Christs body and blood) to His
people in His holy presence, thereby making them a holy people.

The Daily Grain Offering of the High Priest (6:19-23)
Outline
I. Introduction: the Lords address to Moses (6:19)
II. Divine speech (6:20-23)
A. Description of the high priests grain offering (6:20)
1. Beginning of its presentation (6:20a)
2. Material for presentation (6:20b)
3. Times for presentation (6:20c)
B. Procedure (6:21-22)
C. General Summary (6:23)
1. Definition as a total offering (6:23a)
2. Prohibition of consumption (6:23b)
Notes on the Daily Grain Offering of the High Priest
Lev 6:19 begins a new divine speech. Therefore this offering is distinguished from the
regular grain offering (6:14-18).
This offering was not the regular grain offering. The High Priest presented this offering
on a daily basis. By receiving the offering, Yahweh demonstrated His pleasure in the high
priest and His approval of his service.
The main substance was one-tenth of an ephah of fine flour, the apparent daily ration for
one person. The flour was mixed with olive oil and baked as flat cakes on a griddle. They
were then soaked in olive oil, broken into pieces, and burnt on the altar by the successor
of the high priest.
The high priest presented this offering daily, half in the morning and half in the evening,
beginning from the day on which he was anointed. This offering was associated with his
term in office and vocation as high priest.
What was unique about this grain offering was that none of it was eaten by any human
being. In pagan religions, this kind of offering was food for the gods. But the Lord has
reconfigured it and made it for the benefit for the high priest, His anointed servant. In it,
the Lord confirmed the status of the high priest. Yahweh instituted this sacrifice so that
the high priest could feel secure that God approved of him and his daily service. The
aroma that it produced was a pleasing aroma to Yahweh.
Procedure for the Daily Grain Offering for the High Priest
1. Flour was mixed with oil and baked as flat cakes on a griddle.
2. It was broken in pieces, soaked in oil, and presented by the high priest.

3. All the bread made from the flour was burned on the altar, none of it was eaten.
Half was burned at the morning sacrifice and half was burned at the evening
sacrifice by the priest who would be the successor to the high priest.
Jesus, our High Priest, never offered daily offerings for Himself. Instead He offered daily
prayers for Himself and for all people (Heb. 5:7). He gave His disciples His own prayer
(Lk. 11:1-4) and commanded them to pray regularly (Lk 18:1).
As the OT high priest was over Gods earthly house, so Jesus Christ is High Priest who is
over the heavenly house of God (Heb 10:21). He appears before the Father in heaven on
our behalf (Heb. 9:24). He doesnt offer a daily sacrifice since His sacrifice was a perfect
sacrifice. Instead He intercedes so that His priestly people may approach God the Father
through Him (Heb. 7:25). Such prayer offerings are pleasing to God and are acceptable
to Him (Heb. 13:15-16). He makes it possible that those who serve as priests with Christ
can come before God morning and evening (1 Thess. 3:10; 2 Tim. 1:3) and approach Him
regularly.
A Summary of the Daily Grain Offering for the High Priest
A = The daily grain offering for the High Priest
B = Jesus daily prayers
A. The daily grain offering for the High Priest:
1. Not the public grain offering.
2. Offered daily for the High Priest
3. None of daily offering was eaten. It was for the benefit of the High Priest.
4. Confirmed that the status of the high priest was acceptable to God so that he could
perform his service before God.
B. Jesus daily prayers
1.
2. Jesus is our High Priest who offered daily prayer for Himself and all people
(Heb. 5:7) and who continues to pray for His priestly people.
3. His prayers benefit His people so that they may approach the Father through Him.
They are His daily offering.
4. Through His daily intercession, He makes it possible for Gods priests (believers)
to come before God daily and serve Him through Christ.
The Occasional Offerings of the Israelites (6:24-7:21)

Outline
I. Introduction (6:24-25a)
A. Gods address to Moses (6:24)
B. Commission to speak to the Israelites (6:25a)
II. Divine speech (6:25b-7:21)
A. Instruction about the sin offering (6:25b-30)
1. Heading (6:25b)
2. Place of slaughter and the reason of slaughter there (6:25c)
3. Place for consumption of meat from the sin offering (6:26)
4. Its holiness (6:27-28)
a. Communication of holiness by contact with it (6:27a)
b. Treatment of blood stains from it (6:27b)
c. Treatment of cooking utensils for it (6:28)
5. The disposal of its meat (6:29-30)
a. Consumption by priests because of its holiness (6:29)
b. Incineration of meat when its blood has been brought into the
Holy Place (6:23)
B. Instruction about the reparation offering (7:1-10)
1. Heading (7:1a)
2. Its status as a reparation offering (7:1b)
3. Place of slaughter (7:2a)
4. Place for the disposal of blood (7:2b)
5. Presentation of its fat (7:3-4)
6. Burning up of its fat on the altar as a food gift to the Lord (7:5)
7. Consumption by priests in a holy place and the reason for that (7:6)
8. Appendix on the portion for priests from the most holy sacrifices (7:710)
a. Meat from the sin and reparation offerings (7:7)
b. Skin from the burnt offering (7:8)
c. Bread from the grain offering (7:9)
d. Flour from the grain offering (7:10)
C. Instruction about the peace offering (7:11-21)
1. General heading (7:11)
2. The material for the thank offering and the disposal of it (7:12-15)
a. Presentation of the three kinds of unleavened bread with the
animal (7:12)
b. Presentation of leavened bread (7:13)
c. Presentation of one loaf of each to the officiating priest (7:14)
d. Consumption of the meat on the day of its presentation (7:15)
3. The disposal of meat from the votive and freewill offerings (7:16-18)
a. Consumption of the meat within two days of its presentation
(7:16)

b. The danger of eating the meat after the second day (7:17-18)
4. The consumption of the meat (7:19-21)
a. Incineration of unclean meat (7:19a)
b. Consumption by any clean person (7:19b-20)
c. Disqualification from consumption by impurity or contact with
impurity (7:21)
Notes on the Sin Offering (6:24-30)

For more on the sin offering, review Lev. 4:1 5:13. There were two general cases when
a sin offering was made: for the sins of the priest/whole congregation or an individual.
The procedure was as follows:
1. An appropriate animal was chosen.
2. Sin was transferred to the animal when the offender placed his hand on the animals
head. For a sin by an individual, confession was made for the sin.
3. Blood atonement was made. For the priest/congregation, blood was sprinkled in the
Holy Place and smeared on the horns of the Altar of Incense. For the individual, blood
was smeared on the horns of the Altar for Burnt Offering.
4. The fat from the animal was burned on the altar.
5. The rest of the offering was disposed of. For the priest/congregation, the rest was
burned outside of camp. For the individual, the meat belonged to the presiding priest. He
could share with the other officiating priests.
Since this unit concentrates on the proper treatment of the blood and flesh from the sin
offering, it is directed to the priests. The priests benefited from this offering because they
received the meat. The only exception to this was that a priest could not benefit from his
own sin offering by eating it.
Both the blood and meat were most holy and therefore must not be desecrated. Contact
with holiness made one holy. A number of steps were taken to prevent something that was
holy from being desecrated by normal human use. Holy blood accidentally spattered on
the robes of the priest had to laundered in the sanctuary. Cooking utensils that had holy
meat in them had to destroyed (clay pots) or thoroughly cleaned, removing all traces of
the holy. The holy meat from the sin offering for the priest/congregation was taken
outside the camp and burned. Once it was removed from Gods presence, it was no longer
holy and when it was burned it could no longer be used for common purposes. Holy meat
from the individual sin offering had to eaten within the holy precincts of the sanctuary.
When these things lost contact with the holy blood and holy meat, they were no longer
holy and could then be used normally without the threat of desecrating Gods holiness.
If an unauthorized person, place or purpose came into contact with something holy then
the holiness of the blood and meat was desecrated and Gods wrath was on those who
desecrated them (see 10:1-2, Nadab and Abihu, and Num. 16, family of Korah). These
instructions therefore protected the most holy things from desecration, as well as the
priest from the lethal consequences of desecration.

Notes on the Reparation Offering (7:1-6)
For more on the reparation offering review Lev. 5:14 6:7. The reparation offering had to
do with the desecration of holy things or Gods holy name. If this happened,
compensation had to be made for the damages done, restitution had to be made to restore
what had been disrupted, and atonement brought forgiveness and freed the offender from
his guilt and the punishment he deserved.
The enactment of the reparation offering consisted of:
1) The offending Israelite slaughtered the animal,
2) the priest splashed blood on the altar,
3) the Israelite presented the fat,
4) the priest burned the fat on the altar, and
5) the priest received the meat.
Here there is a lack of emphasis on the blood ritual. Instead it emphasizes the burning of
the fat and eating the meat the disposal of the holy things.
This passage emphasized the holiness of the meat. The fat was the main part. It was
payment, compensation, and a gift to Yahweh. The burning of the fat consecrated
the meat as most holy. Therefore the meat became holy and the priest had to eat this
meat in Yahwehs presence. The priests were given the meat as food by Yahweh. Through
the meat from this reparation offering and the sin offering and the bread from the grain
offering, God provided food and holiness for the priests.
Notes on the Portions for the Priests (7:7-10)

The material here is closely connected to 7:29-34. 7:7 refers to the sin offering (6:18-23)
and the reparation offering (7:1-6) and explains: 1) that even though all the priests could
eat the meat, the meat belonged to the presiding priest. 2) It also gives a summary of the
correct disposal of the meat.
One thing new was that the hide (skin) from the burnt offering belonged to the officiating
priest.
The grain from the grain offering was available to all the priests. Otherwise if they had
not presided over the offerings, they would have no food while serving at the tabernacle.
Notes on the Peace Offering (7:11-21)

For more on the peace offering review 3:1-17. The Israelites were invited by the
King/Owner of the land to His royal residence. They brought their rent payment (peace
offering) to the King. He received their offerings and then used the offerings to provide a
great banquet for them. It was a joyous meal that celebrated the peace and harmony that
they and the King enjoyed as well as their privileged status they had before Him. In the
meal they enjoyed divine hospitality and recognized that they lived under His peace and
protection.

The previous instructions about the peace offering in 3:1-17 emphasized the blood and
the fat. But here the emphasis is on the disposition of the meat and the bread, the holy
things. Since the meat from the peace offering went to the offerer and he shared it with
his friends and family, the instructions here are addressed to the laity. The priest is hardly
even mentioned. The laity was instructed on what to present, what must be eaten, when to
eat it, what to do with the leftovers, and what to do with contaminated meat. It also says
that the people also must be clean to eat it (7:19-21). This is a basic principle of
worship in the OT. One had to be ritually pure for admission into Gods presence and for
reception of Gods blessings (cf. Ps. 24:3-5) else one defiled and desecrated the offering
and it had to be burned (7:19a) and he had to be excommunicated from Gods people
(7:20, 21). So this instruction was given to forestall such a thing. One might have to be
temporarily excluded in order to prevent permanent exclusion. The meat from this
offering was meant to be shared with the family or community. The community aspect of
it was also emphasized by the penalty for uncleanness separation from the community.
Three kinds of peace offerings are described here.
1) First, the peace offering could be given as a sacrifice of thanksgiving. It receives the
most attention (7:12-15). This type of offering was offered to fulfill a promise made by
people in a prayer of lament when Yahweh answered the prayer. They presented this
sacrifice with music and song to celebrate deliverance (Pss. 7:17; 35:18; 52:9; 56:12-13).
There were four kinds of bread that were donated to Yahweh in the sacrifice of
thanksgiving (7:12-14). None of them were burned. One of each type of bread was
presented to Yahweh and in turn was given by Yahweh to the priests and was eaten by
priests and their families. The rest of the bread became holy when the token loaves were
presented to Yahweh and was eaten at the sacrificial banquet by the offers family and
friends.
2) The peace offering also could be a votive offering (7:16). This type of offering fulfilled
a vow in a prayer of lament by a person in trouble (e.g. Gen. 28:20-22; 2Sam 15:7-8).
3) Or it could be a freewill offering brought spontaneously in gratitude for Yahwehs
blessings.
All three kinds of peace offerings were offered in response to the experience of divine
blessings. In the resulting meal, Yahweh treated them as favored guests. He provided holy
food for them to eat in His presence. Its holiness was very important, therefore it could
not come into contact with anything that was unclean and it had to eaten in the given time
period. Desecration of it led to excommunication.
The main point here is the protection of the meats holiness. The meat was holy not most
holy (If it were most holy it would have to be eaten by the priests directly in Yahwehs
presence.) It did not communicate holiness, yet it was not common meat either. Since it
was holy, it had to be eaten during a certain period of time by clean people. It was kept

holy by keeping it separated from anything unclean and by eating it within the
prescribed period of time.
A peace offering of thanksgiving had to be eaten the same day as the day of presentation.
A peace offering that resulted from a vow or that was freewill had to be eaten the same
day or the next day. The meat was probably eaten in the camp (which later meant in the
city of Jerusalem) in somewhat of a close proximity to Yahweh.
There were three main stages to enact the one ritual that included all the sacrifices of the
divine service.
Step 1) First there was the blood rite of atonement.
Step 2) Second was the incineration of the offerings.
Step 3) And third there was the sacred meal of bread and meat.
Only after the removal of impurity (in step 1) and Gods acceptance of the people (in step
2) could the priests and people eat the sacred food (in step 3). They had to be ritually
clean before they could participate in the meal.
All sacrifices find their fulfillment in the one sacrifice of Christ. Christ has removed all
impurity by His blood and has gained Gods acceptance for us through the offering of His
body. So now we no longer need to offer sin, reparation, and burnt offerings. Because of
His sacrifice we are clean and are invited to participate in the sacrificial meal that Christ
established where He gives us His holy body to eat.
The NT meal is similar and yet different from the OT meal. In the NT all lay people are
priests (1Pet. 2:9). While in the OT they could not eat the meat from their own sin and
reparation offerings, in the NT we do. Christs body is the most holy food eaten in the
Divine Service in heaven, which is typified in the Lords Supper. Contact with this most
holy food makes and keeps Gods people holy. In this way God shares His holiness with
us.
His Supper fulfills the peace offering. We receive peace and we thank Him for that great
gift. The sacrifice of praise is the only sacrifice we make one that is Eucharistic
(thanksgiving) and not propitiary (made to turn aside Gods wrath Christs one-time
sacrifice on Calvary has already done that).
The Israelites had to be ritually clean and so do those who receive the most holy body of
Christ (Mt. 7:6) - bodies and consciences washed in Holy Baptism. Our services start
with confession and absolution. We must not profane Christs holiness or we will come
under Gods judgment for sacrilege. For those who come clean and receive it in faith,
they receive nothing but grace and peace, life and blessing. They have a foretaste of the
great heavenly banquet that celebrates the union of the Messiah with His holy people.

But those who reject Christ are cut off from Gods people (Ro. 11:22). Those who seek to
justify themselves by their works lose access to Gods grace (Gal. 5:4); they are cut off
from Gods kinfolk.
A Summary of the Occasional Offerings

A = The OT occasional offerings.
B = The one-time sacrifice of Christ.
A. OT
1. To bring an offering and eat the sacred meal, one had to be ritually clean in order
not to profane Gods holiness.
2. The format for the occasional private offerings was similar to the daily public
offerings:
1) Blood atonement for the removal of impurity.
2) Offerings burned on altar producing smoke and sweet, a pleasing aroma
indicating Gods acceptance of the people and their sacrifice.
3) Sacred food ate by the priests and the people.
3. Sin, reparation, and peace offerings were done whenever they were needed. They
could be made many times in a persons life. These sacrifices were done for
individuals; they benefited from them.
4. Priests ate the most holy meat from the sin and reparation offerings.
5. The only access to God and His grace were through the sacrifices that He
prescribed.
6. The lay people brought and presented these offerings.
B. Jesus Sacrifice
NT
1. To bring an offering and eat the sacred meal in the NT one must, like in the OT,
be clean. In baptism a person is cleansed in body and conscience. Confession
brings sin into the open where it can be dealt with. These are done in order not to
profane Christs holiness.
2. All OT sacrifices pointed forward to the once-and-for-all sacrifice of Christ. He
Himself became our sin, reparation, and peace offering.
1) His sacrifice removes all impurity and provides atonement.
2) His sacrifice is pleasing to God. Because of it God accepts sinners and their
sacrifices.
3) His sacrifice provides sacred food for the priesthood of all believers.
3. Jesus sacrifice fulfilled all OT sacrifices. While OT sacrifices were done many
times, Jesus sacrifice was done once for all people. Jesus sacrifice benefits each
person who believes in Him.
4. In the NT all Christians are priests who eat the holy meal.
5. The only access to the Father is through Jesus and His sacrifice. If Christ is
rejected then access to God and His grace are lost.
6. The only sacrifices Christians make are thankfulness and praise. They are
Eucharistic and not propitiary.
Prohibited Food: Fat and Blood (7:22-27)

Outline
B. His commission to speak to the Israelites (7:23a)
II. Divine Speech (7:23b-27)
A. The fat from animals (7:23b-25)
1. Prohibition of eating the fat from cattle, sheep, and goats (7:23b)
2. Permission to use the fat from a dead animal for other purposes (7:24)
3. Divine excommunication for the consumption of fat (7:25)
B. The blood from animals (7:26-27)
1. Prohibition of eating blood from any animal (7:26)
2. Divine excommunication for the consumption of blood (7:27)
Notes on Prohibited Food
These verses seem a bit intrusive interrupting 7:11-21 and 7:29-34. It is placed here in
order to make clear that the Israelites are never to eat the fat or blood from the peace
offering. In doing so, the offender and his family ceased to exist in Israel. (For more on
fat and blood see 3:16b-17).
This passage does give permission to use the fat from an animal that died or natural
causes or that has been killed by a beast of prey for other purposes other an eating. For
instance it could be used for fuel for a lamp or as polish or as the base for an ointment.
The Priests Portion of the Peace Offering (7:28-36)

Outline
B. His commission to speak to the Israelites (7:29a)
II. Divine speech about the priestly dues from the peace offering (7:29b-34)
A. Personal presentation of the Lords offering from the peace offering (7:29b-33)
1. Presentation of the fat on the breast in the rite of elevation before the
Lord (7:29b-30)
2. Burning of the fat by the priest (7:31a)
3. Retention of the breast for the priesthood (7:31b)
4. Gift of the thigh to the officiating priest (7:32-33)
B. Divine decree (7:34)
1. Gods appropriation of the breast and thigh (7:34a)
2. Gods endowment of them on the priest (7:34b)
III. Postscript about the priestly portions from the peace offering (7:35-36)
A. Gods institution of these dues for the priests (7:35-36a)
B. Their perpetuity (7:36b)
Procedure for presenting the gifts to Yahweh in the Peace Offering
1. The offerer removed the fat and heaped it up on the breast cage with his own hands.
2. The offerer then brought breast cage and fat before Yahweh and elevated it in front of
the altar.
3. The priest then removed the fat and burned it on the altar.
4. The burning of the fat resulted in smoke rising to the heavens, symbolically
transferring the three gifts (fat, breast, and thigh) to the divine realm to Yahweh.
5. (As a lasting ordinance Yahweh reassigned the breast and thigh to the priests.)
6. The offer then handed the breast to a representative of the priesthood.
7. The offer then handed the thigh to the officiating priest.
Notes on the Priests Portion of the Peace Offering
In this speech God addresses the Israelites about certain portions of the peace offering
that God has reserved for the priests.
This text expands on the peace offering in 3:1-17 and the instructions about the bread and
meat in the peace offering in 7:11-21. While the presentation of the fat was mentioned in
chapter three, the text here gives the full procedure for the presentation of the fat to
Yahweh.
The offerer brought the fat and elevated it in front of the altar. By the elevation and
burning of the fat, possession was transferred to Yahweh. The fat had to be burned before
the priests received their portion of the meat. It had to given first to God before God
could give it to the priests. The rib cage was given to all the priests and the thigh was
given to the officiating priest. This was their due for serving Yahweh.
The presentation of the ram for the ordination of priests at Mt. Sinai set the precedent for
all peace offerings (Ex 29:22-26; Lev 8:25-29).
The priests were Gods courtiers, the keepers of His house, and administrators of His
affairs. God assigned them a portion of the offerings so they could be fully devoted to
Gods service without supplemental employment.
When Jesus sent out the apostles, they were to receive food from those who heard the
Gospel (Mt. 10:8-10). Since they did holy work, they received their living from the holy
offerings that were offered to God in the Divine Service. The ministers of the Word
depend on God for their living. He supports them through the gifts of the congregation.
A Summary of The Priests Portion of the Peace Offering
A. The Priests Due from the OT Peace Offering
1. For the priests to receive their due from the peace offerings the following
procedure was followed:
1) The offerer brought the fat from the sacrifice in front of the altar and elevated
it. This transferred possession to God.
2) The priest burned the fat. This made the entire sacrifice holy since it came into
contact with Gods holy presence (fire).
3) God then gave the priests their due, their portion of the peace offering, the
rib cage and thigh.
2. The priests did holy work by serving God. They were fully devoted to Him.
Therefore God fully provided for them by the gifts from the congregation.
B. The Pastors Due from the NT Peace Offering
1. The pastors receive their due from the first fruit offerings brought to God by the
congregation.
1) Their first fruit offerings of time, talents, treasures, and selves are collected and
brought before the Lord. The offerings transfer possession when they are elevated
at the altar.
2) All of the congregations life and possessions are sanctified in the Lords
presence in prayer at the Lords altar.
3) The Lord in turn takes a portion of the offerings of the congregation and
provides for His pastors.
2. Pastors do holy work by serving God. They are fully devoted to Him. Therefore
God fully provides for them by the gifts from the congregation.
The conclusion of the Manual of Offerings (7:37-38)

Notes on the Conclusion of the Manual of Offerings
These verses not only conclude chapters 6-7, but they also conclude the entire manual of
offerings (chs. 1-7). The offerings listed are listed in the order of holiness. The ordination
offerings are not listed in chapters 6-7. They were instituted in Ex. 29:19-28 and enacted
in Lev. 8:22-29. It could recall the priests portion of the peace offering in 7:29-36, which
echoes the ritual for the ram of ordination in Ex. 29:22-28 and was derived from it. These
instructions were given by Yahweh to Moses at Mount Sinai and the tabernacle was the
place where the Israelites were to bring their offerings for Yahweh.
The Correspondence of OT Sacrifices (the OT divine service) to

the NT Divine Service
Divine Service-All that God does for us to create and
maintain a relationship with us
- Daily Public Burnt Offering: made it possible for God to meet with His people.
(Jesus sacrifice made it possible for God to me with us who are sinners.)
- Daily Public Grain Offering: provided most holy food as a sacred meal for His
servants, the priests. (Through His sacrifice, Jesus provides His body as holy
Food for a sacred meal for the priesthood of all believers.)
- Personal Burnt Offering: God accepted, favored, and gave access to the
offerer of the offering. (Because of Jesus sacrifice God accepts us, favors us,
and gives us access to Himself.)
- Personal Grain Offering: provided most holy food as a sacred meal for His
servants, the priests. (Through His sacrifice, Jesus provides His body as holy
Food for a sacred meal for the priesthood of all believers.)
- Personal Peace Offering: God used the offering to provide a great banquet for
His people to celebrate their privileged status and peace with God. (Through
His sacrifice Jesus provides a banquet feast, celebrating our privileged status
and peace with God.)
- Public Sin Offering: covered over sin and released the sinners from their
impurity, and repaired the broken relationship with God. (In His sacrifice on
the cross, Jesus covered over our sin, released us from our impurity, and
repaired our broken relationship with God.)
- Private Sin Offering: freed the sinner, took care of guilt, and paid the penalty
for sin. (In His sacrifice on the cross, Jesus freed sinners from sin and guilt and
paid the penalty of their sin.)
- Reparation Offering: paid the penalty, made blood atonement for
forgiveness, restored holy things. (In His sacrifice on the cross, Jesus paid the
penalty for our sin, shed His blood for the forgiveness of our sins, and restored
sinful people back to a holy status.)
- Holy fire: revealed Gods presence and bridged heaven and earth. If the fire
goes out, access to God is extinguished. (The Holy Spirit is the fire of the NT.
He brings God to us and us to God by creating faith in Jesus.)
- Daily Grain Offering for High Priest: Made for benefit of the high priest.
Showed that God approved of him and his service. (As High Priest, Jesus does
not need a daily sacrifice. Instead He offers daily prayers for His people.)
- Clean: the Israelites had to be ritually clean in order not to profane Gods
holiness. (God makes us clean by washing us in the waters of Baptism.
Because we are baptized we can approach God without fear.)
- Sacrifices: the only way in which God gave access to Himself and His
holiness to the Israelites. (Jesus fulfills all sacrifices and is the only Way in
which we have access to God. If one rejects Christ, then one loses access to
God and His grace.)
-Priests portion: God gave portions of the peace offerings to the priests in
order to provide food for His priests. (God gives portions of the offerings
brought by the congregation to the pastors in order to provide for His pastors.)
The Place of the Divine Service
- Tent of Meeting: the place where God lived among Israel; the place where
God spoke His word to Moses; the place where He accepted and forgave His
people; the place where God provided a sacred meal. (God now dwells (tents)
among us in Jesus; God now speaks to us through His Word, Jesus; Wherever
Jesus is God provides access to Himself and forgiveness to people; through
Jesus God provides us with a sacred meal.)
Preparation for the Divine Service

Prelude
Processional Hymn or Hymn of Invocation
Invocation
- Reparation Offering: recognizes that sacrifices are holy because they come
into contact with God and Gods name is holy. (Remember our Baptism where
God made us holy by sending the Holy Spirit to live within us and by placing
His holy name upon us.)
- Clean: required in order to have access to God and His holiness. (Baptism
makes us clean giving us access to God. It makes us clean by applying
Jesus blood atonement and His sacrifice to us.)
Self-Examination, Confession, and Absolution

- Private Sin Offering: confession of sins. (We confess our sins openly to deal
with them.)
- Reparation Offering: confession out loud of desecration of holy things. (We
confess our sins out loud to each other.)
- Clean: required in order to have access to God and His holiness. (Confess
and absolution gives us a clean conscience before God.)
The Divine Service

The Service of the Word
- Corresponds to the Daily Public Whole Burnt Offering: it produced a sweetsmelling, God-pleasing aroma. (God the Father was well-pleased with Jesus
sacrifice. In the Service of the Word the sweetness of the Gospel is
proclaimed.)
Introit
Kyrie
Hymn of Praise
- Sacrifices: lay people brought sacrifices. (The only sacrifices we now
bring to God are the sacrifices of praise and thanksgiving.)
Salutation and Collect

The Reading of Gods Word
- The pleasing aroma from the sacrifices was the Good News that God
had accepted them and their sacrifices. (The Gospel is the Good News
that God has accepted Jesus sacrifice and has accepted us for Christs
sake.)
- Reparation Offering: deals with holy things. (When the scriptures are
read, it is God who comes to us to speak His holy Word.)
- Holy fire: the high priest was responsible for keeping the holy fire of
Gods presence burning. (Jesus, the eternal and heavenly High Priest,
kindles the Holy Spirit on us, His altar.)
The Hymn of the Day

The Creed
The Sermon
- Public Burnt Offering: resulted in a sweet, God-pleasing aroma. (The

result of Jesus sacrifice was that God was pleased with it and offers
forgiveness to all people through the preaching of the Gospel.)
- Holy fire: burned up the sacrifices transforming the sacrifice into a
cloud of smoke. (The preaching of the Scriptures causes the Holy Spirit
to burn within us, burning up the bad and refining the good.)
The Offering and Offertory

- Personal Burnt Offering: from their flock/herd. (God gives us the
ability to work. Our offerings come from the fruits of our work.)
- Personal Grain Offering: firstfruits. (Our offerings come from the
firstfruits of our work, providing the bread for communion and the
money for the support of the pastor, the poor, and the spreading of the
Gospel.)
- Holy fire: turned the sacrifices into smoke that arose as a pleasing
aroma to God, bringing the sacrifices to God. (The Holy Spirit causes us
to offer ourselves as living sacrifices to God.)
-Priests portion: God gave portions of the peace offerings (breast and
thigh) to the priests in order to provide food for His priests. (God gives
portions of the offerings brought by the congregation to the pastors in
order to provide for His pastors.)
The Prayer of the Church

- Daily Grain Offering for high priest: through the acceptance of the
sacrifice God shows that He accepts the high priest and his service.
(Jesus leads us in prayer. He daily prays for us that we and our service
maybe acceptable to God.)
- Sacrifices: lay people brought sacrifices. (The only sacrifices we now
- Burning of fat: of the peace offering sanctified the whole offering. (All
of the offerings of the congregation (time, talent, treasures, and
selves) are sanctified in the Lords presence in prayer at the Lords
altar.)
The Service of Holy Communion

- Corresponds to the Daily Public Grain Offering: God provides holy bread in a
holy meal for His holy servants. (Jesus is the Bread of Life that God offers us in
the Holy Meal.)
The Preface a prayer of thanksgiving

- Holy fire: burned the token portion and consecrated and sanctified
the whole offering. (Our offering of bread and wine are consecrated
by the prayer of thanksgiving.)
- Sacrifices: lay people brought sacrifices (The only sacrifices we now
The Sanctus
- Reparation Offering: dealt with holy things. (In the Sanctus we
recognize and proclaim the holiness of God.)
The Pre-Communion Prayer

The Words of Institution
- [Fire: burned the token portion, sanctifying the whole offering.
(Through Jesus holy words, the bread and wine become the holy body
and blood of Christ, in, with, and under the bread and wine.)]
The Peace
- Personal Peace Offering: sacrifice brought peace with God. (Jesus

offers us a true and lasting peace with God.)
The Angus Dei (The Lamb of God)

- Personal Peace Offering: perfect animal brought peace. (We conclude
the Angus Dei by asking for peace. We look forward to receiving peace
in the Supper.)
The Communion Distribution

- Daily Public Grain Offering: provides most holy bread for priests which
was eaten in Gods presence, which made them holy. (Most holy Bread
for the priesthood of all believers eaten in Gods holy presence.)
- Personal Grain Offering: priests eat most holy bread. (Jesus is the
Bread of Life, the most holy Bread eaten by the priesthood of all
believers.)
- Personal Peace Offering: meat for Israelite families provides holy
meat for joyous meal, celebrating Gods grace. (Through Jesus offering
God provides holy food for a joyous meal, celebrating Gods grace to
us.)
- Public & Private Sin Offering: blood cleanses impurity, priests eat holy
meat. (Jesus sacrifice provides the blood that cleanses us of all sin and
the holy food that we eat.)
- Reparation Offering: dealt with holy things. (In this sacred meal we
receive the holy body and blood of Christ.)
- Holy fire: burns the sacrifices. (The breaking of bread causes the Holy
Spirit to burn within us, creating faith in Jesus.)
- Holy fire: Gods holy presence communicates holiness. (Eating
Christs holy body and blood makes us holy.)
Post-Communion Canticle
Prayer of Thanksgiving
- Sacrifices: lay people brought sacrifices (The only sacrifices we now
Benediction
Closing Hymn and Recessional
- Holy fire: revealed Gods presence. (The Holy Spirit causes us to do

acts of love which reveals God to others.)
Overview of The Inauguration of the Divine Service (8:1-10:20)

The text now switches from ritual case law to narrative. The narrative revolves around
seven commands given by Moses. In each case a report is given that the command was
carried out (except for the last one where it is assumed).
The narrative unfolds in three stages.
1) The consecration of the priests (8:1-36).
2) The inauguration of the divine service (9:1-24).
3) The death of Nadab and Abihu from a careless act of sacrilege (10:1-20).
Chapter 8 leads up to chapter 9. Chapter 9 is the climax, especially Yahwehs appearance
to Israel in 9:23-24. Chapter 10 provides the occasion for the discussion for performing
the divine service exactly as Yahweh commanded and for acts that pertain to the
priesthood.
Chapters 9 and 10 contrast the divinely instituted offerings presented correctly by Aaron
and the unauthorized fire presented by his sons. The fire of Yahwehs presence appeared
in both cases. In one case it brought blessing and joy and in the other case it brought
death and destruction. Blessing and joy came to those who approached as He commanded
and death and destruction came to those who didnt. The rest of Leviticus seeks to ensure
that Israels encounter with Yahweh will result in life and blessing rather than in death
and destruction.
Moses did just as Yahweh had commanded him. This phrase and variations of it occur
over and over. The divine service then was implemented as an exemplary act of
obedience by Moses, Aaron, and the people.
The Consecration of the Priests (8:1-36)
Structure/Outline
Chapter 8 revolves around the repetition of a formula that Yahwehs commands were
carried out. Seven acts of obedience divide the ordination process. The formula also
divides Aaron (8:7-12) from his sons (8:13) and it associates the sprinkling of the
vestments with the eating of the bread and wine.
The chapter is arranged in a circular fashion.
A Preparation of material and persons for ordination: command and execution (8:1-5)
B Anointing of the sanctuary and the high priest (8:6-13)
C The sacrificial service (8:14-29)
B Anointing of the priests and their vestments (8:30)
A Continuation of the ritual for a week: command and execution (8:31-36)
This arrangement makes clear that the priests themselves were not holy in and of
themselves. Rather, they were holy because of their participation in the divine service.
The carrying out of the consecration of the priests uses the terms take and give as
catchwords. Moses takes 10 things and Moses gives 7 things. The use of these words
indicates that the ordination process involved a complex series of interchanges between
Yahweh, the priests, and Moses.
I. Preparation for ordination (8:1-5)
A. The Lords speech to Moses (8:1-3)
1. The Lords address to Moses (8:1)
2. Command for Moses to take the priests and the material for ordination
(8:2)
3. Command for Moses to assemble the congregation (8:3)
B. Compliance of Moses and the obedience of the congregation (8:4)
C. Announcement by Moses of Gods authorization of the ceremony (8:5)
II. Description of the ceremony for the ordination (8:6-30)
A. Preparatory rite (8:6-13)
1. Washing of the candidates (8:6)
2. Investiture of Aaron as high priest (8:7-9)
3. Anointing of tabernacle, altar, basin, and Aaron (8:10-12)
4. Investiture of Aarons sons (8:13)
B. Sacrificial ritual (8:14-29)
1. Sacrifice of a bull as a sin offering (8:14-17)
a. Presentation and slaughter (8:14-15a)
b. Purification and consecration of the altar with the blood rite
(8:15b)
c. Burning up of fat by Moses (8:16)
d. Incineration of leftovers (8:17)
2. Sacrifice of a ram as a burnt offering (8:18-21)

b. Disposal of blood by Moses (8:19b)
c. Burning up by Moses as a pleasing aroma (8:20-21)
3. Sacrifice of a ram as an ordination offering (8:22-29)
b. Placement of blood on priests and disposal by Moses (8:23b-24)
c. Elevation of thigh with fat and loaves (8:25-27)
d. Burning of these by Moses as a pleasing aroma (8:28)
e. Appropriation of the breast by Moses (8:29)
C. Concluding rite (8:30)
1. Sprinkling of the priests and their vestments with oil and blood (8:30a)
2. Result: consecration of the priests and their vestments (8:30b)
III. Completion of the ordination (8:31-36)
A. Speech by Moses to the priests (8:31-35)
1. Address by Moses to the priests (8:31a)
2. Command about the consumption of meat and bread by them (8:31b-32)
3. Command for weeklong seclusion with the daily repetition of the
sacrifices (8:33-35)
B. Compliance of the priests (8:36)
Notes on the Consecration of the Priests

The characters involved in the ritual for ordination were:
1) Moses - Conducted the inauguration ceremony. God worked through him to establish
the priesthood.
2) Aaron and sons represented all candidates for High Priest and priesthood.
3) Congregation - Assembled in courtyard as witnesses. Learned what God commanded.
The priests represented them before God.
4) God Gave the instructions to carry out. He authorized them as priests to minister for
Israel before Him.
The animals and materials used in the ritual were:
1. Vestments of the priests
o In addition to the normal clothes worn by the priests, the High Priest had
four special vestments, which resembled the materials used in the
construction of the tabernacle. These special clothes showed that they
were clothed in Gods holiness (diadem) and bore the nation on their
hearts before God (breastplate) in the Holy Place.
o Through them the office of the priesthood was not only symbolized but
also conferred. Priests could serve only if properly vested. When done
with service the vestments were taken off and the priest functioned as a
common person in the human domain.
2. Holy anointing oil
o Sanctified an object or person by its application.
o It was poured on the High Priest after being applied to the tabernacle, altar
and basin (which made them all holy).
o Mixed with holy blood from the altar and sprinkled on the priests
vestments making them holy. It consecrated those who wore them. It
vested them with Gods holiness.
3. Animals
o Three offerings: bull used as sin offering for the priests, rams used as a
burnt offering, and the ordination offering.
o Provided blood for the blood rite.
o The blood purified the altar as a place for future atonement.
o Blood from the ram was applied to right ear, thumb and toe of candidates
and blood from the sin offering was daubed on the horns of the incense
altar.
o Blood from all three offerings was mixed with oil and sprinkled on the
vestments, like the blood from the sin offerings was sprinkled on the
curtain in the sanctuary.
o The ram provided holy meat for the priests during ordination week.
4. Bread
o One piece of each of the three kinds of bread was presented with the fat.
The rest was eaten by the candidates.
The location where the ritual took place was:
1. In front of the altar for burnt offering
o This was the primary place of operation for the priests. They were
conferred as priests in the very place that they will serve as priests. It
therefore established the place of the divine service.
o This was also the place where the priests resided for the seven days of
ordination week. This showed that their holiness was achieved by their
close proximity to Yahwehs presence. He shared His holiness with them.
2. Tabernacle, altar, and basin.
o The high priest had the same status as these things. They were all made
holy by their anointing. The place of service is holy. So the sacred service
is held at a sacred place and conducted by sacred people.
The time involved was seven days of inauguration in which the tabernacle and priesthood
were consecrated. It was a transitional period of purification and initiation that brought
priests into the sacred domain. On the eighth day they were ready for service. It set the
precedent for all future ordinations which also lasted seven days and prepared the priests
for service on the eighth day.
The procedure for the ordination of the priests
The ordination of priests was complex and it prepared for the regular divine services. The
ordination consisted of:
1. The assembly of the congregation and public announcement of divine
authorization of the subsequent proceedings.
2. The preliminary preparation of the priests and the sanctuary.
a. Aaron and his sons were washed.
b. Moses dressed Aaron with the vestments of the high priest.
c. Moses anointed everything in the tabernacle, the altar (anointed 7 times

which made it most holy) and he anointed Aaron.
d. Moses clothed the sons of Aaron with their (priestly) vestments.
3. The rite of ordination enacted with three sacrifices.
a. Sin offering (bull) preparatory sacrifice of atonement to purify the altar
for future use. It was the inaugural rite of atonement. Blood smeared on
the horns of the altar purified and consecrated it for use.
b. Burnt offering the centerpiece of every sacrificial enactment. Resulted in
a pleasing aroma, which showed Gods pleasure in the priests and their
service.
c. Presentation of the ram for ordination. This sacrifice came at the part of
the service where the peace offering normally came. It was very similar to
the peace offering, but it differed in three ways.
i. Before splashing blood on the altar, Moses put blood on the right
ear, thumb, and big toe of each candidate.
ii. The rite of elevation involved elevating the thigh (which belonged
to the officiating priest) with the fat and three loaves of bread. By
filling the hands of Aaron and his sons with the priestly due, he
ordained them as priests. Moses then took the elements and burned
them on the altar. This designated the thigh and bread from all
subsequent peace offerings as holy food for priests.
iii. Moses received the breast as his due but not the thigh, since he was
not a priest.
4. The final stage, the rite of the anointing of the vestments. Mixed holy anointing
oil with holy blood from the altar and sprinkled it on the vestments of the priests.
The priests themselves were not anointed, just their vestments. This shifted the
accent away from the person to the office of priest. The vestments represented the
holy office. They consecrated the priest who wore them. The priests were holy
as long as they wore the vestments. The office was holy and their holiness came
from it.
5. The ceremony ended with a sacred meal. For the rest of the week none of the
priests left the sanctuary. The ordination service was repeated each day for the rest
of the week (see Ex. 29:35-37; 29:1-34; 29:36-37). Each day the ceremony
concluded with a sacred meal in Gods holy presence.
Theological Function of the Consecration of the Priests.

The whole ceremony was an act of consecration. The priests were consecrated by the
whole week-long process. The high priests consecration started with anointing and ended
with the sprinkled vestments. The altars consecration started with the anointing and
ended with blood on the horns. They were not completely consecrated until the ceremony
had been performed each day for seven days. In the ceremony the following were
consecrated:
1. Consecration of tabernacle and furnishings.
2. Consecration of altar and basin.
3. Consecration of high priest.
4. Consecration of altar for the atonement of the priests.

5. Consecration of vestments which in turn consecrates those who wear them.
The ceremony provided purification. The altar was purified with blood applied to the
horns for seven days. The priests were purified in three ways. 1) They were washed with
water so they could enter the sacred grounds. 2) They were freed from impurity by
atonement so they could access the altar. 3) They were cleansed with the blood of the ram
for ordination which cleansed them to use their entire bodies to serve as priests (ear to
hear and obey Yahweh, thumb to handle holy things, toe to walk on holy ground).
Ordination involved Yahwehs admission of the priests into his presence and his
acceptance of them as his priests. Thus they were brought near by Moses as if they
themselves were Moses offering to Yahweh (8:6, 13). (This is the language used when
sacrifices were brought near to Yahweh, to be burned on the altar.) In the pleasing
aroma, Yahweh showed his acceptance of them. The anointing of the high priest gave
him access to the tabernacle, the altar, and the basin. The anointing of the vestments gave
the priests access to the altar and to the food from the altar. This ordination ritual
continued each day for a week and each day ended with the sacred meal in the sanctuary.
The rite of ordination was enacted exactly as Yahweh commanded.
In the church Jesus is the High Priest. He was anointed by the Spirit at His baptism and
he consecrated himself as priest by his sacrificial death (Jn. 17:19). In raising him from
the dead, God appointed him as his eternal High Priest. He serves God the Father in the
heavenly sanctuary as our intercessor and mediator.
Gods Son became man to include all human beings in his priestly work (Heb. 2:11), All
baptized people are priests of God (1Pe. 2:5, 9). Each serves God where he is according
to his vocation.
In Baptism God appoints people as his priests. In it he washes their bodies with water and
cleanses their consciences from the stain of sin. He anoints them with his Holy Spirit.
They are holy in his sight. Jesus is the source of their holiness (1Cor. 1:30).
The vestments of the priests were anointed with holy blood and holy oil. Jesus
consecrates with His own blood and the Holy Spirit for service in the heavenly sanctuary.
He sprinkles our consciences repeatedly in the Divine Service (Heb. 12:24) as His holy
blood is received in Holy Communion. He shares His holiness making us holy.
The priests (all believers) of the NT have unique vestments. They are clothed with
Christ Himself. He provides the breastplate of faith and love (1Thess 5:8) and the armor
of light (Ro. 13:12). He gives them His own righteousness and holiness as their priestly
dress (Eph. 4:20-24). The white robes of holiness qualify them for access to the Divine
presence in the heavenly Jerusalem (Rev. 7:9, 13, 14; 22:14). These robes have been
washed in His blood.
Holy priests have access to God through Jesus. They offer their bodies and their gifts,
their prayers and their praises, as sacrifices that are acceptable to him through Jesus
Christ.
Priests are go-betweens. They represent others before God and they represent God before
others, making Him and His gracious deeds known. God is Light and they are children of
Light, theophanic people (others can see God in us displayed through the fruits of faith).
They represent God in their vocations through acts of love and they represent others in
the Divine Service before God in the prayers of the church.
A Summary of the Consecration of Priests
A=OT consecration of the priests
B=NT consecration of the priests
A. The OT Consecration of the Priests
1. The High Priest was anointed with holy oil and consecrated by the blood of
sacrifices. Future high priests were consecrated in the same way.
2. The high priest did not serve alone. God chose Aarons sons as priests. The priests
were washed and given special vestments. There vestments were anointed with oil
and blood giving safe access to God.
3. The vestments of the priests were anointed with a mixture of oil and blood.
4. The priests wear the holy vestments as they serve God at the altar. The priests are
made holy by these vestments and are therefore qualified to serve God.
5. The priests had access to God and offered sacrifices to Him.
6. Priests are mediators or go-betweens. They represent others before God and they
represent God before others.
B The NT Consecration of the Priests
1. Jesus was anointed with the Holy Spirit in His baptism and consecrated Himself
through the shedding of His blood in His own sacrificial death. God made Jesus
High Priest for eternity. He serves in the heavenly sanctuary.
2. Jesus is the eternal High Priest, but he does not serve alone. All believers, who
have been chosen by God, are made priests by Jesus in Baptism. In Baptism they
are washed; they are clothed with Christ Himself, with the righteousness and
holiness of Christ, the holy robes that give access to God; and they are anointed
with the Holy Spirit. Jesus anoints/sprinkles hearts with His Spirit and blood
giving safe access to God.
3. Jesus consecrates believers by sprinkling their hearts with his own blood and with
the Holy Spirit. He sprinkles their consciences during the Divine Service in Holy
Communion.
4. Believers are clothed with Christ Himself. He gives them His own righteousness
and holiness as their priestly dress. These white robes qualify them to serve in the
heavenly Divine Service.
5. New covenant priests have access to God. But the only sacrifices that they offer
are sacrifices of thanksgiving and praise, themselves, and their prayers.
6. Like the OT priests, believers are go-betweens. They represent God to others in
their vocations and they represent others to God in the Divine Service.
The Inauguration of the Divine Service (9:1-24)
Structure/Outline
It is connected chronologically to the last chapter (8), which included the 7 days of
ordination. The inauguration in this chapter occurs on the 8th day. In the next chapter
more events from inauguration day occur.
I. Preparation for the inaugural service (9:1-5)
A. The command of Moses to Aaron (9:1-4)
1. The summoning of the priests and elders by Moses (9:1)
2. His commission to Aaron (9:2-4)
a. Instruction about Aarons offerings and the peoples offerings
(9:2-4a)
b. Announcement of the Lords appearance as the purpose of the
service (9:4b)
B. Report of their compliance (9:5)
1. Presentation of the offerings at the tent of meeting (9:5a)
2. Assembly of the congregation (9:5b)
II. Inauguration of the divine service at the altar (9:6-24)
A. Announcement by Moses of the Lords appearance as the purpose of the ritual
(9:6)
B. Authorization by Moses of Aarons access to the altar (9:7)
1. Command to approach the altar (9:7a-b)
2. Command to sacrifice the offerings for the priests (9:7c)
3. Command to sacrifice the offerings for the people (9:7d)
C. Aarons execution of the commands (9:8-22)
1. His approach to the altar (9:8a)
2. The sacrifice of the offerings for the priests (9:8b-14)
a. A calf as a sin offering (9:8b-11)
b. A ram as a burnt offering (9:12-14)
3. The sacrifice of the offerings for the people (9:15-22a)
a. A goat as a sin offering (9:15)
b. A calf and a lamb as burnt offerings (9:16)
c. Flour as a grain offering (9:17)
d. A head of cattle and a ram as peace offerings (9:18-22a)
4. His benediction of the people and descent from the altar (9:22b)
D. The ritual conclusion of the service (9:23a-b)
1. Entry of Moses and Aaron into the tent and their exit from it (9:23a)
2. Their benediction of the people (9:23b)
E. The result of the ritual enactment (9:23c-24)
1. The appearance of the Lord in glory with fire on the altar (9:23c-24)
2. The jubilation and homage of the people (9:24b)
Notes on the Inauguration of the Divine Service

The following people played an important part in the inauguration of the divine service:
Moses He played a limited role. He summons the priests, announced the
purpose of the ceremony, entered the Holy Place with Aaron at the end of the
service and blessed the people with Aaron.
Aaron He played the main role in the service. He prepared the sacrifices and
performed the divine service. The authority went from God to Moses to Aaron.
Congregation They approached the altar and presented the offerings to Aaron.
Aaron then presented the offerings to Yahweh and made atonement for them.
They received the blessing of Yahweh and saw the fiery theophany. They
responded with shouts of joy and prostration.
The materials needed for the inauguration were:

Animals for sacrifices - Aaron used a calf for his sin offering and a ram (leader)
for his burnt offering. The congregation used a male goat for a sin offering, a calf
and lamb for a burnt offering, flour and oil for a grain offering, and a head of
cattle and ram for a peace offering.
The blood from the sacrifices was used for atonement. Flesh was burned for the
burnt offering. Fat was burned from other offerings. Flesh and hide was burned
for the sin offering of the priest.
The location for the inauguration included three main places:
Courtyard of Tabernacle The place where the congregation assembled, received
the blessing, saw Gods glory, and prostrated themselves before Yahweh.
Altar It was the focal point of the service. Only priests had access to it. On it
they applied blood and burned the offerings. They also blessed the people from
the altar.
Tent of Meeting Aaron and Moses entered it and came out with Gods blessing.
The time when the inauguration occurred was on the eighth day. For the seven previous
days the priests were made ready to serve. This inaugural service came on the next day
and set the precedent for the daily burnt offerings.
The Procedure for the Inauguration of the Divine Service

The center of the ritual was the burnt offerings. In general the sin offering prepared for
the burnt offerings and the burnt offering was then followed by the peace offering.
Preparation
1) Gathering of the congregation,
2) Presentation of the offerings for Aaron and the people,
3) Moses announced that the purpose of the service was so that God could appear in glory
to the congregation.
Main part 3 Stages

1) Moses formally ordered Aaron to approach the altar and perform the sacrifices for
himself and the people. This was important because as Gods representative, Moses
showed that from now on Aaron was publicly authorized by Yahweh to access the altar
and to carry out the divine service.
2) Aaron performed the complex sacrificial ritual for the institution of the divine service.
Assisted by his sons he performed:
2a. His own sin offering (blood atonement, burnt fat, incinerate leftover flesh and
hide);
2b. His own burnt offering (blood on the altar and burned sacrifice up completely.
This freed him from impurity and Yahweh accepted him as the peoples
representative);
2c. The four offerings for the people: the peoples sin offering, the burnt offering
for the occasion together with the daily burnt offering, the daily grain offering,
and the peace offering. A blessing was given from the altar after the peace
offering (this was not the normal place of blessing, but it showed that Yahweh
blesses His people through the peace offering).
3) Aaron and Moses enter the tent of meeting (which established the precedent for the
daily rite to twice a day enter to burn incense and to pray). In this case Aaron entered
Gods presence and then returned with his blessing for the congregation. Yahweh then
showed His glory (theophany Gods appearance through physical means) to the people
by fire coming from the Holy of Holies to the Altar, which burned up the sacrifices. The
connection of the final benediction with the theophany highlights its importance. After
this in the daily divine service, Gods presence was revealed by the smoke from the altar
and the Aaronic benediction. The peoples response on the day of inauguration was
jubilation and prostration. It set the precedent for the peoples response to the daily burnt
offering.
Theological Function of the Inaugural Divine Service

This chapter not only records what happened in the inaugural divine service, but also why
it happened and it set a precedent for the daily divine service.
The recording of the inauguration of the divine service announced what God would
accomplish in the daily burnt offering (the daily divine service). He initiated it so that He
could appear to his people in grace. Previously the glory of Gods presence was enclosed
in a cloud. For the first and last time it was revealed in an unveiled state as sacred fire.
The fire came from the tent of meeting and consumed all the sacrifices. The fiery
theophany (physical appearance by God) was the climax of the inauguration and showed
the Lords acceptance of the service. It set the pattern that every service was a divine
theophany. The place of Yahwehs appearance was at the altar. The time of his appearance
was at the burnt offering. The manner of his appearance was through holy fire on the
altar, a fire veiled and encased by smoke.
The service prepared the people for such a theophany. To prepare the people, blood
atonement was made first to make them ritually clean and fit for Gods presence.
(Atonement always occurred first in the daily service and was preparatory.) Aaron made
atonement in two stages: 1) for himself and 2) for the people. He and they were cleansed
of their impurities by blood atonement.
The theophany was associated with the entry into the tent of meeting and the burning of
the burnt offering and not with the rite of atonement. Atonement prepared the way for His
advent.
There were two benedictions. The first came from the altar at the end of the peace
offering. It was abnormal. It showed the people that through the peace offering Yahweh
would bring them blessing. The second benediction was the Aaonic benediction at the
end of the service and was associated with the theophany. 1) It conveyed Yahwehs
blessing to his people (fulfills Ex. 20:24 where He promised to bless them at the place
where they offered burnt and peace offerings). 2) As God revealed his glory during the
performance of the closing benediction of the inaugural service, so he would reveal his
gracious presence during the regular Aaronic benediction (Num. 6:22-27; 1 Chr. 23:13).
The benediction is the moment of the theophany. It directly connected the two and made
the point that God was present to bless His people. And the people responded to the
theophany with joy and prostration.
The inaugural service provided the paradigm for subsequent services. In every service:
God came to his people to bless them, the people brought offerings to be cleansed of their
impurities and to receive Yahwehs favor, and the altar was the place where Yahweh met
with his people through fire. It was the daily sign of his gracious presence with them.
The law of Moses established the purpose of the divine service: to open access to Gods
presence in the heavenly sanctuary. It established the purpose but was unable to bring it
fully to its goal (Heb. 7:19). The Divine Service that Christ instituted fulfills the OT
service and brings it to its goal.
Jesus, the perfect High Priest, opened up a new and living way into his Fathers presence
(Heb. 10:20). Just as Moses initiated Aaron and his sons into the OT divine service, so
Jesus initiates his fellow priests (all baptized believers) into acceptable service to God.
Luke shows how Jesus established the Divine Service in the church. In Luke there are
five key events that relate to Lev. 9:
(1) Zechariah was prevented from bringing Gods blessing to the people at the temple for
the daily service (Lk. 1:8-22). [Gods blessing would no longer come from the old
temple, but from the new temple, Jesus.];
(2) Gods glory was revealed in Jesus to Peter, James and John (Lk. 9:28-36). [In the OT,
Gods glory was revealed at the tabernacle. In the NT, Gods glory is revealed in Jesus,
the new tabernacle.] So too, here, Jesus is established as the new place of worship, where
listening to his Word is a central requirement;
(3) The night before his crucifixion Jesus established the Divine Service of Holy
Communion in which He is present to serve (Lk. 22:14-30). [In the OT, a holy meal (holy
meat and bread) was eaten at the tabernacle. In the NT, the holy meal of Christs body
and blood is eaten.]
(4) On the 8th day Jesus revealed Himself and His hidden glory to His disciples at
Emmaus through scripture and the breaking of bread (Lk. 24:13-35) [In the OT, on the 8th
day God revealed His glory through fire on the altar in the inauguration ceremony. God
now reveals His glory in Jesus, beginning with His resurrection on the 8th day.]; and
(5) Jesus blessed his disciples as he ascended into heaven (the holy place of Gods
presence), having completed his sacrifice. [Aaron blessed the people at the end of the
divine service from the holy precincts.] Jesus now serves as High Priest in the heavenly
realms and He brings Gods blessing to His people.
OT divine service
Aaron-high priest
Aarons sons-priests
Instituted so that God could manifest His
glory to His people on earth
Gods glory was revealed and hidden in
fire and smoke that ascended
NT Divine Service
Jesus- High Priest
All believers-priesthood of all believers
Jesus sent so that God could manifest His
glory to His people on earth
Gods glory was hidden in the humanity of
of Jesus, but revealed to the saints in
Gods Word
God made Himself available and accessible God made himself available and accessible
by sacrifices that removed impurity and
through the sacrifice of Jesus that purifies
brought them into His presence
us and brings us into Gods presence
In the new covenant, Gods glory is hidden in the humanity of Jesus and revealed to the
saints through Gods Word (Col. 1:25-27). He is the new place of worship. Saints
approach God the Father through Jesus, our High Priest. He changed the Divine Service.
He made purification for the sins of the world [once and for all] so no other acts of
atonement are necessary. He removes the sins of his fellow priests, so they can approach
God without further atonement, with a clear conscience. Since they have been sprinkled
by his blood, they can now while still on earth participate in the heavenly liturgies with
the angels, saints in heaven, and saints on earth.
The sacred meal in the OT was only a small part of the divine service. In the NT the
sacred meal - the Lords Supper is the heart of the Divine Service. In it God reveals His
glory and blesses His people. The congregation joyfully rejoices in the mysterious
theophany. The people of God receive the body and blood [of the Sacrifice] that reveals
Gods glory and the meal ends in benediction, giving us a liturgical connection with the
ancient people of Israel, the OT church.
A Summary of the Inaugural Divine Service
A = The inaugural OT divine service

B = The daily OT divine service
C = The NT Divine Service
A. Inaugural divine service
1. God established the OT divine service through Moses. The inaugural service set a
precedent for the daily service.
2. God established the divine service so he could appear to His people visibly and in
grace. The cloud of presence at Mt. Sinai filled the tabernacle. And fire came from
His presence and consumed the sacrifices (theophany) on the altar. Gods
appearance in fire was the climax of the inauguration.
3. The first part of the service prepared the people for the theophany through
atonement.
4. Aaron, as the peoples representative, made atonement for himself through his
offerings. Then he made atonement for the people through their offerings.
Atonement prepared them for His advent.
5. There were two blessings. The first came after the peace offering, showing that
Gods blessing came through the peace offering. The second blessing came at the
end of the service (after Moses and Aaron had entered the tabernacle) and was
associated with the theophany. Gods presence brings blessing to those who have
been cleansed.
6. Provided the paradigm for the daily service: 1) God comes to meet with his
people. 2) God wants to bless and show favor to his people. So he provides a way
that they might be cleansed of their sin (blood from sacrifices) so they can come
into his presence. The people brought the sacrifices that God prescribed for their
cleansing. 3) Having been cleansed of their sin, God met with his people at the
altar through sacred fire and blessed them.
B. Daily divine service
1. The pattern for the daily divine service, as established by the inaugural service,
was: 1) Atonement, 2) Sacrifices turned into smoke and pleasing aroma, and 3)
Sacred meal.
2. The fire on the altar originated from the cloud of Gods presence in the Holy of
Holies. Each day Yahweh was present in the fire to meet with his people, morning
and evening, at the altar for burnt offering.
3. Atonement prepared the people for the appearance of God. Atonement always
occurred first in the daily service.
4. Every divine service began with the rite of atonement for the cleansing of the
people. This prepared the people so they could stand in Gods holy presence
without fear.
5. The blessing for the daily divine service came through the fire at the altar and at
the end, after the peace offering and after the priest went into the tabernacle. He
then returned and gave the Aaronic blessing.
6. In the daily service: 1) God comes to meet with his people. 2) God wants to bless
and show favor to his people. So he provides a way that they might be cleansed of
their sin (blood from sacrifices) so they can come into his presence. The people
brought the sacrifices that God prescribed for their cleansing. 3) Having been
cleansed of their sin, God met with his people at the altar through sacred fire and
blessed them.
C. NT Divine Service
1. God established the NT Divine Service through Jesus. The precedent was set in
Luke: 1) Zechariah couldnt bless the people from the temple, which began the
transition to the NT Divine Service. 2) At the Transfiguration God established
Jesus as the new place of worship where listening to Jesus is central. (Service of
the Word) 3) At the Last Supper Jesus established the Divine Service of Holy
Communion. 4) While traveling to Emmaus, Jesus revealed Himself in Scripture
and breaking of Bread. 5) Jesus blessed the disciples in His ascension and began
serving as High Priest in the heavenly sanctuary.
2. God is with and appears to His people today in the Divine Service. He is present
with them in His Word and Sacraments. In them Jesus speaks and is physically
present. Gods glory is hidden in His Word and in the body of Jesus. The fullness
of God dwells in Him. His Word reveals his presence.
3. Jesus made atonement on the cross, once and for all. So now no more atonement
is necessary. In the Divine Service He brings the benefits of his sacrifice
cleansing and forgiveness so we can approach God with a clear conscience.
4. Jesus made atonement through His own blood, not for Himself, but for all people.
He prepares us for Gods advent in the Divine Service and on the Last Day.
5. Jesus is the peace offering that brings peace with God and blessing. He is the
Holy Meat of the peace offering. He is the New Meal. In the Meal God reveals his
glory His gracious presence. He blesses in the Meal. And he blesses in the
Benediction at the end of the service. He has come from Gods heavenly presence
to bless. In the Divine Service God appears to His people though His Son and
blesses them through His Word and Sacraments and Benediction.
6. The pattern of OT worship continues in the NT through Gods Son. 1) In Jesus
God comes to meet with his people. 2) God wants to bless and show favor to his
people. So he provided a way that people might be cleansed of their sin so that
they can come into His presence. Jesus sacrificed himself. Cleansing comes
through his blood. This cleansing is made available through Gods Word and
Sacraments and is received by grace through faith. 3) God meets with His
cleansed people in the Divine Service at the altar through His Son and blesses
them.
The Penalty for Disobedience (10:1-20)

Structure/Outline
The context is the ritual performance of the inaugural divine service (Chs. 8-10). The
previous chapter was the model for its right performance. This chapter is the opposite.
10:1-3 records the unhappy event. 10:4-20 deals with practical and theological aftermath
of the event. Important words in this chapter are: fire, eat, die.
I. The report of the death of Nadab and Abihu (10:1-5)
A. The Lords reaction to their unauthorized offering (10:1-3)
1. The offering of incense with unauthorized fire (10:1)
2. Their death by the holy fire from the Lord (10:2)
3. Instruction by Moses to Aaron on respect for the Lords holiness (10:3a)
4. Compliance of Aaron with silence (10:3b)
B. The arrangement of the burial of Nadab and Abihu by Moses (10:4-5)
1. The summoning by Moses of Mishael and Elzaphan (10:4a)
2. His directive to them about the removal of the corpses (10:4b)
3. Their compliance (10:5)
II. The aftermath of the event (10:6-20)
A. The instruction of the priests by Moses (10:6-7)
1. His address to Aaron and his sons (10:6a)
2. His speech (10:6b-7a)
a. Prohibition of ritual mourning by the priests with the threat of
death
b. Permission for mourning by the Israelites
c. Prohibition of the departure of the priests from the sanctuary for
the funeral
3. Their compliance (10:7b)
B. The Lords instruction to Aaron (10:8-11)
1. His address to Aaron (10:8)
2. His speech on the duties of the priests (10:9-11)
a. Prohibition of alcoholic beverages during service (10:9)
b. Commission of the priests as teachers of Gods law (10:10-11)
C. The instruction of the priests by Moses on their consumption of the holy food
(10:12-20)
1. His address to Aaron and his sons (10:12a)
2. His speech (10:12b-15)
a. The consumption of bread from the grain offering (10:12b-13)
b. The consumption of meat from the peace offerings (10:14-15)
3. His dispute with Aaron over meat from the priests sin offering (10:1620)
a. Moses anger at the incineration of the meat from their sin
offering (10:16)
b. His challenge to Aaron (10:17-18)
c. The reply of Aaron (10:19)
d. Moses satisfaction (10:20)
Notes on the Penalty for Disobedience

The parties involved in this chapter are as follows.
Nadab and Abihu (Aarons two oldest sons) were killed by Yahwehs fire for
offering up incense with unauthorized fire. They performed the ritual with
unapproved material. They did not distinguish between common and holy fire.
Aaron is portrayed as faithful. Yahweh spoke directly to him telling him that he
was responsible for interpreting and applying the divine ritual statutes. He was
directly responsible to God and not Moses.
Moses instructed Aaron and challenged him and then deferred to his
interpretation. In doing so Aaron taught Moses about clean and unclean.
Eleazar and Ithamar (the two younger sons of Aaron) had the same status and
responsibility as Aaron, for they had been anointed with the holy anointing oil.
With their father, they represented the Aaronic priesthood.
Mishael and Elzaphan (cousins of Moses and Aaron). As Levites they had access
to the courtyard but not the altar or tent of meeting. They were to care for the
purity of the sanctuary; therefore Moses commanded them to remove the corpses.
The priests were to respect and guard Gods holiness and teach the people to so
also. They were to guard the holy fire from desecration.
The material and objects used in this chapter are as follows.
Fire - Yahwehs fire came from His presence and burned the offerings on the altar.
It was a perpetual fire. Coals from it were used to burn incense in the Holy Place.
But Nadab and Abihu used alien (unauthorized, common) fire instead. So the fire
of Gods presence consumed them. But this time His consuming fire brought
death and wrath.
Incense was burned on the incense altar, with some offerings, and on censors. In
each case the fire consumed it.
Fire did not consume holy flour from the grain offering, holy meat from the peace
offering, and the most holy meat from the peoples sin offering. The priests
consumed them. All of them derived their holiness from the holy fires
consumption of the token portions.
Alcohol. Officiating priests were forbidden to drink alcohol at the sanctuary. The
power from these drinks was natural (common) and not divine power. It was used
by Canaanite cults at funerals to bring about holy intoxication or spiritual
ecstasy.
Corpses were regarded by animists as holy, the point of contact between the living
and the dead. Because they were leaving the earthly realm and entering the divine
realm, they were believed to have spiritual power. They fed them at their grave
site and believed that they received supernatural power from them. For animists,
Nadab and Abihu were holy because they were killed by holy fire in a holy place
as they served God.
To the one true God corpses were the source of impurity; they were not holy but
unclean. They had to be removed from the sanctuary and buried outside the camp
so that they did not pollute the camp or sanctuary.
The place of these events was in the sanctuary at the altar for burnt offering. It was
dangerous to bring something alien into the sanctuary of the divine service. Common fire
used in the sanctuary was out of place. Corpses in the sanctuary were out of place since
they were unclean and transmitted impurity. Mourning in the sanctuary was out of place.
If the priests who were on duty left the sanctuary they were out of place because they
were anointed priests. Alcohol was also out of place in the sanctuary. In the sanctuary one
had to distinguish between the holy and the most holy and between what was common
and unclean.
The following happened in this chapter.
Nadab and Abihu presented incense with unauthorized fire. The right people
performed a permissible rite at the right time and place, but in the wrong way.
They paid for it with their lives. This incident was archetypical of all unauthorized
ritual acts.
From this incident the priests learned they were not to observe mourning; the
consumption of alcohol was forbidden; they could not mess up their hair or tear
their clothes all were marks of mourning. These were things that pagans did. So
these prohibitions set them apart from their pagan neighbors. The priests couldnt
leave the sanctuary for a funeral. Pagans partook of the cup of consolation
(alcohol) at funerals. So they were in no way to participate in the veneration of the
ancestral spirits.
While discussing desecration, it mentions that holy food could be desecrated.
Eating the bread from the grain offering at the sanctuary and the meat from the
peace offering at home were not a problem. In this particular case, the third
offering (the sin offering) was a borderline case. Instead of the priests eating the
meat from the peoples sin offering as they normally would in the sanctuary,
Aaron and his sons burned it (which is why Moses questioned Aaron about it).
The reason for this comes from special circumstances. Atonement had already
been made in the burnt and sin offerings, but the death of Nadab and Abihu
desecrated Yahwehs holiness. Therefore the ritual status of Aaron and his sons
was uncertain. They did not know if they had been defiled or not, if God was
displeased with them or not. In these circumstances they erred on the side of
caution. They chose to be more respectful towards Gods holiness than to insist on
the meat due them.
Theological Function
From this incident they learned that any act of sacrilege by the priests endangered their
lives. This chapter gives and expands upon the ramifications of desecrating Gods
holiness.
The glory of Gods presence was revealed in a consuming fire. It consumed the offerings
and it consumed Nadab and Abihu. Either way it consumed. It brought either blessing or
death, jubilation or weeping.
The people were protected from the threat of death by atonement and therefore received
blessing in the divine service carried out by the priests. Gods grace was extended
through the priests to the people. If His holiness was desecrated then Gods wrath was
taken out on the priests. The priests were a buffer between God and the people. They bore
the iniquity of the people and removed it through atonement. Through their work in the
divine service, they protected the people from Gods wrath. They were accountable for
the holiness of God and the purity of the people. They prevented desecration by
atonement. When there was desecration of Yahwehs holy things the priests died in place
of the people.
God established a chain of accountability: Levites bore the iniquity of the people
(Num. 18:23); Aaronic priests bore the iniquity of whole priesthood (Num. 18:1); the
High Priest bore the iniquity of any sacrilege during the divine service (Ex. 28:38). The
Day of Atonement was established to prevent the priests from dying for the desecration of
Gods holiness. The scapegoat bore the iniquity of all the priests and all the people; it
died instead of them (16:21-22).
Since God was holy He was to be treated as holy. Gods holiness was respected when the
divine service was performed as He commanded. The way that the priests performed the
sacred ritual (by following his commands and treating the offerings as holy or not)
determined whether Gods glory was revealed in grace or wrath.
In 10:8-11 Yahweh gave a two part commission to Aaron and his descendants. First, they
were to distinguish between the holy and the unholy in the sacrificial ritual. Everything
that was holy was connected with Gods presence in the divine service. When the rituals
that God gave them were done in the manner that He prescribed it safeguarded Gods
holiness and protected the people. Both the common and unholy were distinguished from
the holy, for holy things were connected to Gods presence.
Second, Aaron and his sons were to teach the ritual decrees to the people. Pagan priests
kept sacred knowledge to themselves. But Leviticus was used to teach the people: Lev. 18 and 19-27 teach the people to distinguish the holy from the common. Lev. 11-18
teaches the difference between the clean and the unclean.
Lev. 10:8-11 then is the key to the origin and purpose of Leviticus. It not only teaches the
priests, but also the people so they could benefit from their interaction with God in the
divine service.
Gods presence brings grace for the righteous (believers in Jesus) and wrath for the
unrighteous (unbelievers). Those who share the Gospel [which brings Gods holy
presence] bring life to those who receive Him and death to those who reject Him. The
Lords holy body and blood in the Supper bring life and health. But desecration of them,
bring sickness and death (see Heb 6:4-6; 10:26-31).
The Divine Service of the NT is performed in the heavenly realm. There the people
approach holy God the One who justifies or condemns. When He is approached, He is
to be approached with reverence and awe. Involvement in the Divine Service is a matter
of life and death.
In the new covenant God did not require a group of men or even a scapegoat to bear the
iniquity of the people who came before Him with their impurity. Instead he appointed His
Son to bear our sins as the Great High Priest. Jesus, the Suffering Servant (Is. 52:1353:12), bore the iniquity of the people. He was not only our Priest, but also our Sacrifice.
He provided blood atonement. Like the blood of the Passover Lamb, His blood protects
us from Gods wrath and desecration. We therefore can approach God without fear.
In a way ministers of the Word are like the OT priests. While they do not bear the iniquity
of the people, they are required to be faithful stewards of the holy mysteries of God. They
are not to desecrate the holy things of God by offering them carelessly to unbelievers.
They are to teach the saints to distinguish between the holy and the common. They are
authorized to admit the penitent and exclude the impenitent from the Lords Table. Each
person is part of the holy temple of God. Pastors, like priests, stand guard over their
souls.
Yet, all of Gods people are priests and must treat Him and His name as holy. They are
called to pursue Gods holiness and avoid the pollution of sin. They are called to serve
God. They are accountable to God the Father.
A Summary of Desecrating Gods Holiness
A = OT desecration of Gods holiness
B = NT desecration of Gods holiness
A. OT desecration of Gods holiness
1. Gods presence was veiled and revealed in fire. He was present with his people in
the fire. His holiness must never be desecrated. If it was, God revealed Himself in
wrath.
2. God is holy. So coming into His presence in the OT divine service is a matter of
life and death, grace or judgment.
3. God comes in grace and blessing to those who approach His holy presence in the
prescribed manner.
4. Worship of the holy God was to be at a holy place, with holy materials, by holy
people. These things were holy because each had contact with Gods holy
presence.
5. The sinful people of Israel could approach holy God without fear because of the
blood atonement enacted by the priests.
6. The priests bore the iniquity of the people. They were accountable for Gods
holiness and the peoples purity.
7. Priests had to treat God and the things He made holy as holy. Priests had to:
1. Distinguish between the holy and common in the divine service, so that
nothing would defile Gods holiness.
2. Teach the people about holiness so they could benefit from interaction
with God.
B. NT desecration of Gods holiness
1. [Gods presence was veiled and revealed in the body of his Son, the Word. The
Word comes to his people in the Word and Sacraments and must not be
desecrated. Desecrating Gods holiness brings Gods wrath.]
2. God is holy. So coming into His presence in the NT Divine Service is a matter of
life and death, grace or judgment.
3. God comes in grace to those who approach His holy presence as baptized
believers in Christ. In Baptism the filth of sin is washed away.
4. [Today wherever the triune God is worshipped the places, things, and people are
holy. Wherever the Word and Sacraments are administered God is present in all
His holiness. Contact with God makes us holy His holy people.]
5. Jesus atonement through his shed blood allows us to approach holy God without
fear.
6. Jesus bore the iniquity of all people. Pastors do not bear the iniquity of the people.
Jesus bore our sins and paid the penalty for them.
7. Pastors guard the holy Mysteries. They:
1 Do not offer holy communion to the unclean (unbelievers) so that they do
not defile Gods holiness.
2 Teach the congregation about holiness Gods, theirs, and holy living so that their interaction with God brings blessing and not wrath.
The Manual for Purity (Lev. 11-15)

The priests had received their charter to distinguish between holy and common, clean and
unclean. Now in this section of Leviticus (11-15) God provides a Manual for Purity to
help them make the distinction. They were to make this determination in order not to
defile the tabernacle, to prevent another incident like Nadab and Abihu who died because
of their impurity. This manual is not only for the priests, but also for the people. That was
the other part of the priests mandate. The priests were to teach it to the people. God
provided this manual using six divine speeches. These chapters prepare for the
comprehensive cleansing on the Day of Atonement in Lev. 16, which was meant to
prevent a recurrence of what happened to Nadab and Abihu.
Instruction on Clean and Unclean Meat (Lev. 11:1-47)
Structure
11:2b-23 Instruction on meat from clean and unclean animals
11:24-40 Instruction on the treatment of impurity from contact with carcasses of
animals
11:41-45 Instruction on meat from clean and unclean animals
11:46-47 Summary
It contains a series of lists.
11:4b-7 unclean quadrupeds
11:13b-19 detestable birds
11:22b edible grasshoppers
11:26-27 impurity from carcasses of four-legged animals with split hooves
11:29b-30 unclean land swarmers
The material of the lists is arranged by using a number of different systems of
classification.
Habitat: land creatures, sea creatures, and sky creatures; land birds and sea birds.
Size: large owls, smaller hawks, and small owls; clean insects by size.
Outline
A. Gods address to Moses and Aaron (11:1)
B. Gods commission of them (11:2a)
II. Speech about clean and unclean meat (11:2b-45)
A. Instruction about edible and inedible meat (11:2b-23)
1. Four-legged land animals (11:2b-8)
a. Criteria for the identification of edible animals (11:2b-3)
b. Classification of four edible animals as unclean (11:4-8).
2. Sea creatures (11:9-12)
a. Criteria for the identification of edible fish (11:9)
b. Classification of inedible sea life as detestable (11:10-12)
3. Detestable birds (11:13-19)
a. Commandment about the detestation of certain birds (11:13a)
b. List of twenty detestable birds (11:13b-19)
4. Detestable flying insects (11:20-23)
a. Classification of all flying insects as detestable (11:20)
b. Exceptions to the rule (11:21-22)
i. Criteria for the identification of edible insects (11:21)
ii. List of four edible insects (11:22)
c. Restatement of the rule (11:23)
B. Instruction about the impurity from the carcasses of dead animals (11:24-40)
1. Impurity from the carcass of an inedible four-legged animal (11:24-28)

a. Introduction on the contraction and treatment of impurity from
carcasses (11:24-25)
b. Treatment for the impurity from the carcass of a four-legged
animal (11:26-28)
i. Animals with unsplit hooves (11:26)
ii. Animals with paws (11:27-28)
2. Impurity from the carcass of a swarming land animal (11:29-38)
a. List of eight rodents and reptiles (11:29-31a)
b. Pollution by their contact with objects (11:32-38)
i. An article onto which a carcass falls (11:32)
ii. A container into which a carcass falls (11:33)
iii. Food or drink by water from a polluted container
(11:34)
iv. Oven or stove onto which part of a carcass falls (11:35)
v. Water in a spring or cistern into which a carcass falls
(11:36)
vi. Seed onto which part of a carcass falls (11:37-38)
3. Impurity from the carcass of an edible four-legged animal (11:39-40)
C. Instruction about the consumption of meat from swarming land animals
(11:41-45)
1. Classification of all swarming land animals as detestable and inedible
(11:41-42)
2. Final prohibition and commands about purity and sanctification (11:4345)
a. Prohibition of throat-contamination and self-pollution with
divine self-introduction (11:43-44a)
b. Command for self-consecration and call to holiness with
declaration of Gods holiness (11:44b)
c. Prohibition of throat pollution with formula of divine
deliverance (11:44c-45a)
d. Call to holiness with declaration of Gods holiness (11:45b)
III. Summary subscript (11:46-47)
A. Topics covered in this ritual instruction (11:46)
B. Purpose of this instruction (11:47)
Notes on Clean and Unclean Meat

Note that here Yahweh spoke to both Moses and Aaron. This is the first time that Yahweh
spoke to Aaron. He had started functioning as high priest and he had been charged with
distinguishing between clean and unclean and teaching the people. So it makes sense that
God would include Aaron.
The speech is divided into three main parts. The first part covers edible and inedible
meat (11:2b-23). Four different categories are covered: four-legged land animals (11:2b8), sea creatures (11:9-12), birds (11:13-19), and flying insects (11:20-23).
The second part covers impurity from the carcasses of dead animals (11:24-40). This part
is divided into three sections: impurity from carcasses of inedible four-legged animals
(11:24-28), impurity from the carcasses of swarming land animals (11:29-38), and
impurity from carcasses of edible four-legged animals (11:39-40).
The third part covers consumption of meat from detestable swarming land animals
(11:41-45).
Verses 44 and 45 cap off the whole speech. In the call to be holy, Israel is not called to
imitate God. God alone is holy. Rather, the Israelites received and shared in Gods
holiness. Israel was holy by virtue of their close proximity to God and therefore they
were commanded not to come into contact with those things that were unclean because
they were incompatible with Gods holiness.
Verses 46 and 47 are not part of the speech, but rather summarize its content and purpose.
Its purpose was to distinguish between unclean meat and clean meat. This was the duty of
the priests. And they also were to teach the distinction to the people.
Theological Significance
The main purpose of this chapter is not nutrition and health but religious. It has to do with
the peoples standing before God, their status before him, and their access to him. The
terms unclean and detestable are used throughout this chapter. These are ritualtheological terms. If one was unclean, then he was disqualified from involvement in the
sacrificial ritual. Anything that was detestable was to be avoided for ritual reasons.
How is it that their relationship with God depended on the meat from certain animals? It
has to do with the disruption of Gods work in two domains: the common domain of
human life and the holy domain of Gods life-giving presence in the supernatural order
the Israelite home and Yahwehs sanctuary, the family table and Yahwehs table. Both
domains were threatened by the life-destroying power of impurity. Purity at home was
connected to holiness in the sanctuary. God wished to spread his holiness into the
common realm, purifying and sanctifying it. The idea of distinguishing between clean
and unclean was to prevent impurity from gaining a foothold in the common realm so it
could not spread to the sacred realm.
There was an order to creation. Each animal had its boundaries and purposes. God
created three classes of land animals: wild animals, domesticated animals, and swarming
animals (Gen. 1:26). Only the domesticated animals were created to share in the human
domain. All other creatures were out of place in the domestic realm. The animals
themselves were not unclean. But when they were used outside their normal boundaries
and purposes they became potential bearers of impurity.
The domestic animals could be further divided. Some domestic animals were used for
food (sheep, cattle), others for transportation (horses, donkeys), etc. The domestic food
animals provided the criteria for determining what creatures could be eaten (they had
split hooves, chews cud, etc.).
The meat that was classified as unclean and detestable by God was unfit for Israelite
consumption in the common domain.
Israelites normally ate meat only at sacred meals. Meat was not a common food source
for them. They were a priestly people so their meat normally came from Yahwehs table.
These are instructions on how the Israelites could live as holy people in Gods presence
and be His guests at the meals He hosted in the sanctuary.
God had brought them up out of Egypt so that He could be their God, living with them
and interacting with them. They were not just common people, but rather holy people,
ritually clean, sharing in Gods holiness. They therefore had to be ritually clean, fit to
appear before God and share in His holiness. If they ate holy meat from Yahwehs table
while in a ritual state of impurity from eating unclean meat or touching unclean
carcasses, they forfeited their place in Israel.
These rules applied to the Israelites only. They did not concern other nations.
Uncleanness had to be dealt with by the Israelites in order for them to enter the sanctuary.
The diet of the Israelites was similar to their pagan neighbors and yet different in two
ways: (1) They couldnt eat meat from a carcass because it had blood in it. The Israelites
did not receive the life power from the blood. Instead they contracted life-diminishing
impurity. (2) The Israelites shunned anything that had to do with death and the cult of the
dead.
It may be that God made some of these animals off limits because they were associated
with the underworld or were associated with the ground which received the dead. Some
birds were shunned because they lived off of dead carcasses or were used for augury.
Some rodents were shunned because they were made into idols as symbols of other
deities.
The rational for avoiding unclean meat is found in 11:43-45. That which consumes the
holy should not consume the unclean for that would desecrate the holy. God shared His
holiness with them through sacred meat. The same throats should not be contaminated by
unclean meat. They would then defile and desecrate the holy food.
The OT prophets announced that God would cleanse his people from impurity. Jesus did
this. He does this by his Word and Baptism. His blood cleanses from all sin.
Christ doesnt just cleanse the body to enter an earthly sanctuary, but the heart,
conscience and whole being to serve in the heavenly sanctuary. Purity of heart (faith)
qualifies one to share in Gods holiness. Jesus did not replace ritual purity with moral
purity. Rather he demanded a much higher and comprehensive level of purity than the
OT. In the NT they were not desecrated by unclean food but by an unclean heart. The
battle between purity and impurity was in the heart. It was unclean thoughts and desires
that produced unclean acts (Matt. 15:10-20). By cleansing the heart, Jesus fulfilled the
laws of Lev. 11 to avoid eating unclean meat. So in the NT all food is now clean. Jesus
extended purity from the body to the heart. We no longer share in Gods holiness by
eating consecrated meat from animals, but by eating the holy body of Christ. His body
strengthens hearts.
There are two discussions of unclean meat in the NT. (1) Peters vision in Acts 10:9-15
meat from unclean animals was now permissible, meaning that gentiles can be clean too.
That story ends with the gentiles receiving the Holy Spirit and being baptized. (2) Paul
taught that all regulations about unclean and clean food foreshadowed the work of Christ
(Col. 2:16-17, 20-22). He fulfilled them. It is the righteousness, peace, and joy that Christ
gives us through the Holy Spirit that makes us acceptable to God (Ro. 14:17-18). We are
holy and pure through faith in Him (1 Tim. 1:5). [Through faith the Great Exchange takes
place. We give Christ our unrighteousness and He gives us His righteousness. With His
righteousness, we can stand before God without the fear of desecrating Gods holiness.]
Paul does speak about eating meat associated with idolatry and demons. As Israel was not
to eat unclean meat, so Christians are not to eat food used in demonic idol worship (1
Cor. 10:21).
We are called to be separate (holy) from all unclean things that threaten our holiness as
the temple of the living God (2 Cor. 6:14-7:1). Only those whose names are written in the
Lambs book of life (Rev. 21:27), those who wash their robes and share in Christs purity
(Rev. 22:14), will be permitted to enter the holy city, the heavenly Jerusalem, the eternal
bride of Christ. Rev. 21:27 uses the language of Lev. 11 (unclean, detestable) to make
this point.
Summary of Clean and Unclean Meat
A = Clean and Unclean Meat in the OT
B = Clean and Unclean Heart in the NT
A = Clean and Unclean Meat in the OT
1. This legislation had to do with Israels standing before holy God. In order to
participate in the divine service at the tabernacle and share in Gods holiness, one
had to be clean. The Israelites remained clean by avoiding anything that God
declared unclean. Here God instructs Israel on what meat is clean and unclean.
2. One cause of impurity was when animals were used outside their intended
God-given purposes, outside the order of creation. Animals not intended by God
to be eaten could not be eaten by the Israelites. Death was outside Gods original
intention and purpose for His creation. Therefore any animal that died, whether
clean or unclean while alive, was to be avoided, lest the impurity from it spread
from the human domain to the holy domain and desecrate it.
3. Israel did not normally eat meat in their daily diet. They were a priestly people, so
the meat they ate came from Gods altar. The instructions in this chapter had to do
with living as holy people in Gods holy presence. God brought them out of Egypt
so he could interact with them and be their God. To do this they had to be holy.
But they could not generate their own holiness, so God devised a way to share His
holiness with them. To be holy they had to be ritually clean. Only the ritually
clean could consume holy meat and therefore share in Gods holiness. And those
who eat holy meat should not also eat unclean meat. This would desecrate Gods
holiness.
B = Clean and Unclean Heart in the NT
1. The Christians standing before God depends upon his purity. God purifies His
people through his Son. Jesus purifies the whole person, both heart and
conscience, fulfilling the purity laws of Lev. 11. He does this through his Word
and Baptism. Purity of heart (faith) qualifies one to come into Gods holy
presence and to share in his holiness.
2. In the NT, purity is not determined by clean or unclean meat, but by a clean or
unclean heart. God did not originally intend for people to sin. Mankind became
corrupted and therefore out of the heart come evil thoughts and desires. God gives
faith as a gift in Baptism and His Word. [In faith Christ swaps with us. He gives
us His righteousness and we give Him our unrighteousness.] Therefore we
become clean in Gods sight and can come into His holy presence without fear
of desecrating it..
3. The NT discussed unclean meat several times.
1) Peter learned that what was once unclean meat was now acceptable. (Acts
10:9-15) (The Gentiles were now clean also through Baptism.)
2) Clean and unclean food foreshadowed the work of Christ. Christs work was to
give His righteousness through the Holy Spirit to make us acceptable, holy by
faith. (Ro. 14:17-18)
3) Even though all meat is now clean, Christians do not eat meat sacrificed to
idols/demons. (1 Cor. 10:21)
4) Christians are to be separate from any unclean thing (sin) that threatens our
holiness as the living temple of God. (2 Cor. 6:14-7:1)
5) Only those whose names are written in the Lambs book of life (Rev. 21:27)
and wear washed robes and have Christs purity may enter the holy city, the
heavenly Jerusalem (Rev. 22:14).
Impurity from Childbrith (Lev. 12:1-8)
Outline
B. Gods commission of Moses (12:2a)
II. Speech about the purification of a woman after childbirth (12:2b-8)
A. The schedule for purification (12:2b-5)
1. The schedule for a male child (12:2b-4)
a. Primary period of menstrual impurity for a week (12:2b)
b. Circumcision on the eighth day (12:3)
c. Secondary period of purification (12:4)
i. Length: thirty-three days
ii. Prohibition of access to the sacred domain
2. The schedule for a female child (12:5)
a. Primary period of menstrual impurity for two weeks (12:5a)
b. Secondary period of purification for sixty-six days (12:5b)
B. The prescribed sacrifices for ritual restoration (12:6-8)
1. The normal sacrifices (12:6-7a)
a. Offering of a lamb as a burnt offering and a bird as a sin offering
to the priest (12:6)
b. Presentation by priest for atonement for her purification (12:7a)
2. Summary statement (12:7b)
3. The sacrifice for a poor woman (12:8)
a. Offering of a bird for a burnt offering and a bird for a sin
offering (12:8a)
b. performance of atonement for her purification (12:8b)
Notes on Impurity from Childbirth

A rite of passage consisted of three steps: 1) an act of separation, 2) a transition, and 3) a
rite of reincorporation. This passage concentrates on the transition (12:1-5) and on the
reincorporation (12:6-8) that occurs after childbirth. Even though this has to do with
physiological changes, its main concern is the mothers religious status, her access to the
sanctuary and her contact with holy things.
The discharge of blood after childbirth made her ritually unclean. She was not able to
engage in normal activity in the common realm with others because of it. Pagans believed
blood gave them supernatural life-power but Gods people were defiled by it; it brought
impurity. It disqualified her from common domestic activity.
For a period of one week (males) or two weeks (females), plus an additional 33 days
(male) and 66 days (female), the mother could not have any contact with the sacred
domain; she could not touch anything holy (meat from offerings, enter tabernacle).
No reason given for different time periods for male and female. Different reasons have
been proposed. (1) It was the custom of that time. (2) Modern scholars attribute it to
inferiority of females this is wrong. (3) Actually it may be that the opposite is true. The
longer period may be because the daughter was a potential mother, a seed producer and
therefore more important.
When the religious quarantine was over, the woman was readmitted into the sacred
precincts by sacrifices. She offered a lamb as a burnt offering and a bird for a sin offering
or, if poor, two birds were used for the burnt and sin offerings. The sacrifices provided
blood for atonement to cleanse her from impurity. Through the burnt offering she was
accepted by God and reinstated, giving her access to Gods holiness and his blessing.
This rite of passage connected the life of the mother to the divine service. It prevented the
mother from becoming involved in pagan practices of looking to receive cosmic life
powers. It recognized her as the seed bearer. Her vocation as mother was connected to her
call to holiness.
The menstrual and reproductive cycle of a mother was incorporated into the liturgical
calendar.
Circumcision is briefly mentioned. Pagans also circumcised. Pagan circumcision took
place at puberty, turning a boy into a man fit for marriage. But God made it a mark of the
covenant with Abraham. Two ritual reversals of pagan circumcision are involved here: 1)
Done by father, not by father-in-law. 2) Done to 8 day old infant boy, not done to
adolescent boy. As an infant, he became a member of the covenant community who
would pass on the seed and blessing of Abraham to his descendants.
Mothers are the ones who produce seed and give birth. Eve was promised that her Seed
would crush the serpents head (Gen. 3:20). To the patriarchs God promised that through
the Seed of Abraham the whole world would be blessed (Gen. 22:18; 26:4; 28:14). The
apostle Paul says that Christ is the fulfillment of the promised Seed and that those
baptized into Christ also become the seed of Abraham (Gal. 3:15-29).
Jesus was circumcised on the 8th day (Lk 2:21) in fulfillment of the Law (Lev 12:3). In
representing all humanity, Jesus circumcision was for all people. He entered the
Abrahamic covenant and received its promised blessing.
Christ replaced circumcision with the circumcision performed by God the Father rather
than by humans (Col. 2:11-13). It is enacted in Baptism. In it the whole body of flesh is
put off through burial and resurrection with Christ (Col. 2:11-12). This qualifies one for
the Divine Service (Phil. 3:3).
In Luke, when Mary was purified (Lk 2:22-24), Jesus as the firstborn was consecrated to
Gods service. In reality, Mary was purified, not by animal sacrifices, but by the later
sacrifice of her own Son for access to the heavenly sanctuary.
The church celebrates Christs circumcision on New Years Day, the eighth day after the
nativity. On that day we pray for the true circumcision of the Spirit so that the hearts of
the faithful might be pure from all sin.
The purification of Mary is celebrated on Feb. 2, forty days after the nativity. On this day
the church prays for the cleansing of the heart.
Summary of Impurity in Childbirth
OT
1. Blood from childbirth brought impurity/defilement, not life-power as the pagans
believed. This caused separation from holy things.
2. Because of this impurity, the mother could not have contact with the sacred
domain for 40 (baby boy) or 80 (baby girl) days. This was a transition period
between birth and reinstatement.
3. The mother was readmitted into the sacred domain through sacrifices. The
sacrifices provided blood atonement for cleansing from impurity and acceptance
by God and access to His holiness in the burnt offering.
4. This legislation provided a connection of the life of the mother to the divine
service and it prevented pagan practices.
5. Circumcision, which was briefly mentioned, was also done by the pagans. But
God changed it so it would become a mark of the covenant. Circumcision on the
8th day qualified one to be a part of Gods people and therefore to be a part of the
divine service.
6. Women were the seed-bearers. This legislation kept them from engaging in pagan
practices and beliefs.
NT
1. Our sins make us impure and defile us, separating us from holy God.
2. Without purification, we cannot have contact with holy God.
3. An example of readmittance after childbirth in the NT is Mary. Ironically the
sacrifices she brought for her purification pointed forward to the sacrifice that her
son would make. She was acceptable to God by Jesus sacrifice.
4. Our purification through the waters of Baptism allows us to participate in the
Divine Service in Gods holy presence.
5. Jesus was circumcised on the 8th day. Jesus, as the Son of Man, represented all
people. His circumcision was for all people. He entered the Abrahamic covenant,
received its blessing, and shares that blessing with all who believe in Him. The
Father performs circumcision in Baptism, cutting away the body of flesh
through the death and resurrection of Jesus (Col. 2:11-12). This is what qualifies
one for the Divine Service.
6. Gods plan was to save through seed-bearers. Eves Seed would crush the serpent.
Abrahams Seed would bless the whole world. Christ is the Seed that fulfills so
that those who believe in Him become the seed of Abraham (Gal. 3:15-29).
The Diagnosis of Impurity from Skin Diseases (13:1-59)
Outlilne
I. Introduction: Gods address to Moses and Aaron (13:1)
II. Speech about their diagnosis of infected skin and clothing (13:2-59)
A. Seven cases of clean skin disease (12:2-46)
1. Diagnosis of a person with suspected skin disease (13:2-8)
a. Presentation of person with symptoms to a priest (13:2)
b. Initial diagnosis (13:3-4)
c. Subsequent examination and further quarantine with a negative
diagnosis (13:5)
d. Final examination and certification of quarantined person (13:6)
e. Diagnosis of person with subsequent infection (13:7-8)
2. Diagnosis of a person with skin disease (13:9-17)
a. Presentation of infected person to a priest (13:9)
c. Diagnosis of person with subsequent infection (13:14-15)
d. Diagnosis of unclean person with subsequent change of
symptoms (13:16-17)
3. Diagnosis of infected boils fro possible skin disease (13:18-23)
a. Presentation of person with infected boil to a priest (13:18-19)
c. Subsequent diagnosis of quarantined person (13:22-23)
4. Diagnosis of infected burns for possible skin disease (13:24-28)
a. Initial diagnosis by a priest (13:24-26)
b. Subsequent diagnosis of quarantined person (13:27-28)
5. Diagnosis of head rash for possible skin disease (13:29-37)
a. Initial diagnosis by a priest (13:29-31)
b. Subsequent examination of quarantined person (13:32-33)
c. Final diagnosis of quarantined person (13:34)
d. Diagnosis of person with subsequent infection (13:35-370
6. Diagnosis of skin patches for possible skin infection (13:38-39)
a. Description of symptoms (13:38)
b. Certification of purity by priest after a negative diagnosis
(13:39)
7. Diagnosis of hair loss for possible skin disease (13:40-46)
a. Two cases of clean baldness (13:40-41)
b. Diagnosis of unclean baldness ((13:42-44)
c. Restrictions for an unclean skin-diseased person (13:45-46)
B. Diagnosis and treatment of moldy clothing (13:47-59)
1. The presentation of moldy clothing to a priest (13:47-49)
2. Their initial examination and quarantine by the priest (13:50)
3. The diagnosis and treatment of quarantined clothing (13:51-58)
a. Positive diagnosis (13:51-52)
b. Negative diagnosis (13:53-58)

i. Further quarantine after a negative diagnosis (13:53-54)
ii. Treatment of quarantined clothing (13:55-58)
4. Concluding subscript (13:59)
Procedures for Diagnosing Skin Diseases

The speech was given to Moses and Aaron. Aaron was included because it was the job of
the priests to diagnose skin infections. In the first part of the speech (13:1-46) God
instructs them on how to determine if a skin disease makes a person unclean. Yahweh
instructs them using seven different instructions.
Instruction 1- Diagnosis of Suspected Skin Disease (13:2-8)

1. If a person had one of the following symptoms, discoloration, scab, or bright
patch, he was taken to the priest for examination for infection.
2. The priest examined the infection.
3. If the priest observed that the hair on the infection had turned white and the
infection had gone deeper than the skin, it was a scaly skin disease and the priest
declared that the person was unclean.
4. If on the other hand there was a white shiny patch on the skin and the infection
did not appear to be deep and the hair had not turned white then priest quarantined
the infected person for 7 days.
5. On the 7th day the priest reexamined the infected person.
6. If the infection had stayed the same and not spread, the priest would quarantine
him for 7 more days.
7. On the 7th day the priest reexamined the infected person again.
8. If the infection had faded and had not spread, then the priest declared him clean.
He then laundered his clothes and he was clean.
9. But if the infection had spread, the priest declared him unclean.
Instruction 2 Certification of a Person with Skin Disease (13:9-17)

1. A person with a scaly skin disease was brought to the priest for examination.
2. If the priest found a white discoloration of the skin that turned the hair white and a
sore of raw flesh, the priest declared him unclean.
3. But if the infection spread over the whole body as a white skin disease, the priest
declared him clean.
4. If a person had been declared clean, but later raw flesh appeared, the priest would
reexamine him and declare him unclean.
5. Likewise, if a person had been declared unclean, but his infection got better, the
priest would reexamine him and declare him clean.
Instruction 3 Diagnosis of Infection from Boils (13:18-23)

1. If a person had white discoloration or a reddish-white inflamed patch on the scar
of a boil, he went to the priest for examination.
2. If he had the two signs of infection, a deep infection and a hair that had turned
white, the priest declared him unclean with a scaly skin disease.
3. If the two symptoms were absent and the color had faded, the priest quarantined
him for a week.
4. Upon reexamination, if the infection had spread, the priest declared him unclean.
5. But if it had not spread the priest declared him clean.
Instruction 4 Diagnosis of Sores from Burns (13:24-28)

1. If the sore from a burn becomes shiny, reddish-white, or white the priest
examined it.
2. If the hair turned white and it was a deep infection, the priest declared him
unclean. He had a scaly skin disease.
3. But if the two symptoms were absent and the color had faded, the priest
quarantined him for 7 days.
4. On the 7th day the priest reexamined him.
5. If the infection spread the priest declared him unclean.
6. If the infection did not spread and had faded the priest declared him clean.
Instruction 5 Diagnosis of an Infection on the Head or Jaw (13:29-37)

1. A person with an infection on his head or chin went to the priest to have it
examined for an infection.
2. If it was a deep infection where the hair had turned colors, the priest declared him
unclean.
3. If it was not a deep infection and the hair had not turned colors, the priest
quarantined him for 7 days.
4. On the 7th day the priest reexamined him
5. If the rash had not spread, was no deeper, and there was no yellow hair, he would
get his hair shaved around the infected area.
6. The priest would then quarantine him for another 7 days.
7. On the 7th day the priest reexamined him.
8. If the rash had not spread and was no deeper than the skin, the priest declared him
clean. He laundered his clothes and was considered clean.
9. But if the rash had spread, the priest declared him unclean.
Instruction 6 Diagnosis of Skin Patches on the Body (13:38-39)

1. If a person had white shiny patches on their body they went to the priest for
examination.
2. If the priest saw fading white patches, he declared the person clean.
Instruction 7 Diagnosis If Hair Loss is Caused by Skin Disease (13:40-46)

1. If hair loss is from the forehead, he has a receding hairline and is clean.
2. If a person has an infection on his bald crown or bald forehead, a priest examined
it.
3. If the priest found a reddish-white discoloration on the bald spot, he was skindiseased and declared utterly unclean.
4. The skin-diseased person had to wear torn clothes and let his hair be disheveled,
as if in mourning.
5. He also had to cover up his mouth and cry out Unclean, unclean! when he
approached other people.
6. He also had to live outside camp apart from his family and the rest of the
community.
In summary then, these seven instructions had to do with certifying a skin disease as
either clean or unclean. The criteria for the diagnosis are carefully laid out. The original
primary symptoms vary but there are five secondary symptoms that confirm the presence
of defiling skin disease. They are:
1. Change of skin color from the normal pink-white
2. Change of hair color from dark to white or yellow
3. Damage to the tissue beneath the skin in the infected area
4. Spread of the infected area
5. Ulceration of the skin in discolored area
In the second part of the speech (13:47-59) Yahweh instructs them how to diagnose and
treat fungus in clothing. One might expect this to be treated later in Leviticus when
Yahweh speaks about fungus in homes (14:33-57). But it is treated here because clothing
is so closely associated with skin. In fact you might say that clothing is like a second skin
for the human body.
Procedure for Diagnosis and Treatment of an Infection in Clothing

1. When an infection of clothing is found that is a bright yellow-green or bright red,
it is taken to the priest.
2. The priest examined the infected clothing and quarantined it for 7 days.
3. On the 7th day the priest reexamined the clothing.
4. If the infection had spread the infection was a persistent mold and was unclean
and was burned in fire.
5. But if the mold had not spread, the priest had them wash the clothing and he
quarantined it again for 7 days.
6. On the 7th day the priest reexamined it. If it got worse or stayed the same then he
pronounced it unclean and burned it in fire.
7. But if the mold had faded, the priest tore out the infected area.
8. If later on the mold reappeared, then the material was burned.
9. But if the mold disappeared after being laundered then the clothing was laundered
a second time and was considered clean.
The purpose of this instruction was to help the priests distinguish between ritually clean
and unclean clothing.
Notes on the Diagnosis of Impurity from Skin Diseases

Most of the material is presented in 5 main steps of diagnosis: 1) statement of symptoms,
2) examination by priest, 3) identification of symptoms, 4) certification of disease, and 5)
declaration of ritual status.
Most skin infections did not make a person ritually unclean. Only one class of skin
infection did. It was classified as a scaly skin disease. What these kinds of infections
had in common was that the infection ate away at the flesh of the body or at the fabric of
clothing. So it killed the flesh beneath the infection and made it decay. It was the mark of
death. It had an impurity like that of a corpse. Secondary symptoms used to identify it
were the death of the hair and loss of flesh.
The worst kind of skin disease was that that was on the head, for the head represented the
whole body. Similarly, infected clothing that could not be cleaned in the laundry had to be
burned. It could not be purified.
It was a priest who examined a person and determined that he was unclean. The priest did
this because it was his job to guard against defilement of Gods presence and holy things.
If they were determined to be unclean, they were excluded from the sanctuary, Gods
holy presence, and the holy food. Sometimes they were also excluded from common
meals and common life because the impurity could be transmitted to others in the
common realm.
The worst case was if one had a skin disease on ones head. In this case one had to live
outside the camp and act as if he were mourning because the disease to the head was the
sign of death. In Leviticus the head represented the whole body. The importance of the
head was shown by the anointing of the high priests head; his wearing of a turban; he
could not dishevel his hair; a person reinstated from a skin disease as clean had the rest of
the oil put on his head; and the witness of blasphemy placed their hands on the head of
the blasphemer. Also, later, King Uzziahs act of sacrilege (2 Chr. 26:16-21) was
punished with a skin disease on his forehead, an act of God for the desecration of Gods
holiness and his refusal to submit to Gods headship.
Clothing also could be holy, common, or unclean. As we have seen, common clothing
which is clean, can be made holy by anointing them with holy oil and blood from the
ordination ram. Clothing can also become unclean when it comes into contact with a dead
carcass, a skin disease, and blood. Unclean clothing had to be laundered before it could
be used common or sacred purposes. Likewise, if clothing had mold it could not be worn;
it polluted its wearers. It had to be burned so its pollution would not spread. But if the
mold was removed, the clothing was washed and became clean again and could be used
again.
The fulfillment of the laws of skin disease is covered in Lev. 14. So here we will look
only at the significance of infected clothing.
Clothing was associated with bodily purity in qualifying a person to access the sanctuary
and the holy food from the Lords Table. Greater purity is needed for access to the
heavenly sanctuary. All humans are far from Gods glory (Ro. 3:23), for they are
clothed with unclean, dying flesh, the Old Adam.
But in the Sons incarnation, Jesus took on our sin-infected humanity in order to cloth us
with his own sinless and pure humanity. Baptism puts off the old self, like dirty clothing
(Col. 2:11) and clothes us with Christ (Gal.3:27; Col. 3:9-10). We are clothed in his
righteousness and holiness (Eph. 4:23-24). In him we have access to God the Father (Ro.
5:1-2; Eph. 2:18). He gives us the wedding garment needed to eat at His table (Mt. 22:1112). Having been made saints (holy people), we are required to put off the old self, which
is corrupt and deceitful, and instead put on the new self which is created like God in
righteousness and holiness (Eph. 4:22-23). We are to put on Christ and make no provision
for the sinful flesh (Rom. 13:14). As Gods chosen ones, we are to put on compassion,
kindness, humility, meekness, and patience, bearing with and forgiving each other as God
has forgiven us. Above all put on love which binds everything together (Col. 3:12-14).
Summary of Impurity with Clothing
OT Impure Clothing
1. Clothing could be holy, common/clean, or common/unclean.
2. It was necessary for a person to be clean in order to enter the sacred precincts and
to partake in holy food. In order to be clean a persons skin and outer skin, his
clothing, had to be clean.
3. Common clothing was made holy by anointing it with holy oil and by sprinkling it
with blood from the ordination offering (the clothing the priests wore).
4. Common clothing became unclean when it came into contact with things like a
dead carcass, skin disease, and blood. Normally unclean clothes could be washed
clean.
5. Only one kind of unclean clothing could not be cleaned clothing that had a deep
seated mold, mold that ate away at the fabric. It had to be burned so that its
pollution would not spread.
NT Impure/Pure Clothing
1. A common person may be made holy or unclean.
2. Greater purity is needed for access to the heavenly sanctuary. All humans are far
from Gods glory (Ro. 3:23), for they are clothed with unclean, dying flesh, the
Old Adam.
3. But in the Sons incarnation, Jesus took on our sin-infected humanity in order to
cloth us with his own sinless and pure humanity. Baptism puts off the old self, like
dirty clothing (Col. 2:11) and clothes us with Christ (Gal.3:27; Col. 3:9-10). We
are clothed in his righteousness and holiness (Eph. 4:23-24). In him we have
access to God the Father (Ro. 5:1-2; Eph. 2:18). He gives us the wedding garment
needed to eat at His table (Mt. 22:11-12).
4. [All people are unclean from the moment of conception. All people have the
deadly sin condition. People must rely on God to make them clean. On their own
they have no hope.]
5. [Only one sin cannot be cleansed by sacrifice of Christ. That is the sin of unbelief.
For it is by faith that we receive the gifts of life and salvation that Christ won for
us.]
Purification of the Skin-Diseased (Lev. 14:1-32)

Structure
A heading (14:2a) and subscript (14:32) frame the speech. There are two main parts to the
speech: the preliminary rite for readmission to the community (14:2b-8) and the main rite
for the readmission to the congregation (14:9-31). The main rite is then subdivided into
two parallel sections: the normal rite (14:9-20) and the modified rite for a poor person
(14:21-31).
Both of the two sections (14:9-20 and 14:21-31) are carefully crafted into chiasms. The
first section (14:9-20) revolves around these words:
A 14:11-12 priest, purification/purify/clean
B 14:12b-13 oil, before the Lord, sin offering, burnt offering
C 14:14a the blood of the reparation offering
D 14:14b identical material as 14:17b
E 14:15 oil, palm
X 14:16 oil, palm, before the Lord
E 14:17a oil, palm
D 14:17b identical material as 14:14b
C 14:17c the blood of the reparation offering
B 14:18-20a oil, before the Lord, sin offering, burnt offering
A 14:20b priest, purification/purify/clean
This chiastic arrangement highlights the anointing with oil (B, E, F, E, B), the
application of blood from the reparation offering (C, D, D, C), and the purification of a
person before the Lord (A, B, B, A).
The second section (14:21-31) revolves around these words:
A 14:21a means are insufficient
B 14:21b-23 make atonement, grain offering, turtle-doves, pigeons,
within his means, sin offering, burnt offering, priest,
before the Lord
C 14:24 priest, oil, before the Lord
D 14:25a the blood of the reparation offering
E 14:25b almost all the same material as 14:28b
F 14:26 priest, some of the oil,
on the palm/from his palm
X 14:27 some of the oil from his palm,
before the Lord, priest,
F 14:28a priest, some of the oil,
on the palm/from his palm
E 14:28b almost all the same material as 14:28b
D 14:28c the blood of the reparation offering
C 14:29 priest, oil, before the Lord
B 14:30-31 make atonement, grain offering, turtle-doves, pigeons,

within his means, sin offering, burnt offering, priest,
before the Lord
A 14:32 means are insufficient
This arrangement emphasizes the same things as the first section with the addition of the
means of a poor person (A, A) and atonement (B, B)
Outline
I. Gods address to Moses (14:1)
II. Speech about purification of a person from skin disease (14:2-32)
A Heading (14:2a)
B. Preliminary rite for admission to the community (14:2b-8)
1. Exam by priest and preparation of animals and material for the rite (2b-4)
2. Preliminary rite of purification (5-8)
a.
Slaughter of one bird over a pot with fresh water (5)
b.
Sprinkling of the person by priest with blood from that bird (6-7a)
c.
Release of other blood-stained bird (7b)
d.
Laundering of clothes, shaving, bathing for purification (8a)
e.
Readmission to camp but not into the tent for 7 days (8b)
C. Main rite for the readmission to the sanctuary (14:9-31)
1. The Normal rite (9-20)
a.
Prepare by shaving, laundering, and bathing on the 7th day (9)
b.
Prepare animals and material on the 8th day (10)
c.
Location of the person and his offerings in the prescribed place
(11)
d.
Enactment of reparation offering (12-18)
1. Dedication of lamb and oil by the priest (12)
2. Slaughter of lamb at the right place (13)
3. Application of the blood by the priest to the person (14)
4. Application of oil on the person (15-18a)
5. Performance by priest of the rite for atonement (18b)
e.
Enactment of the sin offering (19a)
f.
Enactment of the burnt offering with the grain offering (19b-20a)
g.
Declaration of ritual purity from combined rites of atonement
(20b)
2. The alternative rite for poor a person (21-31)
a.
Preparation and presentation of alternate animals and materials
(21-23)
b.
Enactment of the reparation offering (24-29)
1. Dedication of the lamb and the oil by the priest (24)
2. Application of the blood by the priest (25)
3. Application of oil by the priest (26-29)
c.
Enactment of the sin offering and burnt offering (30-31a)
d.
Declaration of ritual purity from combined rites of atonement

(31b)
D. Summary subscript (32)
Procedure for the Purification of the Skin-diseased

Stage 1 Outside the Camp
1. The priest went out to the person who lived outside the camp and examined him.
2. If the skin had become healthy the priest commanded that the materials necessary
for the first stage of purification be brought to him.
3. A bird was slaughtered over a pot of fresh water.
4. A brush was made from the wood, yarn, and hyssop.
5. The priest used the brush to sprinkle the water-blood solution on the person 7
times and declared him clean.
6. The other bird was dipped in the water-blood solution and then was set free by the
priest to return to its habitat.
7. The person being purified then washed his clothes, shaved off all his hair, and
took a bath.
8. He was then considered clean and was allowed to enter camp. But he could not
live with his family for 7 days.
Seventh Day Preparation for the Purification Rite
1. He shaved all of his hair, from his head, chin, and eyebrows.
2. He washed his clothes and took a bath.
3. He was then ritually clean, ready to enter sanctuary.
Stage 2 On the Eighth Day at the Tabernacle
1. He took the materials required for the purification rite to the tabernacle. He took 2
male lambs, one yearling ewe, three tenths of an ephah of fine flour mixed with
oil, and one measure of olive oil.
2. The priest stationed the person and all the material at the entrance of the
tabernacle before Yahweh.
3. The priest then took one of the male lambs and the oil and raised them as an
elevation offering to Yahweh. This transferred them from the human domain to
the divine domain.
4. The lamb was then slaughtered before Yahweh as a reparation offering.
5. The priest then took some of the blood from the lamb and put it on the right
earlobe, right thumb, and right big toe or the person being purified.
6. The priest then poured some of the oil on his left palm. He dipped his finger in the
oil and sprinkled it 7 times before Yahweh.
7. He then took some of the oil and put it on the right ear, thumb, and toe of the
person being purified on top of the blood.
8. The priest took the rest of the oil on his palm and put it on the head of the person
being purified.
9. The meat from the reparation offering belonged to the priest.
10. The priest performed the sin offering, using the yearling ewe, making atonement
for the person being purified.
11. After that the priest offered the burnt offering along with the grain offering.
12. He was now clean and acceptable to God, free to eat holy meat from the peace
offerings and presumably free to reside at home and participate once again in
family life.
Notes on Purification of the Skin-Diseased

Notice that this instruction was addressed to Moses and not Aaron. The reason for this is
that it dealt with the sacrificial ritual for purification. Previous instructions concerning the
divine service, the sacrificial system, were given to Moses. If it was instruction on the
distinction between impurity and purity then Aaron would have been addressed also.
The rite for the purification of the skin diseased involved two people. The priest
performed the procedure. The other person was the person being purified. He provided
the materials for the rite as well as washing his clothes, shaving his hair, and taking a
bath.
This procedure reinstated a person into the community and back into the location of
Gods presence. Therefore location played an important part of this rite. The first part of
this procedure starts out with the priest going to the skin-diseased person outside the
camp. In the next stage, the person being purified is allowed to enter the camp, but is not
allowed to enter his home with his family. After a transition period of a week, he is
allowed to come to the entrance of the tabernacle before the Lord. The priest then
performed the sacred ceremony at the altar before Yahweh. The movement from outside
the camp to inside the camp to the presence of God visibly showed and confirmed his
change of status to everyone.
Many materials were used in the purification rite. Two birds were used, one for its blood
and the other was dipped in the blood of the first and then was set free. The blood was
mixed with fresh water and sprinkled on the person being purified. The brush used to do
the sprinkling was made from a stick, a hyssop branch, and some red thread. The person
was required to bring a male lamb for a reparation offering. The blood from it was
applied by the priest to the person. He also brought flour and oil for a grain offering.
Olive oil was applied to the person. He also supplied a male lamb for a burnt offering and
a female yearling lamb for a sin offering. This was pretty expensive. If he could not
afford it, he could substitute a pair of birds.
The rite of purification of a skin-diseased person included the reparation offering, the sin
offering, the burnt offering, and the grain offering. The one offering that was missing was
the peace offering. It was missing because the purpose of this whole process was to
reinstate the person so that he could receive and consume the meat of the peace offering.
Purification involved both removal of impurity and full restoration of purity as a member
of the congregation.
Three levels of purity were restored through this procedure: 1) could reenter camp by the
sprinkling of blood from a bird and the release of another blood-stained bird. The person
being purified also had to wash his clothes, shave his head, and wash his body; 2) could
reenter the sanctuary by shaving off all his hair, wash his clothes and body in water; 3)
qualified again to participate in the divine service and share in Gods holiness by eating
holy meat from peace offerings. This was done through 3 sacrifices. Each culminated in
the application of blood in the rite of blood atonement.
In this procedure, the sin, burnt, and grain offerings were done as usual. But there were
some changes to the reparation offering. It was combined with the application of
consecrated olive oil. Both the lamb for the reparation offering and the oil were elevated
before Yahweh (given to Him). Further, the oil was consecrated by sprinkling it seven
times before Yahweh. This extraordinary act provided the means through which Yahweh
would work.
Normally in the reparation offering blood was placed on the altar to free a person from
the guilt of actual or suspected sacrilege. Before this happened some blood was put on the
person on his ear (to hear Gods holy word), right hand (to touch holy meat), and foot
(to stand on holy ground). Oil was also placed on the ear, hand, and foot to protect from
further defilement, to sustain his health, and to empower him with divine strength. The
rest of the oil was put on his forehead to restore his status as an honored guest at Gods
table (Ps 23:5; cf. Eccl. 9:8; Lk 7:38, 46).
Blood atonement from the reparation offering came last. By it and the other acts of
atonement he once again became a full fledged member of the congregation and
participant in the divine service. Once he was doomed as an outcast. Now he became a
privileged guest. He moved from the realm of death to the realm of life.
Jesus did not diagnose whether a person was clean or unclean. He did not heal people by
using sacrificial rites such as these. Rather, He used his word and touch to heal all kinds
of diseases, including leprosy. Cleansing lepers was one of six signs that He used to
announce that He was the Messiah (Mt. 11:5; Lk. 7:22).
Is. 53 says the Servant will be stricken by God. The same Hebrew term for stricken is
used in Lev. 13-14 for the infection of skin diseases. So the Servant would heal by taking
on their sickness and by giving them his purity and health. He would be stricken to death
and give His life as a reparation offering.
Healing lepers is among the mighty works of Jesus. He used this healing to display that
he was the Messiah (Mt. 8:1-4). In Mk. 1:40-45 and Luke 5:12-16 Jesus heals a leper by
His touch and not by His word. In doing so, He took on the impurity of the man that He
cleansed and at the same time healed him of his skin disease. He was told to present
himself to the priest to show that he had been healed. When the priest pronounced him
clean, he would be reinstated as a clean person who could again access God. So Jesus
cleansed people of skin diseases so that they could have access to God.
The cleansing of the 10 lepers in Lk. 17:11-19 reinforces this and adds a new dimension.
Nine were healed and presumably showed themselves to the priest and were reinstated.
One was a Samaritan and not a Jew. He received even more. He was cleansed of leprosy
and his sin. By faith in Jesus he now had salvation and access to God. He became a
member of the church and had communion with God.
Lepers represented all unclean people. So what applied to cleansed lepers applied to all
unclean people. Jesus cleanses and makes them fit for Gods presence. In Baptism he
removes their impurity, like washing unclean clothing and takes it on himself; he then
gives them his purity as their new dress (Gal 3:27; Eph. 4:24; Col. 3:9-10). Therefore by
faith they now have access to go God in the Divine Service. By physical reception of
Jesus body and blood (Jesus healing touch), they are healed. The meal is a Eucharistic
meal, a meal of thanksgiving for the gift of spiritual healing.
Summary of Diagnosis and cleansing of Skin Disease
OT Uncleanness
1. Most skin diseases did not cause uncleanness. Only skin disease that ate away at
and killed the flesh, making it like a corpse caused uncleanness. A deadly skin
disease on the head was the worst because the head represented the whole body.
When a person was pronounced clean their head was anointed with oil, again
representing the whole person.
2. The priests examined skin diseases to determine if a person was unclean. This was
not a medical diagnosis, but it guarded against defilement of Gods holy presence
and of the holy things. The unclean were excluded from the sanctuary and from
the holy food.
3. A person whose skin disease was healed was reinstated through blood, water, and
oil. Water washed the person clean. Blood on the altar took the guilt away. Blood
on the person made him fit to hear (blood on ear) Gods holy Word, to stand
(blood on foot) on holy ground, and touch (blood on hand) holy food. Oil on the
persons ear, hand, and foot protected, sustained, and empowered. Oil was also
applied to the forehead indicating that the whole person had been accepted back
into the community and was once again a privileged guest before God.
4. Blood atonement changed the status of the person from an outcast to a privileged
guest at the Lords table.
NT Uncleanness
1. All people are unclean. All people by nature are unclean with sin. All come into
this world with the deadly skin disease which affects the whole person.
2. Jesus did not diagnose peoples skin diseases. He used skin diseased persons
(especially lepers) as an example for all who have been struck by the deadly
disease of sin. Jesus healed them through his touch and his Word. In touching
them, Jesus took their uncleanness upon Himself; he became stricken by God to
death as our reparation offering.
3. Jesus heals:
Jesus healed a leper in Mk. 1:40-45 and Lk 5:12-16 through His touch. By
doing this He cleansed them and took their impurity on Himself. He told him to
show himself to the priest so that once again he would have access to God and His
favor.
Another time Jesus healed 10 lepers. Nine were Jews and were reinstated
by showing themselves to the priest. One was a Gentile. He was cleansed of
leprosy and of sin. By faith he had access to God.
Lepers represent all who are unclean. So what applies to them applies to
all who are unclean. Jesus can heal the sin disease of every person.
4. Jesus cleanses people and makes them fit for Gods presence through Baptism. In
Baptism, impurity is treated like unclean clothing. In Baptism the unclean rags of
sin we wear are swapped and exchanged for the righteousness of Christ. Having
been made clean through Baptism, we now have access to God and His holy gifts.
In the Lords Supper we receive a holy meal which brings us healing and we
respond with thanksgiving and praise.
Purification of Infected Houses (14:33-57)
Structure
This speech is divided into three clear sections: 14:34-42; 14:43-45; 14:48-53.
The arrangement of these cases follows the pattern of the two previous speeches. The
instruction on the treatment of an infected house (14:43-47) follows the pattern for the
instruction on infected fabrics (13:47-58). And the ritual for the cleansing of the house
(14:48-53) is similar to the preliminary ritual for the cleansing of a skin-diseased person
(14:2-7). The core of the cleansing of the house in 14:51-52 is arranged carefully in a
chiasm to emphasize the sprinkling of the house with the blood of the bird as a rite of
purification. It has the following keywords:
A 14:51a the cedar wood, the hyssop, the crimson yarn
B 14:51b the live bird
C 14:51c in/with the blood of the bird, in/with the living water
D 14:51d the house
X 14:51e seven times
D 14:52a the house
C 14:52b in/with the blood of the bird, in/with the living water
B 14:52c the live bird
A 14:52d the cedar wood, the hyssop, the crimson yarn
Outline
I. Gods address to Moses and Aaron (14:33)
II. Speech about the treatment of fungus in houses (14:34-53)
A. The case of a house with suspected unclean fungus (14:34-47)
1.
Notification of the priest (34-35)
a. Appearance of a fungus in the house (34)
b. Report by the owner to the priest (35)
2.
Initial examination by the priest (36-38)
a. Removal of contents from the house (36)
b. Quarantine of house with red or green fungus (37-38)
3.
Second examination by the priest (39-42)
a. Inspection for the spread of the fungus (39)
b. Removal of the infected area (40-41)
c. Repair of the wall (42)
4.
Treatment for the recurrence of fungus (43-45)
a. Examination for its outbreak and spread 943-44a)
b. Identification of the infection and declaration of the house as unclean
(44b)
c. Demolition of the house (45)
5.
Purification of people polluted by entry into the house (46-47)
B. The purification of a formerly infected house (14:48-53)
1.
Examination by priest and declaration as clean (48)
2.
3.
Preparation of material for the rite (49)

Rite of purification (50-53a)
a.
Slaughter of one bird (50)
b.
Dipping of live bird and hyssop in the blood (51a)
c.
Sprinkling of the house with the blood (51a-52)
d.
Release of the live bird (53a)
4.
Result: purification of the house (53b)
III. Summary subscript for chapters 13-14 (14:54-57)
A. List of unclean infections (54-56)
B. Purpose of their identification (57a)
C. General summary (57b)
Procedure for the Purification of Infected Houses

This legislation describes two things. First, it tells how the priest identified and treated an
unclean infection of an Israelite home (14:36-45). Second, it describes the procedure for
the purification of that which was unclean because of mold (14:46-53).
Diagnosis and Treatment of an Infected House
1. When the owner of the house saw an infection in his house, he went and told the
priest.
2. The priest had the house emptied and then went and examined it.
3. If the priest found bright green or bright red mold on the wall that went deeper
than the plaster, he quarantined the house for 7 days.
4. On the 7th day the priest reexamined the house to see if the mold had spread.
5. If it had not spread, it is presumed that the house was clean.
6. If it had spread, the priest had the section of the wall where the mold was
removed and taken to an unclean place outside the city. He also had all of the
plaster in the house removed and it also was taken outside the city.
7. The hole in the wall was then fixed and the walls were re-plastered.
8. If the infection returned, the priest would re-examine it and declare that it was a
persistent mold and that the house was unclean.
9. The unclean house was then demolished and all the materials from it were taken
outside the city.
Purification of Uncleanness from an Infected House
1. Whoever entered the house while under quarantine was unclean until sunset and
presumably became clean when they took a bath.
2. Whoever ate or slept in the house was unclean and had to launder his clothes.
3. If after the house had been treated the infection did not return, the priest declared
the house clean.
4. To purify the house the priest followed the same procedure used for the
purification of a skin-diseased person.
5. He took two birds. One he slaughtered over fresh water in a pot.
6. He then made a brush from cedar wood, crimson yarn, and hyssop.
7. He dipped the hyssop brush in the solution and sprinkled the house seven times.
8. He dipped the other bird in the water-blood solution and released it.
9. The house had been purified through blood atonement and was now considered
clean.
Notes on Purification of Infected Houses

Aaron was included in this instruction from God because in it God told them how to
distinguish between clean and unclean houses. There were two people involved. The
home owner reported the infection and followed the priests instructions. And the priest
diagnosed the infection, supervised the removal of impurity, and performed the rite of
purification.
The location is important because it anticipated the settlement of Canaan by the Israelites.
They would live in the land with God. So their towns and houses had to be ritually clean.
The subscript in 14:54-57 ties together the material from Lev. 13-14. It classified the
different cases and it states that the purpose of the instructions was to teach when
infections were clean or unclean.
What happened in the home affected the people who would go into Gods holy presence
at the temple. Mud homes were susceptible to mold. Persistent mold was unclean and
incompatible with holy God. And it made the people who lived in the house unclean.
Pagans viewed fungus in the home as either a manifestation of evil or displeasure from
the gods. For them it was an omen of disaster or death. This treatment dealt with the
problem without sanctioning the superstitions. It was not a sign of demons or divine
displeasure. It was simply a source of impurity that needed to be removed.
The sprinkling with blood was a modified rite of atonement. The house was sprinkled
rather than the altar, making it clean. It could no longer pollute the people residing in it
and make them unfit to enter the sanctuary.
Jesus visited people in their homes, especially the unrighteous. Jesus deliberately entered
the homes of sinners to cleanse them (Levi the tax collector in Mk. 2:14-15; Simon the
leper in Mt. 26:6 and Mk 14:3. He brought salvation to Zacchaeus in Lk 19:9). His
presence purifies and blesses.
In the home families hear Gods word and pray, making the home theologically
significant. At meals Christ is invited as a welcomed guest into the home. Sometimes
homes are blessed by the church. Christian homes are sanctified by the Word of God and
prayer (1 Tim. 4:5) for Gods purposes.
Summary of Purification of Infected Houses
OT Purification of Infected Houses
1. What happened in the home affected the people who would go to Gods presence
at the temple. And mud homes were susceptible to mold. Persistent mold made
the people living there unclean and unfit to enter into Gods presence.
2. Pagans viewed fungus in the home as either a manifestation of evil or displeasure
from the gods. This treatment dealt with the problem without sanctioning the
superstitions. It was not a sign of demons or divine displeasure. It was simply a
source of impurity that needed to be removed.
3. The sprinkling with blood was a modified rite of atonement. The house was
sprinkled rather than the altar, making it clean. It could no longer pollute the
people residing in it. They could enter into Gods presence without worry.
NT Purification of Infected Sinners
1. In the home families hear Gods word and pray, making the home theologically
significant. At meals Christ is invited as a welcomed guest into the home.
Christian homes are sanctified for Gods purposes.
2. Jesus visited people in their homes, especially the unrighteous. Jesus deliberately
entered the homes of sinners to cleanse them (Levi the tax collector in Mk. 2:1415; Simon the leper in Mt. 26:6 and Mk 14:3. He brought salvation to Zacchaeus
in Lk 19:9). His presence purifies and blesses.
3. Jesus came to the homes of unrighteous people to make them clean. Jesus
continues to do the same today as he comes to us in His Word and Sacraments
sprinkling us with His blood of atonement.
Purification from Genital Discharges (15:1-33)
Outline
A. Gods address to Moses and Aaron ((15:1)
B. Gods commission of them (15:2a)
II. Speech on the treatment of impurity from genital discharges (15:2b-30)
A. Impurity of a male from discharges (15:2b-17)
1. Treatment for an abnormal venereal discharge (15:2b-15)
a. The nature of impurity (15:2b-3)
i. The discharge as the cause of impurity (15:2b)
ii. The symptoms for the identification of this impurity
(15:3)
b. Its transmission, duration, and treatment (15:4-12)
i. Contact with polluted bedding and a polluted seat (15:46)
ii. Contact with a polluted body (15:7)
iii. Contact with polluted spittle (15:8)
iv. Contact with a polluted saddle and its trappings (15:910)
v. Touch of people and vessels by a polluted hand (15:1112)
c. Restoration to a clean state at the end of the infection (15:13-15)
i. Laundering of clothes and bath after a week (15:13)
ii. Presentation of sacrifices for ritual purification on the
eighth day (15:14-15)
2. Treatment for a normal seminal discharge (15:16-17)
a. Cleansing of body with a bath (15:16)
b. Laundering of cloth or leather stained with semen (15:17)
B. Impurity of male and female from sexual intercourse (15:18)
C. Impurity of a female from discharges (15:19-30)
1. Treatment for normal menstrual discharge (15:19-24)
a. The duration of impurity from menstruation (15:19a)
b. Its transmission, duration, and treatment (15:19b-24)
i. Direct contact with the menstruant (15:19a)
ii. Contact with polluted bedding and anything on which
she has sat (15:19b-23)
iii. Sexual intercourse (15:24)
2. Treatment for abnormal menstrual discharge (15:25-30)
a. Its characteristics and the duration of impurity from it (15:25)
b. Its transmission by bedding and seating, duration, and treatment
(15:26-27)
c. Restoration to a clean state at the end of the discharge (15:28-30)
i. Transitional period of seven days (15:28)
ii. Presentation of sacrifices for ritual purification on the

eighth day (15:29-30)
III. Summary instruction to Moses and Aaron (15:31)
IV. Summary subscript (15:32-33)
Structure and Notes on the Purification from Genital Discharges

Structure of text:
A Introduction (15:1-2a)
B
Abnormal male discharges (15:2b-15)
C
Normal male discharge (15:16-17)
D
Normal sexual relations (15:18)
C
Normal female discharges (15:19-24)
B
Abnormal female discharges (15:25-30)
A Conclusion (15:31-33)
This legislation was addressed to Moses and Aaron who were commissioned to pass it on
to the Israelites and to enforce it. While the priests performed the ritual for reinstatement,
it was the Israelites themselves who were responsible for diagnosis and treatment.
B The first case, which was male genital infection, is given in detail (15:2b-15). It
provides the pattern for the cases that follow. The cases that follow are then abbreviated
to avoid repetition.
B Male genital infections were a source of impurity and disqualified him from contact
with holy things. This impurity could be communicated directly or indirectly (contact
with bedding, a seat or saddle, touching the body, spitting). The communicated impurity
of a person lasted until sunset and was cleansed by washing clothes and body. Pottery that
became impure was smashed and impure wood was rinsed off with water.
B The purification of the infected man was more complicated. It took a week after the
irregular flow of fluid had healed. The 7 days marked a ritual passage from a state of
impurity to a state of purity. On the 7th day, he washed himself and his clothes in fresh
running water. Then on the 8th day (the beginning of a new period of purity) he presented
2 birds for offerings. The priest offered one bird for a sin offering and the other for a
burnt offering for ritual cleansing and readmission, for atonement and for access to
God.
C The second case involved the impurity contracted by a man from the emission of
semen apart from sexual intercourse (15:16-17). It was a source of ritual impurity. It
contaminated him and is bedding. It was cleansed by washing him and his bedding. After
doing this, they both became clean at sunset.
D The third case, which is pivotal, addresses the impurity that resulted from normal
sexual activity between a man and a woman (15:18). The emission of semen made both
of them unclean. This again required washing and they became clean at sunset.
C The fourth case involved menstrual blood which caused impurity (15:19-24). The
blood caused the woman to become unclean. Her impurity lasted 7 days, which coincided
with the length of her flow of blood. Contact with her or her bedding or seat caused
impurity (for 1 day until sunset). The unclean person who had come into contact with her
had to wash himself and his clothes. Sex during menstruation caused impurity of the man.
In this case his impurity lasted 7 days just like hers. Contact with him or his bedding or
seat caused impurity for 1 day until sunset the same as her. No instruction is given for the
cleansing of the menstruant. The parallel case of the man (C) implies that cleansing came
by washing.
B The final case indicates that abnormal bleeding was a source of impurity (15:25-30).
The woman with this condition was unclean for the duration of the bleeding. Like the
normal menstrual period, whatever she sat on and her bedding became impure and
communicated her uncleanness. Those who touched these unclean things were unclean
until sunset and had to wash their clothes and themselves to become clean again. After
she had recovered from her bleeding, she went through a 7 day transition period. On the
7th day she washed and on the 8th day she presented two birds for offerings, one for a sin
offering and one for a burnt offering for ritual cleansing and readmission, for atonement
and for access to God.
People are not the source of the impurity; it is external to them and their sexual organs.
People become unclean when their bodies come into contact with impurity. And physical
impurity can have spiritual implications. That which is unclean is related to those who
oppose God and death.
The common domain was caught between Gods holy realm and the realm of the fallen,
sinful world. So the Israelites were subject to the impurity of the one and the holiness of
the other. Their contact with impurity or holiness communicated uncleanness or holiness
to them.
God created genitals for reproduction. They were to be used for their intended purpose.
Life was intended to flow from God through them in Gods creation of a new person. An
abnormal discharge signaled a loss of the ability to reproduce. Semen outside the body
and blood outside the body prevented this life-flow. In such cases Gods creative
purposes were frustrated.
Through these instructions God regulated normal sexual activity in order that the people
would stay healthy and to help limit the spread of impurity. When things were normal,
impurity would not spread by touching the person. They could continue their normal
daily activities.
Most importantly, any impurity kept them from coming before God. When Gods
holiness comes into contact with impurity it causes defilement, which results in death. If
viewed from a hygienic or social view, then emissions are normal for healthy people. So
why are they viewed as pollutants here? The answer lies in the theological view.
Pagans viewed semen and blood as either super-natural, life-giving substances or as
dangerous. So they often used them for magic or sorcery. Some people viewed them as
divine because of an ancestors intercourse with a god or goddesses.
Classifying semen and blood as impurities desacralized them and kept Israel from
becoming involved in pagan and occult practices. No one could ever have sex at a
sanctuary (which was common for pagans) because he would become unclean. A mans
seed could not be presented to a god because it was unclean. Thus these laws located
sex in the realm of the common. It was not sacred or divine. Yet it associated
reproduction with Gods will; He sanctioned it for the flow of life.
Jesus and His disciples taught that sex was neither unclean nor holy. It belongs in the
common realm and is one of the blessings of the marital union between a man and
woman. But Gods people are holy and are required to avoid anything that defiles Gods
holiness. Sexual impurity defiles Gods holiness and is to be avoided (Eph. 5:3; Col. 3:5;
1 Thess. 4:7). The NT focus on sexual purity shifts the focus from the body to the heart.
Baptism washes the whole person, both body and soul.
In the NT there is no discussion of the pollution from sexual discharges. But there is the
story of the woman with a bleeding disorder for 12 years (Mt. 9:20-22; Mk. 5:25-34; Lk.
8:43-48). She was ritually impure; she could not participate in the services at the temple
or the synagogue. Yet she made her way to Jesus in a crowd and touched his clothing.
This made him unclean. But even as she communicated her uncleanness, Jesus
communicated his cleanness to her. An exchange took place. She was not only healed but
also saved and restored to the community and to the divine service.
This story is framed by the account of Jesus resurrection of the daughter of Jairus in all
three gospels. Jesus touched the unclean corpse and restored her to life. Both of these
stories show how Jesus deals with human impurity. Through his word and touch he takes
impurity away and conveys his purity to the unclean giving them access once again to
God through faith.
In the NT those with venereal disease and women who are menstruating do not desecrate
the body and blood of Christ. They have been cleansed through baptism and remain
clean. The [body and] blood of Jesus at the Lords Table confer forgiveness to worthy
communicants [that is, to those who recognize their unworthiness, to those who come as
beggars in faith,] cleansing them from all impurity.
Childbearing in the NT (1 Tim. 2:15), with all of its natural discharges, does not
disqualify Christian women from salvation. Childbearing, as well as all areas of life, is
sanctified (made holy) through faith in Christ. Christ went through [touched] the whole
human life cycle from conception to the grave and thereby purified and sanctified the life
cycle.
Summary of Purification of Genital Discharges
OT Purification
1. Three kinds of genital discharge that caused impurity.1. A person with an
abnormal discharge was unclean. The impurity from the discharge could be
communicated to others, making them unclean too. 2. A normal discharge (semen,
menstrual blood) was also a source of impurity. Contact with the person or
bedding communicated the impurity. 3. The discharge from normal sexual
relations was a source of impurity.
2. For the communicated impurity of cases 1 and 2 (contact with sexual discharges)
and for the impurity of cases 2 and 3 (those with normal discharges and those who
have normal sexual relations) purification was by washing with water. For the
impurity of case 1 (abnormal discharge), purification was by washing and by a sin
offering and a burnt offering (atonement for cleansing and acceptance by God).
3. Sexual relations was a normal part of married life. So why are they viewed as
pollutants here? The answer lies in the theological view.
4. Pagans viewed semen and blood as either super-natural, life-giving substances or
as dangerous. So they often used them for magic or sorcery. Some people viewed
them as divine because of intercourse of ancestors with gods or goddesses.
Classifying semen and blood as impurities desacralized them and kept Israel from
becoming involved in pagan and occult practices. No one could ever have sex at a
sanctuary (as was common with pagans) because he would become unclean. Sex
was in the realm of the common. It was not sacred or divine. Yet God sanctioned
it for life.
NT Purification
1. Gods people are holy and are required to avoid all kinds of impurity, including
sexual impurity. The NT focus shifts sexual purity from the body to the heart.
2. In the NT there is no discussion of the pollution that comes from sexual
discharges. But there is a story where Jesus purified a woman with a bleeding
disorder for 12 years. She was ritually impure. Yet she made her way to Jesus in a
crowd and touched his clothing making him unclean. But even as she
communicated her uncleanness, Jesus communicated his cleanness to her. An
exchange took place. She was healed and saved and restored to the community
and to the divine service. This story is framed by the account of Jesus
resurrection of Jairus daughter in all three gospels. Jesus touched the unclean
corpse and restored her to life.
This is how Jesus deals with human impurity. Through his word and touch he
takes impurity away and conveys his purity to the unclean giving them access
once again to God through faith.
Jesus cleanses our hearts of sexual sin through Baptism and the Lords Supper.
3. Childbearing in the NT (1 Tim. 2:15), with all of its natural discharges, does not
disqualify Christian women from salvation. Why is it not viewed as a pollutant in
the NT?
4. Childbearing, as well as all areas of life, is sanctified (made holy) through faith in
Christ. Christ went through [touched] the whole human life cycle from
conception to the grave and thereby purified and sanctified the life cycle.
The Ritual for the Day of Atonement (16:1-34)
Structure
This is the central chapter of the book. It is the last chapter in the first half of the book
and it prepares for the second half. The Day of Atonement cleansed the people from all
sins not covered by the normal sacrifices in chapters 1-7. It also purged the sanctuary
from all the impurity mentioned in chapters 11-15. This meant that the people could
continue to bring offerings to the Lord under the leadership of the priest established in
chapters 8-10. This also meant that the people could continue to participate in Gods
holiness at the sanctuary and in their daily lives as outline in chapters 17-27.
This chapter resulted from the death of Nadab and Abihu when they approached God
with unauthorized fire. Yahweh wanted to show Aaron how he should enter the sanctuary
without defiling it. The chapters on impurity (Lev 11-15) intervened between chapters 10
and 16 because the Day of Atonement cleansed the sanctuary and people from such
impurity.
The text is structured as follows:
16:3 sin offering and burnt offering
16:4 clothing and bathing
16:7-10 scapegoat
16:11-20 main rite (blood rite for Most Holy Place, tent of
meeting, and altar for burnt offering)
16:20-22 scapegoat
16:23-24a clothing and bathing
16:23-24a sin offering and burnt offering
16:29 perpetual ritual statute, calendar reference, humble yourselves
16:30 purified and cleansed of sin
16:31 perpetual ritual statute, calendar reference, humble yourselves
16:32-34a atonement (five times)
16:34 perpetual ritual statute
Lev. 16:3-28 explains how Aaron should enter the sanctuary and the Most Holy Place on
the Day of Atonement. Lev. 16:29-34a explains when and why it to be done annually.
Number symbolism is used in this pericope. The main number is 7, the divine number of
completeness and perfection. Blood is sprinkled 7 times (16:14, 19). Two things are
mentioned 7 times each: the Holy Place (16:2, 3, 16, 17, 20, 23, 27) and the mercy
seat (16:2 (twice), 13, 14 (twice), 15 (twice)). The term used for sin and sin offering
is used 14 times in the chapter. The term enter is used 10 times.
This chapter not only establishes the ritual Day of Atonement, but it also reports its first
observance as a precedence for future observance.
Outline
A. The occasion : the death of Aarons sons (16:1)
B. The Lords speech to Moses (16:2a)
II. Speech with the legislation for Aarons entry into the Holy of Holies (16:2b-28)
A Warning about unauthorized entry (16:2b-c)
1. Danger of intrusion: death (16:2b)
2. Reason for the danger: theophany (16:2c)
B. The preparation for entry by the high priest (16:3-10)
1. Sacrifice of animals by the high priest: bull and ram (16:3)
2. Ritual bathing and clothing (16:4)
3. Reception of the peoples sacrificial animals: two goats (16:5)
4. The presentation of the high priests sin offering (16:6)
5. The preparation of the two goats as the peoples sin offering (16:7-10)
C. The rite for the cleansing of the sanctuary (16:11-19).
1. Blood rite performed in the Most Holy Place (16:11-16a).
a. The sin offering of the high priest (16:11-14)
i. The slaughter of the bull (16:11)
ii. Burning of incense in the Most Holy Place (16:12-13)
iii. Sprinkling of its floor and the atonement cover (16:14)
b. The sin offering of the people (16:15)
i. Slaughter of the goat (16:15a)
ii. Sprinkling of the floor and the atonement cover (16:15b)
c. Purpose: atonement for the purging of the Most Holy place
(16:16a)
2. The blood rite in the tent of meeting (16:16b-17)
a. Repetition of the two blood rites (16:16b)
b. Exclusion of the other priests (16:17a)
c. Purpose: atonement for the priesthood and the congregation
(16:17b)
3. The blood rite at the altar for burnt offering (16:18-19)
a. Smearing of the blood from the sin offerings on its horns (16:18)
b. Sprinkling of blood on the altar (16:19a)
c. Purpose: cleansing and consecration of the altar (16:19b)
D. The rite for the removal of sin (16:20-22)
1. Presentation of the scapegoat by high priest (16:20)
2. Confession of sins over it (16:21a)
3. Its dispatch to the desert by an assistant (16:21b)
4. Its release by him there (16:22)
E. Presentation of the offerings on the altar (16:23-25)
1. Removal of vestments in the tent of meeting (16:23)
2. Bathing and clothing with normal vestments (16:24a)
3. Burning of the two burnt offerings (16:24b)
4. Burning of fat from the sin offering (16:25)
F. Readmittance of assistants (16:26-28)
1. Bathing of person who dispatched the scapegoat (16:26)
2. Bathing of person who burnt up the sin offerings (16:27-28)

III. The Lords legislation for the Israelites about the Day of Atonement (16:29-34a)
A. Date for the annual day of fasting and rest (16:29-31)
B. Performance of atonement by Aarons successor (16:32-34a)
IV. Report of Aarons compliance (16:34b)
Notes on the Ritual Day of Atonement

The people involved on the Day of Atonement were:
The high priest was by far the main actor. All of the rites revolved around him. In
fact the rites of this special day could only be performed by him. Only the high
priest could enter the Most Holy Place and he could enter it only on this one day
of the year. And he had to do it in the prescribed way. He acted on behalf of the
people, representing them before Yahweh. He atoned for the sins of all the people
and cleansed the sanctuary from the impurity that their sins had brought. He acted
vicariously on their behalf.
Aaron was the first high priest. After him, his successors would perform the rites
for the Day of Atonement just as he did.
Only two people helped the high priest. One took the scapegoat to the desert and
released it. The other took the leftovers and burned them outside the camp. Both
of them had to bathe and wash their clothes before they could return to camp.
The congregation also played an important role. They had representatives present
the goats for the sin offerings and the ram for the burnt offering. They and all
foreigners had to fast and abstain from all work on the Day of Atonement.
The materials used on the Day of Atonement were:

First there were animals presented for the offerings. The sin offerings were important
because they provided the blood used in the various atonement rites.
A bull was used for the high priests sin offering, since he was the leader of the
nation.
Two male goats were used for the congregations sin offerings. The unusual thing
about this day was that one of the goats was used as a scapegoat.
A ram was used for the high priests burnt offering and a ram was used for the
congregations burnt offering.
Second, there were special vestments that the high priest wore. He wore them only on
this one day of the year. These sacred vestments were plain linen garments as opposed
to the normal ornate vestments he wore daily. They consisted of a linen tunic, linen
underpants, a linen sash, and a linen turban. These plain vestments were kept in the tent
of meeting and were worn by the high priest only for the rite of atonement. When
wearing these vestments he represented the people stripped of all honor. In sharp contrast
to this were the vestments he wore for the rest of the ceremony. In it he wore his normal
royal vestments where he was a representative of Yahweh. As His ambassador, he was
dressed in royal robes, thereby displaying his status as the great mediator between God
and His sinful people.
Third came three pieces of sacred furniture that were part of the extraordinary rite of
atonement.
The mercy seat was the lid on top of the ark. It was made of pure gold and had a
cherub at either end. It was the seat of Gods royal throne. Two times the high
priest appeared before it. One time he sprinkled blood on it 7 times. The other
time he sprinkled blood on the floor before it 7 times.
The altar for burnt offering was the place where the normal daily rite of
atonement took place. On this day, it benefited from the rite performed in the
Most Holy Place. Its purity and holiness was restored so that it could function as
the place where atonement was made and where God could meet with His people
to bless them.
While not explicit, the blood rite was also performed on the incense altar (see
16:16 and Ex. 30:10).
Fourth, incense and blood were used for the ritual.
Incense was used to create a cloud of smoke as the high priest entered the Most
Holy Place. Two handfuls of incense were brought in along with live coals from
the altar for burnt offering. Both the high priest and Yahweh were hidden by the
cloud of smoke as they met together that day.
The rite of atonement in the Most Holy Place was performed using the blood from
the two sin offerings (the high priests and the peoples). The two were combined
for the rite at the altar for burnt offering. The blood, which became most holy by
its contact with the mercy seat, was used to reconsecrate the altar for burnt
offering.
Blood atonement was made not only on the mercy seat and incense altar, but also on the
Most Holy Place and the tent of meeting (the Holy Place). These places were cleansed
from impurity to preserve their holiness.
The following locations were important on this day.
The most important location was the Most Holy Place. It was entered by the high
priest only on this one day of the year. In this chapter it is called the Holy Place.
It was a perfect cube and was separated by a curtain. All it contained was the ark
along with the mercy seat. It was there that Yahweh appeared to the high priest in
a cloud. The priest entered it three times: to burn incense, to sprinkle blood from
his sin offering, and to sprinkle blood from the peoples sin offering.
The high priest entered the Most Holy Place from the Holy Place (the tent of
meeting). When the special blood rite was complete, it was there that he removed
his special vestments for the day and stored them.
The altar for burnt offerings had atonement made for it. Live coals from it were
used in the ceremony. The offerings were burnt on it.
The entrance to the tent of meeting (in front of the altar for burnt offering) was the
place where the Yahwehs goat was presented for sacrifice and the scapegoat was
presented before it was taken out and released in the wilderness.
The wilderness was the counterpart to the Most Holy place. It was unclean and
the realm of demons.
The ash heap was outside the camp and the place where the leftovers from the sin
offering were burned.
The focal point of the Day of Atonement was the Most Holy Place. There were
movements going toward it and away from it. The animals went from the entrance to the
courtyard. The blood of the animals went from the courtyard into the Most Holy Place.
Then the blood went from the Most Holy Place to the tent of meeting to the altar for burnt
offering. The scapegoat went from the courtyard to the desert. The sin offerings leftovers
went from the courtyard to the ash dump. Through these movements (into Gods presence
and then out from it) holiness was restored and moved out from the Most Holy Place and
impurity was expelled from the sanctuary and the people.
After the death of Nadab and Abihu, Yahweh warned Aaron against unauthorized entry
into the Most Holy Place. The legislation spelled out that the high priest was authorized
to enter the Most Holy Place on only one day of the year and that day was the Day of
Atonement. The Day of Atonement was on the 10th day of the 7th month.
Procedure for the Day of Atonement

The procedure can be broken into five parts.
(1) The preparation for the rite (16:3-10)
(2) The main rite (16:11-25)
(3) The concluding acts of the rite (16:26-28)
(4) The involvement of the people in the rite (16:29-31)
(5) The responsibility of the high priest for its annual performance (16:32-33)
The procedure for the Day of Atonement were as follows:
(1) Preparation for the rite (16:3-10)
1. High priest bathed his entire body and put on special plain vestments as a
representative of sinful Israel.
2. High priest received the two goats and a ram from the congregation, presented the
bull for his sin offering, and stationed the two goats before the altar, allotting one
goat for Yahweh and one for Azazel.
(2) The Main Rite (16:11-25) consisted of three stages.
Main Rite Stage 1 - The cleansing of the sanctuary with the blood from the sin offerings
(16:11-19).
1. Blood rite performed in the Most Holy Place.

a. The high priest slaughtered the bull for his sin offering.
b. Before bringing the blood into the Most Holy Place, he first burned
incense before Yahweh, creating a cloud of smoke to screen the mercy seat
to protect himself from visually intruding on Gods presence.
c. Then he brought the blood from his sin offering into the Most Holy Place
and sprinkled it once with his forefinger on the mercy seat and then
sprinkled it 7 times on the floor of the Most Holy Place.
d. The High Priest performed the same blood rite with the blood from the
peoples sin offering.
2. The High Priest performed the blood rite in the Holy Place (details are in 4:6-7,
17-18).
a. He sprinkled blood from his sin offering 7 times on the floor in front of
the curtain.
b. He then smeared blood on the four horns of the incense altar.
c. He followed the same procedure with the blood from the peoples sin
offering.
3. The high priest performed the blood rite for the Altar for Burnt Offering.
a. The high priest brought the remaining blood from both sin offerings to the
altar for burnt offerings.
b. There he mixed the blood together.
c. He placed some of the blood on the 4 horns of the altar for burnt offerings.
d. Then he sprinkled it on the altar 7 times with his forefingers.
[This was an expanded version of the sin offering (see 4:5-7, 16-17). Blood was
manipulated 49 times, seven times seven the numeric symbol of perfection and
comprehensive cleansing. The movement was from God to the people. The blood was
brought in to God and then out, to sanctify the people.]
Main Rite Stage 2 The High Priest performed the rite for removal of sin (16:20-22).
1. He brought the second goat before the altar.
2. The priest laid both of his hands on it (symbolically transferring sin) and made
confession over it. [As the representative of the people, he confessed all sins and
rebellion of the people (not just unintentional sins which normally was the case).
He did this on their behalf. He placed all their sins on the head of the goat so that
their sins would be removed from Gods presence.]
3. The goat was taken to an inaccessible place in the desert and released.
Main Rite Stage 3 - Acts performed by the high priest after the blood rite (16:23-25).
1. The high priest entered the Holy Place (Tent of Meeting) for the 4th time.
2. He removed the special vestments and left them there.
3. Then he took a second bath and put on the normal priestly vestments. [It is
suggested that he bathed again to remove Gods superholiness to protect
himself and the priests from sacrilegious contact with Yahwehs holiness.]
(3) Readmission of the two attendants to normal life in the camp (16:26-28).
1. The person who released the scapegoat and the person who burned up the remains
of the sin offerings outside of camp had to wash their clothes and bathe their
whole bodies before they could return to camp. [It is suggested this was done to
remove holiness they had received from the contact they had with the offerings.]
(4) The peoples involvement in the Day of Atonement (16:29-31)
1. Refrain from all work and deny themselves (signs of mourning-fasting, sackcloth,
ashes because doomed to die from sin unless God was merciful). They refrained
from work so Yahweh could perform his work on them by freeing them from their
impurity.
(5) The responsibility of the high priest for its annual performance (16:32-33)
1. It was the responsibility of the high priest to perform the rituals of the Day of
Atonement each year.
2. He was to wear the sacred vestments.
3. He was to make comprehensive atonement for the Most Holy Place, the tent of
meeting, the altar for burnt offering, himself, the priests, and the people.
This day and this rite was about performing a comprehensive act of atonement for the
sanctuary and for the congregation.
Atonement was made for the people they did nothing. Atonement was performed
upon the scapegoat, the Most Holy Place, the incense altar in the Tent of Meeting, and
altar for burnt offering. By application of blood, atonement was made for these things.
Deliberate acts of rebellion (sin) polluted the people and could desecrate the sanctuary.
Since the sanctuary was Gods chosen place to interact with people in this sinful world,
he instituted a way to rid the sanctuary of the impurity that people brought with them.
Through the blood rite God Himself removed all impurity from His holy presence.
Through the blood rite, holy blood (blood that came into contact with the mercy seat)
cleansed (horns) and reconsecrated (sprinkled 7 times) the altar for burnt offering. It was
the place where God met with his people and therefore was the most subject to
defilement. The cleansing of it meant that they could continue to meet with him without
fear of his wrath. It meant that God could continue to work through Israel to extend his
holiness to the world. The blood rite also dealt with the sin of the Israelites. The normal
sin offering dealt only with unintentional sins. The Day of Atonement took care of all
sins, including deliberate sins and it removed the burden of corporate guilt from the
congregation.
As go-betweens and mediators, the priests (especially the high priest) bore the guilt of the
people. But here the high priest placed all the sins of Israel on the goat. The goat bore the
sin of Israel and took them away from Gods presence in the sanctuary to the desert, the
place of Azazel the demon. The removal of their sins cleansed the whole congregation.
They could therefore continue to approach and meet with God. They continued to have
access to his grace and blessing.
On the most holy day, the most holy person (the high priest) performed the most holy rite
in the Most Holy Place with the most holy blood from the most holy animals, so that
sinful Israelites could have safe access to their Most Holy God.
By His atoning death and His temptation by the devil in the desert (parallel to the goat
sent to the devil in the wilderness), Jesus prevailed against the devil in the desert. In the
OT the high priest went inside the curtain once a year. In the NT the curtain was torn in
two (when Jesus died on the cross), making the way to the Father open. No longer can
only the high priest enter the Holy of Holies one day a year. Now the way into Gods holy
presence is open for all people through faith in Jesus.
In Ro. 3:25 Jesus is described as the new mercy seat, the place of atonement and Gods
presence. Jesus is both the place of atonement and the priest who makes atonement. He
makes atonement with His blood, so that all who trust in His blood are justified by grace
and have access to His gracious presence.
Each year the high priest went into the Holy of Holies on the Day of Atonement with the
blood of the sin offering. Jesus fulfilled the Day of Atonement when He offered himself
as the perfect sin offering so He could enter the heavenly sanctuary with His blood
opening the way into Gods presence for all His brothers, His fellow priests (Heb. 9:714).
Jesus ministry is like and unlike the ministry of the high priest on the Day of Atonement
in four ways.
(1) The high priest entered the Holy of Holies once a year to appear before God for all the
Israelites. Jesus entered heaven itself once at His ascension for all people.
(2) The high priest entered with alien blood to make atonement (Heb. 9:7, 25). Jesus
brought His own blood to atone for sinners (Heb. 9:12). Since His blood was brought into
heaven it was most holy and had the power to cleanse and sanctify perfectly.
(3) The high priest brought the blood from the Holy of Holies and sprinkled it on the
incense altar and the altar for burnt offering (Heb. 9:21) cleansing and consecrating the
most holy things. Jesus, the great High Priest, sprinkles heavenly things with His blood
(Heb. 9:23); with His own blood He sprinkles the hearts and consciences of those who
serve the living God in the heavenly sanctuary (Heb. 9:13-14; 10:2, 22; cf. 9:9). In the
Holy Supper Jesus brings His blood for the cleansing and sanctification of His guests.
This is Jesus ongoing ministry of atonement by the application of His blood on His
people.
(4) Only the High Priest could enter the Holy of Holies. But Jesus opened the way into
the heavenly sanctuary for all of His fellow priests (Heb 10:20). He is our ritual
forerunner (Heb. 6:20). We have access to the throne of grace.
We have no need for an annual Day of Atonement. Jesus has provided a complete and
everlasting atonement for all of our sins. We do not fast and lament because of our sins
and the threat of Gods wrath. Rather, we celebrate that Jesus has redeemed us.
The theology of atonement has influenced our worship space. We have no barrier
between the nave (where the people sit) and the sanctuary. We enter the sanctuary to
receive the body of blood of Christ in Holy Communion. The altar symbolizes both the
mercy seat (the throne of grace) in the Holy of Holies and the altar for burnt offerings. At
the altar we approach Gods holy presence and receive grace and mercy.
Summary of the Day of Atonement

The OT Day of Atonement
1. Deliberate acts of rebellion (sin) polluted the people and desecrated the sanctuary.
Since the sanctuary was Gods chosen place to interact with people in this world,
he instituted a way to rid the sanctuary of the impurity that people brought with
them.
2. The day of atonement was about performing a comprehensive act of atonement
for the sanctuary and for the congregation.
3. Atonement was made for the people they did nothing. By application of blood,
atonement was made.
4. The goat bore the sins of Israel and took them away from Gods presence in the
sanctuary to the desert. They could therefore continue to approach and meet with
God and have access to his grace.
5. Jesus ministry is like and unlike the ministry of the high priest on the day of
atonement in four ways.
(1) The high priest entered the Holy of Holies once a year to appear before God
for all the Israelites.
(2) The high priest entered the sanctuary with alien blood to make atonement
(Heb. 9:7, 25). Since the blood was brought into Gods holy presence it was most
holy and had the power to cleanse and sanctify.
(3) The high priest brought the blood from the Holy of Holies and sprinkled it on
the incense altar and the altar for burnt offering (Heb. 9:21), cleansing and
consecrating the most holy things.
(4) Only the High Priest could enter the Holy of Holies.
Atonement in the NT
1. Deliberate acts of rebellion (sin) polluted the people and their hearts. Since the
heart was Gods chosen place to interact with people in this world, He instituted a
way to rid the heart of the impurity that people brought with them.
2. When Jesus shed his blood on the cross, it was a comprehensive act of atonement
for the hearts and consciences of all people for all time.
3. Atonement was made for the people they did nothing. By application of Jesus
blood, atonement was made.
4. Jesus was the ultimate scapegoat. Jesus bore the sins of the world in His flesh.
Jesus took peoples sins to the cross and the grave. People therefore can continue
to approach and meet with God and have access to his grace.
5. Jesus ministry is like and unlike the ministry of the high priest on the day of
atonement in four ways.
(1) Jesus entered heaven itself once at his ascension for all people.
(2) Jesus brought His own blood into the heavenly sanctuary to atone for sinners
(Heb. 9:12). Since His blood was brought into Gods holy presence in heaven it
was most holy and had the power to cleanse and sanctify perfectly.
(3) Jesus, the great High Priest, sprinkles heavenly things with His blood (Heb.
9:23); with His own blood he sprinkles the hearts and consciences of those who
serve the living God in the heavenly sanctuary (Heb. 9:13-14; 10:2, 22; cf. 9:9). In
the Holy Supper Jesus brings his blood for the cleansing and sanctification of His
guests. This is Jesus ongoing ministry of atonement by the application of His
blood on His people.
(4) But Jesus opened the way into the heavenly sanctuary for all of His fellow
priests (Heb 10:20). He is our ritual forerunner (Heb. 6:20).
The Structure of Leviticus 17-22

What is the function of chapter 17? Does its prohibition on the use of blood stand in
contrast to the use of blood in the Day of Atonement in chapter 16? Or is it thematically
connected to chapters 18-22, with the recurring use of the words cut off?
In chapters 18-22 God relays how Israel is to orient their lives around the sanctuary by
avoiding defilement and by relating their lives to Gods sanctifying presence. Chapter 17
along with Lev. 22:17-30 provides a frame for the laws in between. The use of
tabernacle, the tent of meeting, and the sanctuary also tie together these chapters.
The material in this section is arranged in the form of a loose chiasm.
A Use of blood from animals for atonement (17:1-16)
B Defilement of the land (18:1-30)
C Holiness of the congregation (19:1-37)
B Penalties for defilement of the land (20:1-27)
C Holiness of the priesthood (21:1-22:16)
A Animals acceptable for sacrifice (22:17-33)
So the answer to our original questions is that chapter 17 does tie in with chapter 16 the
Day of Atonement with its discussion on how blood is not to be used. And it also
introduces a new section on how the Israelites should orient their lives around the
sanctuary. It is a transition chapter that looks backward and forward.
Ritual Use and Abuse of Blood (17:1-16)
Structure
The use of blood provides a connection between chapters 16 and 17. This connection is
made through a chiastic arrangement of Lev. 16:29-17:11.
A Atonement and denial of selves (16:29-31)
B Perpetual ritual statute (16:31)
C The role of the priest in performing the rite of atonement (16:32)
D Atonement for the tent of meeting (16:33)
E Atonement for the children of Israel (16:34a)
F The fulfillment of the Lords command to Moses
(16:34b)
F The Lords speech to Moses (17:1)
E Speaking to the children of Israel (17:2)
D Offerings at the tent of meeting (17:4)
C Offerings to the priest (17:5)
B Perpetual ritual statute (17:7)
A Atonement for your selves/lives (17:11)
A key word used throughout the chapter is life. The interplay between life and
blood forms a chiasm in 17:10-12.
A The Israelite or alien person who eats blood (17:10)
B The life of flesh in its blood (1711a)
C Your persons/lives (17:11b)
B Blood by means of the life (17:11c)
A No Israelite or alien person shall eat blood (17:12)
Another key term is blood. It is used 13 times throughout the chapter. It is used in
connection with the term life. The chapter contrasts the illegitimate (17:4) and
legitimate (17:13) pouring out of blood. It also contrasts the illegitimate consumption of
blood (17:10, 12, 14) with the proper use of blood for atonement (17:6, 11).
There are five paragraphs, all of which deal with the proper use of blood from edible
animals. The central paragraph (17:10-12) provides the prohibition of blood consumption
because God has reserved it for sacrificial atonement. The first two paragraphs (17:1-7, 89) provide the rationale for it and the last two (17:13-14, 15-16) provide the
consequences from consuming meat from animals that have not been sacrificed.
Penalty for misplaced ritual slaughter (17:2-7)
Penalty for misplaced sacrifices (17:8-9)
Penalty for eating blood (17:10)
Mandate for the use of blood in the rite of atonement (17:11)
Prohibition of eating blood (17:12)
Disposal of blood from game (17:13-14)

Purification from carrion (17:15-16)
Chapter 17 then is a transitional chapter. It is related to chapter 16 by its references to
blood and atonement. And it also introduces the chapters which follow it.
Outline
I. Gods address and commission of Moses (17:1-2a)
II. Speech on the place for ritual slaughter (17:2b-7)
A. Superscription: divine command (17:2b)
B. Proclamation of the penalty for ritual slaughter apart from the tabernacle (17:37a)
1. Case of ritual slaughter for peace offerings (17:3-4a)
2. Extirpation as the penalty for illegitimate slaughter (17:4b)
3. Reasons for the penalty (17:5-7a)
a. Offering of blood and fat at the tabernacle rather than in the field
(17:5-6)
b. Prevention of sacrifice to the demons (17:7a)
C. Subscription: perpetual ritual statute (17:7b)
III. Gods second commission to Moses (17:8a)
IV. Speech about the legitimate sacrifice and consumption of meat (17:8b-16)
A. Proclamation of the penalty for sacrifice apart from the tabernacle (17:8b-9)
1. Case of sacrifice apart from the tabernacle (17:8b-9a)
2. Extirpation as the penalty for infringement (17:9b)
B. Gods personal threat of punishment for the consumption of blood (17:10-12)
1. Case of blood consumption (17:10a)
2. Personal threat of extirpation by God (17:10b)
3. Reasons (17:11-12)
a. Gods provision of blood for the rite of atonement (17:11)
b. Gods repetition of his prohibition of eating blood (17:12)
C. Instruction about the disposal of blood from edible game (17:13-14)
1. Case of slaughter of game for food (17:13a)
2. Instruction on the burial of blood (17:13b)
3. Reasons for burial (17:14)
D. Instruction about purification after the consumption of carrion (17:15-16)
1. Case of eating meat from carrion (17:15a)
2. Purification by washing and bathing (17:15b)
3. Reason: threat of guilt from failure to undergo purification (17:16)
Notes on the Ritual Use and Abuse of Blood

The persons involved in this passage are:
Since Moses is told to tell this teaching to Aaron, his sons, and the Israelites, this
teaching applies to all Israelites. All personal sacrifices by all the Israelites were
to be offered together with the communal sacrifices and incorporated into the
regular ritual. There was to be no private sacrificial cult. Anyone who offered
private sacrifices apart from the tabernacle was cut off from the community.
These teachings also included resident aliens. They too were prohibited from
offering sacrifices apart from the tabernacle. They had equal status with the
Israelites in the sacrificial ritual.
The sacrifices were to be brought to the priest. He was Yahwehs representative.
When they brought them to him, they brought them to Yahweh. The priest
performed the rite of atonement and burned up the sacrifices.
Yahweh was the main actor. He lived at the tent of meeting. Sacrifices were
brought to Him. He gave them the rite of atonement. He was pleased with the
peace offerings. He warned that He Himself would cut off anyone who misused
the blood.
It also mentions goat-demons who were worshipped as a god. They resided in the
earth and the underworld. They were believed to control the fertility of animals
that grazed on their terrain. Worship of them as the givers of life was a rejection
of Yahweh who was the true Giver of life.
The location of where the blood was used was of importance.

It was not enough to offer the right sacrifices to Yahweh. They had to be offered
to Him in the right place (at the tabernacle). They had to be brought to Yahweh,
who resided at the Tabernacle.
Slaughter and sacrifice could not occur in the camp or outside the camp. The
camp was the common domain where people lived which was separate from the
divine domain.
The animals were slaughtered at the entrance to the tent of meeting, a transitional
area that stood between the common domain and the sacred domain.
At the tabernacle the blood was disposed of and used properly by the priests by
splashing it against the altar. This transferred the blood from the common to
divine domain; it was claimed by Yahweh and used to make atonement. Any other
place of sacrifice was forbidden. Blood could not be eaten; it was used for
atonement. Application of blood to the altar released the people from their sin. It
is only through atonement at the altar that God gives access to Himself and His
grace.
The primary material used was blood. Its concern is on its proper use.
The focus on blood is alien to modern readers. In an animistic society (which still
exists today in parts of the world) all living things have a spirit or soul. This spirit
enlivens and empowers them and resides in their blood. For such people it is a
given that the life of the flesh is in the blood (17:11). In fact blood is life. This
would be true for all of Israels neighbors. Blood was intentionally eaten by them
with the meat in order to gain life. And blood was intentionally poured on plants
to enhance growth (17:5, 7). They also used blood to feed the spirits of the dead
and deities that resided in the earth or underworld. Or it was given to appease
evil spirits such as goat-demons (17:7) to ward of infertility. God banned all these
uses of blood. The only use of blood that was sanctioned by God was its use in the
rite of atonement. The power of blood came not from the life in it, but from Gods
Word which instituted the use of it.
Blood in itself was not holy; it became holy by virtue of its contact with the altar
(Ex. 29:37). The shedding of blood outside the tabernacle was not sanctioned by
God and therefore God viewed this loss of life as murder.
The total ban on the consumption of blood created two problems. The first was
what to do with the blood from game animals. It was to be drained and buried in
the fields. The second was what to do with blood from animals that died of natural
causes or an attack. This meat lacked life and was viewed as unclean. Those
who consumed it had to purify themselves by washing themselves and their
clothes. If they failed to and went to the sanctuary, they defiled it and fell under
the death sentence.
Here God mandates blood atonement. His Word empowers this rite to work atonement.
Earlier chapters told how the blood from sacrifices should be used and told of the results
of it. This chapter gives the rationale behind it. The life of the animals was NOT given by
people in exchange for their lives. Rather God gave them the life of the animals to make
atonement for their own lives. God could give them these lives because he is the LifeGiver. These lives were His to give. He did not give them this life to eat and drink. They
did not receive life-power from God by eating blood. Rather they received atonement
from God which came from the blood on the altar. That blood ransomed and freed them
from impurity and from the threat of death due them because of the desecration of Gods
holy presence, thereby giving them access to God and His life-giving blessings.
Both the previous and this chapter have to do with atonement. We see atonement as a
divine-human ritual transaction. God Himself provided the solution to the problem
created by His desire to have His people meet and interact with Him at the tabernacle.
The problem was this: how could His sinful, unclean people come before their holy God
to receive blessing from Him without desecrating His holiness by their impurity and so
suffer the penalty of death as threatened in 15:31?
God solved the problem by establishing the rite of atonement. It removed the obstacles to
their interaction with God; it qualified them to participate in Gods holiness, which was
life-giving, life-protecting, and life-enhancing.
The blood and the life in that blood were reserved only for atonement. It could not be
used for any other sacral or secular purpose. In fact the misuse of blood not only did not
enhance and give life, but it brought death. Life could not be found in the blood of
animals. Rather, life was found only in God and contact with Him in worship.
What does the NT say about the use of blood? In the council of Jerusalem it was decided
that the Gentiles should abstain from four things: pollution from idols, sexual immorality,
the meat from strangled animals, and the consumption of blood (Acts 15:20, 29; 21:25).
All four are concerns of Lev. 17. Pauls prohibition of eating meat offered to idols is
similar to the prohibition of offerings to goat-demons in Lev. 17:7. Paul describes any
non-Christian worship as demonic (1 Cor. 10:20-21). As worship of false deities is
considered to be religious prostitution in Lev. 17:7, so John considers false doctrine and
eating food offered to idols as spiritual fornication and adultery (Rev. 2:14, 20-23). Thus
false worship is closely associated with sexual immorality. The other two prohibitions
dealt with blood. Jewish Christians could not have fellowship with anyone who
consumed blood so Gentile Christians were required to observe these restrictions in order
to maintain this relationship. Yet the observance of these laws did not save. All were
saved by grace through faith.
The centralized place of sacrifice and atonement of the OT prepared for the NT place of
worship-Jesus body. The restriction on the use of blood to be used only for atonement
prepared for the NT blood of redemption-Christs blood.
The Tabernacle and later the temple was the only place where God could be worshipped.
It was the only place where God promised to make Himself available. The rite of
atonement at this place gave access to His grace. Jesus is the new and only place where
God can be worshipped in the NT. The body of Jesus is the temple of the living God (Jn.
2:21), the place where God dwells in all His fullness (Col. 1:19; 2:9). This means that no
one can come to God the Father except through Jesus (Jn. 14:9-10). Only through Jesus
do we have access to God and His grace. Apart from the incarnate Son of God all human
worship is idolatry.
The restriction of the use of the blood from animals prepared Gods people for Christs
gift of His own blood for their redemption. He is our great High Priest who was sent to
make atonement for the sins of the whole world (1 Jn 2:2; 4:10) with His blood (Ro.
3:25). With His shed blood on the cross He ransomed people from their futile existence (1
Pe 1:18-19; cf. Heb 9:12) and freed them from their sins (Rev 1:5).
OT Israel was forbidden to drink blood. Yet in the NT Christ gives His blood to drink in
Holy Communion, His blood shed on the cross that He brought with Him at His
ascension into the heaven sanctuary (Heb 9:11-12). In Jn 6:53-56 Jesus speaks to the
Jews four times about the need for them to drink His blood, the blood that gives eternal
life through the Holy Spirit (Jn 6:61-63). His blood is a Spirit-filled drink (1 Cor 10:4).
By receiving it we drink in Christs life-giving Spirit (1 Cor 12:13; cf. Heb. 6:4; 10:29).
By means of His blood He conveys all the eternal blessings that He won with His selfsacrifice. By giving His blood he sprinkles hearts and consciences (Heb 9:13-14; 10:22;
12:24; 1 Pe 1:2). Those that receive His blood receive redemption, the forgiveness of sins
(Mt 26:28; 1Cor 11:25; Eph 1:7). His blood justifies (Ro 5:9) and cleanses (Heb 9:14; 1Jn
1:7). Therefore through His blood Christians can approach God in Holy Communion
(Eph. 2:13; Heb 10:19). By means of that blood they are consecrated as priests together
with Christ (Heb 10:29; 13:12) and equipped well for their priestly service of Him (Heb
13:20-21). As priests whose robes have been washed with His holy blood (Rev 7:14),
they can use His blood to overcome Satan and triumph over the powers of darkness (Rev
12:11). Christs cleansing and sanctifying blood is our most precious possession because
it gives us access to the heavenly sanctuary while here on earth.
A Summary of Ritual Use and Abuse of Blood
The OT:
1. There was only one authorized place to worship God, the tabernacle. The only
place where sacrifices could be made was in Gods presence.
2. There was only one use of blood that was authorized by God. Blood could only be
used to make atonement. Blood atonement gave access to God. Blood atonement
released the people from their sin. Therefore God gave life through blood
atonement, that is, through blood atonement God gave access to Himself.
3. The Israelites were forbidden to drink or eat blood. Pagans believed it brought
life. For the Israelites it brought death. Blood was not to be poured on plants to
enhance growth. Blood was not to be used to appease the dead, deities, or evil
spirits.
4. The problem was how could sinful man interact with holy God without being
destroyed? God provided the answer: blood atonement. It allowed them to
participate in Gods holiness, which was life-giving, life-enhancing, and lifeprotecting.
The NT:
1. Jesus is the new and only place where God can be worshipped in the NT. The
body of Jesus is the temple of the living God (Jn. 2:21), the place where God
dwells in all his fullness (Col. 1:19; 2:9). This means that no one can come to God
the Father except through Jesus (Jn. 14:9-10). Apart from the incarnate Son of
God all human worship is idolatry.
2. Jesus is our great High Priest who was sent to make atonement for the sins of the
whole world (1 Jn 2:2; 4:10) with His blood (Ro. 3:25). With His shed blood on
the cross He ransomed people from their futile existence (1 Pe 1:18-19; cf. Heb
9:12) and freed them from their sins (Rev 1:5).
3. In the OT blood could not be consumed. In the NT Christ gives his blood to drink
in Holy Communion, the blood shed on the cross that He brought with Him at His
ascension into the heaven sanctuary (Heb 9:11-12). In Jn 6:53-56 Jesus speaks to
the Jews four times about the need for them to drink His blood, the blood that
gives eternal life through the Holy Spirit (Jn 6:61-63).
4. Jesus blood is a Spirit-filled drink (1 Cor 10:4). By receiving it we drink in
Christs life-giving Spirit (1 Cor 12:13; cf. Heb. 6:4; 10:29). By means of His
blood He conveys all the eternal blessings that He won with his self-sacrifice. By
giving His blood He sprinkles hearts and consciences (Heb 9:13-14; 10:22; 12:24;
1 Pe 1:2). Those that receive His blood receive redemption, the forgiveness of sins
(Mt 26:28; 1Cor 11:25; Eph 1:7). His blood justifies (Ro 5:9) and cleanses (Heb
9:14; 1Jn 1:7). Therefore through His blood Christians can approach God in Holy
Communion (Eph. 2:13; Heb 10:19). By means of that blood they are consecrated
as priests together with Christ (Heb 10:29; 13:12) and equipped well for their
priestly service of Him (Heb 13:20-21). As priests whose robes have been washed
with His holy blood (Rev 7:14), they can use His blood to overcome Satan and
triumph over the powers of darkness (Rev 12:11). Christs cleansing and
sanctifying blood is our most precious possession because it gives us access to the
heavenly sanctuary while here on earth.

In chapters 18-20 God admonishes Israel to keep His statutes in order that they might
receive life from Him by sharing in His holiness. In fact the focus on their observance in
18:3-5 and 20:22-26 frames this body of legislation.
These three chapters introduce the second half of Leviticus. They deal with reverence for
the sanctuary and participation in Gods holiness. The legislation in Lev. 18-27 therefore
carries out the command of God to Aaron in 10:10-11 that he and his fellow priests must
distinguish what is holy from what is common and what is clean from what is unclean
and teach the Israelites to do so as well.
Ritual Defilement of the Land by Sexual Immorality (Lev. 18:1-30)
Structure
This speech can be divided into two sets of laws dealing with human sexuality: 18:7-17
and 18:18-23.
In Hebrew the eleven prohibitions in 18:7-17 all begin with the word nakedness. Each
of the prohibitions follows one of two chiastic patterns. The first is an ABA pattern and is
illustrated by 18:8:
A The nakedness of your fathers wife
B Do not uncover;
A it is your fathers nakedness.
Part A defines the prohibited relationship. Part A gives the reason for the relationship.
This pattern is used in 18:12, 13, 16 and is modified in 18:9,10, 17.
The second pattern is an ABCBA pattern as illustrated by 18:15:
A The nakedness of you daughter-in-law
B do not uncover
C she is your sons wife;
B do not uncover
A her nakedness.
In this pattern the prohibition is repeated and it centers on the reason for the prohibition.
The law in 18:7 follows this pattern and the laws in 18:11 and 18:14 modify it.
The second set of prohibitions in 18:18-23 are linked together as a series by the use of
and.
Verses 1-5 and 24-30 provide a frame for this passage. They both contain many of the
same words.
Outline
II. Speech by Moses to the Israelites (18:2b-30)
A. Introductory admonition (18:2b-5)
1. Gods self-introduction (18:2b)
2. Prohibitions against following the pagan customs and laws of the land
(18:3)
3. Commands to observe Gods laws with Gods self-introduction (18:4)
4. Promise of life from observance with Gods self-introduction (18:5)
B. Legislation for human sexual activity (18:6-23)
1. Heading (18:6)
a. Prohibition of incest (18:6a)

b. Gods self-introduction (18:6b)
2. Prohibition of incest in an extended family (18:7-17)
a. With a mother (18:7)
b. With a stepmother (18:8)
c. With a full sister or half sister (18:9)
d. With a granddaughter (18:10)
e. With a stepsister (18:11)
f. With a paternal aunt (18:12)
g. With a maternal aunt (18:13)
h. With a paternal aunt-in-law (18:14)
i. With a daughter-in-law (18:15)
j. With a fraternal sister-in-law (18:16)
k. With a mother and her daughter (18:17a)
l. With a mother and her granddaughter (18:17b)
3. Prohibition of sexual malpractices (18:18-23)
a. Marriage to a sister of a wife during her lifetime (18:18)
b. Sexual intercourse with a woman during menstruation (18:19)
c. Sexual intercourse with a neighbors wife (18:20)
d. Sacrifice of offspring to Molech (18:21)
e. Homosexual intercourse (18:22)
f. Sexual intercourse of a man with an animal (18:23a)
g. Sexual intercourse of a woman with an animal (18:23b)
C. Concluding admonition: rationale for compliance (18:24-30)
1. Avoidance of the defilement and expulsion from the land (18:24-25)
2. Avoidance of expulsion and extirpation by God (18:26-29)
3. Gods commission of the Israelites to protect the land (18:30a)
4. Gods concluding self-introduction (18:30b)
Notes on the Ritual Defilement of the Land by Sexual Immorality

Ritual Agents
Note the personal tone to this chapter. Here God speaks directly to His people. He
introduces Himself as their God and speaks directly to them, showing His concern for
them.
God addresses the Israelites in general and Israelite men in particular. But it would be
wrong to say that these laws excluded women. These laws were concerned for the
survival of the extended family. These relationships were threatened by incest and
disordered sexual relationships. The extended family generally consisted of five
generations of people living and working together. Its members were of the same flesh.
Its male members were responsible for its integrity and productivity. They were to act in
its best interests.
A sharp contrast is drawn in this chapter between the sexual behavior of the Israelites and
their pagan neighbors, especially the Egyptians and the Canaanites. The Canaanites were
so sexually disgusting that God removed them from the land and gave it to the Israelites.
This removal served as a warning to Israel. If they live the same way as the Canaanites
the same fate would await them. The sexual taboos in this chapter are universal and are
testified to by the created order and by our conscience. If Israel ignored them there would
be consequences to be paid.
Ritual Location
These laws are addressed to Israel as they enter the Promised Land, Canaan. They have
left Egypt and are to leave behind those customs. As immigrants entering a new land,
they must not adopt and live according to the customs of the Canaanites. They must live
according to the laws of God who will live with them in that land. Life there was to
revolve around their coexistence with Him.
This land was a good land that had been polluted by the sexual deviations of its
inhabitants. The land suffered from the wickedness of its people. Like a stomach, the land
would vomit out what had polluted it. God was going to purge the land of its pollutants.
Since God would live with His people in this land, it had to be kept pure like the
tabernacle. Israel had to do guard duty for the land just as the priest did for the tabernacle.
Ritual Taboos
There are two lists of prohibitions: taboos against incest in the extended family (18:6-17)
and taboos against other sexual practices and child sacrifice (18:18-23).
The first group sets the boundaries for sexual activity within the extended family. The
reason for this is that they are all of the same flesh. When one marries into a family, he or
she becomes a flesh and blood relative to everyone in that extended family. Incest
disrupts the foundational relationships in the family, the basic unit in the land of Israel.
The second reason for this taboo involves nakedness. God intends that a husband and
wife share their nakedness with each other, but not with the rest of the family. Nakedness
has to do with a personal identity and an ordered intimacy. Sharing it outside of that
marriage ruins both. By taking what is meant to be most private and putting it on display
in public brings confusion and shames the family. Incest degrades the individuals as well
as the family.
The taboos against incest may be summarized as follows. A man may not have sex with
his:
(1) aunt-in-law (18:14), aunt (18:12, 13), mother (18:7), stepmother (18:8)
(2) half sister (18:9b), full sister (18:9a), sister-in-law (18:16), stepsister (18:11)
(3) daughter-in-law (18:15), daughter (so obvious, it was assumed?), stepdaughter (18:17)
(4) granddaughter (18:10), step-granddaughter (18:17)
The second set of prohibitions varies widely in certain kinds of sexual activity. Amongst
these things is child sacrifice. It is included because it involves abuse of the seed.
Through the seed of Abraham (which belonged to God) God promised to give blessing.
That seed then must not be given to another family in adultery or to another god like
Molech through child sacrifice. All the prohibitions in 18:18-23 have to do with the
improper use of seed. Doing these things violates a persons nakedness, makes people
unclean, reverses the natural order, confuses natural boundaries, and desecrates Gods
holy name (child sacrifice).
Ritual Theological Significance
There are four reasons given for these sexual prohibitions:

1. Incest is forbidden for social reasons. For the good of people God has established the
kinship of extended families. Incest violates the sexual boundaries that God set up for
families and disrupts family relationships.
2. The sexual acts that God prohibits go against the divinely established natural created
order. Bestiality violates the order of the species. It confuses the animal realm with the
human realm. Homosexuality violates the order of sexes, confusing the distinction
between men and women. Incest violates the order of kinship, violating the order God
established for families.
3. A person identifies with his body. When it comes into contact with something alien to
it (menstrual blood, a neighbors wife), its integrity is violated and it is tainted.
4. There are also theological reasons for these prohibitions. This is the most important
reason for the prohibitions. Three theological reasons are given.
(1) The main reason is that God has created and associated Himself with the
Israelites. He has given them His name and has committed Himself to them as
seen by the repeated use of the formula for divine self-introduction. They must do
nothing to bring dishonor to Him.
(2) God has given them these laws so that they might have a full life in family and
community, peace and prosperity, health and happiness, vitality and longevity.
Sexual disorder cuts off the flow of life from God to His people.
(3) These prohibitions prevent the pollution of the land. The people and the land
they live in are closely related. The land supports life and that life must not
pollute and disorder the land. And since God lives with His people in this land,
the land must not be polluted. The pollution of the people and the land desecrates
Gods holy name. Should they pollute the land through these means, God would
cause the land to expel them and they would be cut off from the land.
Since the Egyptians and Canaanites are mentioned, it makes clear that these prohibitions
are relevant for all human societies. But the prohibitions are primarily for the Israelites
who live with Him in the land and interact with Him at the tabernacle. The Israelites are
Gods holy people. Because of their close proximity to God, they share in His holiness.
These prohibitions were meant to protect and preserve their holiness and to allow them to
continue to share in His holiness. In keeping these laws, Israel would prevent Gods
holiness from being polluted and would enjoy a full life with Him in the land.
The laws against incest, adultery, homosexuality, and bestiality continue to apply to
Gods NT people and indeed to all people. Christ and his apostles reaffirm these laws. As
a member of the body of Christ, with the Holy Spirit living within him, a Christian
involved in sexual immorality desecrates his holiness and is damaged physically,
mentally, and socially.
Lev. 18:5 promises that any human being who does them will have life by them. Jesus
expanded this view of life from the commandments. When questioned about life, Jesus
pointed a teacher of the law to the Torah; do them (love God and neighbor) and you shall
live he said. But these are impossible to do perfectly and continuously for sinful man.
Jesus taught about love for all neighbors (not just extended family, but the whole human
family) in the story of the Good Samaritan (Lk 10:30-37) and love for God in Mary
listening to the life-giving Word of Jesus (Lk 10:38-42). In John, Jesus applies the
promise of life in Lev. 18:5 to himself. He was sent to give life to all people on earth (Jn.
3:16; 5:26; 10:10; 17:2). Those that seek eternal life should search the OT scriptures with
the knowledge that they testify to Jesus, who is the source of life (Jn. 5:39-40). Jesus
speaks the words of eternal life (Jn. 6:63, 68) that bring the Holy Spirit to those that hear
them. Those who believe in Him already have eternal life in this age (Jn. 3:36; 5:24).
Paul corrects the misuse of Lev. 18:5. Some taught that a person was justified before God
the Judge only by keeping the whole law. In Gal. 3:12 and Ro. 10:5 Paul teaches that
keeping the law is the fruit of one who is already justified.
Jesus expands the scope of adultery by regarding sexual lust as adultery (Mt. 5:27-30).
Paul forbids incest (1 Cor. 5:1-8) and he insists that homosexuality perverts the natural
order of creation and incurs Gods wrath (Rom. 1:26-27). Persistence in these sins leads
to disqualification in the heavenly inheritance (1 Cor. 6:9-10). Yet all those who commit
such sins could, like all other sinners, receive pardon, cleansing, and a new way of life in
Christ (1 Cor. 6:11). More generally, the NT classifies all the sexual sins mentioned in
Lev. 18:6-23 as fornication or sexual immorality. They are a cause of impurity (2
Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5). Just as sexual immorality polluted the land and
caused the loss of the inheritance (Canaanites), so it does the same with the heavenly
inheritance (1Cor. 6:9-10; Eph. 5:5; cf. Rev. 21:8; 22:15). The punishments that God
inflicted on unfaithful Israel were types and examples so that Christians are not seduced
into fornication (1 Cor. 10:5-13). Gods wrath comes on those who persist in sexual
immorality (Eph. 5:5-6; Heb. 13:4). All of this is summed up in Heb. 13:4: marriage is to
be honored. Sex within the marriage is approved by God. God wishes that their marriage
be kept clean and holy.
Defilement by Sexual Immorality
OT defilement:
1. Incest violates the sexual boundaries that God set up and disrupts family
relationships. The sexual acts that God prohibits go against the created order.
Bestiality violates the order of the species. Homosexuality violates the order of
sexes. Incest violates the order of kinship. A person identifies with his body. And
when it comes into contact with something alien to it, its integrity is violated and
it is tainted.
2. There are also three theological reasons for these prohibitions.
(1) God has associated himself with the Israelites. He has given them His name and
has committed Himself to them. They must do nothing to bring dishonor to Him.
(2) God has given them these laws so that they might have a full life in family and
community, peace and prosperity, health and happiness, vitality and longevity.
Sexual disorder brings the opposite.
(3) These prohibitions prevent the pollution of the land. The people and the land they
live in are closely related. The land supports life and that life must not pollute and
disorder the land. And since God lives with His people in this land, the land must
not be polluted. The pollution of the people and the land desecrates Gods holy
name. Should they pollute the land through these means, God would cause the
land to expel them and they would be cut off from the land.
3. Since the Egyptians and Canaanites are mentioned, it makes it clear that these
prohibitions are relevant for all human societies. But the prohibitions are
primarily for the Israelites who live with Him in the land and interact with Him at
the tabernacle.
NT defilement:
1 The laws against incest, adultery, homosexuality, and bestiality continue to apply
to Gods NT people and indeed to all people. Christ and his apostles reaffirm and
expand these laws.
2 Lev. 18:5 promises life to those who keep the law. This is impossible.
(1)
(2) In John, Jesus applies Lev. 18:5 to himself. Those that seek eternal life should
search the OT scriptures with the knowledge that they testify to Jesus, who is the
source of life (Jn. 5:39-40). Jesus speaks the words of eternal life (Jn. 6:63, 68).
Those who believe in him already have eternal life in this age (Jn. 3:36; 5:24).
Paul agrees as he says keeping the law is the fruit of one who has been justified.
(3) Jesus expands the scope of adultery by regarding sexual lust as adultery (Mt.
5:27-30). Paul forbids incest, homosexuality, as perverting the natural order of
creation and incurring Gods wrath and sodomy. Persistence in these sins leads to
disqualification in the heavenly inheritance (1 Cor. 6:9-10). Yet all those who
commit such sins could, like all other sinners, receive pardon, cleansing, and a
new way of life in Christ (1 Cor. 6:11). More generally, the NT classifies all the
sexual sins mentioned in Lev. 18:6-23 as fornication or sexual immorality.
They are a cause of impurity (2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5). Just as
sexual immorality polluted the land and caused the loss of the inheritance, so it
does the same with the heavenly inheritance (1Cor. 6:9-10; Eph. 5:5; cf. Rev.
21:8; 22:15). The punishments that God inflicted on unfaithful Israel were types
and examples for Christians so that they are not seduced into fornication (1 Cor.
10:5-13). Gods wrath comes on those who persist in sexual immorality (Eph. 5:56; Heb. 13:4). All of this is summed up in Heb. 13:4: marriage is to be honored.
Sex within the marriage is approved by God. God wishes that their marriage be
kept clean and holy.
The laws against incest, adultery, homosexuality, and bestiality continue to apply
to Gods NT people and indeed to all people. Christ and his apostles reaffirm
these laws.
The Holiness of the Congregation (Lev. 19:1-37)
Structure
The use of an admonition (19:2b; 19:19; 19:36b-37) frames and divides the text into two
parts (19:3-18; 20-36a). Each of the two parts has several sections which correspond to
each other. See the diagram below.
Admonition (19:2b)
Foundational laws (19:3-4)
Case law on animal sacrifices and agriculture (19:5-10)
Moral commandments (19:11-18)
Admonition (19:19)
Case law on animal sacrifices and agriculture (19:20-25)
Religious commandments (19:26-32)
Foundational laws (19:33-36a)
Admonition (19:36b-37)
There are also several key words and phrases that tie the two parts together.
keep (19:3, 19, 37)
to fear (19:3, 14, 32)
Sabbath (19:3, 30)
you shall not turn to (19:4, 31)
holy (19:2, 8, 24, 30)
desecration (19:12, 29)
injustice (19:15, 35)
to love another (19:18, 34)
Chapter 19 connects with chapters 18 and 20 by:
The admonition to keep Gods statutes (18:5, 26; 19:19a, 37)
The admonition to enact the statutes (19:37b; 20:22)
The call to share in Gods holiness (19:2; 20:26b)
Outline
B. Gods commission to Moses (19:2a)
II. Speech by Moses to the congregation of Israel (19:2b-37)
A. Introductory call to share in Gods holiness (19:2b)
B. Basic requirements for sharing in Gods holiness (19:3-4)
1. Respect for parents and observance of the Sabbaths with divine selfintroduction (19:3)
2.. Prohibition of idolatry with divine self-introduction (19:4)
C. Two cases of offerings (19:5-10)
1. Right use of the meat from the peace offerings (19:5-8)

2. Right provision of food for the disadvantaged (19:9-10a)
a. Leftover grain for gleaning in the fields (19:9)
b. Leftover grapes for picking in the vineyards (19:10a)
3. Divine self-introduction (19:10b)
D. Justice and love as the basis for communal solidarity (19:11-18)
1.Prohibition of deceptive misappropriation of property with divine selfintroduction (19:11-12)
2. Prohibition of the oppression and abuse of the disadvantaged with
divine self-introduction (19:13-14)
3. Maintenance of justice in local courts with divine self-introduction
(19:15-16)
4. Positive rather than negative retaliation with divine self-introduction
(19:17-18)
E. Central admonition (19:19)
1. Admonition on the observance of Gods statutes (19:19a)
2. Proverbial instruction on the avoidance of mixtures (19:19b)
F. Two cases on mixtures (19:20-25)
1. Sexual intercourse between an Israelite and a betrothed slave girl
(19:20-22)
2. The use of fruit from a young fruit tree or vine (19:23-25a)
3. Divine self-introduction (19:26b)
G. Areas of conflict between Gods holiness and family solidarity (19:26-32)
1. Involvement in spiritism and the cult of the ancestors with divine selfintroduction (19:26-28)
2. Respect for Gods Sabbaths and sanctuary rather than desecrating
daughters by making them prostitutes with divine self-introduction (19:29-30)
3. Respect for live elders rather than dead ancestors with repeated divine
self-introduction (19:31-32)
H. The generous treatment of resident aliens (19:33-36a)
1. Loving treatment rather than oppression of aliens (19:33-34)
2. Use of correct weights and measures in trade and commerce (19:3536a)
I. Final admonition on the observance of Gods laws (19:36b-37)
Notes on the Holiness of the Congregation

The persons involved in this chapter are as follows.
God addresses this speech to the Israelites as a whole and at the same time to each
person individually. In one sense Israel is a community, which is based on
agriculture. In this society, like other societies, there are some people that are
economically vulnerable. Yahweh addresses this issue. In another sense Israel is
like a big extended family. Each member is considered a neighbor, brother,
citizen, or relative. The language of kinship is used in describing the family of
God.
But even more than a society and family, God viewed them as a liturgical
community, a community that worshipped the one true God. It was to reject
idolatry and worship only at the sanctuary. This community was responsible for
right worship and administration of justice. It was a community called to be and
share in Gods holiness. It was to be a community that lived by the Ten
Commandments. We find allusions to them in the following places:
First 19:4; cf. 17:26-28, 31

Second 19:12
Third 19:3, 30
Fourth 19:3, 32
Fifth 19:16-17
Sixth 19:29
Seventh 19:11, 35-36
Eighth 19:14-16
Ninth and Tenth 19:17-18, 33-36 (?)
The location alluded to was the promised land. In the land God reserved part of its
produce for the poor and alien. He reserved the fruit from a four-year-old fruit tree for
Himself. In this land He would establish His sanctuary and interact with the Israelites at
the Tent of Meeting. The life of the Israelites in the land would revolve around their
interaction with Yahweh.
There were several holy things mentioned that were available to Gods holy people. They
are: holy meat from the peace offering, the fruit from a four-year-old fruit
tree, the holy Sabbaths, His sanctuary, and His holy name. God used these
holy things to make and keep His people holy.
Contrasted to these holy things were idols, the desecrated meat from the peace offering,
and meat sacrificed to the spirits of the dead. Gods people were to shun such unholy
things so that they would not desecrate Gods holiness.
Call to Holiness (19:1-2)
In this chapter God repeatedly uses the divine formula of self-introduction.

1. Short form (8 times), I am Yahweh(the LORD), used to introduce Himself and
give access to Himself
2. Long form (6 times), I am Yahweh (the LORD) your God, used to commit
Himself to them as their God
3. Long form w/deliverance from Egypt (1 time), I am Yahweh (the LORD) your
God who brought you out of the land of Egypt, used to claim allegiance to Him
as His subjects
4. Long form w/declaration of His holiness (1 time), I, Yahweh (the LORD) your
God, am holy, used to claim them as His holy people
His call to holiness can be understood in three ways: as a promise that they will be holy,
as a fact that they are holy, and as a demand that they are to be holy. Since only God is
holy, any holiness that they have is derived from Him; He shares His holiness with them.
It is God who makes and keeps them holy. This chapter then is about the Israelites not
doing anything that would block Gods holiness from coming to them. They are to obey
these prohibitions because they are holy.
By obeying these commandments the Israelites did not become holy. That would amount
to justification by works. God gave them His holiness through holy things. They received
His holiness like we receive light from the sun. That holiness was received by grace
alone. These prohibitions identified things that desecrated Gods holiness or defiled the
Israelites. They were holy, therefore they needed to avoid whatever was ungodly. They
were to obey because they were holy. This is the presupposition of the entire speech.
Participation in Gods Holiness (19:3-4)
The four commandments in this section are meant to protect the flow of holiness from
God out to and through His congregation. (1 - 4th commandment) Parents promote the
holiness of the family. They lead their families to (2 - 3rd commandment) observe the
Sabbath at home and festive holy days at the sanctuary. By keeping the Sabbath, they
acknowledged that they could do nothing to make themselves holy. They had to depend
on God for holiness.
(3 1st commandment) Godlings (translated as idols in most translations) were feeble
entities that didnt deserve to be called gods. The Israelites had access to the true God.
They did not need to turn to these false gods. They had access to God through His name;
(4 1st commandment) they were forbidden to make idols to Yahweh to access Him. By
turning to godlings or idols of Yahweh the Israelites cut themselves off from the Lord and
His holiness.
Two Kinds of Offerings (19:5-10)
The meat that families ate from peace offerings was holy meat. This was the only holy
thing that the lay people could handle. When eaten according to Gods prescription, it
brought blessing. Those who treated it as ordinary meat forfeited Gods grace. They cut
themselves off from life and Gods blessing.
The second part deals with Gods provision for the poor and aliens. The owners were not
allowed to strip the land completely of it produce. Some of the grain and grapes were left
for the poor and those who owned no land.
Verses 9-10 bridge the holy realm of vv. 5-8 to the moral social realm of vv.11-18. The
grain and fruit were an offering from God to the poor. God provided for the poor as He
did for the priests.
Gods Protection of His Holy People from Abuse (19:11-18)
This section has four subunits which are made up mostly of prohibitions. The things
prohibited here could not be covered in a normal court of law. So by these prohibitions
God made these acts of injustice sins against Himself and His holiness. By His holiness
then He protected the members of His community.
These prohibitions are summarized by four commandments: to fear God (19:14), to judge
justly (19:15), to rebuke an offender (19:17), and to love the neighbor (19:18). This is
how holy people treat each other.
The prohibitions in 19:11-12 protected the property of each Israelite (7th commandment).
They are concerned with stealing, lying about stealing and ownership, and using Gods
name in court for self-defense (2nd commandment.). Thus stealing would lead to lying
which would lead to desecrating Gods holy name.
19:13-14 protected each person from exploitation by powerful people. (1) The retention
of another persons property was robbery. (2) Day labors were poor. They had no
property and had no permanent job. God protected them by requiring they be paid every
day. (3) God prohibits hidden abuse of disadvantaged people. They were unable to defend
themselves, whether actually deaf and blind or figuratively deaf and blind when others
secretly insulted them behind their backs. The abusers may not fear retaliation from them,
but they should fear God who would avenge through His holiness.
In 19:15-16 God prohibits injustice. They were to favor neither the poor nor the powerful
in court. As witnesses, they were not to slander others. In doing so, they took away that
persons life (and so a form of murder, 5th commandment). They were also not to be
indifferent to slanderous attacks on others. Such indifference also led to the loss of life.
The three subunits in 19:11-16 culminate in 19:17-18 with the Lords remedy for injustice
and abuse. This material presupposes a tribal society in which blood clans governed by
payback, which preserved social and moral ecology of the clan but also generated
revenge and hatred between clans. The Lord undermined the revenge cycle by forbidding
hatred and commanding love for all members. The injured were not to hate secretly, but
to confront openly, giving the offender the chance to admit his wrong and make it right.
Hatred turned the victim into a wrongdoer who came under Gods judgment. The product
of hatred was revenge, which was also prohibited. Even if justice was not served, the
victim was not to hate and get revenge. Instead, he was to retaliate with love. The love
the Lord commands is not an emotion, but an act of the will. Each person loves
themselves in the sense that they seek what is good for themselves. So they are to do the
same for others, even their enemies. The love reserved for close family was to be
extended to the whole congregation, the Lords holy family.
The Prohibition of Mixtures (19:19)
The prohibition in 19:19 introduces the second half of the speech. These prohibitions are
puzzling in that they deal with the mixing of animals, seeds, and clothing. The three have
to do with different natural-cultural orders. Mixing of these things produces confusion
and disorder in species, agriculture, and religious status. These prohibitions could be
taken literally, metaphorically, or, most likely, proverbially to distinguish what was holy
from what was common and unclean.
It seems as if 19:19 acts as a parallel to 19:2 in introducing a new section. In it care is
taken to avoid confusion of the sacred with the common and the clean with the unclean.
Two Cases of Sacral Disorder (19:20-25)
These two cases are the counterpart of the two instances in 19:5-10 in the first part of the
speech.
The first case, in 19:20-22, deals with an ambiguous social situation. The end result is
that this situation ended in an unintentional act of adultery. As such, the Decalogue was
broken and Gods holy name was violated. Reparation offerings were made when
something holy was desecrated. In this case atonement was made through the blood of
the reparation offering and the offender was released from the sin. His holy status was
restored.
The second case involved giving all the fruit from a fruit tree to the Lord in its fourth year
(19:23-25). Each year after that they offered the first fruits of the tree. This passage
implies that the fruit from the first three years was plucked while still green so that its
energies were not used on premature fruit. The yield then in the fourth year was like a
firstborn animal. It had to be taken to the sanctuary and eaten by the priests. In this way
the Israelites acknowledged that the land and its produce belonged to the Lord. After the
fourth year the Lord reserved only a small portion for His own use and gave the rest to
the Israelites for their use. Because of the analogy of circumcision with the young tree,
this is to be understood theologically. When circumcision was performed, the organ was
opened up to produce seed. For three years the Israelites were to treat the buds as the
foreskin. As a child is dedicated to the Lord in circumcision, so in the fourth year the fruit
was treated as a sacred thing to the Lord. As the child (or seed) was to be a blessing to
Gods people, so was the fruit tree. The fruit tree served Gods holy purposes.
The Sacral-Social Disorder of the Congregation (19:26-32)
This part of the speech is the counterpart to 19:11-18. The world viewed the family as
being made up of living people and the spirits of dead ancestors. These prohibitions cut
these ties, focusing on the fact that life came from the Lord and not dead ancestors.
19:26-28 is very clear on the separation of the realms of the living and dead. They were
not to eat a family meal at the grave. They were forbidden certain mourning rituals,
which linked the mourners to the worship of the dead.
19:29-30 focused on the sacral order of the family. Farming ones daughter out as a
prostitute desecrated her holiness. Secondly, what people did on the land affected the
land. Prostitution defiled the land ruining its created order. Instead of prostitution, the
people were to keep the Sabbaths. It was through the Sabbaths that God gave them His
holiness. So observing the Sabbaths was the opposite of prostitution; it built up holiness.
Keeping the Sabbath distinguished between sacred time and common time. Fearing the
sanctuary distinguished between sacred space and common space.
19:31-32 shifts back to the separation of the living and dead. They were forbidden from
turning to the spirits of the dead for life and blessing. The spirits of the dead were not
holy, in fact, they were contagiously unclean; they polluted. Instead of consulting the
dead, they were to consult the living elders. In the order that God created, they had
knowledge and wisdom and were to be honored. They conveyed His blessing. By
revering them, they feared God. The family and the Israelite nation was held together
largely by its elders.
Generosity to Aliens as Fellow Servants of God (19:33-36a)
While aliens could offer sacrifices and had access to God, legally they could not own
land and so had to work as laborers, which made them open to exploitation. The
commandment to love neighbor in 19:18 is expanded in 19:33-34 to love aliens as
themselves. Because they were once aliens and the Lord loved and provided for them,
therefore they should do the same (see Deut. 10:18-19).
The correct use of weights and measurers in business transactions applied to all people,
but especially to aliens who were vulnerable to exploitation.
Summary Admonition (19:36b-37)
The speech ends with the divine formula for deliverance from Egypt coupled with a call
to obey Gods law. They were to do as He has commanded as a response to His
generosity to them and so they could participate in His holiness.
Christians are made holy in Christ and are called to be holy and act as holy people.
Christians are sanctified in Christ so that they may participate in eternal life with the
Holy Trinity.
Since they are holy, most of these laws (except temple services) are still relevant for
Christians today. Liturgical participation in Gods holiness shapes the life of the
community and their dealings with each other and others.
>>>>>The NT does not command us to observe the Sabbath because Jesus has fulfilled
it; He is our rest. Those who participate in the Divine Service are sanctified by Christs
Word and so enter His rest and participate in His holiness. The tabernacle and temple
were the places where God lived and gave access to Himself. In the NT Jesus body is the
place where God dwells and gives access to Himself. Those who have been baptized into
Christ become Gods sanctuary on earth-the church, the body of Christ. Therefore, as the
place where God dwells, the church must be respected and not defiled. God shares His
holiness through the Holy Meal, the holy body and blood of Jesus. The holy body of
Christ, the church, has turned away from idolatry, which is the instrument of the demons
and desecrates Gods holiness.
Christ has freed Christians from the occult. Therefore Christians are not to defile
themselves by participating in these life-destroying works.
Participation in Gods holiness also governs the treatment of each other in the church.
Their behavior either promotes or undermines the holiness of their community. Therefore
acts of desecration and defilement are to be avoided for the benefit of the whole
community. Christ and his apostles used Lev.19 to catechize the saints. Note the
following prohibitions along with exhortations:
Lev 19:11a
Eph 4:28
theft (instead work hard, provide for poor with offerings.)
Lev 19:11b Eph 4:25; Col 3:9
deceptive and fraudulent dealings (instead speak honestly.)
Lev 19:12
Mt 5:33-37; James 5:12, cf; Mt 23:16-22
oaths (instead speak the plain truth)
Lev 19:13
1 Cor 6:7-8; James 5:1-6
exploit workers and the disadvantaged (instead put up with injustice)
Lev 19:14a Lk 6:28; 1 Cor 4:12; James 4:11-12; 1 Pet 3:9
cursing others (instead bless those who abuse them)
Lev 19:14b Mt 18:1-6; Mk 9:42; Lk 17:2; Ro 14:13; 16:17; 1 Cor 8:13
stumbling block (instead welcome them)
Lev 19:15
James 2:12-13; 3:7-12
partiality (instead judge mercifully)
Lev 19:16
1 Cor 5:11; 6:10; 2 Cor 12:20; Eph 4:29; James 4:11-12; 1 Pet 2:1,
cf. Ro 1:29, 30
gossip and slander (instead use gracious and constructive
speech)
Lev 19:17a 1John 2:9-11; 3:15; 4:20
Hatred in Gods family (instead love each other)
Lev 19:18a Ro 12:19-21; 1 Thess 5:15
revenge (instead repay evil with good)
Lev 19:29
1 Cor 6:13-20
sexual sins, prostitution. They desecrate Gods holy people.
Almost all the positive commandments in this chapter are repeated in the NT.
Lev. 19:3a
Eph. 6:1-3; Col. 3:20
Christian children respect their parents.
Lev. 19:9-10 Rom. 12:13; Eph. 4:28; James 2:14-16; 1 Jn. 3:14-17; cf. Acts
2:45; 4:34-35; Rom. 15:26-27; 1 Cor. 16:1-2; 2 Cor. 8:4; 9:1, 12; Gal. 2:10)
Use church offerings to provide for the needy of the church.
Lev. 19:14b, 32b
Mt. 10:28; 1 Pet. 2:17; cf. 2 Cor. 7:1; 1 Pet. 1:17
Fear God, which is qualified by the assurance of salvation (1 Jn.
4:14-18)
Lev. 19:17
Lk. 17:3; Eph. 5:11-14; Gal. 6:1-5; 1 Tim 5:20; 2 Tim. 4:2; Titus
1:9, 13; 2:15
Pastors and disciples rebuke those who had sinned
Lev 19:18b; Mt. 19:19; 22:39; Mk. 12:31; Lk. 10:27; Rom. 13:9; Gal. 5:14;
James 2:8
Love their neighbors as themselves
Lev. 19:37
1 Pet 5:5a; 1 Tim. 5:1-2
Submit to the elders of the church and to honor them
Christ and his disciples emphasized loving ones neighbor, which is second only to love
of God. But this did not make one holy. Christ fulfilled the law so that he could share
Gods holiness with his disciples (Jn. 17:17-19). They, in turn, were to love their fellow
saints (1 Jn. 4:9-11). Loving neighbor starts with loving ones congregation. This
strengthens them in Gods holiness, which keeps them blameless before God the Father
(1 Thess. 3:12-13). Yet love reaches beyond the church. Like the Good Samaritan, the
church helps those in need (Lk. 10:25-37). The church prays for and shows mercy to
those outside the faith. Unbelievers are potential recipients of Gods grace and holiness
(Gal. 6:10; 1 Thess. 3:12; 1 Tim. 2:1-6; Heb. 13:16; Rev. 5:8-10). Christians even love
their enemies. As priests, Christians seek to share Gods life-giving holiness, reconciling
lost humanity to God.
The Holiness of the Congregation
OT holiness:
1. As Gods people, the Israelites were holy and were to be holy.
2. God shared His holiness with the Israelites in the divine service.
3. God shared His holiness with Israel that they might have a full and complete life.
4. The Israelites were holy because they received Gods holiness in the divine
service. This holiness then provided the basis for them to live a life of holiness.
5. The Israelites were to keep the Sabbath to recognize that they could not work to
provide their own holiness. Gods work gave them holiness and rest.
6. Israel was to revere the sanctuary, for it was Gods residence among them, the
place where He lived and shared His holiness with them.
7. Yahweh shared His holiness with the Israelites at the tabernacle through the holy
meat from the peace offering. They were to eat it within two days. After that the
meat became rotten and if they ate it they defiled themselves.
8. The Israelites were to have nothing to do with idols, neither idols of other gods
nor idols of Yahweh. Such idol worship desecrated Yahwehs holiness.
9. Israelites were to avoid the occult. Instead of looking to the underworld for life
and an enhancement of life, they were to look to Yahweh alone. Rather than
giving life, the occult brought works that destroyed life.
10. As a holy community, the Israelites were to love each other. Gods holiness
promoted love. And love promoted holiness.
11. The love of the Israelites was to go beyond themselves and out to others,
including needy aliens. Yahweh had shown love and grace to them even as they
were aliens in Egypt, therefore they were to show love to anyone in need. Even if
they did not receive justice, the Israelite was to show love, leaving vengeance to
Yahweh.
NT holiness:
1. As Gods people, Christians are holy and are to be holy.
2. God shares His holiness with Christians in Christ. They are sanctified by Christ
and in Christ.
3. Jesus shares His holiness with Christians that they might have a full and complete
life even eternal life with Him.
4. Christians are holy because they receive Gods holiness From Christ in the Divine
Service. This holiness then provided the basis for them to live a life of holiness.
5. Christians do not keep the Sabbath as Israel did. Christ fulfilled the Sabbath; He is
our rest. Christ makes us holy (sanctifies) by His Word.
6. Christ is the place where God dwells and shares His holiness. Christians are then
joined to Christ in Baptism. Thus they become the place where Christ dwells
through His Spirit. Therefore the church is to be revered and is to be kept holy and
not defiled.
7. God shares His holiness with His people through the holy body and blood of
Christ. Christians must not desecrate this holy food, for if they do they fall under
Gods judgment.
8. We know that idols represent nothing. Yet Christians are to have nothing to do
with idols because they are instruments of the devil. The Holy Spirit dwells within
us, therefore idolatry desecrates us, His holy sanctuary.
9. Christians are to avoid the occult. Instead of looking to the underworld for life
and an enhancement of life, they are to look to Christ alone. He has cleansed us of
the power of darkness. Life is found only in Christ. The works of the occult
continue to be life-destroying.
10. As a holy community, Christians are to love each other. Gods holiness, which is
given in Christ, promotes love. And love promotes holiness. Life with God is a
life of love and holiness.
11. The love of Christians is to reach out beyond the church. The story of the Good
Samaritan shows that our love should be given to anyone in need. In love
Christians intercede for others. The love of Christians even reaches out to
enemies.
Penalties for the Ritual Defilement of the Sanctuary and the

Land (Lev. 20:1-27)
Structure
This chapter might be considered as an appendix to Lev. 18. It addresses the same
audience, to the Israelites (18:2; 20:2) and covers the same topics. Lev. 18 and 19
forbid these offenses and Lev. 20 announces Gods penalties for them.
Child sacrifice to Molech in 20:2-5 from 18:21
Spiritism in 20:6 from 19:31
Being holy in 20:7 from 19:2
Cursing parents in 20:9 from 19:3
Adultery in 20:10 from 18:20
Sexual intercourse with mother in 20:11 from 18:8
Sexual intercourse with daughter-in-law in 20:12 from 18:15
Homosexual intercourse in 20:13 from 18:22
Marriage with a woman and her mother in 20:14 from 18:14
Bestiality in 20:15-16 from 18:23
Marriage to ones sister in 20:17 from 18:9
Sexual intercourse during menstruation in 20:18 from 18:19
Sexual intercourse with aunt in 20:19 from 18:12-13
Sexual intercourse with aunt-in-law in 20:20 from 18:14
Sexual intercourse with sister-in-law in 20:21 from 18:16
Each of these laws follow the same basic pattern: the case; the penalty; the reason; and
the status of the offense. These laws are arranged according to their subject and severity
of the penalty. The first three cases in 20:2-6 deal with religious offenses. The second
series of thirteen cases in 20:9-21 deal with moral offenses arranged in decreasing order.
The two sets of laws culminate in two similar admonitions in 20:7-8 and 20:22-26. Both
admonitions include the formula for self-introduction, the command to keep Gods
decrees, and the call to be holy. The admonitions divide the chapter into two parallel
sections. This highlights the final verse. And the final verse forms an inclusion with the
first set of laws by referencing spiritism (20:6) and death by stoning (20:2).
First set of laws (20:2-6)
Admonition (20:7-8)
Command to keep Gods decrees (20:7)
Call to be holy (20:7)
Self-introduction (20:7)
Second set of laws (20:9-21)
Admonition (20:22-26)
Command to keep Gods decrees (20:22)
Self-introduction (20:24)
Call to be holy (20:26)
Outline
A. Gods address of Moses (20:1)
B. Commission to speak to the Israelites (20:2a)
II. Speech (20:2b-27)
A. Religious offenses and participation in Gods holiness (20:2b-8)
1. Cases of death penalty for religious offenses (20:2b-6)
a. Sacrifice of child to Molech (20:2b-3)
b. Communal tolerance of child sacrifice (20:4-5)
c. Consultation of spiritists (20:26)
2. Participation in Gods holiness (20:7-8)
a. Call to self-consecration with formula of divine self-introduction
(20:7)
b. Call for ritual observance with formula of divine consecration
(20:8)
B. Moral offenses and the preservation of holiness (20:9-26)
1. Penalties for moral offenses (20:9-21).
a. Cases for execution by humans (20:9-16): cursing parents,
adultery, incest, homosexual behavior, marriage to woman and her
mother, and bestiality.
b. Cases for divine extirpation (20:17-18): marriage to half sister
and sex during menstruation.
c. Case for bearing iniquity: intercourse with aunt (20:19).
d. Cases for childlessness (20: 20-21): sex with aunt or sister-inlaw.
2. Avoidance of defilement and participation in Gods holiness (20:22-26)
a. Admonition for observance of Gods decrees in the land (20:2223).
b. Promise of possession of the land as a gift from God (20:24a).
c. Call for separation from impurity (20:24b-26).
C. Death penalty for the practice of spiritism (20:27).
Notes on Penalties for Defiling the Sanctuary and Land

The persons involved in this chapter are as follows.
These laws focus on the extended family as the basic social and religious unit in
Israel. These laws protect the family from disintegration from four potential
threats to its survival.
(1) The first threat is from spiritual apostasy by child sacrifice to Molech and the
practice of necromancy (20:1-6, 27).
(2) The second comes from the displacement of the parents as heads of the family
(20:9).
(3) The third threat comes from improper sexual activity in the family (20:10-21).
(4) The fourth comes from destructive acts of vengeance for execution of a family
member. When the death penalty was carried out it was carried out by those
outside the family and God prohibited the family of revenge for such a killing. If
the death penalty was carried out, his family could not take vengeance because the
offender brought it on himself (20:9, 11, 12, 13, 16).
These laws were addressed not to the heads of the families, but to the sons of
Israel (20:2). They formed the assembly that had political and judicial power in
the community. They were responsible for the administration of justice. They
acted in these cases because the heads of the families were either unable or
unwilling to act. They protected the families from possible self-destruction (20:7,
8, 19, 22-26).
God executed justice through these people, but if there were secret offenses that
could not be dealt with in a human court, He carried out the penalty for it Himself
by either cutting them off (20:3, 5, 17,18) or making them bear their iniquities
(20:17, 19, 20).
God is clearly distinguished from Molech. Molech required child sacrifice to

provide fertility for family and land. Molech may have been identified with those
who lived on the land and died. So the spiritists were probably connected to
Molech too. Ghosts were associated with ancestral spirits. Those who knew the
ghosts were spiritists and thought they could tell the future. The Israelites would
be tempted to turn to them. Molech and the spiritists were clearly viewed as rivals
of Yahweh in the land and child sacrifice and spiritism were completely
incompatible with the worship of Yahweh and life with him in the land.
The location for these laws is as follows.

This chapter envisions the Israelites living in the land of Canaan. The Scriptures
understand that the land was Gods land, not the land of the people who lived
there. He treated the current inhabitants as bad tenants. He therefore announced
that He would evict them and bring the Israelites in to live there. The land was a
rich land that provided not only necessities but also abundance, a land flowing
with milk and syrup. God promised He would give them an abundant life. It was
also a holy land because God would reside there with them in His sanctuary. They
would live on His royal estate as His servants. They were to rid the land of
everything that would desecrate the sanctuary and disrupt the flow of life from
Yahweh to His people.
The bodies of the Israelites were a microcosm of the land. Their bodies, like the
land, were to be kept ritually clean. They were to avoid all that would defile them.
Israel was not to defile themselves with unclean meats or with unclean sexual
behaviors.
Penalties for Ritual Defilement
The cases in this chapter demand human punishment and/or divine retribution.
This chapter deals with penalties for two classes of evildoing. The first is capital offenses
against the holy Lord and His holy people (20:2-6, 27). Child sacrifice and consulting
spiritists incurred the death penalty. The second class consists of offenses against the
Israelite family (20:9-21). The first eight cases (20:9-16) were capital offenses that
incurred the death penalty. The next five (20:17-21) incurred divine penalty because they
were done in secret within the family. In a sense, all of these were crimes against life.
They disrupted the flow of life from God through the family. Since they were against life,
they incurred similar penalties: loss of life or diminished life.
Child sacrifice and consultation of spiritists incurred death. By doing such things the
Israelites prostituted themselves, defiling themselves and Gods sanctuary and thereby
His holy name. They cut themselves off from the divine source of life and aligned
themselves with evil. Sexual sins were punished because they endangered not only those
who participated but also the whole family. It endangered the life of the family. God
provided a protective covering for the family. When people committed these sins, they
through off the protective covering that God provided, exposing nakedness that should
not be seen and threatening the entire family.
The womb of a woman was viewed as a well of water, a life-giving spring, a source of
life. It needed to be protected from contamination. Therefore there was to be no sex
during menstruation. Some believed that having sex during this time brought fertility by
mixing the mans living seed with the womans life-giving blood. For the Israelites, it was
not a sacred act but an act that contaminated both.
Many of the listed acts of sexual intercourse brought confusion to Gods created order. It
cut off the natural flow of life from father to son, generation to generation. Animists
believed that in a homosexual encounter men exchanged each others life-power. Instead
it cut them off from God and his life, for they were to be put to death.
This chapter may make the most sense if we view all the offenses as remnants of pagan
religious customs and practices of the Canaanites. All these practices were performed by
other religions in order to gain life power in one way or another. But the Lord declares
that all these acts incur his wrath. They are incompatible with Gods gifts of fertility, life,
and the prosperity of the family.
The legislation in this chapter is interpreted theologically by a simple literary device. The
penalties are framed by two sets of passages.
(1) The first of these are laws about spiritism in 20:6 and 20:27. The intervening material
is connected to the practice of spiritism. Unclean spirits and ghosts belong to the realm of
impurity rather than the sacred realm. Their power destroyed life and disordered the
world; they opposed God. This happened whether they conjured up, rejected parental
control, or were involved in sexual malpractices. These sins were dealt with very harshly
to keep these evil powers at bay. They were kept away by removing the impurity that
hosted them and provided them with cover.
(2) The second set of passages is the summary admonitions in 20:7 and 20:22-26. These
passages explain the theological presuppositions for the laws. These laws were necessary
because Yahweh was holy and He made His people holy. He made them holy not through
a single event, but through an ongoing process of reception of holiness from Him through
participation in the divine service. It had three sides to it, like the light, warmth, and
energy from the sun. First, God set His people apart by giving them the land to live in
(20:24, 26). Second, He made them holy by His presence with them and by giving them
access to Him and His holiness at the sanctuary (20:3, 7). Third, since they were holy,
they were to be holy by consecrating themselves. They did this by observing His ritual
statutes and by avoiding activities that desecrated and profaned Gods holiness. These
laws presuppose that Israel was holy. And to remain holy they had to avoid these offenses
(listed in 20:2-6 and 20:9-21).
Israel was holy. If they observed God rules for ritual purity, they would receive life and
blessing from Him. But if they desecrated His holiness with these impurities, they would
face death. Ongoing participation in Gods holiness was a matter of life and death.
Jesus did not abolish any of the laws or penalties in Lev. 20. In Mt. 15:4 and Mk. 7:10 He
confirmed that those who curse their parents should be put to death. When the scribes and
Pharisees brought the woman caught in adultery to Him, Jesus did not disagree with their
judgment that she should be put to death (Jn. 8:2-11). If anything he expanded the list of
sins that deserve death to all sins. His message is that everyone has sinned and is under a
death sentence. Unless they repent, they will perish (Lk. 13:5).
Paul agrees. He condemns homosexuality and says that those who practice it deserve to
die (Rom. 1:18-32). In fact, all humans have sinned and are under a death sentence (Rom.
3:9-20). The wages of sin is death (Rom. 6:23).
All of this serves to highlight the Gospel. Jesus did not abolish the law; He fulfilled it.
But He fulfilled it in a strange way. The death sentence for sin that all people deserve was
carried out on Him. He became a sin offering so that those who believe in Him could be
pardoned and justified (2 Cor. 5:21). Jesus did not come to condemn sinners to death, but
to save them from the death sentence (Jn. 3:17-18; 12:47). Therefore Jesus pardoned the
woman caught in adultery (Jn. 8:2-11) and He forgave the sinful woman who anointed his
feet (Lk. 7:36-50). He delivered people with unclean spirits. He set the pattern for the
church. Paul followed that pattern by teaching that those baptized into Christ who had
engaged in sexual immorality and homosexual behavior have been cleansed and justified,
that they have died to sin with Christ, and now lead a new life in the Spirit (Rom. 6:1-11;
1 Cor. 6:9-11).
Jesus is the Holy One of God (Mk. 1:24; Jn. 6:69) and, like God in the OT, He makes His
disciples holy by His presence with them in the Divine Service (Heb. 2:11). He sanctifies
them through His holy body and blood. He is their sanctification (1 Cor. 1:30). In Him
and through faith in Him, they are sanctified (Acts 26:18; 1Cor 1:2). They are holy in
Him (Phil 1:1).
As God sanctified the Israelites through rituals in the divine service, so Jesus makes and
keeps His disciples holy through his Word (Jn. 17:17). They sanctify themselves through
participation in the Divine Service, receiving His holiness in His Word and Sacrament.
Those who have been made holy are then called to be holy, to lead a life that reflects their
holy status, a heavenly lifestyle here on earth.
They are also Gods holy dwelling place, Gods earthly sanctuary, the temple of the living
God (1 Cor. 3:16-17; 2 Cor. 6:16). They seek to hallow Gods name and not desecrate His
temple, their bodies. If they desecrate his holiness, they come under Gods wrath (Eph.
5:3-6; 1 Thess. 4:7-8; Heb. 10:26-31). If they defile themselves, they lose their
inheritance (1 Cor. 6:9-10), as the Israelites did when they followed the impure customs
of the Canaanites.
Avoiding sexual immorality and the occult does not make people holy. Holy people avoid
such things in order not to lose their holiness. They are to avoid every defilement of
body and spirit, for defilement opens up their bodies and spirits to the influence of
unclean spirits and the powers of darkness (2 Cor. 6:14-7:1).
The holiness of Gods people determines their sexual behavior and attitudes. It leads them
to avoid sexual immorality. Gods judgment on two cases of sexual impurity in Lev. 20 is
hard for some modern people to accept. The first is homosexuality, which is accepted in
many parts of the world and even in some parts of the visible church. It was strictly
prohibited for a people who were going to reside with God on his land. It was one of the
reasons the Canaanites were evicted (Lev 18:3, 24-25, 27-28: 20:23). Therefore these
laws apply to all people.
God prohibits homosexual activity because of theological reasons. Such behavior defiles
Gods holiness. Even if society accepts it, the church condemns it based on the clear
teaching of scripture (1 Cor. 6:9-11; 1 Tim. 1:8-11). For those church bodies that accept
it, these words still stand: those who do such things will not inherit the kingdom of God
(1 Cor. 6:9-10).
The second case in Lev. 20 is the prohibition against sex during menstruation and its
harsh penalty. Again the reason behind it is theological. Pagan religions viewed menstrual
blood as a magical. The NT is silent about this, but some in the New Age Movement view
sex and blood as sacred. So the church has left it up to conscience of its members.
Christians avoid anything that desecrates their holiness. Christians especially do not
sacrifice their children. The closest thing to this today is abortion. [As the Canaanites
sacrificed their children to gain fertility for themselves, so many today sacrifice their
children to gain time and resources for themselves. Their god is not Molech, but
themselves.] Christians treasure their children as gifts from God and raise them as
children of God (Eph. 6:4). Christians have nothing to do with spiritism or the occult.
They honor their parents (Eph. 6:1-3; Col. 3:20). Christs holiness protects them and their
families from the powers of darkness (Rom 13:12).
Summary of the Penalties for Ritual Defilement of the Sanctuary and Land
OT Penalties
1. Two classes of offenses. (1) Offenses against God: child sacrifice and spiritism
and (2) offenses against the family. These offenses were punishable by the death
penalty or divine retribution. Since they were crimes against life, the penalties
required a loss of life or a diminished life.
2. The death sentence was carried out by the leaders of the Israelites upon the
persons who broke Gods laws.
3. Those who broke these laws were condemned by the laws.
4. Yahweh made the Israelites holy by His holy presence and by the sacrificial
rituals at the tabernacle, the OT divine service.
5. Since Yahweh made them holy, the Israelites were not to desecrate His holiness
by doing the things in this chapter. If they did they fell under Yahwehs wrath.
6. The holiness of Gods people determines their sexual behavior and attitudes. It
leads them to avoid sexual immorality. God prohibits homosexual activity and sex
during menstruation (both punished by death penalty) because they desecrated His
holiness.
7. Many of the behaviors legislated against in this chapter were practiced by the
Canaanites. This was the reason the Canaanites were evicted from the land (Lev
18:3, 24-25, 27-28: 20:23).
8. The Israelites were prohibited from having sex during menstruation. This was to
avoid the pagan belief that they could gain life power from the blood.
9. The Israelites were forbidden to sacrifice their children to Molech. If they did they
were choosing Molech over Yahweh as the source of life.
10. Parents are Gods conduit to bring life and holiness to families. Therefore the
Israelites were not to curse their parents.
NT Penalties
1. Jesus did not abolish any of the laws or penalties in Lev. 20. If anything he
expanded the list of sins that deserve death to all sins. His message is that
everyone has sinned and is under a death sentence. Unless they repent, they will
perish (Lk. 13:5).
Paul agrees. He says, The wages of sin is death (Rom. 6:23).
2. The death sentence for sin that all people deserve was carried out on Jesus. He
became a sin offering so that those who believe in him could be pardoned and
justified (2 Cor. 5:21).
3. Jesus did not come to condemn sinners to death, but to save them from the death
sentence (Jn. 3:17-18; 12:47). Therefore Jesus pardoned the woman caught in
adultery (Jn. 8:2-11) and he forgave the sinful woman who anointed his feet (Lk.
7:36-50). He delivered people with unclean spirits.
He set the pattern for the church. Paul followed that pattern by teaching that those
baptized into Christ who had engaged in sexual immorality and homosexual
behavior have been cleansed and justified, that they have died to sin with Christ,
and now lead a new life in the Spirit (Rom. 6:1-11; 1 Cor. 6:9-11).
4. Jesus is the Holy One of God (Mk. 1:24; Jn. 6:69) and, like God in the OT, He
makes His disciples holy by His presence with them in the Divine Service (Heb.
2:11). He sanctifies them through His holy body and blood. He is their
sanctification (1 Cor. 1:30). In Him and through faith in Him, they are sanctified
(Acts 26:18; 1Cor 1:2). They are holy in Him (Phil 1:1).
As God sanctified the Israelites through rituals in the divine service, so Jesus
makes and keeps His disciples holy through his Word (Jn. 17:17). They sanctify
themselves through participation in the Divine Service, receiving His holiness in
His Word and Sacrament. Those who have been made holy are then called to be
holy, to lead a life that reflects their holy status, a heavenly lifestyle here on earth.
5. Christians are also Gods holy dwelling place, Gods earthly sanctuary, the temple
of the living God (1 Cor. 3:16-17; 2 Cor. 6:16). They seek to hallow Gods name
and not desecrate His temple, their bodies. If they desecrate His holiness, they
come under Gods wrath (Eph. 5:3-6; 1 Thess. 4:7-8; Heb. 10:26-31). If they
defile themselves, they lose their inheritance (1 Cor. 6:9-10),
6. The holiness of Gods people determines their sexual behavior and attitudes. It
leads them to avoid sexual immorality. The church continues to condemn
homosexuality based on the clear teaching of scripture (1 Cor. 6:9-11; 1 Tim. 1:811).
7. Because Israel was forbidden to follow the practices of the Canaanites and
Egyptians, we know that some of these laws apply to all people for all times.
8. The NT is silent about having sex during menstruation. The church therefore has
left it up to the individual conscience. But even in our day, there are some in the
New Age movement who hold sex and blood as sacred.
9. The closest thing to child sacrifice today is abortion. Christians treasure their
children as gifts from God and raise them as children of God (Eph. 6:4).
10. Christians honor their parents (Eph. 6:1-3; Col. 3:20). Christs holiness protects
them and their families from the powers of darkness (Rom 13:12).
Holy Priests and Holy Offerings (Lev 21 -22)

Chapters 18-20 concentrate on how the Israelite people could avoid defilement in order to
continue to receive Gods holiness. Chapters 21 and 22 show how the priests were to do
so. These chapters focus on the holiness of the priests and their food.
These chapters are made up of six sections that conclude with the same formula: I am
Yahweh who sanctifies you/them (21:8, 15, 23; 22:9, 16, 32).Lev. 22:31-33 provides a
summary admonition that provides the conclusion for 22:26-30, as well as chapters 21
and 22.
Protecting the Holiness of the Priests (Lev. 21:1-15)

Structure
The content of this speech is divided into two clear parts. The speech deals with the
holiness of the priests (21:1c-9) and then the holiness of the high priest (21:10-15). They
both follow the same basic pattern. They prohibit the involvement of priests in certain
funeral practices and then list the classes of women who are unsuitable for marriage. The
reasons for the prohibitions are given. Both end with Yahwehs self-presentation as the
sanctifier of his people. This arrangement then highlights the command in 21:9 to burn
daughter of a priest who is involved in prostitution.
A number of key words connect the material in this speech: desecrate, holy/sanctify,
and defile.
Outline
I. Introduction (21:1a-b)
A. Gods address to Moses (21:1a)
B. Gods commission of Moses (21:1b)
II. Speech by Moses to the priests (21:1-c-15)
A. The holiness of the priests (21:1c-8)
1. Their involvement in funerary practices (21:1c-6)
a. Prohibition of desecration by contact with the dead except for
flesh relatives (21:1c-4)
b. Prohibition of involvement in certain mourning rites (21:5-6)
i. Prohibition of three kinds of self-abasement for the dead
(21:5)
ii. Their sanctity as the reason for these prohibitions (21:6)
2. Their choice of wife (21:7)
a. Prohibition of marriage to prostitutes, cult prostitutes, and
divorcees (21:7a)
b. Their sanctity as the reason for this prohibition (21:7b).
3. Call for the Israelites to respect the holy status of the priests (21:8a).
4. Gods self-presentation as Israels sanctifier (21:8b).
B. Penalty for a priests daughter who desecrates her father by prostitution (21:9)
C. The holiness of the high priest (21:10-15)
1. His involvement in funerary practices (21:10-12)
a. Prohibition of disheveled hair and torn clothes because of his
sacred anointing and investiture (21:10)
b. Prohibition of involvement in the funeral of a sonsanguinal
relative (21:11-12a)
i. Prohibition of entry to the place of the deceased (21:11a)
ii. Prohibition of defilement from contact with deceased
parents (21:11b)
iii. Prohibition of departure from the sanctuary for a funeral
(21:12a)
c. His consecrated status as the reason for these prohibitions

(21:12b)
d. Gods self-introduction (21:12c)
2. His choice of wife (21:13-15)
a. Virgin rather than widow, divorcee, cult prostitute, or prostitute
(21:13-14)
b. Desecration of children as the reason for not choosing from
prohibited women (21:15a)
c. Gods self-introduction as Israels sanctifier (21:15b)
Notes on Protecting the Holiness of the Priests

The reason for the restrictions on the priests and high priest is because they have access
to the altar and sanctuary. This makes them holy. And what is holy is not to be desecrated.
While not on duty, the priests are at their homes. At their homes the normal things of life
happen. They engage in sex with their wives and people die. When family members die,
they remain at the home until they are buried. So these laws protect the holy priests of
God from becoming defiled.
These laws protect the holy things of God.
Gods name is holy and He presents Himself to His people by His holy name
(21:8, 15).
The oil used to anoint the high priest is holy. The sweet smelling oil identified
him with Gods gracious loving kindness.
The vestments the high priest wore were also holy.
Also the gifts that the priests offered were holy food.
The body of the priests became holy by their contact with holy things. Since they
were holy, they could not contact anything that would desecrate their holiness.
The head of the high priest was anointed with the most holy anointing oil, making
him holy. He belonged to God, so even his hair could not be disheveled.
Since priests were holy, their seed was also holy and therefore he could not
marry a forbidden woman.
The holiness of these holy things was desecrated by two unclean things. (1) Some pagans
believed the corpse of a dead person was sacred, a bridge into the spiritual realm (the cult
of the dead). But to Yahweh, death was not sacred. Rather it was unclean, a source of
defilement. Contact with a person contaminated a person (21:1, 3, 11). Therefore through
these laws Yahweh banned the cult of the dead in Israel. (2) Marriage to a forbidden
woman also desecrated the holiness of the priest and his offspring.
These laws were addressed to the Aaronic priests. These laws do not deal with the ritual
activity of the priests, but with their family life in two key areas: marriage and
bereavement. The head of a family was responsible for the proper burial for his next of
kin and for arrangement of the marriage of his sons. So his duties as priest and head of
the family clashed. As priest he was responsible for the divine service at the sanctuary. As
head of household, he was married and buried his flesh relatives. In the end his
attachment to God overrode his loyalty to his family.
The high priest was totally debarred from involvement in the burial of kinsfolk. The
priests could only be involved in the burial of close kinsfolk, except his wife, who was
not a flesh relative.
A priest could not marry a prostitute, a cult prostitute, and a divorcee because these
women had been defiled by what happened to them. He also could not marry a widow
because she had previously been attached to another man.
These restrictions protected the sanctity of the priesthood and the holiness of the priests
and their children.
Priests were prohibited from certain funerary practices because they were associated with
the cult of the dead and spiritism. In ancient religions priest played a leading role in
funerals and mourning rites. So these prohibitions completely disassociated the divine
service of Yahweh from the cult of the dead. The living God did not share his domain
with the dead. Contact with the dead defiled the priests and disqualified them from the
sacrificial ritual at the tabernacle. These prohibitions prevented spiritism from taking hold
in Israel.
Priests were forbidden to marry women who had had sexual activity with other men.
Marriage to such women desecrated the sanctity of the priestly family (21:14-15). Any
male children from such a union were disqualified from the priesthood (21:15). Similarly,
if the daughter of a priest became a prostitute, she desecrated her fathers and her familys
holiness. Thus the holiness of the priest was closely linked with the holiness of his family.
While participation in forbidden funeral practices and forbidden marriages desecrated,
contact with the holy things of God made and kept a priest and his family holy. The
purpose of the divine service was for God to share his holiness with them through holy
things. This was not done in one historical event, rather, it was an ongoing ritual
occurrence. Each time the ritual was enacted, God conveyed His holiness through holy
things, like an electric current through a copper wire.
The priests received their holiness from God through their presentation of the sacred
offerings and their consumption of holy food (21:6, 8). The priests were holy outside the
sanctuary as well. Outside the sanctuary they had to avoid desecrating Gods holy name
(21:6) and his holy sanctuary (21:12). Since they were holy they were required to live a
holy lifestyle.
At His baptism Jesus was anointed so He could serve as High Priest of the human race
(Acts 4:27; 10:38; Heb. 2:10-18). The work of the high priests of Israel prefigured His
work in the heavenly sanctuary (Heb. 8:1-2, 6). He is holy (Lk. 1:35; Rev. 3:7), the Holy
One of God (Mk. 1:24; Jn. 6:69).
The high priest led his fellow priests in service at the tabernacle. Jesus shares His
holiness with His disciples, sanctifying them so they can serve God the Father together
with Him (Heb. 2:11-13). In baptism He anoints them with the Holy Spirit (2 Cor. 1:2122; 1 Jn. 2:26-27), just as He was anointed, and consecrates them as priests (Acts 26:18;
1 Cor.1:2, 6:11; Eph. 5:26). They derived their holiness from Him (1 Cor. 1:30) and are
holy in Him (Phil. 1:1; 4:21). They serve as priests together with Him in the heavenly
sanctuary (Heb. 12:22-24).
The high priest in the OT had a higher degree of access to God than the priests did. In the
NT the disciples of Jesus, the eternal High Priest, have the same access as Jesus in
accessing God the Father because they come to the Father in and through Jesus. Having
access to Him, they bring people and their needs to the Father and they bring the Fathers
blessings to them. They are therefore much more privileged that the OT priests.
As members of the heavenly priesthood, Christians eat holy food, the bread of God that
comes down from heaven, the life-giving flesh of Christ (Jn. 6:33, 51). They therefore
avoid those things that defile and deaden their conscience (Heb. 9:14). They are required
to avoid spiritism and unclean spirits (1 Cor. 10:14-22). Since they have been given so
much, much is expected of them (Lk. 8:18; 12:48). Obedience to Christs call takes
precedence over earthly responsibilities (Lk. 9:60).
Since Christians serve in the heavenly sanctuary, they are forbidden to marry a divorced
person and are forbidden to divorce except for sexual immorality and malicious desertion
(Mt. 5:31-32; 19:3-12; Lk. 16:18; 1 Cor. 7:10-16). The reason for this is divorce of a
spouse defiles the spouses holiness.
God has called all Christians to share in His holiness. He shares His life-giving holiness
with them through holy things. They are therefore required to avoid all kinds of sexual
impurity (1 Thess. 4:2-8), as well as all other forms of impurity (Eph. 5:3-6). They are to
be holy and treat each other as holy.
Protecting the Holiness of the Priests
Priestly Holiness in the OT:
1. The head of the high priest was anointed with the most holy anointing oil, making
him holy. The sweet smelling oil identified him with Gods gracious loving
kindness. The vestments the high priest wore were also holy.
2. The high priest led his fellow priests in service at the tabernacle. The gifts that the
priests offered were holy food. The body of the priests became holy by their
contact with holy things.
3. The high priest in the OT had a higher degree of access to God than the priests
did.
4. The priests received their holiness from God through their presentation of the
sacred offerings and their consumption of holy food. The priests were holy
outside the sanctuary as well. Outside the sanctuary they had to avoid desecrating
Gods holy name and His holy sanctuary. Since they were holy they were required
to live a holy lifestyle.
5. Priests were prohibited from certain funerary practices because they were
associated with the cult of the dead and spiritism. So these prohibitions
completely disassociated the divine service of Yahweh from the cult of the dead.
The living God did not share his domain with the dead.
6. Priests were forbidden to marry women who had had sexual activity with other
men. Marriage to such women desecrated the sanctity of the priestly family. Any
male children from such a union were disqualified from the priesthood. Similarly,
if the daughter of a priest became a prostitute, she desecrated her fathers and her
familys holiness. Thus the holiness of the priest was closely linked with the
holiness of his family.
Priestly Holiness in the NT:
1. At his baptism Jesus was anointed with the Holy Spirit so he could serve as High
Priest of the human race. The work of the high priests of Israel prefigured His
work in the heavenly sanctuary. He is holy, the Holy One of God.
2. Jesus, the High Priest, leads his fellow priests in service at the heavenly sanctuary.
Jesus shares his holiness with his disciples, sanctifying them so they can serve
God the Father together with Him. In baptism He anoints them with the Holy
Spirit, just as He was anointed, and consecrates them as priests. They derived
their holiness from Him and are holy in him. They serve as priests together with
him in the heavenly sanctuary.
3. In the NT the disciples of Jesus have the same access as Jesus to God the Father
because they come to the Father in and through Jesus. Having access to Him, they
bring people and their needs to the Father and they bring the Fathers blessings to
them. They are therefore much more privileged that the OT priests.
4. As members of the heavenly priesthood, Christians eat holy food, the bread of
God that comes down from heaven, the life-giving flesh of Christ. They therefore
avoid those things that defile and deaden their conscience.
5. Believers are required to avoid spiritism and unclean spirits (1 Cor. 10:14-22).
6. Since Christians serve in the heavenly sanctuary, they are forbidden to marry a
divorced person and are forbidden to divorce except for sexual immorality and
malicious desertion. The reason for this is divorce of a spouse defiles the spouses
holiness.
Causes of Disqualification from Priestly Service (Lev. 21:16-24)

Structure
The disqualifying blemishes of the priests are framed by may not approach and shall
not draw near.
may not approach (21:17) / shall not approach (21;18)
List of disqualifying blemishes
shall not draw near (21:21a) / shall not draw near (21:21b)
Outline
B. Gods commission of Aaron (21:17a)
II. Speech about the disqualification of blemished priests from sacred service (21:17b-23)
A. Prohibition of service by a blemished priest (21:17-21)
1. Repeated prohibition of presentation of offerings (21:17b-18a)
2. List of disqualifying blemishes (21:18b-20)
3. Repeated prohibition of approach with Gods food (21:21)
B. Privilege of consumption of sacred food by a blemished priest (21:22)
C. Prohibition of access to the sacred places to avoid their desecration (21:23a)
D. Gods self-introduction as the sanctifier of the holy things (21:23b)
III. The compliance of Moses (21:24)
Notes on Causes of Disqualification from Priestly Service

A blemished priest was debarred from approaching the altar for burnt offering and the
altar for incense. Gods presence sanctified these places. Any blemished priest would
desecrate them. These priests could perform any other task and eat holy food at the sacred
precincts.
This speech talks about two kinds of contact with holy things: the gifts of Yahweh
(sacrifices to him) and the food of God (the results of the sacrifices). Blemished priests
could not approach God with sacrifices, but they could eat the food that resulted from
them (most holy things: meat from sin and reparation offerings and bread from grain
offerings; holy things: meat from peace offerings, firstfruits of grain, olive oil, wine,
votive offerings of food, and agricultural tithes). They were still privileged guests at
Gods table. Like unblemished priests, they too received their livelihood from God; they
too were made holy by their consumption of holy food.
God made the sanctuary holy by His presence, and the priests, who had access to it, were
not to desecrate it. The priests were Gods servants. God made them holy (through most
holy things and holy food) so they could approach Him and present his gifts to Him at the
altar (21:17, 21). Since God was the owner of the tabernacle, He alone determined what
disqualified a priest from serving him there. To serve God, a priest had to be without
bodily defect (21:17, 18, 21, 23), just as no defective animal could be sacrificed to God
(22:18-25). Like animal, like priest! The body of the priest then was considered to be an
offering to God. It was claimed by Him and used by Him.
What is astonishing though is that blemished priests were on the same footing as
unblemished priests as guests at Gods table (21:22). They both ate the same food. Both
shared equally in Gods holiness.
Jesus was the anointed, unblemished High Priest in the heavenly sanctuary (Heb. 7:26).
He offered Himself as an unblemished sacrifice to sanctify His fellow priests- all
believers in Christ (Heb. 9:14; 1 Pet. 1:19). As Aaron was responsible for the priests, so is
Jesus. He rids them of every blemish that would disqualify them from involvement in the
Divine Service by washing them in the waters of Baptism (Eph. 5:25). Because of their
union with Christ, Christians stand before God as unblemished. They have access to the
heavenly realm with all its blessings (Eph. 1:4). Christ presents them together with
Himself unblemished in Gods sight (Col. 1:22).
Since baptized believers share in Christs perfect humanity, no physical blemish
disqualifies them from the Fathers presence. Christ sanctifies them with His holy body
and blood (Heb. 10:29; 13:12). Since they are holy and serve the Father in the heavenly
sanctuary, they are called to be unblemished in their behavior (Phil 2:15).
In the OT, family lineage (Aarons line) and physical perfection qualified one to stand
before God. In the NT, those who were previously excluded, the blind, lame, etc., now
qualify by faith in Christ. Those who simply accept the Gospel invitation to the banquet,
through faith, are fit for it and will be accepted into it. Those of outward standing (family
lineage and physical body) will be excluded from it if they reject the invitation that
comes only through Christ (Lk. 14:18-21). To serve with Christ in the heavenly
sanctuary, one simply must have faith in Christ and His Gospel. Such faith qualifies them
and removes all blemishes.
Summary of Causes of Disqualification from Priestly Service
Priestly Disqualification in the OT:
1. God made the sanctuary holy by his presence, and the priests, who had access to
it, were not to desecrate it. The priests were Gods servants. God made them holy
(through most holy things and holy food) so they could approach Him and present
His gifts to Him at the altar (21:17, 21). To serve God, a priest had to be without
bodily defect (21:17, 18, 21, 23),
2. In the OT, family lineage (Aarons line) and physical perfection qualified one to
stand before God. Blemished priests could not approach God with sacrifices, but
they could eat the food that resulted from them. They were still privileged guests
at Gods table.
What is astonishing though is that blemished priests were on the same footing as
unblemished priests as guests at Gods table (21:22). They both ate the same food.
Both shared equally in Gods holiness.
3. Blemished priests were disqualified from approaching God with sacrifices.
Priestly Disqualification in the NT:
1. Gods makes His heavenly sanctuary holy by his presence, and his priests are not
to desecrate it. Jesus rids them of every blemish that would disqualify them from
involvement in the Divine Service by washing them in the waters of Baptism
(Eph. 5:25). Because of their union with Christ, Christians stand before God as
unblemished. They have access to the heavenly realm with all its blessings (Eph.
1:4). Christ presents them together with Himself unblemished in Gods sight (Col.
1:22).
2. In the NT, those who were previously excluded from approaching God with
sacrifices (those who were blemished, the blind, lame, etc.) now qualify by faith
in Christ. Those who simply accept the Gospel invitation to the banquet, through
faith, are fit for service and will be accepted into it. Those of outward standing
(family lineage and physical body) will be excluded from it if they reject the
invitation that comes only through Christ (Lk. 14:18-21). To serve with Christ in
the heavenly sanctuary, one simply must have faith in Christ and His Gospel.
Such faith qualifies them and removes all blemishes.
3. Since baptized believers share in Christs perfect humanity, no physical blemish
disqualifies them from the Fathers presence. Christ sanctifies them with His holy
body and blood (Heb. 10:29; 13:12). They are then called to be unblemished in
their behavior (Phil 2:15).
Consumption of Holy Food by the Priests and Their Families

(Lev. 22:1-16)
Structure
Chapters 21-22 cover the responsibility of the priests for the holy things of God. Chapter
21 dealt with who could officiate in the divine service. This speech tells who was allowed
to eat the sacred food.
The speech is divided into two parts by formula for divine self-introduction of the Lord
as the sanctifier of the priests and the offerings and by the general admonition to the
priests about their responsibility for the holy things (22:9, 16). The first part tells what
kinds of impurity disqualify a priest from eating the sacred food (22:3b-9). This part is
divided into three sections by the use of the formula for self-introduction (22:3, 8, 9). The
second part tells which members of the priests household are disqualified from eating
sacred food (22:10-16).
Outline
B. First commission to speak (22:2)
1. General directive to Aaron and his sons about the holy things (22:2a)
C. Second commission to speak (22:3a(
II. Speech about the protection of the holy things (22:3b-16)
A. General prohibition (22:3b-d)
1. Prohibition of access to the holy things by an unclean priest (22:3b)
2. Threat of divine excommunication (22:3c)
3. Gods self-introduction (22:3d)
B. Laws about the consumption of food (22:4-16)
1. Laws for the priests (22:4-9)
a. Prohibition of consumption of holy food by an unclean priest
(22:4-7)
b. Prohibition of defilement from eating animals found dead
(22:8a)
c. Responsibility of the priests for the holy things (22:8b-9)
i. Gods self-introduction (22:8b)
ii. Command for vigilance to prevent desecration (22:9a)
iii. Gods self-introduction as the sanctifier of the priests
(22:9b)
2. Laws for the members of a priests household (22:10-16)
a. Persons forbidden or permitted to consume holy food (22:10-13)
i. Layperson (22:10a)
ii. Employee (22:10b)
iii. Slave (22:11)
iv. Daughter (22:12-13a)
v. Layperson (22:13b)
b. Law of restitution for accidental desecration by a disqualified
person (22:14)
c. Responsibility of the priests for the holy things (22:15-16)
i. Desecration by the carelessness of the priests (22:15-16)
ii. Guilt offering for lay people who eat forbidden holy
food (22:16a)
iii. gods self-introduction as the sanctifier of the holy
things (22:16b)
Notes on the Consumption of Holy Food by the Priests and Their

Families
This speech prohibits an unclean priest from approaching any holy thing at the sanctuary.
If they did, then they were cut off from Gods presence and not allowed to access it. It
also prohibits any unclean member of the priests family or any unauthorized person from
eating sacred food at the home of the priest.
The offerings of the Israelites belonged to Yahweh, but only a small portion of the
offerings were set out on the altar. The rest were given by Yahweh to the priests as their
pay for their service. These are the holy things that are spoken of in these verses. The
priests were responsible for guarding the holy things and making sure they were not
desecrated. Priests in a state of uncleanness could not handle the offerings. The children
of the priests were allowed to eat this holy food at the priests home. The priests home
became an extension of the Lords table. And the priests family became the extended
family of Aaron. The Lord made the priests family holy through holy bread and holy
meat that He provided.
Two classes of members of the priests family were excluded from eating the holy food.
(1) Anyone who was unclean could not eat holy food. (2) Unauthorized members could
not eat it. Unauthorized members included: indentured servants and employees and any
daughters that were married to laymen. They were not members of the priests family;
they belonged to other families. Members that could eat the holy food included slaves of
the priests and their children, as well as, a widowed or divorced daughter who had no
sons to support her. They were regarded as members of the priests family.
Yahweh treated the priesthood as an extension of Aarons family. They were part of the
holy family that served Yahweh. Therefore, for their service, Yahweh provided them with
holy food and sanctified them by it.
These holy things differ from the most holy bread and meat that could only be eaten by
the priests on duty at the sanctuary. The holy things consisted of: the first processed
produce from the land (olive oil, wine, grain) and the meat from firstborn sheep, goats,
and cattle. This was the priests food from the Lords table. Having a portion of them
burnt on the altar made them holy. Since they were holy, they were life-nourishing and
life-threatening, depending on if they were used as God had commanded.
The holy food was desecrated if it was eaten by any member of the priests family who
had been defiled by contact with something unclean. Three kinds of impurity are
mentioned in 22:4-8 that would cause uncleanness. The period and type of purification
varied depending upon the type of uncleanness.
This legislation shows how the families of the priests participated in Gods holiness. God
shared His holiness with them through holy food. Since these things belonged to God and
were holy, abuse of them desecrated Gods holy name. Since the priests had the
wonderful privilege of access to Gods table, they were responsible for the proper use of
this holy food. They were to prevent the desecration of His holiness. Any act of
desecration had severe consequences for the priest and/or his family. If someone who was
unauthorized received holy food and ate it, they desecrated the holy things of God. Since
they had taken something that belonged to God, they had to repay Him (through the
priest) the price plus one-fifth of what they had taken. They also had to present a ram for
a reparation offering for their misappropriation of holy property. Since the priests were
stewards of the life-giving, holy things of God, they were responsible to make sure it was
handled and used appropriately so that Gods holiness was not desecrated.
All Christians belong to the royal priesthood of God. As such, they receive the spiritual
food and drink that the Lord provides for the sustenance of their faith. This food and
drink are the most holy things they have from God. As He provided holy food for the OT
priesthood, so He provides holy food for the NT priesthood.
Instead of being physically clean, NT saints must be pure in heart (Mt. 5:8; Heb. 9:14;
10:22). This purity comes through faith in Christ and results in love for all the saints (1
Tim. 1:5). This purity results in a clear conscience before God.
Saints are the holy people of God. They have communion with God through holy things
(Apostles creed: the communion of saints or communion in holy things), that is,
their reception of the Word and Sacraments. The feast of the Lords holy body and blood
is a fulfillment of Lev. 22:1-16. They must be treated with respect and are eaten only by
authorized people, the priesthood of all believers. Other stipulations for this meal include:
self-examination, belief in the real presence, and agreement in doctrine and practice the
Lord mandated for the church (1 Cor. 11:17-34). Only those who have been purified and
consecrated as priests in Baptism may eat the holy meal. Unrepentant sin pollutes the
conscience, so it must be confessed and absolution received so that Christs holy body
and blood are not polluted and desecrated (Mt. 5:23-26). This is the purpose of closed
communion. It prevents such desecration and Gods judgment on unworthy
communicants (1 Cor. 11:27-34).
Ministers are responsible for administering the Sacrament properly by not giving what is
holy to those who are unbaptized, impenitent, or heretics (Mt. 7:6; Rom. 16:17-20; 1 Cor.
11:27-34). The Master has placed the minister over His household. Therefore he is to be a
faithful steward of Gods holy things (Lk.12:41-43). Like the Israelite priests, they are to
keep watch so that Gods holiness is not desecrated (Heb. 13:17; cf. Eph. 6:17-18).
Each member is also required to make sure they do not desecrate the body and blood of
Christ by failing to discern them or by discord against other members of the body of
Christ (1 Cor. 11:17-34). Those who do desecrate them do not receive life, strength, and
health from Christ, but are threatened by infirmity, sickness, and death (1 Cor. 11:30).
Both pastors and members must be vigilant in seeing that Christs holy body and blood
are not desecrated. Desecration of these holy things desecrates Gods holy name.
As the priests received their livelihood from the offerings of the congregation, so do the
ministers of the Word (1 Cor. 9:3-14; Gal. 6:6; 1 Tim. 5:17-18), for they are involved in
the priestly ministry of the Gospel by which all the saints are made holy (Rom. 15:1516). These offerings are holy and if they are misappropriated compensation should be
made, as in the Israelite Reparation offering (Lev. 22:16; cf. 22:14).
Summary of Consumption of Holy Food by Priests & Their Families
Consumption of Holy Food in the OT:
1. The priests of Israel came from the male descendants of Aaron. Since they were
servants of Yahweh, Yahweh provided for their needs. As priests, they received
most holy food from Yahweh, which they were required to eat before Yahweh.
The families of the priests received holy food from Yahweh. They ate this holy
food in their homes.
2. Priests in a physical state of uncleanness could not handle the offerings. The
priests family members also had to be clean to eat the holy food. In addition to
the unclean, two classes of members of the priests family were excluded from
eating the holy food. (1) Anyone who was unclean could not eat holy food. (2)
Unauthorized members could not eat it.
3. The OT priests were responsible for guarding the holiness of God. They were not
to let it be desecrated by coming into contact with anything that was unclean.
4. The families of the priests were also responsible for making sure that they did not
desecrate Gods holiness by coming into contact with the holy things while they
were unclean.
5. When unclean priests handle the holy food of God they pollute Gods holiness
and desecrate it. This results in the priest being cut off from God and no longer
having access to him.
6. The holy food had to be treated reverently and could only be eaten the people that
God authorized to eat it.
7. The priests were holy because of their contact with holy God and the holy things
of God. God made them holy through their close contact with Him and their
consumption of the most holy food.
8. If someone who was unauthorized received holy food and ate it, they desecrated
the holy things of God. Since they had taken something that belonged to God,
they had to repay Him (through the priest) the price plus one-fifth of what they
had taken. They also had to present a ram for a reparation offering for their
misappropriation of holy property.
Consumption of Holy Food in the NT:
1. All Christians belong to the royal priesthood of God. As such, they receive the
spiritual food and drink that the Lord provides for the sustenance of their faith.
This food and drink are the most holy things they have from God. God Himself
provides this most holy food for the NT priesthood.
2. Instead of being physically clean, NT saints must be pure in heart (Mt. 5:8; Heb.
9:14; 10:22). This purity comes through faith in Christ and results in love for all
the saints (1 Tim. 1:5). This purity results in a clear conscience before God.
3.
4.
5.
6.
Only those who have been purified and consecrated as priests in Baptism may eat
the holy meal.
Like the Israelite priests, ministers in the NT are to keep watch so that Gods
holiness is not desecrated (Heb. 13:17; cf. Eph. 6:17-18).
Each member is also required to make sure they do not desecrate the body and
blood of Christ by failing to discern them or by discord against other members of
the body of Christ (1 Cor. 11:17-34).
When those who receive communion are unrepentant or do not recognize that it is
the very body and blood of Christ, they desecrate the holy things of God. Those
who do desecrate the holy body and blood of Christ do not receive life, strength,
and health from Christ, but are threatened by infirmity, sickness, and death (1 Cor.
11:30).
The holy food of the Lords Table has to be treated reverently and can only be
eaten by the priesthood of all believers (those who have been Baptized and
believe in Jesus).
Other stipulations for this meal include: self-examination, belief in the real
presence, and agreement in doctrine and practice the Lord mandated for the
church (1 Cor. 11:17-34).
7. Christians are holy because Jesus has sanctified them with His word and because
they consume the holy body and blood of Jesus.
8. The ministers of the Word receive their livelihood from the offerings of the
congregation (1 Cor. 9:3-14; Gal. 6:6; 1 Tim. 5:17-18), for they are involved in
the priestly ministry of the Gospel by which all the saints are made holy (Rom.
15:15-16). These offerings are holy and if they are misappropriated compensation
should be made, as in the Israelite Reparation offering (Lev. 22:16; cf. 22:14).
Acceptable [Private] Offerings for the Israelites (Lev. 22:17-33)

Structure
There are two related speeches about which animals were acceptable for private sacrifices
in this section. The words acceptance and accept are used seven times (22:19, 20, 21,
23, 25, 27, 29) and tie the two speeches together. The first speech is divided into three
parts by the repetition of defect, blemish. The admonition that ends the second speech
(22:30b-33) provides a conclusion for all the speeches in chapters 21-22. This is similar
to the admonitions that concluded earlier speeches (e.g., 18:23-30; 19:36b-37; 20:22-26).
The admonition repeats the formula for self-introduction four times.
Outline
I. First speech on acceptable animals for sacrifice (22:17-25)
A. Introduction (22:17-18a) address to and commission of Moses.
1. Gods address to Moses (22:17)
2. Gods commission of Moses (22:18a)
B. Speech of Moses to the Israelites (22:18b-25).
1. Prohibition of defective male animals as persona votive and freewill
burnt offerings (22:18b-20)
2. Prohibition of defective animals as votive and freewill peace offerings
(22:21)
3. Classes of defective animals (22:22-25)
a. General blemishes (22:22)
b. Animals with a stunted leg for votive offerings but not for
freewill peace offerings (22:23)
c. Male animals with damaged testicles (22:24)
d. Blemished animals obtained from foreigners (22:25)
II. Second speech on temporal restrictions for sacrifices (22:26-33).
A. Introduction: the Lords address to Moses (22:26).
B. Gods speech to Moses (22:27-33).
1. Temporal restrictions on the sacrifice of young animals (22:27-28).
2. Temporal restrictions on eating meat from a thank offering (22:29-30a).
3. Concluding admonition (22:30b-33)
a. Gods self-introduction with an instruction to keep
commandments (22:30b-31a)
b. Gods self-introduction with a prohibition of desecration
(22:31b-32)
c. Gods self-introduction as Israels sanctifying redeemer (22:32b33a)
d. Gods self-introduction (22:33b)
Notes on Acceptable Animals for Sacrifice (22:18-25)

These speeches are addressed to both the priests and the Israelites. The Israelites were
responsible for bringing acceptable offerings and the priests had the final say-so that the
offerings were acceptable. God gave His approval to the sacrifices through His
representatives, the priests. Like the public offerings, these private offerings were
presented at the sanctuary to Yahweh in conjunction with the regular sacrificial ritual. The
lay Israelite presented and gave these offerings to Yahweh as a gift to gain Yahwehs
acceptance. It was their ritual as the divinely sanctioned means of access to Yahweh.
This speech specifies which animals could be used for personal votive and freewill
offerings to Yahweh. It also establishes the criteria for determining if an animal is
acceptable as a sacrifice.
Normally the Israelites were not required to present any burnt offerings as personal
sacrifices to the Lord because the burnt offering was the public sacrifice for the whole
congregation. But if they did present an animal as a voluntary, personal burnt offering, as
a result of a vow or freewill, it had to be a perfect male specimen from the cattle, sheep,
or goats (22:18-19). Normally such an offering was made from the first-born male from
the flock or herd. If they offered another animal other than the first-born as a peace
offering, it too had to be a perfect male from the flock (22:21a). It had to be complete and
whole, without blemish. Yahweh would allow an exception of a freewill offering of an
animal that had a stunted or deformed leg (22:23). Requiring a perfect male prevented the
Israelites from culling out inferior animals. The choice for animals mirrors the choice of
men for the priesthood (see Lev. 22:22-24 and compare to Lev. 21:18-20). As the priests
represented the people of Israel, so the sacrificed animals represented their herd or flock.
The Israelites were required to bring their first-born animals to Yahweh (27:26-27), but
these laws covered voluntary personal burnt offerings (22:18) and peace offerings
(22:21). They came in two categories: the votive offering, by one who made a vow and
received the desired divine intervention, and the freewill offering, which was presented
spontaneously to the Lord.
These offerings were made for a clear purpose. They were made as a gift to the Lord on
the altar (22:22). If God accepted this gift, then He accepted the offering and the person
who presented the gift. The offering was made on behalf of a person and it was presented
for their acceptance. God assured them that it would be accepted if they followed the
instructions of His Word. If they presented the right animals that were free from defects
through the priests, then they would know that God would accept them and treat them
favorably.
Temporal Restrictions for Sacrifices (22:26-30a)

These laws were presented to Moses and not to the Israelites because the priests were
responsible for their enforcement.
There were three kinds of temporal restrictions for these cases. (1) A young animal had to
remain with its mother for at least seven days before it could be presented for sacrifice.
Like the seven days for circumcision, this was the normal time for ritual transition from
one state to another. By living seven days outside the mothers womb, it became an
animal in its own right. It could then be used as an offering.
(2) A young animal could not be sacrificed the same day as its mother. This meant that
they were considered two separate sacrificial animals. They could not be confused with
each other. This probably was enacted to counter pagan fertility rites for the flock or herd.
(3) Meat from the thank offering had to be eaten on the same day that it was presented.
Therefore the sacrificial banquet was connected with the presentation of the animal; the
thanksgiving meal was associated with the act of thanksgiving. The close proximity in
time allowed them to treat the meat as holy meat and not just common food.
The purpose of these laws is the same as the previous section. These restrictions were
made so that people would be sure that their sacrifices and, therefore they themselves,
would be accepted by the Lord.
Like the OT, the NT sacrifices are to be without blemish. Jesus, the perfect sacrifice and
priest, is entirely without blemish. Jesus, the perfect Lamb of God, offered up Himself to
ransom all people and purify them, so that they too could serve as priests with Him in the
heavenly sanctuary (Heb. 9:14; 1 Pet. 1:19) and eat holy food of the life-giving flesh of
Christ (Jn. 6:33, 51) in Gods presence. He therefore presents them together with Himself
as an unblemished offering to God the Father (Eph. 1:4; 5:27; Col. 1:22; Jude 24). Since
He is perfect, He makes them perfect (Heb. 10:14). They are perfect in and through Him
(1 Thess. 3:13; 5:23).
In the church, as in Israel, God declares which sacrifices are acceptable and well-pleasing
to Him. He determines what blemishes make sacrifices unacceptable and establishes how
they are to be offered to Him. [In actuality, God requires a perfect sacrifice and we are
blemished and tainted by sin.] Thankfully, He also provides the perfect remedy for the
defects of His people and their offerings through the perfect priesthood and sacrifice of
His Son Jesus. Since God the Father was pleased with Him (Mt. 3:17; 17:5; 2 Pet. 1:17),
He makes the offerings of the saints pleasing to God (Heb. 13:15-16; 1 Pet. 2:5) since
they are offered through Jesus.
Through the preaching of the Gospel and the Holy Spirit, Jesus sanctifies all people who
believe in him. He makes them and their Spirit-produced offerings acceptable to God the
Father in and through Him (Rom. 15:15-16). By His commands, He institutes the right
mode of worship [Word, Baptism, Lords Supper]. The liturgical service is acceptable to
God the Father if they perform it as He has ordained (1 Jn. 3:22). They can worship God
in an acceptable way in the Divine Service (Rom. 14:18; Heb. 12:28), offering him a pure
sacrifice.
Since the saints are purified by the blood of Christ, their bodies and souls, their offerings
and good works, their prayers and their praises, their acts of thanksgiving and their
confessions of faith are well-pleasing to God the Father (Rom. 12:1-2; Phil. 4:18; Heb.
13:16; 1 Pet. 2:5, 9). The Father approves of them and their offerings, for in Christ they
have the righteousness and peace and joy that come from the Holy Spirit (Rom. 14:1718). What they do is pleasing to him and is an acceptable thank offering to him (Col.
3:17). Their whole life is offered together with Jesus in the heavenly sanctuary.
Summary of Acceptable Offerings for the Israelites

Acceptable Offerings in the OT
1. The private burnt offerings and peace offerings were required to be perfect males
from the flock or herd without defect.
2. When the Israelites presented private burnt and peace offerings as votive or
freewill offerings according to Gods Word and in the manner that He prescribed,
then they could be assured that Yahweh would accept them. The sacrifices had to
be:
A male from the cattle, sheep, or goats
Perfect; have no defects

In the case of a young animal, it had to be:
Separate from its mother for at least 7 days
Not sacrificed on the same day as its mother
Eaten the same day as the sacrifice, equating the thanksgiving meal with
the act of thanksgiving
Acceptable Offerings in the NT
1. Jesus, the perfect sacrifice and priest, is entirely without blemish. Jesus, the
perfect Lamb of God, offered up Himself to ransom all people and purify them, so
that they too could serve as priests with Him in the heavenly sanctuary (Heb.
9:14; 1 Pet. 1:19) and eat holy food of the life-giving flesh of Christ (Jn. 6:33, 51)
in Gods presence. He therefore presents them together with Himself as an
unblemished offering to God the Father (Eph. 1:4; 5:27; Col. 1:22; Jude 24).
Since He is perfect, He makes them perfect (Heb. 10:14). They are perfect in and
through Him (1 Thess. 3:13; 5:23).
2. In the church, as in Israel, God declares which sacrifices are acceptable and wellpleasing to Him. He determines what blemishes make sacrifices unacceptable and
establishes how they are to be offered to Him. [In actuality, God requires a perfect
sacrifice and we are blemished and tainted by sin.] Thankfully, He also provides
the perfect remedy for the defects (sin) of His people and their offerings through
the perfect priesthood and sacrifice of His Son Jesus. Since God the Father was
pleased with Him (Mt. 3:17; 17:5; 2 Pet. 1:17), He makes the offerings of the
saints pleasing to God (Heb. 13:15-16; 1 Pet. 2:5) since they are offered through
Jesus.
Through the preaching of the Gospel and the Holy Spirit, Jesus sanctifies all
people who believe in him. He makes them and their Spirit-produced offerings
acceptable to God the Father in and through Him (Rom. 15:15-16). By His
commands, he institutes the right mode of worship [Word, Baptism, Lords
Supper]. The liturgical service is acceptable to God the Father if they perform it as
he has ordained (1 Jn. 3:22). They can worship God in an acceptable way in the
Divine Service (Rom. 14:18; Heb. 12:28), offering him a pure sacrifice.
Since the saints are purified by the blood of Christ, their bodies and souls, their
offerings and good works, their prayers and their praises, their acts of
thanksgiving and their confessions of faith are well-pleasing God the Father
(Rom. 12:1-2; Phil. 4:18; Heb. 13:16; 1 Pet. 2:5, 9). The Father approves of them
and their offerings, for in Christ they have the righteousness and peace and joy
that come from the Holy Spirit (Rom. 14:17-18). What they do is pleasing to him
and is an acceptable thank offering to him (Col. 3:17). Their whole life is offered
together with Jesus in the heavenly sanctuary.
Conclusion (22:30b-33)
This section is obviously the conclusion to 22:27-30. But it is also much more. First, the
admonition to observe Gods commands in 22:31 parallels the similar introductory
admonition in 18:2-4, as well as other summary admonitions in 18:30; 19:37; and 20:22.
So it is the conclusion of chapters 21-22 (holiness of priests and the holy things of God),
as well as chapters 18-20 (the avoidance of ritual defilement).
Second, in 22:32b we have the seventh occurrence of the formula of self-introduction of
the Lord as the sanctifier of the priests and His people (20:8; 21:8, 15, 23; 22:9, 16). This
implies that the ritual legislation in chapters 18-22 deal with the participation of the
Israelites in Gods holiness through holy things.
Third, the prohibition of profaning the holy name in 22:32 not only forms an inclusion
with 22:2, but it also echoes the same concern articulated in 18:21; 19:12; 20:3; and 21:6.
Thus the conclusion of this chapter draws together the main theological strands from
chapters 18-22. This summary reminds Israel that the great demands God placed on them
were based on even greater gifts to them.
In the third self-introduction, God presented himself to them for the seventh time as the
one who sanctifies them (22:32). They did not make themselves holy; He made them
holy. God mentions freeing Israel from Egypt. He did this so He could sanctify them by
dwelling with them and acting as their God in the divine service. He shared His holiness
with them by interacting with them in the sacrificial ritual. There He made them holy and
kept them holy.
Having access to God and His holiness brought with it two fundamental demands. First,
God expected them to keep His ritual commandments, for apart from the divinely
mandated ritual they had no access to His holiness (22:31). These rituals were the means
by which God shared His holiness with them. Second, God forbade the desecration of His
holy name (22:32) (by swearing a false oath in His name, participating in the cult of
Molech, by being involved in any forbidden ritual practice). Desecration of His holiness
prevented Him from sharing His holiness with them.
The new Israel of God has been rescued from slavery to sin and the devil (1 Cor 10:1-4;
1Pet 1:14-21; Rev 5:9-10). God has done this so that He might dwell with them and give
access to His heavenly presence in the Divine Service (Eph. 2:17-22). He has given them
His holy name and access to Himself through His Triune name (Jn. 17:6, 26). By His
Word He sanctifies them and keeps them holy (Jn. 17:17; Eph. 5:26).
God sanctifies Christians through the use of his Word and Name in worship and prayer (1
Tim. 4:4-5) and through those means He shares His holiness. Christians therefore are
required to hallow His name and enact his Word faithfully.
This most obviously applies to what they do in the Divine Service. There they invoke His
Triune name and enact His Word in proclamation, confession, Baptism, Holy
Communion, absolution, benediction, prayer, praise, and offerings. Everything is done in
the name of Jesus and by the power of His Word (Col. 3:16-17). So Gods name is
hallowed when His Word is rightly taught and enacted in the holy liturgy and lived in our
lives. His Word makes everything holy.
Summary of Gods Sanctification of His People

Gods Sanctification of Israel
1. Yahweh rescued Israel from slavery in Egypt in order to dwell with them and to
give them access to God through His name and through the sacrifices of the
divine service.
2. God shared His holiness with His people through the holy food which resulted
from the sacrifices of the divine service. Therefore they were not to desecrate
Yahwehs holy name and the holy food He provided for them.
3. They kept Gods Word when they enacted Gods laws concerning the divine
service, the sacrifices and holy food, exactly as God prescribed. Through these
means God shared His holiness with them. They kept Gods name holy by
avoiding those things that desecrated His holy name. Desecration of His name
prevented Him from sharing His holiness with them.
Gods Sanctification of Christians
1. The new Israel of God has been rescued from slavery to sin and the devil (1 Cor
10:1-4; 1Pet 1:14-21; Rev 5:9-10). God has done this so that he might dwell with
them and give access to His heavenly presence in the Divine Service (Eph. 2:1722). He has given them His holy name and access to Himself through His Triune
name (Jn. 17:6, 26). By His Word He sanctifies them and keeps them holy (Jn.
17:17; Eph. 5:26).
2. God sanctifies Christians through the use of his Word and Name in worship and
prayer (1 Tim. 4:4-5) and through those means He shares His holiness. Christians
therefore are required to hallow His name and enact his Word faithfully.
3. In the Divine Service Christians invoke His Triune name and enact His Word in
proclamation, confession, Baptism, Holy Communion, absolution, benediction,
prayer, praise, and offerings. Everything is done in the name of Jesus and by the
power of His Word (Col. 3:16-17). So Gods name is hallowed when His Word is
rightly taught and enacted in the holy liturgy and lived in our lives. His Word
makes everything holy.

Are the speeches in chapters 17-22 thematically connected to the speeches in 23-26? At
first glance it doesnt seem so. But it appears that chapter 26 is the conclusion of 17-25.
In 26:2 the command to revere the sanctuary is the theme of 17-22. Also in 26:2 is the
command to observe Yahwehs Sabbaths. This summarizes the laws in 23-26. Just as the
Israelites were to order their lives spatially around the sanctuary (17-22), so they also
were to order their time around the observance of the Sabbath and holy days (23-25).
Calendar of Holy Times (Lev. 23:1-44)

Structure
This chapter contains a speech which is made up of five sub-speeches. Moses also uses
some headings and a subscription to divide the material.
General heading (23:2b)
Regulations for the Sabbath (23:3)
Subheading (23:4)
Appointed times for Gods meeting with His people (23:5-36)
Subscription (23:37-38)
Regulations on lay involvement in the Feast of Booths (23:39-43)
The liturgical calendar is tied together by a series of key words and phrases:
Appointed times of the Lord (23:2, 4, 37, 44)
Sabbath(s) (23:3, 11, 15 [twice], 16, 32 [twice], 38)
A [time of] rest (23:3, 24, 32, 39)
The seventh day (23:3, 8); the seventh month (23:24, 27, 34, 39, 41)
Seven days (23:6, 8, 34, 36, 39, 40, 41, 42)
Proclaimed holy day(s) (23:2, 3, 4, 7, 8, 21, 24, 27, 35, 36, 37)
Present a gift/gifts to the Lord (23:8, 13, 18, 25, 27, 36[twice], 37)
You shall not do any work in your occupation (23:7, 8, 21, 25, 35, 36)
You shall not do any work (23:3, 28, 31)
A perpetual ritual statute throughout your generations (23:14, 21, 31, 41)
To the Lord (23:3, 5, 6, 8, 12, 13, 16, 17, 18[twice], 20, 25, 27, 34, 36[twice],
37, 38, 41)
Date and Observance of Appointed Feasts
Spring - Harvest Period
1st Month
14th day of month 1
23:5
<Passover>
23:6,8
23:5-8
23:6-8
15th - 21st days of month 1

<The Feast of Unleavened Bread>
15th day of month 1
Day 1 - First day of the Feast of Unvleavened Bread, a holy
day, a day of rest
15th or 16th day of month 1
23:9-14
<Elevation of First Sheaf>
Week 1 - Beginning of the week of weeks (7 weeks)
50 days of Pentecost
16th - 20th days of month 1
Days 2-6 of the Feast of Unleavend Bread
23:8
21st day of month 1

Day 7 - Last day of the Feast of Unvleavened Bread, a holy
day, a day of rest

2nd Month
(the weeks of Pentecost, the harvest continues)
3rd Month
(the weeks of Pentecost, the harvest continues)
50th day after the raising of the first sheaf
23:15-22
<The Day of Pentecost or Day of Weeks>
Ends the week of week (7x7=49 days) of the harvest
A holy day, a day of rest
Summer - Dry Period
4th Month
5th Month
6th Month
Fall
7th Month
1st day of month 7
23:24-25
<Day of Acclamation, a holy day, a day of rest>
Prepare for the Day of Atonement
23:27-32
23:34-43
23:35
23:36
10th day of month 7

<Day of Atonement, a holy day, a day of rest>
All of the nation's sins are forgiven by Yahweh
15th-21st days of month 7
<Feast of Booths>
15th day of month 7
First day of the Feast of Booths, a holy day, a day of rest
16th-20th days of month 7
Carry branches as pilgrims before Yahweh, rejoicing
Live in temporary shelters called booths
21st day of month 7
Last day of the Feast of Booths, a holy day, a day of rest
22nd day of month 7
Closing ceremony of Feast of Booths, a holy day
A transition from the Feast back to the weekly rhythm of life
8th Month
9th Month
Winter - the Growing Period
10th Month
11th Month
12th Month
Inclusion and chiasms are employed in this chapter. Note the following:
Reaping of the harvest (23:10)
Elevation of first sheaf and the Feast of Weeks
Reaping of the harvest (23:22)
Residence for the Israelites (23:17)
Laws concerning first-ripe produce
Residence for the Israelites (23:21)
Command to keep the Feast of the Lord (23:39)
Command to carry branches
Command to keep the Feast of the Lord (23:41)
Introduction to the chapter:
A Appointed time(s), proclaim (23:2b)
B Sacred occasion (23:2c)
C These, appointed times (23:2d)
D Work, do (23:3a)
X Sacred occasion (23:3b)
D Work, do (23:3c)
C These, appointed times (23:4a)
B Sacred occasion (23:4b)
A Appointed time(s), proclaim (23:4c)
Day of Atonement is arranged as a chiasm, emphasizing key observances for the day.
A1 Demand for self-deprivation (23:27)
B1 Prohibition of work (23:28)
A2 Lack of self-deprivation (23:29)
B2 Prohibition of work (23:31)
A3 Demand for self-deprivation (23:32)
Outline
I. Speech about Sabbath and the Feast of Unleavened Bread (23:1-8)
A. Introduction (23:1-2a)
B. Speech of Moses to the Israelites (23:2b-8)
1. Heading with instructions for the dating of the Sabbath (23:2b-3)
a. Heading about the proclamation of the times appointed by God
(23:2b)
b. Proclamation of the seventh day as a time for rest (23:3)
2. The dates for the Feast of Unleavened Bread (23:4-8)
a. Subheading about the proclamation of the times appointed by

God (23:4)
i. Date for the Passover (23:5)
ii. Date for the Feast of Unleavened Bread (23:6a)
iii. Length of time for eating unleavened bread (23:6b)
iv. Proclamation of the first day as a holy day (23:7)
v. Length of time for the presentation of offerings (23:8a)
vi. Proclamation of the seventh day as a holy day (23:8b)
II. Speech about the Feast of Weeks (23:9-22)
2. Gods commission to Moses (23:10a)
B. Speech by Moses to the Israelites (23:10b-22)
1. Date of the day for the elevation of the first sheaf (23:10b-14)
a. Its occurrence after the Sabbath during the week of Unleavened
Bread (23:10a-11)
b. Prescription of its offerings (23:12-13)
c. Prohibition of consumption of new grain before that day(23-14)
2. Date of Feast of Weeks (23:15-21)
a. Calculation of the date for the feast (23:15-16)
b. List of offerings for that day (23:17-20)
c. Proclamation of a day free from work as a perpetual statute
(23:21)
3. Commandment to leave the gleanings for the needy (23:22a)
III. Speech about the Day of Acclamation (23:23-25)
1. Date for the proclamation of the Day of Acclamation (23:24b)
2. Prohibition of work and requirement to present offerings on that day
(23:25)
IV. Speech about the Day of Atonement (23:26-32)
A. Introduction: Gods address to Moses (23:26)
B. Continuation of the previous speech to Moses (23:27-32)
1. Date for the proclamation of the Day of Atonement (23:27a)
2. Instruction on the observance of that day (23:27b-32a)
a. Practice of self-deprivation and presentation of offerings
(23:27b)
b. Prohibition of all work (23:28)
c. Warnings about noncompliance (23:29-30)
d. Prohibition of work as a perpetual ritual statute (23:31)
e. Establishment of the day as a time for rest and self-deprivation
(23:32a)
3. Length of rest for that day (23:32b)
V. Speech about the Feast of Booths (23:33-43)

1. Dates for the Feast of Booths (23:34b-36)
a. Date and duration of the feast (23:34b)
b. Proclamation of the first day as a holy time free from work
923:35)
c. Requirement to present offerings for seven days (23:36a)
d. Proclamation of the eighth day as time for offerings and a day
free from work (23:36b)
2. Subscription about the times appointed by God for offerings (23:37-38)
3. Additional dates for the lay observance of the Feast of Booths (23:3943a)
a. The carrying of branches in festal procession during the feast
(23:39-41a)
i. Date and duration of the feast with its first and eighth day
as times of rest (23:39)
ii. Length of time for carrying branches in rejoicing as a
perpetual ritual statute (23:40-41a)
b. Residing in booths during the feast (23:41b-43a)
i. Date for the feast (23:41b)
ii. Length of time for residing in booths (23:42-43a)
VI. Statement of Compliance (23:44)
Notes on the Calendar of Holy Times

The establishment of these sacred times was for the Israelites and was to govern the
whole life of the nation, week to week and year to year. This was the annual calendar that
they were to order their lives by. They proclaimed the holy days, kept the holy days, went
on pilgrimages, presented sacrifices, and refrained from work. They ate unleavened
bread, refrained from eating new grain, and fasted. They carried branches and lived in
booths. The days of rest were for them.
These sacred times were connected to three physical locations.
1. First was the sanctuary. These holy days were associated with Yahwehs domain.
That was the place where the sacrifices were presented, they made pilgrimage to,
the two loaves were elevated, atonement was made, and rejoicing was done.
2. The second was the Israelite place of residence. There they observed the
Sabbaths, the Day of Pentecost, and the Day of Atonement as days of rest from
work. At their homes they did not eat the new grain. They made two loaves of
bread at home and took them to the sanctuary on the Day of Pentecost. The
observance of the sacred calendar therefore linked the homes of the Israelites with
the holy sanctuary.
3. The third was the land of Israel. Several of the celebrations depended upon them
being in the land. Since Yahweh owned the land, He reserved the first portion of
the harvest for Himself and He reserved the gleanings for the poor and aliens.
Thus the sacred calendar linked the land and its produce to the holy sanctuary and
its ritual.
There were several holy things that were mentioned that related to these holy times.
1. First there were the sacrifices. Since this chapter is primarily concerned with
times, the offerings are usually mentioned in summary as a gift to the Lord. But
two offerings are given in detail. When the first sheaf was elevated, an
unblemished lamb was presented as a burnt offering along with a grain offering of
flour mixed with oil and a libation of wine. When the two loaves were elevated
for Pentecost, a burnt offering of seven unblemished lambs, two rams, and one
bull were offered along with the normal grain offerings and libations; a sin
offering of a male goat was offered; and a peace offering of two yearling male
lambs was offered.
2. These sacrifices were part of the ceremonies that brought the first produce of the
land before Yahweh. Through these ceremonies they recognized Yahweh as the
owner of the land and the provider of wheat and barley. After the first grain was
dedicated to Yahweh, the rest of it was released by Yahweh to His people for their
use.
The calendar begins with the Sabbath (23:3). It set the pattern of work on common days
and rest on holy days. Six days belonged to the Israelites and one day belonged to the
Lord. The Sabbath held a high position in temporal order like the Holy of Holies did in
the spatial order and the daily sacrifice did in the ritual order. The Israelites were not
required to perform any ritual. By observing rest, they participated ritually and benefited
from the divine service.
The second item in the calendar is the week of Unleavened Bread (23:5-8). The Passover
inaugurated the seven days of Unleavened Bread and the seven weeks of Pentecost. It
began the festive half of the liturgical year. The Feast of Unleavened Bread began the day
after the Passover and lasted seven days. The first day (the Feast of Unleavened Bread)
and the last day were holy days in which no one was to work. During the week, all the
Israelites had to eat unleavened bread.
The third item in the calendar was the presentation of the first sheaf (23:9-14), which was
the first day of the barley harvest. It came during the Feast of Unleavened Bread. This
was a public ceremony enacted by the High Priest on behalf of the nation. The elevation
of the first sheaf was accompanied by the burnt offering of a lamb, a grain offering, and a
libation of wine. Only after this day could the Israelites eat any of the grain from the new
harvest. The eating of ordinary meals at home was dependent upon this holy day at the
Sanctuary.
The fourth item in the calendar was the Day of Weeks (23:15-22) [Pentecost]. It was
connected to the elevation of the first sheaf and the Feast of Unleavened Bread. It
occurred 49 days after the first sheaf and 50 days after the Feast. In Hebrew the name for
a week was seven. The amount of time that elapsed was a week of weeks, seven
periods of seven days each. The 50th day was the day after the seven weeks and
corresponded to the 8th day of the Feast of Booths. These seven weeks were Gods
appointed time for the harvest (Jer. 5:24). During the harvest they were to leave the
corners and edges of the fields unharvested for the poor and the aliens.
On the 50th day (Pentecost) the Israelites brought two loaves of leavened wheat bread as
the first-ripe produce from their harvest. The loaves were offered with seven lambs,
two rams, and one bull, a male goat as a sin offering and a sacrifice of a peace offering
with two male lambs. The seven lambs were connected to the seven weeks. The bull and
two rams made it a national event. The male goat was a sin offering for atonement of the
congregation. The two lambs and two loaves were elevated together. The two lambs
provided meat for the only public peace offering in the liturgical year. The priests ate the
bread and meat. No work was done on this day. This day marked the end of the ritual
grain harvest.
The fifth item in the calendar was the Day of Acclamation (23:23-25). It fell on the first
day of the seventh month and corresponded to the position of the Sabbath in the seven
days of the week and the Day of Pentecost in the seven weeks of harvest. It was a day of
commemoration of the Lord by acclamation (23:24). This was done by blowing a
rams horn (Ps. 81:4). This blast of the rams horn ushered in the ritually significant
seventh month. It told the people to prepare for the Day of Atonement (10th day) and the
Feast of Booths (started on 15th day).
The sixth item in the calendar was the Day of Atonement (23:26-32). It was on the tenth
day of the seventh month, the Sabbath month. On this day the high priest performed the
rite of atonement on behalf of the whole nation. This was a day of fasting and no work.
The seventh item in the calendar was the Feast of Booths (23:33-43), which lasted seven
days and had one concluding day. The first day and the eighth day were days of rest. On
each of the seven days the pilgrims carried a collection of branches from three kinds of
trees in a procession into the sanctuary and rejoiced before the Lord by walking in a
procession around the altar (Ps. 118:27). They also made temporary shelters around the
sanctuary and resided in them for the seven days of the feast. The eighth day was a day of
transition when the people returned home, returning to the regular rhythm of six days of
work and one of rest. It was also the close of the festive half of the liturgical year that
began with the Passover.
Even though it is made up of seven individual events, the calendar needs to be looked at
as a whole. It established an annual cycle and coordinated the work of the Israelites in the
land the Lord was giving them with the work of the Lord in the divine service at the
sanctuary. The pattern of work and holy days ran according to two cycles: the weekly
cycle and the annual cycle. The weekly cycle operated apart from the astronomical order
(sun, moon), but God governed the agricultural seasons by them and synchronized the
annual holy days by them.
The annual cycle was divided into two halves by the cluster of celebrations around two
critical times for an agrarian community: the spring and autumn equinoxes. In between
the two (winter) was the growing season. The time in the spring corresponded with the
times in the fall:
Spring
Fall
7 days of Unleavened Bread
7 days of Booths
Day of Pentecost
8th day of Booths
The sabbatical principle (the day of rest) governed the calendar. Seven was identified as a
complete holy number. Just as the seventh day of the week was holy, so was the seventh
month a holy month. As there were seven days in a week, there were seven days of
Unleavened Bread and seven days of the Feast of Booths and seven weeks from the
elevation of the first sheaf to the Day of Weeks. Just as the seventh day of the week was a
day of rest, so there were seven extraordinary annual days of rest. Thus the divinely
instituted calendar harmonized the work of the Israelites in the natural order with their
worship of God in the supernatural order. Each Sabbath was an eternal moment in the
temporal order, a foretaste of heaven on earth.
As he established a holy place (the sanctuary) with His word, so he established holy
times, again with His word. On these days the Israelites were to rest and present gifts to
the Lord. These days were not naturally holy. They were proclaimed holy (probably
through the blowing of trumpets at the sanctuary). These days were no longer used for
common use but for divine use. God set these days apart as holy days so that He could
share His holiness with His people.
The calendar highlights the presentation of the first sheaf of barley and the two loaves as
the first-ripe produce from the land. By doing so, the Israelites acknowledged that God
was owner of the land, that He has given it to them to use, and that all of the produce of
the land comes from and belongs to him. Yet when they presented the first-ripe produce
to God, He released the rest of the harvest to them for their use; He blessed them through
it. As He provided bread for the priests through the grain offering, so He provided food
for the Israelites from the harvest.
The holy days were not holy because of anything the Israelites did. In fact on holy days
the Israelites did nothing; they rested. It was Gods work on these days that made them
holy.
In the Feast of Booths Israel rejoiced before the Lord not only for His gifts to them, but
for God Himself as the Source of their joy. Also at this feast they lived in booths,
remembering how God brought them to the Promised Land. They were His people apart
from the land; the land did not make them His people. God was not only the Owner but
also the Deliver, the One who brought out of slavery to the Promised Land.
We can see the influence the liturgical calendar had on Jesus. He regularly attended
worship on the Sabbath and in His ministry He taught and healed on the Sabbath. As a
child and later in His ministry Jesus went to Jerusalem for the festivals: the Passover (Jn.
2:13-23), an unnamed feast (Jn. 5:1), the Feast of Booths/Tabernacles (Jn. 7:2-10), and
the Dedication of the Temple (Jn. 10:22). But most importantly, He went on pilgrimage to
Jerusalem for the last time for the Passover and Feast of Unleavened Bread (Jn. 11:55;
12:1, 12; 13:1). There He became the Passover Lamb by dying on the cross, resting in the
tomb on the Sabbath, and rising on Sunday, the day of the first sheaf.
By observing the liturgical calendar, Jesus both fulfilled and transformed the holy days.
Everything God promised through the divine service was fulfilled in full measure through
his incarnate Son. Thus Paul claims that all festivals and Sabbaths prefigured Jesus
incarnation and exaltation (Col. 2:16). John elaborates on this more fully than the other
gospels. In John, Jesus ministry begins and ends with his pilgrimage to Jerusalem to
celebrate the Passover (Jn. 2:13-25; 13:1). In between John shows how the whole festive
cycle of the liturgical calendar reaches its goal in Jesus. Jesus followed the requirements
of the Torah. He offered life on the Sabbath, bread during Passover, light and water at
Tabernacles, and his own consecrated presence (Gods presence) during Dedication.
The NT interprets the sacred times Christologically and eshcatologically. As a man and
Israelite, Jesus was required to observe the Sabbath. But as the Messiah, the Son of God,
He was Lord of the Sabbath; it belonged to Him; [He determined its purpose.] On it He
provided holy food for His disciples [as He did in the OT for His priests]. Jesus worked
on the Sabbath like his Father worked on the Sabbath in the order of creation. As the
Father gave life to newborns on the Sabbath, so Jesus gave eternal life [to those born
from above on the Sabbath]. Jesus, the Lord of the Sabbath, gave rest to his disciples
(those that believe in him), a heavenly rest.
The Sabbath rest of the OT pointed forward to the eternal Sabbath that began on the
Sunday in which Jesus rose from the dead. This is why Christians worship on Sunday; it
is the Lords Day, the day of resurrection. As the Sabbath was foundational for the OT, so
Sunday became the archetypal holy day for the NT church.
By His death [at the Passover], Jesus became the paschal lamb of the new covenant. On
the night before His death, Jesus gave His disciples his body and blood in a new paschal
meal. He became their Passover and they celebrated it every Sunday. They were
encouraged to remove the leaven of malice and evil from their midst so that they could
enjoy its full blessings (1 Cor. 5:8). Thus the celebration of the Feast of Unleavened
Bread was deepened to remove all corruption and embrace all of life. By His resurrection
on the day of the raising of the first sheaf, He became the firstfruits of the new creation,
Gods harvest of holy people for Himself (1 Cor. 15:23). Jesus resurrection marked the
beginning of the harvest time that will not end until the close of the age (Mt. 13:36-43).
For 40 days during the seven weeks of Pentecost, Jesus appeared to his disciples. The
seven weeks culminated with the gift of the Holy Spirit on the Day of Pentecost. The
Spirit was poured out on Jesus disciples. They became part of the bountiful harvest.
After the Spirit was poured out, the firstfruits of the harvest were gathered in, converts
from Israel and the nations, and sanctified, that they, along with Him, might be offered up
to God the Father (Col. 1:22). As Israel presented the firstfruits of the harvest to the
priests, so the church presents its firstfruits, produced and sanctified by the Holy Sprit, to
their pastors (Didache).
The Day of Atonement prepared Israel for the celebration of Booths. In the NT the Day of
Atonement is associated with Christs atoning death on Good Friday and his entry as
High Priest into the heavenly sanctuary at his ascension. It therefore prepared the faithful
for their pilgrimage to the heavenly city.
John includes a major discourse on Jesus visit to the temple on the Feast of Booths (Jn.
7:14-52; 8:12-59). The climax of that visit came on the eighth day, the last great day of
the feast (Jn. 7:37). Jesus alluded to two of its most favorite ceremonies: the lighting of
the candelabrum on the first night of the feast and the daily pouring out of water on the
altar. Jesus declared that he was the well of the life-giving Spirit (Jn. 7:37-39) and the
light of the world (Jn. 8:12). That was a theophany of Jesus at the temple. He brought the
feast and the calendar to its goal. Jesus body became the new tabernacle of God, the
place where God dwelled and gave blessings. His bodily presence, whether for Jew or
Gentile (fulfillment of Zech. 14:16-21 in the inclusion of the Gentiles in Booths), brought
heavenly joy and everlasting rejoicing to Gods people.
Luke interprets the transfiguration of Jesus in light of the Feast of Booths. It occurred on
the eighth day after Peters confession (Lk. 9:28). As the Israelites dwelled with Him in
shelters in the desert, so Peter offered to build shelters for Jesus, Moses, and Elijah (Lk.
9:33). In the Messianic age the righteous are overshadowed by Gods presence and dwell
with Him in heavenly shelters (cf. 16:9).
The NT also interprets Booths eshcatologically. Paul and Peter both regard the shelters
built for Booths as an image of the earthly bodies that housed the bodies of the faithful on
their journey to their heavenly homeland, where God would give them a permanent place
of residence (2 Cor. 5:1-5; 2 Pet. 1:13-14). In Rev. 7:9-17 St. John describes the neverending procession around the heavenly altar in terms of Booths. They celebrate the
heavenly feast of Booths with palm branches (Rev. 7:9) and a song of praise that was
inspired by Ps. 118:14 (Rev. 7:10). This song was sung during the daily processions
around the altar at the feast. The redeemed also have access to the springs of living water
that flow from Gods presence (Rev. 7:17).
Sacred time is no longer determined by Gods people meeting Him at the tabernacle or
temple. Instead it is the presence of the risen Lord meeting with His people in the church.
The church therefore created a new liturgical calendar based on this fact. Like the OT, it
had a weekly cycle and a festive season. The weekly cycle went from Sunday to Sunday,
the day of the Lords resurrection. It was the archetypal holy day like the Sabbath. Three
great feasts are celebrated during the festive season: the Easter Passover, Pentecost, and
Epiphany, which replaced Booths. The focus of the new calendar is Jesus. Each Sunday
and feast center on Him and His ongoing ministry in the Divine Service.
Summary of the Calendar of Holy Times

OT Calendar of Holy Times
1. Even though it is made up of regular weeks of work and rest and seven individual
holy events, the calendar needs to be looked at as a whole. It established a weekly
cycle and an annual cycle that coordinated the work of the Israelites in the land
the Lord was giving them with the work of the Lord in the divine service at the
sanctuary.
2. The calendar begins with the Sabbath (23:3). It set the pattern of work on
common days and rest on holy days. Six days belonged to the Israelites and one
day belonged to the Lord. By observing rest, they participated ritually and
benefited from the divine service.
The Sabbath was foundational for the OT calendar as it established regular holy
days in which God worked in service of His people.
3. The second item in the calendar is the week of Unleavened Bread (23:5-8). The
Passover inaugurated the seven days of Unleavened Bread and the seven weeks of
Pentecost. The Feast of Unleavened Bread began the day after the Passover and
lasted seven days. The first day and the last day were holy days in which no one
was to work. During the week, all the Israelites had to eat unleavened bread to
remind them of their hasty release from the slavery of Egypt.
4. The third item in the calendar was the presentation of the first sheaf (23:9-14),
which was the first day of the barley harvest. It came during the Feast of
Unleavened Bread. In this ceremony the Israelites recognized that it was Yahweh
who provided them with the food for the harvest, that He was the Provider.
5. The fourth item in the calendar was the Day of Weeks (23:15-22) [Pentecost]. It
was connected to the elevation of the first sheaf and the Feast of Unleavened
Bread. It occurred 49 days after the first sheaf and 50 days after the Feast. These
seven weeks were Gods appointed time for the harvest (Jer. 5:24). During the
harvest they were to leave the corners and edges of the fields unharvested for the
poor and the aliens.
6. The fifth item in the calendar was the Day of Acclamation (23:23-25). It was a
day of commemoration of the Lord by acclamation (23:24). This was done by
blowing a rams horn (Ps. 81:4). It told the people to prepare for the Day of
Atonement and the Feast of Booths.
7. The sixth item in the calendar was the Day of Atonement (23:26-32). It was on the
tenth day of the seventh month, the Sabbath month. On this day the high priest
performed the rite of atonement on behalf of the whole nation. This was a day of
fasting and no work. It was a day on which all of the sins of Israel were forgiven.
8. The seventh item in the calendar was the Feast of Booths (23:33-43), which lasted
seven days and had one concluding day. The first day and the eighth day were
days of rest. On each of the seven days the pilgrims carried a collection of
branches from three kinds of trees in a procession into the sanctuary and rejoiced
before the Lord by walking in a procession around the altar (Ps. 118:27). They
also made temporary shelters around the sanctuary and resided in them for the
seven days of the feast. The eighth day was a day of transition when the people
returned home, returning to the regular rhythm of six days of work and one of
rest. It was also the close of the festive half of the liturgical year that began with
the Passover.
NT Calendar of Holy Times
1. Like the OT calendar, the NT calendar is made up of a weekly cycle and an
annual cycle. The calendar ties the life of the Christian to the Divine Service
where God is at work in Christ giving out His gracious gifts. The Christians work
of struggle against sin and Satan finds rest in Jesus who defeats our enemies.
Everything God promised through the OT divine service was fulfilled in full
measure through his incarnate Son. All festivals and Sabbaths prefigured Jesus
incarnation and exaltation (Col. 2:16).
2. Jesus regularly attended worship on the Sabbath and in His ministry He taught
and healed on the Sabbath.
Jesus was Lord of the Sabbath; [He determined its purpose.] On it He provided
holy food for His disciples [as He did in the OT for His priests]. Jesus worked on
the Sabbath like his Father worked on the Sabbath in the order of creation. As the
Father gave life to newborns on the Sabbath, so Jesus gave eternal life [to those
born from above on the Sabbath]. Jesus gives rest to His disciples (those that
believe in him), a heavenly rest.
The eternal Sabbath began on the Sunday in which Jesus rose from the dead. This
is why Christians worship on Sunday; it is the Lords Day, the day of resurrection.
Sunday became the archetypal holy day for the NT church.
3. By his death [at the Passover], Jesus became the paschal lamb of the new
covenant. On the night before His death, Jesus gave His disciples his body and
blood in a new paschal meal. He became their Passover and they celebrated it
every Sunday. They were encouraged to remove the leaven of malice and evil
from their midst so that they could enjoy its full blessings (1 Cor. 5:8). Thus the
celebration of the Feast of Unleavened Bread was deepened to remove all
corruption and embrace all of life.
4. By His resurrection on the day of the raising of the first sheaf, Jesus became the
firstfruits of the new creation, Gods harvest of holy people for Himself (1 Cor.
15:23). Jesus resurrection marked the beginning of the harvest time that will not
end until the close of the age (Mt. 13:36-43).
5. For 40 days during the seven weeks of Pentecost, Jesus appeared to his disciples.
The seven weeks culminated with the gift of the Holy Spirit on the Day of
Pentecost. The Spirit was poured out on Jesus disciples. They became part of the
bountiful harvest. After the Spirit was poured out, the firstfruits of the harvest
were gathered in and sanctified, that they, along with Him, might be offered up to
God the Father (Col. 1:22).
6.
7. The Day of Atonement prepared Israel for the celebration of Booths. In the NT the
Day of Atonement is associated with Christs atoning death on Good Friday and
his entry as High Priest into the heavenly sanctuary at his ascension. It therefore
prepared the faithful for their pilgrimage to the heavenly city. (For more on the
Day of Atonement, see chapter 16.)
8. John includes a major discourse on Jesus visit to the temple on the Feast of
Booths (Jn. 7:14-52; 8:12-59). During the Feast candles were lit and water was
poured on the altar. Jesus fulfilled this by declaring that He was the well of the
life-giving Spirit (Jn. 7:37-39) and the light of the world (Jn. 8:12). He brought
the feast and the calendar to its goal. Jesus body became the new tabernacle of
God, the place where God dwelled and gave blessings of light and life. His bodily
presence brought heavenly joy and everlasting rejoicing to Gods people.
Luke interprets the transfiguration of Jesus in light of the Feast of Booths. It
occurred on the eighth day after Peters confession (Lk. 9:28). As the Israelites
dwelled with Him in shelters in the desert, so Peter offered to build shelters for
Jesus, Moses, and Elijah (Lk. 9:33). In the Messianic age the righteous are
overshadowed by Gods presence and dwell with Him in heavenly shelters (cf.
16:9).
The NT also interprets Booths eshcatologically. Paul and Peter both regard the
shelters built for Booths as an image of the earthly bodies that housed the bodies
of the faithful on their journey to their heavenly homeland, where God would give
them a permanent place of residence (2 Cor. 5:1-5; 2 Pet. 1:13-14). In Rev. 7:9-17
St. John describes the never-ending procession around the heavenly altar in terms
of Booths. They celebrate the heavenly feast of Booths with palm branches (Rev.
7:9) and a song of praise that was inspired by Ps. 118:14 (Rev. 7:10). This song
was sung during the daily processions around the altar at the feast. The redeemed
also have access to the springs of living water that flow from Gods presence
(Rev. 7:17).
Holy Oil and the Holy Bread (Lev. 24:1-9)

Structure
This section is made up of two units (24:1-4; 24:5-9), which are linked by the repetition
of certain key words and phrases:
regular, regularly (24:2 ,3 ,4 ,8)
bring, take (24:2, 5)
clear (24:2, 7)
set, arrange (24:3, 4, 8)
arrangement, pile (24:6, 7)
before,/in the presence of the Lord (24:3, 4, 6, 8)
pure, clean, bright (24:4, 6)
Outline
I. Gods address to Moses (24:1)
II. Gods speech to Moses (24:2-9)
A. Gods commandment to the Israelites about the holy things (24:2-4)
1. Provision of olive oil by the Israelites (24:2)
2. Care of the lamps by Aaron (24:3-4)
a. Setting them up to burn overnight in the tent of meeting (24:3)
b. Setting them up regularly on the lampstand (24:4)
B. Gods commandment to Moses and Aaron about the holy bread (24:5-9)
1. Arrangement of the bread by Moses (24:5-7)
a. Preparation of the twelve loaves (24:5)
b. Setting out the loaves with frankincense on the table (24:6-7)
2. Replacement of the bread by the priests (24:8-9)
a. Setting out new loaves each Sabbath (24:8)
b. Assignment of the old bread to the priests (24:9)
Notes on Holy Oil and the Holy Bread

Chapter 24 seems to interrupt the sequence of legislation about sacred times (ch. 23-ritual
calendar, ch. 25-Sabbatical Year and Jubilee). It deals with three holy things: oil, bread,
and the name of the Lord. It would have seemed better to put it after chapter 22 as the end
of the discussion about holy things. However this chapter might serve as the culmination
of holy things in Lev. 19-24. They may be ordered in ascending order for increased
holiness with closer proximity to God. It progresses from the Israelites (chpts. 19-20) to
the priests (21:1-22:16), from the sacrifices on the outer altar (22:17-33) to the sacred
times (chpt. 23), from the oil and bread offered in the tent of meeting (24:1-9) to the
name of the Lord who resides in the Holy of Holies (24:10-23).
The two units in this section cover the provision of oil (24:1-4) and flour (24:5-9) for the
tent of meeting. The lamps and bread were set out before the Lord (24:3, 6, 8), before
the curtain, at the place where God met with His priests. This regards the tent as Gods
residence. The inner room was His private quarters. The outer room was like His office,
the place where He transacted business each morning and evening with His staff (the
priests)..
Here God speaks to Moses as an archetypal priest, the founder of the divine service. In
the inaugural activity, Moses received the oil and flour from the Israelites and set up the
lamps and set out baked bread and incense on the table in the tent of meeting. After this
Aaron and the priests attended to the lamps each morning and evening and changed the
bread every Sabbath. Yet it was the Israelites who were commanded to regularly bring the
oil and flour to keep the lamp burning and from which the bread was made, set out, and
then eaten by the priests. The Israelites did not enter the tent or eat the bread, but all that
the priests did was done for them.
The oil used was high grade oil that gave off little smoke. The flour was used to make
twelve large round loaves of bread. The loaves were placed in two piles on the table
along with frankincense in the tabernacle. While the oil burned in the lamps, the priests
burned the incense and ate the bread. The bread became most holy by the burning of the
incense, its token portion.
There were two most holy pieces of furniture in the tabernacle. The oil was burned in a
lampstand. The lampstand was gold and consisted of seven lamps. The table that the
bread was placed on was made of acacia wood and was overlaid with gold. The gold
color signified its holiness.
The lamps were lit regularly each evening by the priests so that they could burn overnight
in the tent of meeting. A new batch of bread was set out regularly each Sabbath and was
eaten the following Sabbath. The lighting of the lamps marked off the daily cycle and the
setting out of the bread marked the weekly cycle of service at the tabernacle.
Each day the High Priest represented the Israelites before God in the daily ritual. After he
performed the rite of atonement and before he offered the daily sacrifices, he did three
things. 1) He attended to the lamps on the lampstand and 2) burnt the incense on the
golden altar. On the Sabbath, 3) he also changed the bread on the table. This speech
pertains to the first and third of these. The Israelites supplied the materials for them.
What happened inside the tent matched the normal daily sacrifices outside the tent. The
regular lamp was offered up (24:2), just as the regular burnt offering was offered up
(Ex. 40:29). And like the token portion of the daily grain offering (2:1-10), the
frankincense from the bread was burned before the bread was eaten by the priests in the
holy place.
That the lamps were lit every evening is rather puzzling from a human perspective. What
purpose did they serve? God needed no light. It served a symbolic function. It represented
the light of Gods presence in the midst of darkness, his gracious presence. It was a little
theophany each night that corresponded to the daily theophany in the fire on the altar.
Secondly, it was connected to the written stipulations (24:3). The lamp was associated
with Gods Word that enlightened his people.
These rites resembled those of pagan priests where they provided light and food for their
gods. Yet they were the opposite. The light symbolized the light that came from Gods
holy presence; He had no need for light. And the bread was not a meal for Yahweh. It was
actually His weekly provision for His priests.
The lamps were lit each evening to provide light during the night in the Holy Place. What
was their purpose? The priests did not enter the Holy Place at night and God needed no
light. The text gives us two hints of its significance. 1) It was for light (24:2). Like the
sun gives off light, Gods holy presence gives off light. It was the light of His presence
(Ps. 90:8) that shone His people with His grace and blessing (Num. 6:25). It was a little
nightly theophany that corresponded to the daily theophany in the fire at the altar (Lev.
9:23, 24). 2) The lamp was connected to the ark of the covenant and the two stone tablets
of the Decalogue. The lamp was set before the curtain of the written stipulations (24:3).
The lamp therefore was associated with Gods Word that enlightened His people (cf. Ps.
19:9).
The lampstand itself was symbolic. It was constructed to represent the tree of life, the tree
that proclaimed Gods life-giving presence with His people. Yahweh was the tree of life
for His people. His gracious presence brought them life and light. The extinction of the
lamps then represented Israels apostasy and the loss of Gods illuminating presence.
The bread was located in Yahwehs presence and therefore the bread was called the
bread of (the) Presence (Ex. 25:30; 35:13; 39:36; 1 Sam. 21:7; 1 Ki. 7:48; 2 Chr. 4:19)
and the table it was on was called the table of the Presence (Num. 4:7). The food was
not a meal for the Lord. Rather it was placed in His presence and was then eaten by His
priests on the Sabbath. So this is a case of ritual reversal. Pagans provided their gods with
a meal. In this meal it was God who was the host who provided a meal for His priests
each Sabbath with the grain provided by His people, the twelve tribes of Israel (twelve
loaves). The bread became most holy by being placed in Gods presence and by the
burning of the frankincense. So by eating it, the priests shared in Gods holiness.
So the lighting of the lamps and the setting out of the bread was not for Gods benefit, but
for the peoples benefit. In it He made His life-giving, enlightening, sanctifying presence
available to them. The daily service of the priests in the Holy Place culminated in a
special weekly meal that God hosted for them. In that meal He gave them His most holy
bread to eat.
The lampstand and the table of presence are described in Heb. 9:2 and interpreted in the
light of Christ in Heb. 9. They prefigured the work of Jesus that established a new way
into the heavenly sanctuary by means of holy things. Jesus therefore fulfilled the function
of the Holy Place and the ritual that was enacted there in the OT era.
In the Divine Service Jesus replaces the lampstand and the bread of presence. Christ is
the light of the world, the light that darkness cannot overcome. Those that see Christ see
the glory of the Lord. Gods people have been called out of darkness into the marvelous
light of Gods presence. Gods people stand in the light of His presence and serve Him as
His holy priests (1 Pet. 2:9). This is symbolized by the candles that burn on or near the
altar and also by perpetual sanctuary lamps.
In Rev. John sees Jesus as the lampstand of the church (Rev. 1:12-13; cf. Rev. 21:23). He
stands in the midst of His churches and illumines them with the light of his presence.
Should He remove them from His presence, they would be plunged into darkness.
Jesus fulfilled Zechariahs prophetic vision (Zech. 4:1-14). In it seven lamps were
supplied with a permanent supply of oil. A bowl of oil (the Holy Spirit) fed the seven
lamps. The bowl was supplied oil by two olive trees. The two olive trees represented the
anointed high priest and the anointed king. This was symbolized by the coronation of
Joshua the high priest with a double crown (Zech. 6:9-15) and embodied by Jesus. The
prophetic and apostolic ministers of the Gospel bear witness to Jesus as the light of Gods
presence in the midst of his church, the temple of the living God.
Jesus is also the bread of life (Jn6:35, 48). His flesh is the bread for the life of the world
(Jn. 6:51). In the OT divine service the priests were the only guests at the Lords Table on
the Sabbath. They ate the most holy bread of the Presence and were sanctified by it. But
in the NT Divine Service, all Gods people are His guests and all eat the Bread of the
Presence in the heavenly sanctuary and all are sanctified. So the showbread is a type of
the Eucharistic bread we receive in the Lords Supper.
Jesus disciples are all priests. Jesus used the story of David and his mens eating of the
bread of the Presence to explain this. This incident was a messianic sign. Jesus is a
greater David; he is the Messiah. As the Messiah He made [and makes] them (His
disciples) holy and involved [and involves] them in His priestly work. Jesus built a new
temple and inaugurated the NT Divine Service in it. [In the Divine Service only one
sacrifice was necessary and it has been accomplished, so sacrifices are not made in the
NT Divine Service as they were in the OT divine service.] As David took the bread,
ate it, and gave it to his companions, so Jesus took the bread, gave it to his
disciples, and said, Eat of it.
The oil used in the lamps prefigured the gift of the Holy Spirit, who enlightens the hearts
of the faithful (Eph. 1:17-18). God gives the Holy Spirit and His enlightenment through
the ministry of Word and Sacrament in the church. The members of the church are
therefore called to be light-bearers, like lamps in the lampstand, that shine with the light
of God in the world through the life-giving Word of God (Phil. 2:15-16).
As the bread is a type of Christs body, so the incense is a type for the prayers of church.
In prayer we give ourselves to the Lord, as in Sacrament the Lord gives himself to us.
Summary of Holy Oil and Holy Bread

OT Oil and Bread
1. The Holy Place was the way to come before Gods holy presence.
2. The light from the lampstand represented Gods holy presence with His people.
3. Zechariah had a prophetic vision that involved the lamps and lampstand (Zech.
4:1-14). In it seven lamps were supplied with a permanent supply of oil. A bowl
of oil fed the seven lamps. The bowl was supplied oil by two olive trees. The two
olive trees represented the anointed high priest and the anointed king. This was
symbolized by the coronation of Joshua the high priest with a double crown
(Zech. 6:9-15).
4. The bread of the Presence became holy bread by its close proximity to Yahweh
and by the burning to the incense.
5. In the OT divine service the priests were the only guests at the Lords Table on the
Sabbath. They ate the most holy bread of the Presence and were sanctified by it.
6. On one occasion David and his men ate the bread of the Presence. When he did,
David took the bread, ate it, and gave it to his companions.
7. Oil, supplied by the Israelites, was used to light the lamps on the lampstand each
night.
8. Incense that was placed on the table with the bread was burned before the bread
was eaten.
NT Oil and Bread
1. Jesus fulfilled the function of the Holy Place. He is the Way, the only Way, into
Gods holy presence.
2. In the Divine Service Jesus replaces the lampstand. Christ is the light of the
world, the light that darkness cannot overcome. Those that see Christ see the glory
of the Lord. Gods people have been called out of darkness into the marvelous
light of Gods presence. Gods people stand in the light of His presence and serve
Him as His holy priests (1 Pet. 2:9). This is symbolized by the candles that burn
on or near the altar and also by perpetual sanctuary lamps.
When Jesus is present He illuminates His church. When Jesus is cast out, the
church is plunged into darkness.
3. Jesus fulfilled this vision. Jesus is the Light from the lamps. His light will never
go out because He is supplied with an unlimited supply of oil, the Holy Spirit.
The two fold anointed prophet and king, Joshua, represents Jesus, who was
anointed by the Holy Spirit at His baptism and who is our eternal Prophet and
King.
4. Jesus is the Bread of Life. He is the holy One of God. He came from the Fathers
presence, lived, suffered, died, rose again, and ascended back to the Fathers
presence, where He continues to be the holy Bread of Life.
5. In the NT Divine Service, all Gods people are His guests and all eat the Bread of
the Presence in the heavenly sanctuary and all are sanctified. So the showbread is
a type of the Eucharistic bread we receive in the Lords Supper.
6. Jesus is a greater David; he is the Messiah. As the Messiah He made [and makes]
them (His disciples) holy and involved [and involves] them in His priestly work.
Jesus built a new temple and inaugurated the NT Divine Service in it. In it Jesus
did what David did, He took the bread, gave it to his disciples, and said, Eat
of it.
7. The oil used in the lamps prefigured the gift of the Holy Spirit, who enlightens the
hearts of the faithful (Eph. 1:17-18). God gives the Holy Spirit and His
enlightenment through the ministry of Word and Sacrament in the church. The
members of the church are therefore called to be light-bearers, like lamps in the
lampstand, that shine with the light of God in the world through the life-giving
Word of God (Phil. 2:15-16).
8. The incense is a type for the prayers of church. In prayer we give ourselves to the
Lord, as in Sacrament the Lord gives Himself to us.
The Penalty for the Abuse of Gods Holy Name (Lev. 24:10-23)
Structure
The story of the blasphemer is told in three stages: The referral to God (24:10-12); Gods
ruling of the case (24:13-22); and the compliance of Moses and the Israelites (24:23).
Gods ruling was given in two parts: the command to execute the blasphemer (24:14) and
the legal argument supporting it (24:15-22).
The report of the Lords ruling and the implementation of it are constructed carefully in
the form of two interlocking chiasms that focus our attention on two different points: the
blasphemer and the death penalty.
A Yahweh/the LORD, Moses (24:13)
B Take out, blasphemer, outside the camp, stone (24:14)
C Speak to the Israelites (24:15a)
D Blaspheme the Name, put to death (24:16a)
X The whole congregation shall without fail stone him
(24:16b)
D Blaspheme the Name, put to death (24:16c)
C Speak to the Israelites (24:23a)
B Take out, blasphemer, outside the camp, stone (24:23b)
A Yahweh/the LORD, Moses (24:23c)
E God, Yahweh, alien and citizen alike (24:15b-16)
F Strikes/kills, human being, put to death (24:17)
G Strikes/kills an animal, he shall make restitution for it (24:18)
H Gives an injury, the same, to/on him (24:19)
X Fracture for fracture, eye for eye, tooth for tooth
(20:20a)
H Gives an injury, the same, to/on him (24:20b)
G Strikes/kills an animal, he shall make restitution for it (24:21a)
F Strikes/kills, human being, put to death (24:21b)
E God, Yahweh, alien and citizen alike (24:22)
Outline
I. The case of the blasphemer (24:10-12)
A. The fight between the half-Israelite and the full Israelite (24:10)
B. The blasphemy of the half-Israelite (24:11a)
C. The blasphemers confinement until the Lords direction (24:11b-12)
II. The Lords decision in the case of blasphemy (24:13-22)
B. The Lords speech to Moses (24:14-22)
1. Instruction for Moses to arrange for the execution of the blasphemer
(24:14)
2. Commission of Moses to instruct the Israelites (24:15a)

3. Speech to the Israelites (24:15b-22)
a. Penalties for the verbal abuse of God (24:15b-16)
i. Divine retribution for the utterance of a curse (24:15b)
ii. Execution for the abuse of the holy name (24:16)
b. Penalties for killing and personal injuries (24:17-21)
i. Death penalty for a person but restitution for an animal
(24:17-18)
ii. Retaliation for personal injuries (24:19-20)
iii. Restitution for animals and death penalty for a person
(24:21)
c. Use of the same standard of justice for aliens as for citizens
(24:22a)
d. Gods self-introduction (24:22b)
III. The compliance of Moses and the Israelites (24:23)
Notes on the Penalty for the Abuse of Gods Holy Name

This is the second extended narrative in Leviticus. The first was in Lev. 8-10, the
inauguration of the divine service and Gods reaction to the desecration by Aarons two
sons. This story tells of Gods reaction to the desecration of His name.
During the course of a fight that occurs in camp, the half-Israelite uses the holy name
YHWH to curse God himself. This attack on Yahweh and Yahwehs people had to be
punished but God had given no law to cover this case. There were also three other
extraordinary factors. First, how should an attack on Gods holy name be handled?
Should it be left to God or should the Israelite do it? Second, since he was only a halfIsraelite, should the prohibition apply to him as a resident alien? Third, it occurred within
the camp. Others heard it. What were they to do? How did it affect the community?
Since they were unclear on how to handle it, they brought it to Moses. Moses did not
know either so he referred it to God.
God ruled that the blasphemer had polluted the camp and therefore had to be removed
from the camp and executed (24:13-14, 23). He was taken outside the camp so that
neither he nor his corpse would contaminate the camp any further. Those who heard the
curse were to lay their hands on his head before he was executed by stoning. This ritually
returned the evil he had done back on his head. Since the life of the community was
threatened by this curse, the community was involved in purging the evil through his
execution.
God then communicated the legal basis for this ruling (24:15-22). He made three points.
First, God distinguished between a general curse against him from a curse that involved
his holy proper name. God would punish the former, while the Israelites were required to
do so in the latter case (24:15b-16). Second, in religious law as well as in civil law, all
resident aliens were subject to the same laws as the Israelites (24:16, 22). Third, the laws
in 24:17-22 justify the death penalty as an application of the rule of commensurate

retribution (see Ex. 21:23-25 where the rule had been given).
In His ruling God distinguishes between an attack on the life of a person or animal and
the bodily injury of a person. If a life was taken, a life was required. And since
humans rank higher in Gods order of creation, the murderer of a person was put to death
and the killer of an animal had to compensate its owner.
So the law of retribution works from lesser to greater, from injury, to taking a life, to
cursing God. The penalty for the crime was no more severe or lighter than the injury. A
general attack on God was similar to a bodily injury; it did not attack His life with His
people, but it did injure Him. An attack on Gods name was an attack on His life. Such
an attack polluted the whole camp and therefore affected the whole community and
therefore required the whole community carry out the penalty.
Those who cursed God in general inflicted an injury on God but did not threaten His
existence. In this case a human court did not carry out the penalty. Instead the offender
had to bear his iniquity and God dealt with him in kind; he fell under Gods curse (Mt.
25:41).
The law of retribution is not a legal prescription, but a legal principle. It says that
justice should be administered commensurate to the crime. It is the basis for all civilized
legal systems. It was used in Mesopotamia long before the OT. It limits the scope of
revenge, which tends to escalate in a tribal society. It treats every persons life and body
as equal value. Since God uses this principle to administer justice, Israel was to use this
principle in their courts of law.
This story parallels Lev. 10:1-4 where priests were warned about desecration of the
sanctuary. Here the laity is warned about the desecration of Gods holy name. Gods
name was the most holy thing available to the laity. As the priests approached God
through incense and offerings, so the laity accessed God through his holy name.
Using Gods name to curse was an attack on His life. Anyone who cursed God
condemned God to death. So by doing so, the means by which God gave the Israelites
access to Himself was attacked. It endangered the life of Israel as Gods people.
Therefore it was not only an attack on Gods life, but also on Gods peoples life. Since
the blasphemer attack life, he therefore had to forfeit his life.
Instead of blasphemy, the main NT emphasis is on the proper use of Gods name and the
confession of the name of the Lord Jesus. Christians are to hallow Gods name. They are
to call on the name of Jesus and act in His name.
Jesus teaching on blasphemy is surprising. On the one hand he declares that people can
receive forgiveness from God for every kind of blasphemy except for blasphemy against
the Holy Spirit (Mt. 12:31-32). This is so because they depend on the Holy Spirit for
justification since the Spirit creates faith in Jesus and sanctification. On the other
hand, Jesus extends blasphemy to any careless words about Him and against Him (Mt.
12:33-37). People are either damned or saved by their confession of Jesus as Lord (Ro.
10:9-13).
Jesus does not demand that blasphemers be put to death. In fact he is more concerned
about transforming the blasphemers heart by his Word and Holy Spirit so he can be a
fruitful tree confessing him as Lord (Mt. 12:33-35; Heb. 13:15; cf. Eph. 4:31; Col. 3:8).
Neither does Jesus endorse the rule of retaliation. Instead he instructs them not to resist
their enemies and go give positive retaliation (Mt. 5:38-42). They are to repay evil with
good, to overcome evil with good. Administration of justice is handled by the civil
authorities that God has put in charge and He has given them the authority to use the
sword (Ro. 13:4; 1 Pet. 2:14). The church follows Christs example of suffering and
blessing those that persecute it (1 Pet. 2:21-25; 4:12-16). Christs disciples are to love
their enemies (Mt. 5:43-48).
Ironically some Jews consider Christ and Christians as blasphemers. Muslims too accuse
Christians of blasphemy because of Christs incarnation and their belief in the Trinity.
The rich blaspheme the name of the Lord by their oppression of their poor brothers and
sisters in Christ (James 2:7).
False prophets blaspheme when they speak against Christ and the holy angels (2 Pet.
2:10). But the angels do not retaliate. Instead they wait for God to carry out justice (2 Pet.
2:10-14; cf. Jude 8-10).
Paul fiercely persecuted the church and sought to compel Christians to blaspheme
(Acts 26:11), which they would do if they denied Jesus and his lordship (cf. Ro. 10:8-13;
1 Cor. 12:3). As a persecutor of the church of Christ, Paul confessed that he was a
blasphemer (1 Tim. 1:13).
Paul names two men, who were formerly believers, as blasphemers (1 Tim. 1:19-20). He
does not require physical punishment like stoning. Rather he excommunicates them,
giving them over to the devil. He does this in the hope that they will repent and be
restored to the faith (1 Tim. 1:20). But if they refuse to repent, they, like the blasphemers
in Rev. 16:9, 11, 21, would belong to Satan forever.
St. John describes how the beast (Rev. 13:5-6) and impenitent people (Rev. 16:9,11, 21)
blaspheme the name of God. Rev. gives no indication that blasphemers should be
punished physically. In accord with Lev. 24:15, God himself carries out the proper
judgment. The beast and those people are delivered to the lake of fire for eternity (Rev.
19:20; 20:10, 14-15; 21:8).
Summary of the Penalty for the Abuse of Gods Holy Name

OT Penalty for Abusing Gods Holy Name
1. God distinguished between a general curse against Him from a curse that involved
His holy proper name. God would punish the former, while the Israelites were
required to do so in the latter case (24:15b-16).
2. An attack on Gods name was an attack on His life. Such an attack polluted the
whole camp and therefore threatened the life of the whole community and
therefore required the whole community carry out the death penalty.
3. The law of retribution is not a legal prescription, but a legal principle. It says
that justice should be administered commensurate to the crime. It is the basis for
all civilized legal systems. It was used in Mesopotamia long before the OT. It
limits the scope of revenge, which tends to escalate in a tribal society. It treats
every persons life and body as equal value. Since God uses this principle to
administer justice, Israel was to use this principle in their courts of law.
4. Gods name was the most holy thing available to the laity. As the priests
approached God through incense and offerings, so the laity accessed God through
his holy name. Using Gods name to curse was an attack on His life. Anyone
who cursed Gods name condemned God to death. So by doing so, the means by
which God gave the Israelites access to himself was attacked. It endangered the
life of Israel as Gods people. Therefore it was not only an attack on Gods life,
but also on Gods peoples life. Since the blasphemer attack life, he therefore
had to forfeit his life.
NT Penalty for Abusing Gods Holy Name
1. Jesus teaching on blasphemy is surprising. On the one hand he declares that
people can receive forgiveness from God for every kind of blasphemy except for
blasphemy against the Holy Spirit (Mt. 12:31-32). This is so because they depend
on the Holy Spirit for justification since the Spirit creates faith in Jesus and
sanctification. On the other hand, Jesus extends blasphemy to any careless words
about Him and against Him (Mt. 12:33-37). People are either damned or saved by
their confession of Jesus as Lord (Ro. 10:9-13).
2. Jesus does not demand that blasphemers be put to death. In fact he is more
concerned about transforming the blasphemers heart by his Word and Holy Spirit
so he can be a fruitful tree confessing him as Lord (Mt. 12:33-35; Heb. 13:15; cf.
Eph. 4:31; Col. 3:8).
3. Jesus does not endorse the rule of retaliation. Instead He instructs them not to
resist their enemies and go give positive retaliation (Mt. 5:38-42). They are to
repay evil with good, to overcome evil with good. Administration of justice is
handled by the civil authorities that God has put in charge and He has given them
the authority to use the sword (Ro. 13:4; 1 Pet. 2:14). The church follows Christs
example of suffering and blessing those that persecute it (1 Pet. 2:21-25; 4:12-16).
Christs disciples are to love their enemies (Mt. 5:43-48).
4. Paul fiercely persecuted the church and sought to compel Christians to

blaspheme (Acts 26:11), which they would do if they denied Jesus and his
lordship (cf. Ro. 10:8-13; 1 Cor. 12:3). As a persecutor of the church of Christ,
Paul confessed that he was a blasphemer (1 Tim. 1:13).
Paul names two men, who were formerly believers, as blasphemers (1 Tim. 1:1920). He does not require physical punishment like stoning. Rather he
excommunicates them, giving them over to the devil. He does this in the hope that
they will repent and be restored to the faith (1 Tim. 1:20). But if they refuse to
repent, they, like the blasphemers in Rev. 16:9, 11, 21, would belong to Satan
forever; they would forfeit their lives.
Sabbatical Years and the Jubilee (Lev. 25:1-55)
Structure
The speech is made up of two parts.
Part one (25:1-22) has two units of legislation, 25:2b-7 and 25:8-17. It culminates with
the formula for divine self-introduction (25:17b) and an admonition (25:18-22).
25:1-22 Part one
25:2b-7 Sabbatical year
25:8-17 Jubilee
25:17b 22 Self-introduction and admonition to observe the Sabbatical Year
Part two (25:23-55) begins with the general prohibition of the sale of land and institutes
the right of redemption (25:23-24). This is then elaborated in three main sections (25:2534; 25:35-38; 25:39-54). The first two sections culminate with the formula of divine selfintroduction (25:38). The third section and the whole second part of the speech culminate
with the Israelites status as Gods servants and the formula of divine self-introduction.
25:23-55 Part two
25:23-24 Prohibits sale of land and institutes right of redemption
25:25-34 Houses in rural villages
25:35-38 Houses of Levites in their towns
25:39-54 The right of Israelites to own slaves
The speech is made up of many small chiasms. Also many key clauses are repeated.
Declaration of Jubilee (25:10, 11, 12)
Admonition to fear God (25:17, 36, 43)
Formula for emancipation from Egypt (25:38a, 42a, 55b)
Warning against trampling on any Israelite (25:43a, 46b, 53b)
Declaration that the Israelites are Gods servants (25:42a, 55a)
Recurring key words:
land (used 20 times)
Jubilee (used 14 times)
sell (used 13 times)
holding (used 13 times)
return (used 11 times)
redeem (used 10 times)
redemption (used 9 times)
Sabbath (used 9 times)
sale (used 7 times)
Outline
I. Introduction to Lev. 25-26 (25:1-2a)
A. Gods address to Moses at Mount Sinai (25:1)
II. Speech about rest for the land and its redemption (25:2b-55)
A. Institution of the Sabbatical Year and Jubilee (25:2b-22)
1. The Sabbatical Year (25:2b-7)
a. Institution of rest for the land (25:2b)
b. Explication of the basic regulation (25:3-7)
i. Normal agriculture for six years (25:3)
ii. Rest from agriculture on the seventh year (25:4-7)
2. The enactment of the Jubilee (25:8-17)
a. Institution of the Jubilee (25:8-10)
i. Its date (25:8)
ii. Its proclamation (25:9-10a)
Sounding of a rams horn throughout the land (25:9)
Consecration of the year and proclamation of
release (25:10a)
iii. Purpose: the return of people to their land and kin group
(25:10b)
b. Explication of the basic regulation (25:11-13)
i. Cessation of agricultural work for that holy year (25:1112a)
ii. Consumption of self-grown produce from the land
(25:12b)
iii. Return of people to their landholdings (25:13)
c. Terms for leasing land before the Jubilee (25:14-17)
i. Prohibition of cheating in leasing the land (25:14)
ii. Payment according to the years until the next Jubilee
(25:15-16)
iii. Fear of God as motivation for not cheating (25:17a)
iv. Gods self-introduction (25:17b)
3. Admonition for the observance of the Sabbatical Year (25:18-22)
a. Observance of these laws as the condition for security and good
harvests (25:18-19)
b. Gods promise of blessing on the harvest of the sixth year
(25:20-22)
B. Institution of redemption for the land and its tenants (25:23-55)
1. Gods institution of the right of redemption (25:23-24)
a. Prohibition of the sale of the title to Gods land (25:23a)
b. Status of Israelites as resident aliens under God (25:23b)
c. Gods provision for the redemption of the land (25:24)
2. The redemption of land forfeited to pay for a debt (25:25-28)
a. Duty of redemption of land by the closest kinsman (25:25)
b. Right of redemption by the landowner (25:26-27)
c. Release of the land on the Jubilee (25:28)
3. The redemption of houses forfeited to pay for a debt (25:29-34)

a. Houses in walled towns (25:29-30)
i. Right of redemption during the year after the sale (25:29)
ii. Ownership of the unredeemed house by the buyer after
that year (25:30)
b. Houses in rural villages (25:31)
i. Their classification as land with the right of redemption
(25:31a)
ii. Release on the Jubilee (25:31b)
c. Houses of Levites (25:32-34)
i. Right of redemption with release at the Jubilee for the
houses in their towns (25:32-33)
ii. Embargo on the sale of the stock paddock around their
towns (25:34)
4. The treatment of an indebted Israelite who had lost all his land (25:3538)
a. Permission to retain his livelihood as a tenant on his land (25:35)
b. Prohibition of taking interest on the loan (25:36)
c. Prohibition of lending money or foodstuff with interest (25:37)
d. Gods self-introduction as Israels emancipator, land-giver, and
God (25(38)
5. The redemption of indebted servants (25:39-55)
a. An indebted Israelite held by an Israelite (25:39-43)
i. Treatment as hired worker rather than a slave (25:39-40a)
ii. Release with children at the Jubilee (25:40b-41)
iii. Emancipation of the Israelites as the reason for their
release (25:42a)
iv. Prohibition of their sale and mistreatment motivated by
the fear of God (25:42b-43)
b. Excursus on the ownership of slaves by the Israelites (25:44-46)
i. Permission for acquisition of foreign slaves (25:44-45a)
ii. Status of slaves as part of the patrimony (25:45b-46a)
iii. Prohibition of the mistreatment of Israelite servants
(25:46b)
c. The redemption of an indebted Israelite from slavery to
foreigners (25:47-54)
i. Right of redemption by the kinsman or the debtor (25:4749)
ii. Computation of the price of redemption (25:50-52)
iii. Status of the Israelite as a hired worker (25:53a)
iv. Warning against the toleration of mistreatment (25:53b)
v. Release with children at the Jubliee (25:54)
d. Reason for the redemption of Israelites (25:55)
i. Status of Israelites as Gods servants (25:55a)
ii. Gods self-introduction (25:55b)
Notes on Sabbatical Years and the Jubilee
Institution of the Sabbatical Year and Jubilee (25:2b-22)
This chapter anticipates the settlement of the Israelites in the land of Canaan. In it God
establishes three interrelated institutions for their life with Him in the land: the
Sabbatical Year, the Jubilee, and the redemption of the land with its tenants. In
these things God links the agricultural calendar with the liturgical calendar.
The Sabbatical Year (Lev. 25:2b-7) was a year of rest for the land, once every seven years
(just like Israel worked six days and rested every seventh day on the Sabbath). For six
years there was normal agricultural production. The seventh year was the year of rest for
the land. In the seventh year crops were not planted or harvested for commercial use.
Whatever crops grew and ripened were treated as common property and used as food by
all the people.
(25:8-13) On the seventh Sabbatical Year (the fiftieth year) was the Jubilee, a holy year. It
was similar to the seven weeks of harvest that culminated in the Feast of Pentecost on the
fiftieth day (23:15-16). The Jubilee began on the Day of Atonement with the sounding of
the rams horn. The blowing of the horn accomplished two things. First, it announced
Gods amnesty to all debtors, the release from debt. Land that was lost as debt was
returned to the original owners. Second, the horn consecrated the whole year as the
year of Jubilee, a year in which they did not work the land, but instead they ate what the
land provided for them by itself.
(25:14-17) Questions might arise concerning the selling and returning of the land. First,
cheating by the seller or the buyer was prohibited. The fear of God was the motivating
factor for not cheating. Second, the person buying the land did not gain title to it.
Basically he leased it; he purchased the use of the land for a specific period of time.
Third, the value of the land depended on the number of harvests and years until the
Jubilee. The greater the number of harvests and years until the Jubilee, the more it was
worth.
(25:18-22) God made two promises to those who observed these statutes. First, the land
would be very productive, providing security and plenty to eat. Second, he promised that
the sixth year would produce enough for the seventh, eighth, and ninth years. He called
on them to trust his provision by observing the Sabbatical Years.
Institution of the Redemption of the Land and Its Tenants (25:23-55)
(25:23-24) God was actually the land owner. The Israelites lived as resident aliens in His
land. He gave the Israelites the right to use His land. He also gave them the ability to
sell (lease) the land in order to pay a debt. He also provided for the redemption (buy
back) of the land. This right had two sides to it. First it provided that all leased land
would be returned to its original holders (25:25-38). Second it provided that all
landholders were returned to their land holdings (25:39-55).
(25:25-28) When an Israelite had to sell his land in order to pay a debt, his closest
kinsman had a duty to buy-back (redeem) the land so that the land remained in the family.
(It does not say, but it is presumed that the kinsman redeemer was paid back by having
use of the land until the Jubilee.) If the land owner prospered he could buy it back himself
at any time. But if it could not be redeemed, the land reverted back to its original holder
on the Jubilee.
(25:29-34) Houses could also be sold to pay a debt. Houses differed from land in that
they were not used for economic support of the family Therefore houses in walled towns
had to be redeemed within one year. If they werent, ownership transferred to the buyer.
These houses were not returned to their original owner at the Jubilee. There were two
exceptions. (1) Houses in rural villages were treated like the land they belonged to. The
right of redemption and release at the Jubilee applied to them. (2) The houses of the
Levites could be redeemed and were released at the Jubilee. In fact they could not sell
their houses to anyone except other Levites. The property around their homes could not
be sold. The house and property that went with it were their perpetual holdings from God.
(25:35-38) An Israelite who lost everything was not to be taken advantage of. After he
had sold all of his land, he was allowed to continue living in his house and he was to
retain his livelihood as a tenant on the land; he could harvest what he needed to survive.
He also could not be charged any interest. Their motivation was to treat this resident
alien as God treated the Israelites when he emancipated them from Egypt and gave
them this land to live on.
(25:39-55) An Israelite who had sold himself to another Israelite (25:39-43) to pay a debt
was to be treated as a hired worker and not a slave (they belonged to God and were not to
be trampled on like they were Egypt). He used his wages to pay off the debt and was
released with his children on the Jubilee. They were to treat him as God treated the
Israelites when he released them from slavery in Egypt. The Israelites were allowed to
own foreign slaves (25:44-46) and they were considered property that could be inherited.
If an Israelite was sold as a slave to a foreigner because he owed him a debt (25:47-55),
his nearest kinsman had the right to redeem him. If he prospered he could redeem
himself. The length of time to the Jubilee and his wages determined what the redemption
price was. He was to be treated like a hired worker and not mistreated and was to be
released with his children at the Jubilee. The Israelites were to be released at the Jubilee
because they were Gods servants, who belong to him (not to any foreigners), whom he
had freed from Egypt to be His people.
This chapter develops a theology of the land. It shows how God, the clans of Israel, and
the land are interconnected. Through these means, the God who released Israel from
slavery in Egypt continued to release them from slavery. Three times the Israelites were
reminded that God had freed them from slavery and committed himself to be their God
and reside with them in the land that He would give them. They had been transferred into
Gods realm and taken into His service.
This speech develops how the land and the people, as its inhabitants, were to be treated.
The land was Gods land; he owned it; it was His royal estate. God granted use of His
land to the Israelites for their livelihood. He gave the land to clans and families, not to
individuals. They didnt own the land, but it was their holding from God under the
condition of loyalty and service to Him. Theologically speaking, they were resident
aliens, tenants of Gods land.
Just as God rested on the seventh day of creation and provided a day of rest for the
Israelites on the Sabbath, so to the land was to rest every seventh year. Like the Israelites,
the land was to acknowledge its God; its productivity came from Him. Since the land
belonged to God, they were not allowed to sell it. The most they could do was lease it out
and make money off its produce for a limited number of years.
God made sure the land would not be alienated from Him and the clans by making two
provisions. First he established the right of the redemption of the land (25:24). This
meant that the owner or any member of the clan could buy it back from the creditor.
Second, God himself acted as the Redeemer every 50 years. At the Jubilee, He released
the land that had been sold, allowing the landholders and their families to return. The
Jubilee began at the sound of the rams horn. It represented the voice of God releasing his
people from their debts, freeing them to return to their homeland.
Like the land (25:23), the Israelites belonged to God as well (25:55). He had freed them
from slavery and had made them his servants, people devoted to God who served Him.
Since they were His royal subjects, they retained their holdings even if they fell into debt
and lost the land. They were exempt from slavery and were not to be mistreated.
God made two provisions for Israelites who lost their freedom for a period of time. First,
he established the right of redemption for those sold to foreign creditors. They could be
redeemed by themselves or their kinfolk. Second, God provided for their release at the
Jubilee so they could return to their kin and ancestral holdings. At the Jubilee God freed
them as he had done in Egypt.
It is significant that the announcement of the cancelation of debts on the Jubilee occurred
on the Day of Atonement. The cancelation of the debts owed to other Israelites issued
from Gods cancelation of their debts to Him on that day. God expected the Israelites to
treat each other in the same manner as He had treated them. As God had acted as their
Redeemer giving them freedom in the land, so they were to redeem their kin and treat His
servants, the Israelites, with respect.
In Is 61:1-3 the Suffering Servant declares an extraordinary Jubilee in which God
Himself would free his people from their debt to him and avenge their enemies. Through
His Messiah He would announce a year of divine favor in which He would free His
people from oppression, enslavement, and imprisonment. He would rebuild the ruined
city and reinstate them as a liturgical community.
Dan. 9:24-27 picks up on this and develops it further. Daniel, thinking about Jeremiahs
prophecy that Jerusalem would remain desolate for seventy years, was approached by
Gabriel who explained that this referred to seventy Sabbatical Years [the Israelites were
in exile for 70 years before they were allowed to return to the land]. The messianic age in
which God would end sin, atone for wickedness, and usher in righteousness would begin
on the tenth Jubilee after the rebuilding of Jerusalem (49 [years per Jubilee] * 10
[Jubilees] = 490 years). The Jubilee then was taken as a type for the messianic age, which
began with the death and resurrection of Jesus.
Jesus explained His ministry in light of Is. 61:1-3 (which alludes to the Jubilee in Lev.
25:10) in His inaugural sermon in Luke 4:16-30. The ministry of Jesus fulfilled the
prophecy of Isaiah in four ways. First, Luke shows that Jesus was the Christ [Anointed
One] because he had been anointed by Gods Spirit (Lk. 4:18; Acts 4:27; 10:38).
Second, as the Christ, he was endowed with the Holy Spirit (Lk. 4:1, 14) and operated by
the power of the Spirit (Lk. 4:14, 36; 5:17; Acts 10:38). Third, he was commissioned by
God to evangelize (bring Good News to) the poor. Fourth, He proclaimed the release
of those who had been enslaved by sin and oppressed by Satan. By His word of amnesty
He freed them from blindness and death, sickness and the unclean spirits. He did this by
releasing them from their sins, their debts to God. Gods amnesty was His word of pardon
for sinners.
The story of the sinful woman in Lk. 7:36-50 shows how closely Jesus associated the
forgiveness of sins with Gods amnesty. Jesus canceled her debt and announced Gods
pardon by declaring: Your sins are forgiven (Lk. 7:48). Like all debtors on the Jubilee,
she could go home in peace. What she had lost had been restored.
A second incident connects Christs ministry to the Jubilee. John the Baptist sent two
disciples to ascertain whether Jesus was the Messiah (Mt. 11:2-6; Lk. 17:18-25). Jesus
sent them back to report that He had healed the blind, lame, leprous, deaf and dead while
preaching the Good News to the poor. Jesus was alluding to Is. 61:1-3. He was ushering
in the new age of Gods favor, the Jubilee of God. He did not restore Israel economically
or in land. Instead He freed all people from evil powers and restored them to their place
in the new order of creation.
All who trust in Jesus benefit from Gods grace, his royal amnesty to his rebellious
subjects. As the Jubilee issued from the Day of Atonement, so their release from sin and
the powers of darkness result from Christs atoning sacrificial death. They are released
from all debts to God and are therefore called to release others from their debts (Lords
Prayer). Through His death, they receive an eternal inheritance. They therefore wait for
the time of universal restoration to their heavenly home that was foreshadowed by the
celebration of the Jubilee in Israel (Acts 3:21).
Summary of the Sabbatical Years and Jubilee

OT Sabbatical Years and Jubilee
1. The land of Canaan belonged to God. It was His royal estate; he owned it. The
people of Israel belonged to God. They were His royal subjects.
2. If the Israelites got into debt, God allowed them to sell their land or
themselves in order to pay off their debt.
3. If they sold their land or themselves, God provided the right of redemption to
their kinsman. The closest kin was to buy back (redeem) the land or people.
4. If the land or people were not bought back, then at the Jubilee (occurred the year
after the seventh Sabbatical Year, the 50th year) the land and the people were
released. The land was returned to its original holder. And the people were
released and returned to their land and clan.
5. The Sabbatical Year (the holy year in which crops were not planted, harvested,
and sold. Instead they were dependent on what God provided in the land) and the
Jubilee began on the Day of Atonement. The blowing of the rams horn was like
the voice of God declaring a year of rest for the land and that all debts had been
cancelled and all land and people were to return to their original clans.
OT Sabbatical Years and Jubilee
1. [All people belong to God, whether or not they know it and believe it. He owns
them. They are His royal subjects.]
2. [All people are rebellious and deeply in debt to God. They have sold themselves
to sin and Satan.]
3. Each person owes so much that they have no one who could afford the price to
buy them back. The only hope of redemption for human kind is the Redeemer that
God the Father would sendHis Son, Jesus. Jesus willing became our kinsman
by willing becoming human and by His suffering, death, and resurrection. By
doing this the Suffering Servant bought us back by paying the high price of His
life.
4. When the Suffering Servant (Is 61:1-3) came He ushered in a new age, a Jubilee
Age. In His first sermon (Lk 4:16-30) Jesus declared that He was the Fulfiller of
the Jubilee. Later He demonstrated this by releasing the sinful woman from her
sins (Lk 7:36-50) by telling her, Your sins are forgiven. She was able to return
home in peace. Another time, He told the disciples of John the Baptist to tell John
that He was healing the blind, lame, leprous, deaf, and dead (Mt. 11:2-6; Lk.
17:18-25), a sign of the Jubilee Age. In this Messianic age, those enslaved to sin
and Satan are released and freed and returned to Gods family and their heavenly
home.
5. As the Sabbatical Year and the Jubilee began on the Day of Atonement when God
released the Israelites from their debt of sin, so the new Messianic Age began on
the day of Jesus atoning sacrifice on the cross. Through His death and
resurrection, He began the year of the Lords favor. In this age, His atoning
death provides rest for weary sinners and release from their debt of sins, a return
to Gods holy family, and a return to our heavenly home in the heavenly
Jerusalem.
Promises and Warnings: Gods Policy for Israel (Lev. 26:1-46)
Structure
This is the second part of the speech (Lev 25-26), which began in Lev 25:1-2a. It begins
with the last admonition in the book and ends with a summary in 26:46. It falls into four
parts:
1. The statement of the commandments (26:1-2)
2. The promise of blessings (26:3-13)
3. The threats for disobedience (26:14-33)
4. The purpose of dispersal from the land (26:34-45)
The blessings in 26:3-13 are arranged in the form of a chiasm.
A Walk (26:3)
B Give/make (26:4)
C Eat (26:5)
D Peace (26:6)
E Your enemies, fall before you, by the sword (26:7)
F Pursue, of you, a hundred, a hundred, of
you, pursue (26:8a)
F Pursue, of you, a hundred, a hundred, of
you, pursue (26:8b)
E Your enemies, fall before you, by the sword
(26:8c)
D Peace (26:9)
C Eat (26:10)
B Give/make (26:11)
A Walk (26:12-13)
Following the blessings is a carefully crafted set of graded threats for disobedience
(26:14-33). The threats are arranged in an increasing order of severity to match and
counter the increased resistance of the Israelites to Gods Word. The degrees of resistance
and punishment are shown below.
The Increasing Intensity of Israels Resistance/Punishment
1. If you will not listen to me (26:14-15)/I will do this to you (26:16).
2. If you still will not listen to me (26:18a)/I will discipline you seven times for your
sins (26:18b).
3. If you still walk contrary to me, and you are unwilling to listen (26:21a)/I will go
on to strike you seven times according to your sins (26:21b).
4. If you will not be disciplined by me, but walk contrary to me (26:23a)/I will walk
contrary to you and strike you seven times for your sins (26:23b-24).
5. If you still will not listen to me, but walk contrary to me (26:27)/I will walk
contrary to you in anger and discipline you seven times for your sins (26:28).
The Israelites go from an inability to listen, to a refusal to listen and accept correction, to
a determined opposition to God. God reacts by gradually escalating the punishment to
match the level of resistance and then to opposing them and angrily confronting them. He
is determined to deal justly with their sins (see the repeated phrase, seven times
for/according to your sins).
The last section (26:34-45) is divided into two parts (26:34-41, 42-45).
then (26:34)
Gods purpose for the land (26:34-35)
Gods purpose for the people (26:36-41)
and those who survive among you (26:36)
and those who survive among you (26:39)
then (26:41)
I will remember (26:42)
The land will enjoy its Sabbaths
They loathed my statutes. I will not loathe them.
I will remember (26:45)
The three parts of the chapter are linked together by the rare verb loathe. This draws a
contrast between the Lords refusal to loathe the Israelites and their loathing of His
statutes. It creates the following pattern:
A My soul will not loathe you (26:11)
B If you reject my statutes and your soul loathes by ordinances (26:15)
C My soul will loathe you (26:30)
B They rejected my ordinances and their soul loathed by statutes (26:43)
A I will not loathe them (26:44)
The chapter has many recurrent keywords and phrases that tie it together.
land (used 23 times)
give (used 14 times)
enemies (used 13 times)
walk (used 10 times)
the land (used 9 times)
Sabbath (used 9 times)
covenant (used 8 times)
eat (used 7 times)
sword (used 7 times)
contrariness (used 7 times)
be desolate/appalled (used 7 times)
your land (used 6 times)
the land(s) of your enemies (used 6 times)
Outline
I. Gods final admonition with his promises and threats to the Israelites (26:1-45)
A. Five summary commandments (26:1-2)
1. Prohibition of idolatry with Gods self-introduction (26:1)
2. Observance of Sabbaths and reverence for sanctuary with Gods selfintroduction (26:2)
B. Promises for obedience to Gods Word (26:3-13)
1. Enactment of Gods Word as the condition for the reception of blessings
in the land (26:3)
2. The four blessings that follow its enactment (25:4-12)
a. Regular rainfall with good harvests (26:4-5)
b. Peace with security and victory over enemies (26:6-8)
c. Growth of families with abundance of food (26:9-10)
d. Gods residence with his people (26:11-12)
3. Formula of divine self-introduction for God as Israels emancipator
(26:13)
C. Gods treatment of the Israelites for their contempt of his Word (26:14-45)
1. Gods threat of graded acts of discipline for Israels refusal to obey his
Word (26:14-33)
a. First threat: panic (26:14-17)
i. Refusal to listen as the reason for the punishment (26:1415)
ii. Gods appointment of panic with sickness and military
vulnerability (26:16-17)
b. Second threat: drought (26:18-20)
i. Ongoing refusal to listen to God as the reason for the
punishment (26:18a)
ii. Gods discipline of them with a drought (26:18b-20)
c. Third threat: wild beasts (26:21-22)
i. Opposition to God as the reason for the punishment
(26:21a)
ii. Gods attack on the family and its livestock with wild
animals (26:21b-22)
d. Fourth threat: warfare (26:23-26)
i. Refusal to accept Gods discipline as the reason for the
punishment (26:23)
ii. Military invasion with epidemic and famine in besieged
cities (26:24-26)
e. Fifth threat: devastation and dispersal after a military defeat
(26:27-33)
i. Opposition and refusal to listen to God as the reason for
the punishment (26:27)
ii. Gods discipline of his people in anger with the
desolation of the land (26:28-33)
2. The purpose of Gods punishment by their dispersal in the lands of their
enemies (26:34-45)
a. Rest for the land (26:34-35)

i. Enjoyment of its Sabbaths (26:34)
ii. Compensation for the loss of the Sabbaths (26:35)
b. Submission of the survivors (26:36-41)
i. Gods demoralization of the survivors (26:36-38)
Gods affliction of them with despondency and
paranoia (26:36-37)
Summary of their plight (26:38)
ii. Their eventual acceptance of their plight as punishment
for their iniquity (26:39-41)
Confession of sins as the cause of their plight
(26:39-41a)
Acceptance of the plight as punishment for their
sins (26:41b)
c. Gods promise of restoration for the remnant of Israel (26:42-45)
i. Gods covenant with Abraham as the reason for
restoration (26:42-44)
Gods remembrance of his covenant with the
patriarchs (26:42a)
Gods remembrance of the land and its need for rest
(26:42b-43)
Gods refusal to annul the covenant by
exterminating Israel (26:44)
ii. Gods remembrance of his covenant at Sinai as the goal
of the restoration (26:45)
II. Subscript about Gods institution of the terms for his interaction with the Israelites
(26:46)
Notes on Promises and Warnings

This chapter is an extended admonition about the future existence of the Israelites with
God in the promised land. It is the climax of the book. It proclaims how God deals with
people in grace and wrath.
The admonition begins with five commandments, which are a summary of Gods basic
requirements for his people. The three prohibitions against idolatry of verse one recall the
first commandment. They were prohibited from making idols of gods or of God (either
way they were man-made gods) and prostrating themselves before them. The keeping of
the Sabbath and reverence for the sanctuary recall the third commandment. These were
the foundation of His relationship with them. Through them He would dwell with them
and lavish His gifts on them. They kept the Sabbaths by resting from their work. They
revered the sanctuary by participating in the divine service (pilgrim festivals, ritual purity,
present authorized offerings, and eat sacred food from the offerings).
If Israel was faithful in observing the commandments that God instituted for the Sabbaths
and sanctuary (26:1-2), then they would receive four wonderful gifts from Yahweh.
(1) Gods blessing (26:4-5) of rain would provide abundant food and security.
(2) Gods blessing (26:6-8) of peace in the land would be safety from wild animals and
human enemies.
(3) God would bless families (26:9-10) so they would grow and thrive, a confirmation of
his covenant with the patriarchs.
(4) The greatest blessing (26:11-12) would be Gods dwelling with his people. As long as
they were faithful to Him and enacted the divine service, his soul, His holy being,
would not loathe them as unfit for life with Him.
All of this was possible because God liberated them from slavery in Egypt. He did this so
they could stand up straight as free people, as his royal people (26:13). And as they
walked in freedom in the land, God would walk with them as He would also do in the
desert as they journeyed to the land.
The promises are followed by five threats of progressively harder punishments if they
would not listen to and follow Gods ways (26:14-33).They could not terminate the
covenant by their disobedience, but they could frustrate Gods purposes in it of providing
abundant blessings. By their unfaithfulness they would forfeit Gods blessings and
instead face the consequences of their actions. As their refusal to listen grew more
intense, so the would the punishment.
(1) The first punishment was a sense of irrational panic (26:14-17). They would lose
Gods protection and be defeated and ruled by their enemies, which in turn fueled their
paranoia.
(2) The second punishment for not listening would be a drought (26:18-20) resulting in
futile labor.
(3) The third punishment for purposely walking contrary to God was that God would
strike them with wild beasts (26:21-22) which would devour their children and livestock,
depopulating the land.
(4) If they continued their contrary ways then God would walk contrary to them and
strike them even harder with a trio of punishments: sword, epidemic, and famine (26:2326). This trio would strike at the same time as a large-scale invasion by a well equipped
army. In this situation they would stand no chance.
(5) Finally, if they continued to oppose God, he would confront them in the harshest way
(26:27-33). They would be completely defeated and devastated by their enemies. They
would lose everything and be scattered among the nations. The land would be desolate
and a wasteland.
The threats are followed by a section explaining Gods purpose in scattering the people
(26:34-41). No matter how bad their rebellion was it would not frustrate Gods gracious
will. This would not be the end of the story of Yahwehs interaction with Israel, but it
would be only an interlude preparing for restoration with Him (26:42-45) and the
fulfillment of His foundational promise (26:11-13).
The dispersal would serve two purposes: the land would finally take its Sabbath rest
(26:34-35) and the Israelites would be completely humbled and accept their punishment
as just (26:36-41). The humbling occurred in two stages. First those who survived would
be demoralized (26:36-38). And then those that survived the demoralization would realize
and confess their two major sins: idol worship and persistent disobedience to God. The
punishment would finally accomplish its purpose; they would finally learn their lesson
(26:39-41).
The ultimate goal for Gods discipline was to restore His relationship with them and to
fulfill the promises He made in the two covenants He made with them: the covenants
with the patriarchs and at Mt. Sinai (26:42-45). He would remember them and fulfill
them. God would allow for the land to have its rest. And when it had rested and when the
people accepted their punishment, He would remember His land and His covenant and
bring them back. In the end, even though they loathed Him, He would not loathe and
reject them (26:44). He would keep His covenant to be their God, even if they failed to be
His people.
In this address God laid out how He would interact with His people once they entered the
promised land. The basis of this interaction was the sanctuary and the Sabbaths. How He
treated them depended on their worship of Him as He ordained or their failure to do so.
Their life, the land, and the blessings all came from God. To receive them, they had to
follow His Word, which declared that Yahweh was present and blessed them through
proper worship (the divine service). If instead the people went their own way by making
idols, then they forfeited all of these things. Orthodoxy in worship (involvement in the
divine service as laid out by Gods Word) led to God and His blessing; heterodoxy in
worship led away from God and led to loss of blessing.
He had freed them from slavery so He could be their God and they His people. He would
live among them and care for them. As His royal children He would give them privileges
and responsibilities. Since He had such great plans for them, He would not let them
frustrate His plans, even through extreme disobedience. This disobedience stemmed from
proud strength (26:19) and uncircumcised hearts (26:41) and led to an attitude of
self-sufficiency. This generated a loathing for God and His Word and resulted in a refusal
to listen to Him and to receive discipline. Instead they opposed Him and lived contrary to
Him (26:21, 23, 27, 40).
Since God was committed to them He would not annul his covenant with them, but He
also would not overlook their sins. Sins would be punished according to their severity. He
would discipline them in order to bring them back to right worship of Him. And if they
would not heed His discipline then, in an effort to humble them, they would feel His
wrath.
Even though Yahweh reacted to their obedience or disobedience, their behavior did not
determine their relationship with Him. That was determined by His Word, which He gave
in the covenants. Gods covenant with Abraham was irrevocable. When they sinned they
would not enjoy the blessings of the covenant, but God would never exterminate His
people. God was also committed to His people through the covenant at Mt. Sinai. The
goal of covenant at Sinai was for Him to be their God and reside with them. This was
made clear in chpt. 26. His policies toward them were based on His commitment to them
as their God.
In the OT God was committed to be Israels God, to dwell with them, and to
communicate His holiness and life-giving blessings to them through the divine
service. In the NT He does the same through the Divine Service that Jesus
instituted. Being Gods people carries with it not only great privilege, but also
great responsibility. Gods people are required to avoid idolatry. This is done
when God is worshipped through the means He has given: Word, Water, and
Supper. Through these means God is present to give His blessings. The reception
of those blessings is dependent on the observance of the first three
commandments. God is present to give His blessings in the Divine Service when
He, the one true God, is worshipped, when His holy triune name is invoked, and
when His holy Word is received and enacted. Faith in God and His Word receives
bountiful blessings.
Yet the relationship between God and His people is not created through obedience to His
commandments. This is done at Baptism where God commits Himself as their
heavenly Father and adopts them into His royal family. There He binds Himself to
them and promises to walk with them on their journey from earth to heaven.
There He promised that through their faith in His Son they would inherit all that
belongs to Christ as Gods royal Son (Gal. 3:23-4:7).
Nevertheless, those that refuse to worship Him as He has commanded cut themselves off
from God and His blessings, committing spiritual suicide. He therefore gave the first
three commandments to protect their spiritual lifeline with Him. Right worship of God
connects us to Him and His holiness and His blessings while we are on our earthly
pilgrimage (Eph 1:3-14).
Right worship in the Divine Service leads to four kinds of blessings:
(1) First, as the Israelites received their livelihood from God in the land (Lev. 26:4-5), we
receive our daily bread from God (Mt. 6:24-34). Therefore we pray for daily bread.
(2) Second, like the Israelites who were promised peace and victory over enemies (Lev.
26:6-8), we enjoy peace with God (Lk. 2:14; Jn. 14:27; Rom. 5:1) and victory over all of
our spiritual enemies (Rom. 8:31-39). Therefore we pray for deliverance from the evil
one.
(3) Third, as God promised to bless Israelite families so that they would grow and prosper
(Lev. 26:9-10), so Gods abundant grace provides for his church family (Mk. 10:29-30;
Jn. 1:16). His Word provides grace, power, love, glory, and growth for the church and its
members.
(4) Fourth, like the Israelites who had the promise of ongoing access to Gods presence
with them (Lev. 26:11-13), the church enjoys the indwelling presence of the triune God
with them. They are His holy temple on earth. Through the Christians union with Gods
Son they have access to God and His grace. Dwelling with God now through Word and
Sacrament is a foretaste of our dwelling with God in the new creation where He will fully
be our God and we will fully be His people.
Those who reject God and his gifts come under Gods judgment. They suffer the
consequences of their refusal. He hands them over to their idols and iniquities and causes
them to experience the byproducts of their rebellion. He teaches them the gravity of their
rebellion and the emptiness of their life apart from Him. The purpose of His temporal
judgments is to bring about repentance (2 Pet 3:9). When these sins are confessed, we can
be sure that God will remember his covenant in Christ and forgive us no matter what we
have done. He will restore us and sanctify us so that we will enjoy the eternal Sabbath.
God has redeemed us from slavery to sin and the devil and has adopted us as members of
His royal family. Therefore we share in the eternal inheritance of His Son. He dwells in
His church (all who believe in Jesus) and gives them access to His heavenly presence in
the Divine Service. He tells them through His Word how He deals with them. He deals in
grace through the Gospel and He deals in wrath through the Law. He promises full
blessing through the enactment of His Word in the Divine Service. And He warns of the
consequences of idolatry and desecration of His holiness. He wants to be our God and
lavish on us His gifts. And He wants us to serve Him willingly, not as slaves, but as royal
sons and daughters with all confidence and assurance of faith (Heb 10:22).
Summary of Promises and Warning

OT Promises and Warnings
1. Israel was to recognize Yahweh as the only true God and they were to receive His
gracious gifts through the divine service. These were the foundation of His
relationship with them. Through them He would dwell with them and lavish His
gifts on them. They kept the Sabbaths by resting from their work. They revered
the sanctuary by participating in the divine service (pilgrim festivals, ritual purity,
present authorized offerings, and eat sacred food from the offerings).
2. This relationship was possible because God liberated them from slavery in Egypt.
He did this so they could stand up straight as free people, as his royal people
(26:13). And as they walked in freedom in the land, God would walk with them as
He would also do in the desert as they journeyed to the land.
3. If Israel was faithful in observing the commandments that God instituted for the
Sabbaths and sanctuary (26:1-2), then they would receive four wonderful gifts
from Yahweh.
(1) Gods blessing (26:4-5) of rain would provide abundant food and security.
(2) Gods blessing (26:6-8) of peace in the land would be safety from wild
animals and human enemies.
(3) God would bless families (26:9-10) so they would grow and thrive, a
confirmation of his covenant with the patriarchs.
(4) The greatest blessing (26:11-12) would be Gods dwelling with his people.
As long as they were faithful to Him and enacted the divine service, His
soul, His holy being, would not loathe them as unfit for life with him.
4. The promises are followed by five threats of progressively harder punishments if
they would not listen to and follow Gods ways (26:14-33).They could not
terminate the covenant by their disobedience, but they could frustrate Gods
purposes in it of providing abundant blessings. By their unfaithfulness they would
forfeit Gods blessings and instead face the consequences of their actions. As their
refusal to listen grew more intense, so the would the punishment.
The ultimate goal for Gods discipline was to restore his relationship with them
and to fulfill the promises he made in the two covenants He made with them: the
covenants with the patriarchs and at Mt. Sinai (26:42-45). He would remember
them and fulfill them.
NT Promises and Warnings
1. Gods people are required to avoid idolatry. This is done when God is worshipped
through the means He has given: Word, Water, and Supper. Through these means
God is present to give His blessings. The reception of those blessings is dependent
on the observance of the first three commandments. God is present to give His
blessings in the Divine Service when He, the one true God, is worshipped, when
His holy triune name is invoked, and when His holy Word is received and
enacted. Faith in God and his Word receives bountiful blessings.
2. Yet the relationship between God and His people is not created through obedience
to His commandments. This is done at Baptism where God commits Himself as
their heavenly Father and adopts them into His royal family. There He binds
Himself to them and promises to walk with them on their journey from earth to
heaven. There He promised that through their faith in his Son they would inherit
all that belongs to Christ as Gods royal Son (Gal. 3:23-4:7).
3. Right worship in the Divine Service leads to four kinds of blessings:
(1) First, we receive our daily bread from God (Mt. 6:24-34). Therefore we pray
for daily bread.
(2) Second we enjoy peace with God (Lk. 2:14; Jn. 14:27; Rom. 5:1) and victory
over all of our spiritual enemies (Rom. 8:31-39). Therefore we pray for
deliverance from the evil one.
(3) Third, Gods abundant grace provides for his church family (Mk. 10:29-30;
Jn. 1:16). His Word provides grace, power, love, glory, and growth for the
church and its members.
(4) Fourth, the church enjoys the indwelling presence of the triune God with
them. They are His holy temple on earth. Through the Christians union with
Gods Son they have access to God and his grace. Dwelling with God now
through Word and Sacrament is a foretaste of our dwelling with God in the
new creation where He will fully be our God and we will fully be His people.
4. Those who reject God and his gifts come under Gods judgment. They suffer the
consequences of their refusal. He hands them over to their idols and iniquities and
causes them to experience the byproducts of their rebellion. He teaches them the
gravity of their rebellion and the emptiness of their life apart from Him.
The purpose of His temporal judgments is to bring about repentance (2 Pet 3:9).
When these sins are confessed, we can be sure that God will remember his
covenant in Christ and forgive us no matter what we have done. He will restore us
and sanctify us so that we will enjoy the eternal Sabbath.
Votive Offerings and Consecrated Things (Lev. 27:1-34)
Structure
It might appear that this chapter is out of place and has been added on to the end of Lev.
But there are four reasons why this chapter is the last of the book.
(1) The promises made by the Israelites in the form of vows and acts of consecration here
may be linked to Gods promises to Israel in chapter 26.
(2) These voluntary contributions provide the funding necessary for the maintenance of
the sanctuary and a way to keep the command to revere the sanctuary (26:2).
(3) This chapter ensures that the book end on a positive note, emphasizing Israels
voluntary response to Gods goodness and not with threats of disaster for disobedience.
(4) These voluntary contributions to the sanctuary are the counterpart to the divinely
ordained offerings in Lev. 1-7. It also ties to chapters 25 and 26 through its discussion of
redemption (ch. 25) and liberation (ch. 26).
The content of this chapter is arranged carefully in three parts. The first two parts begin
with the phrase, when a person (27:2b, 14). They are followed by a series of cases,
which begin with and if or if. The last section begins with however (27:26) and
which is repeated in 27:28 to include two further exceptions. A subscript at the end
concludes the speech and the whole book.
Key words:
valuation/assess (used 26 times)
to the Lord (used 16 times)
holiness (used 12 times)
shekel (used 12 times)
redeem (used 12 times)
consecrate (used 8 times)
son (used 9 times)
The use of son creates a chiasm that links 27:2-7 with 27:34 and the phrase the sons of
Israel frames the speech.
A1 To the sons of Israel (27:2)
B1 From a son of (27:3a)
C1 Until a son of (27:3b)
B4 From a son of (27:7)
A2 To the sons of Israel (27:34)
Outline
II. Speech about the payment for vows and redemption of holy things (27:2b-33)
A. Payment for votive offerings (27:2b-13)
1. Payment for vowed persons (27:2b-8)
a. Males between twenty and sixty years (27:2b-3)
b. Females between twenty and sixty years (27:4)
c. Males and females between five and twenty years (27:5)
d. Males and females between one month and five years (27:6)
e. Males and females over sixty years (27:7)
f. Concessional rate for poor people (27:8)
2. Payment for vowed livestock (27:9-13)
a. Presentation of eligible livestock as offerings (27:9-10)
b. Procedure for the redemption of an unclean animal (27:11-13)
B. Redemption of consecrated property (27:14-25)
1. Redemption of a consecrated house (27:14-15)
a. Valuation by a priest (27:14)
b. Redemption through payment by the owner (27:15)
2. Redemption of a consecrated field (27:16-25)
a. Consecration of tenured land (27:16-21)
i. Valuation of its arable acreage (27:16)
ii. Valuation according to the years until the Jubilee (27:1718)
iii. Option for possible redemption of the land before the
Jubilee (27:19)
iv. Ownership of a sold field by the sanctuary at the Jubilee
(27:20-21)
b. Consecration of a purchased field (27:22-24)
i. Valuation according to the years until Jubilee (27:22-23)
ii. Return to its owner at the Jubilee (27:24)
c. The value of the shekel (27:25)
C. Restrictions on consecrated objects (27:26-33)
1. Firstborn male livestock (27:26-27)
a. Sacred status of firstborn livestock (27:26)
b. Redemption or sale of unclean firstborn livestock (27:27)
2. Proscriptions (27:28-29)
a. Prohibition of sale or redemption of what has been proscribed
(27:28)
b. Execution of a person proscribed from the human race (27:29)
3. Tithes (27:30-33)
a. Agricultural procedure (27:30-31)
i. Sacred status of the agricultural tithe (27:30)
ii. Option of redemption (27:31)
b. Livestock (27:32-33)
i. Method for identifying the tithed animals (27:32)

ii. Prohibition of exchange or redemption (27:33)
III. Summary conclusion (27:34)
Notes on Votive Offerings and Consecrated Things

These laws regulate the voluntary contributions that the Israelites made to God for the
maintenance of the sanctuary, which helped finance its operation.
Vows to God were usually made during times of trouble (Ps. 66:13-14). Some examples
are:
Childlessness (1 Sam 1:11)
Danger of death (Ps 56:13-14; Jonah (2:10))
Danger of defeat in battle (Num 21:2)
If people or animals were vowed to God, the vows were normally discharged by the
payment of money (Lev. 27:2b-13). The first unit (27:1-8), gives a scale by which the
Israelites could assess the value of a vowed person. The scale is based on age and gender.
It does not consider social status. It seems to be based upon the productive capacity of the
person. The system is as follows:
Age in Years
1/12 5
Male value in shekels = 5
Female value in shekels = 3
5 20
20 60
60+
The shekel was the sanctuarys unit of currency. This was the system used except for the
poor. For the poor, the priest, as Gods representative, set the price of redemption based
on what he could afford (27:8).
The second part deals with livestock (27:9-13). Livestock could be ritually clean (such as
sheep, goats, or cattle) or unclean (such as donkeys and camels). The clean animals were
brought to the sanctuary to be sacrificed as peace or burnt offerings. Once vowed, they
belonged to God and were considered holy. They were not allowed to substitute one
animal for another. If they tried to then both animals were considered holy and both
would need to be brought as sacrifices. For the case of unclean animals, they could not be
offered as sacrifices. They could be redeemed (bought back). If they were redeemed, they
were brought before the priest who set the price. They had to pay the assessed value plus
twenty percent to compensate God for the loss of His property. If the animal was not
redeemed, it was presumed that the sanctuary sold the animal.
The second section deals with houses and land that have been consecrated to God (Lev.
27:14-25). Acts of consecration differed from vows. Vows were conditional; they took
effect if a request was granted by God. Consecration was unconditional; it took effect
immediately and the consecrated things became holy immediately (they belonged to
God). These holy consecrated things were then presented to God. But a house and land
were exceptions because they could not be brought to the tabernacle and presented since
they were immovable.
In consecrating a house, the owner gave the house to God. The priests then determined its
value so it could either be sold or redeemed by its owner (27:15). The case dealing with
land was more complicated. The assessment was influenced by the size of the field that
was sowable and the number of years until the Jubilee (27:16-25).
Three cases are given describing redemption and forfeiture of consecrated land. In the
first case a person consecrates his own field. He continues to work it and pays the
assessed amount. If he redeems it, he pays the amount plus twenty percent (27:16-19). In
the second case, a person consecrated land that he had sold. In this case he forfeited the
land. After the Jubilee was over the land belonged to the sanctuary as a proscribed field
(27:20-21). The third case was when a person consecrated land that he had bought. In
this case he paid the assessed amount and used the land up until the Jubilee. At the
Jubilee the land returned to its original owner (27:22-24)
Lev. 27:26-33 gives 3 exemptions to the redemption and valuation of people and
property.
(1) Some firstborn livestock already belonged to the Lord (Lev. 27:26-27). Firstborn male
lambs, kids, and calves belonged to God. Firstborn unclean animals could be consecrated
and have a price fixed on them and they could be redeemed with an additional twenty
percent.
(2) Whatever was proscribed (already sold and then consecrated to God-at Jubilee
became property of the sanctuary) could not be redeemed (Lev. 27:28-29). It was most
holy; it belonged to Yahweh. It could never be brought back from the sacred domain to
the common domain.
(3) Some tithes could be redeemed (Lev. 27:30-33). All agricultural tithes were holy
because they belonged to Yahweh since He was the owner of the land. But the
agricultural tithes could be redeemed at cost plus twenty percent. But flock tithes could
not be redeemed. Every tenth animal belonged to Yahweh.
Lev. 27:34 very simply ends the speech, the book of Leviticus, and the law-giving begun
in Ex. 25:1. It stresses that the commandments were for Israel and that Moses was the
mediator (not a king like other countries).
There was no formula for compliance like other sections because they could not be
enacted until they entered the land. It may imply that this task was never fulfilled when
they did take possession of the land.
Besides the normal daily offerings of animals and grain (Lev 1-3) (which included
firstborn animals and tithes), there were voluntary contributions (Lev. 27), which were
used for maintenance of the sanctuary and support of the clergy. The contributions
mentioned are not exhaustive, but are those that were or could be turned into money
any person or unclean animal vowed to God was offered to Him in monetary form. Also
any house or field consecrated to God could be redeemed by payment of the assessed
amount. Consecrated land returned to its owner at the Jubilee, unless the consecrated
field had been sold prior. In that case it belonged to the sanctuary; it could not be
redeemed. Both first-born unclean livestock and agricultural tithes could be redeemed
with a 20% surcharge (compensated God for loss of property). Two other sources of
income for the sanctuary were the selling of already consecrated land and anything that
had been consecrated to God by proscription (sold and then consecrated).
In all this, people and things were transferred from the common domain to the sacred
domain through ritual acts. Four acts mentioned are: money from vow, verbal act of
consecration, clean livestock as sacrifices, and consecration by an act of proscription.
Other things were holy by right; they already belonged to God. Two are mentioned:
firstborn male livestock (as a result of Gods redeeming Israel from slavery in Egypt) and
tithes (all belonged to God as part of his royal estate).
All holy things were holy because of their association with God at the sanctuary and were
to be used for ritual purposes. They were available to support the priesthood in their
performance of the divine service.
What does this chapter have to do with the Gospel? Some Christians promote vows and
others tithes, but, if required, Lutherans worry about legalism and works-righteousness
displacing the freedom of the Gospel.
Jesus says little about these matters. While at times critical of the Pharisees for their zeal
for tithing, in the end He expected that people would tithe and that the motivation for it
was not self-promotion, but faith in Gods mercy for those in need. He was also critical of
those who made vows in order to avoid one of the commandments. So Jesus did not
abolish votive offerings and tithes but assumed they would continue in the church as acts
of mercy.
The vows, tithes, and consecration in the OT helped provide for the sanctuary and the
administration of the divine service. It is the same in the NT. All of Gods people are to
provide support and resources for Gods house and the Divine Service.
From the beginning of the church offerings were taken to provide for the churchs work
and to help the poor (see Acts 2:42, 44-45). Some even dedicated fields and houses to
God and presented money from their sale to God (Acts 4:34-5:11).
To this day offerings and their consecration continue in the church. People moved by
Gods grace dedicate themselves, their possessions and their money to God. These
offerings are holy and are used for holy work. As God has dealt graciously and mercifully
with humanity in Christ, so we encourage generous offerings to God in the Divine
Service. Some even tithe and give a portion of their God-provided assets to the church.
These offerings not only provide for the church and the poor but also for the spread of the
Gospel to the world.
This chapter might seem like a rather anticlimactic ending to the book. It is rather a
mundane and material ending. And yet like much of Lev. it teaches how Gods holiness is
communicated through physical means to Gods physical people. God sanctifies these
offerings and uses them to sanctify His people, bearing witness to God interacting
physically with them. God brought His holiness to Israel in a physical way and He does
the same in Christ so that His whole creation might share in his holiness.
Summary of Vows and Consecrated Things

OT vows and consecrated things:
1. In times of trouble or thanksgiving a person could voluntarily vow or consecrate
(set aside for God) a person, place, or thing to God. These things therefore went
from the common realm to the holy realm. They belonged to God and were used
for His purposes.
2. People and some things could not be a burnt offering, so they carried a
redemption price. The priest determined the redemption price and the offerer paid
the price. The money was used at and for the sanctuary.
3. Some things could not be voluntarily vowed or consecrated because they already
belonged to God. Examples of such things are the first-born livestock and the
harvest tithes. The first-born and the tithes represented the entire flock/herd and
harvest. All of it was a gracious gift from God for His people.
NT vows and consecrated things:
1. Jesus did not abolish vows and tithes but assumed they would continue in the
church as acts of mercy. From the beginning of the church, offerings were taken
to provide for the churchs work and to help the poor (see Acts 2:42, 44-45).
Some even voluntarily dedicated fields and houses to God and presented money
from their sale to God (Acts 4:34-5:11).
2. People moved by Gods grace dedicate themselves, their possessions and their
money to God. These offerings are holy and are used for holy work. As God has
dealt graciously and mercifully with humanity in Christ, so we encourage
generous offerings to God in the Divine Service. Some even tithe and give a
portion of their God-provided assets to the church. These offerings not only
provide for the church and the poor but also for the spread of the Gospel to the
world.
3. Whatever portion we return to the Lord, it symbolizes that all we have comes
from Him. He provides for and cares for us through physical means, especially
through his son Jesus who became a physical human being like us. He physically
took our place on the cross and he physically rose from the dead and physically
ascended into heaven. We physically receive Him each time we receive the Lords
Supper. He is Gods gift to us for the forgiveness of our sins.

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Notes on the Concordia Commentary on Leviticus by Dr.

The Holy Place

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Context for Leviticus

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

General introduction (1:1-2)

The Two Main Parts of Chapters 1 7

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Gods Activity in the OT Divine Service

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

An Overview of the Voluntary God-Pleasing Offerings (Lev. 1-3)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

An Outline of The Manual of Offerings (Lev. 1:1 7:38)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Lev. 1:3-17 Regulations for the Private/Personal Burnt Offering

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Table of Sacrificial Dues in the Pentateuch

I. Introduction and commission (6:8-9a)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

1. The priest dressed in his holy vestments.

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Consumption of the Daily Grain Offering (6:14-18)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

The Occasional Offerings of the Israelites (6:24-7:21)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Sin Offering (6:24-30)

Notes on the Concordia Commentary on Leviticus by Dr. John Kleinig

Notes on the Portions for the Priests (7:7-10)