Documentos de Académico
Documentos de Profesional
Documentos de Cultura
Introduction to Leviticus
Sources Used to Write this Study
The Concordia Commentary Leviticus (CCL) by John Kleinig (Primary Source)
The Holy Bible (ESV)
The Concordia Self Study Bible (CSSB) edited by Robert Hoerber, (NIV)
The Concordia Self Study Commentary (CSSC) by Walter Roehrs
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
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
Ex. 16: .
Ex. 17:1-7: .
Ex. 17:8-16 .
Once in the desert, where did Yahweh lead them to (Ex. 19:1-4)?
Point: The setting then as Leviticus begins is that Israel has been delivered from
slavery in Egypt, has been provided for in the desert by Yahweh, and has been led
by Yahweh to Mt. Sinai to his holy presence. Mt. Sinai is the location for most of
the second half of Exodus, all of Leviticus, and the first few chapters of Numbers.
2. While at Mt. Sinai Yahweh reminded Israel what he had done for them and he
made a covenant with them (Ex. 19-24). In this covenant Yahweh was to be their
God and they were to be his holy and priestly people. This relationship between
Yahweh and Israel had actually existed from the time of Abraham, Isaac, and
Jacob. Now that that relationship had been formalized in the covenant, what did
Yahweh wish to do (Ex. 25:8b; 29:45)?
Yahweh instructed Moses on how to set the tabernacle up. Moses was to start with
the Most Holy Place and its furniture (Ex. 40:3). He was then to set up the Holy
Place (Ex. 40:4-5). Finally, he was to set up the outer courtyard (Ex. 40:6-8).
What was Moses then to do to with all of the furnishings (Ex. 40:9-11)?
What was Moses to do to Aaron and his sons, the divinely appointed priests (Ex.
40:12-15)?
Point: Yahweh wished to dwell with Israel so he gave Israel instructions on what
materials to use and how to build a sanctuary in which he might do this. He also
set aside priests who would serve him at his royal residence.
3. Having received these instructions from Yahweh (Ex. 40:1-15), what did Moses
do in response (Ex. 40:16-33)? What is being stressed? (Ex. 40:16b, 21b, 23b,
25b, 27b, 29b, 32b)
Yahweh took the initiative and Moses responded in the obedience of faith. Moses
did all these things in preparation for Gods life-giving presence among his
people.
Point: This is how a relationship with God works. He reveals himself and his will
to us through his Word and we respond by believing it and obeying it. As his
people, this is how Israel should live.
4. When Israel left Egypt they were led by Yahweh. What form did he take to lead
them so that they could visibly see him (Ex. 13:21-22)?
When the covenant was confirmed and ratified Moses went up on the mountain of
God (Ex. 25:13). When he did what settled on top of the mountain for seven days
(Ex. 24:15-18)? Who was in it? How do we know?
.
.
.
While camped at Mt. Sinai, before the tabernacle was erected, Moses set up a tent
outside the camp, which was also called the tent of meeting (Ex. 33:7a). The
purpose of this tent was so that people could inquire of Yahweh (Ex. 33:7b).
When such an inquiry took place, Moses got up and went out to the tent. When he
did, all of the people stood up at the entrance of their own tents in reverence.
What happened when Moses entered the tent (Ex. 33:9-10)?
.
.
.
What happened inside the tent as the cloud stood at the entrance of the tent (Ex.
33:11a)?
In the making of two new stone tablets, Moses took two tablets with him and
ascended Mt. Sinai as God commanded (Ex. 34:1-4). When Moses went up what
happened (Ex. 34:4)?
In all of these cases we just went through what is always associated with the
cloud? What does the cloud represent?
Point: Many times throughout Scripture the cloud is used as a symbol of Gods
holy presence with his people.
5. Now that the tabernacle, the Tent of Meeting, had been set up as the LORD had
commanded Moses (Ex. 40:16-33), what happened (Ex. 40:34-35)?
.
.
.
.
Point: The reason and importance for all of the detailed instructions concerning
the tabernacle is now clear. Through this means God chose to dwell among his
.
.
.
As we will see in Leviticus, other offerings could be added to these two basic
offerings. But the daily whole burnt offering and grain offering were the
foundational offerings of the sacrificial system. They were offered everyday,
morning and evening. We will refer to them as the public burnt offerings (not to
be confused with the private burnt offerings) and the public grain offerings (not to
be confused with the private grain offerings). The whole system of offerings
offered at the tabernacle might be termed the OT divine service. (Much more on
this will follow in the Bible Study.)
The daily burnt offering was the foundational offering on which all other offerings
depended. In this offering a whole lamb was burned on the altar for Israel. The
emphasis of this offering was on Yahwehs promises:
To meet with Israel at the Tent of Meeting.
To dwell among the Israelites.
To be the Israelites God.
The public burnt offering was sacramental (God giving His gifts through physical
means). This offering made it possible for holy Yahweh to meet with His unholy
people. That was its primary function.
Fulfillment in Christ: The two offerings of the daily OT divine service
correspond to the two main parts of the NT Divine Service, the Service of the
Word and the Service of Holy Communion.
Moses and the Israelites had built the tabernacle according to the specifications
Yahweh had given them. And when they had finished setting it up Gods holy
presence filled the tabernacle. This was Yahwehs royal residence. He now lives
among his people in a special way at this place. In this first divine speech Yahweh
spoke to Moses, but who was his message for and what was the topic Yahweh was
going to address (1:2)?
This topic is covered in chapters 1 7. In 1:2 and in the chapters that follow
Yahweh was authorizing the Israelites to bring offerings to him. Not only did he
authorize the type of offerings that will be discussed, but he also authorized the
animals that will be used as offerings. The animals for the offerings were to come
from their herds and flocks (1:2b). Since the animals came from their own
personal flocks and herds, the offering would represent the offerer and his
household.
2. What is the first type of offering that is covered (1:3)?
The word offering means brought to. So the animal is brought to Yahweh at
his royal residence, the tabernacle (1:2). It is given to him as a gift. Yahweh is
giving his okay for them to do this. The word translated as burnt means going
up, meaning that the whole offering is going up in flames and smoke. Therefore
the offering is many times called a whole burnt offering since the entire animal
was burned on the altar. This offering is brought by an individual or family and is
not the daily burnt offering that is offered twice each day (see Ex. 29:38-42),
.
.
.
4. No matter which animal was chosen for the offering, what characteristic was it
required to have (1:3a, 10b)?
The fact that it had to be male may be because it was viewed as the head of the
flock. In that sense then this offering was costly, costing the life of the head of the
flock. It could also be looked at in the complete opposite way. The female animals
from the herds and flocks were the most important in the sense that it was through
them that the flock grew and expanded. In that sense the males were of less value
and were expendable.
The animal also had to be without defect. Symbolically a perfect life was being
given in the place of sinful life. The perfect animal was giving his life in the place
of the sinful person. An exchange was made when the offerer laid his hand upon
the animals head. The sin of the offerer was transferred to the animal and the
animals perfection was transferred to the offerer.
Fulfillment in Christ: In actuality the animal chosen for the offering could not
take away the sin of the offerer by taking his place. This perfect, male animal was
a type of Christ. Christ, the Son of God, was without sin and took the place of
sinful mankind, dying the death that man deserved. Christ could rightfully
exchange places with sinful mankind because he was a man who could take the
place of people and because he could carry the weight of the sins of the world
himself because he was the Son of God. Therefore he exchanged his perfection
for the sin of mankind. He is the true Lamb of God who takes away the sin of the
world.
5. The most complete description of the whole burnt offering is given for the
offering from the herd (1:3-9). The layperson selected a male animal without
defect from the herd and brought it before Yahweh at the sanctuary. He then laid
his hand upon the head of the animal and killed the animal before Yahweh. For
what purpose did the layperson make this offering (1:4b)?
The person bringing the offering had sins that needed covering (atonement)
from Gods sight. What the priests did next was most significant. What were the
priests to do after the animal had been killed (1:5b, 11b, 15b)?
As the blood of the sacrifice physically covered the sides of the altar when the
priests threw it against it, so it also symbolically covered the sins of the offerer
from Gods sight. The penalty for sin is death and the animal which was
associated with the offerer (by the laying on of hands symbolically transferring
sin) gave up its life in place of the offerer. For this reason it is called
substitutionary atonement as the animal took the place of and paid the price for
sinner. This is also why the animal was to be without defect (1:3, 10). A perfect
life was exchanged for an imperfect one.
In teaching my Sunday School children about atonement, I would take the word
atone and break it into two parts at one. What atonement did was make
the sinner and God at-one with each other. Sin had separates us from God.
Therefore the atonement or covering of sin, the barrier between God and man,
brings God and man back together.
Fulfillment by Christ: The sheep/goats could not actually cover over mans sin
from God. The fact that these sacrifices were made over and over again day after
day clues us in to this. What they did was point forward to the one great sacrifice
of the Lamb of God who was perfect in every way. He shed his blood on the
cross. In doing so, his blood covered over, atoned for, the sins of the world. Like
the OT public burnt offering, Jesus sacrifice on the cross gives people access to
Gods grace, favor, and presence. Individuals can now approach God without fear.
The blood of Christ not only covers the sins of the world but it covers the sins of
individual sinners. As the blood of the private burnt offering covered the sins of
the offerer and qualified him to enter Gods presence to present his offering, so
the blood of Christ allows us to do the same. 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).
6. There were two altars at the tabernacle. Which altar was the blood thrown against
(1:5b)? Where was it located?
Since the animal represented the offerer who was offering the sacrifice to
Yahweh, and since the whole offering was burned on the altar, by offering this
sacrifice the offerer was saying that his or her whole life and all that they had
were devoted completely to Yahweh.
Fulfillment in Christ: Because Christ made us acceptable to God by covering
over our sins with his shed blood, Christians respond by offering their whole
selves to God. They offer their bodies as a living sacrifice, holy and pleasing to
God (Rom 12:1). They offer the sacrifices of their prayers and 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).
According to the same verses referenced above, who did Yahweh authorize to
approach the altar and perform the sacrifice?
Yahweh had established the priests as mediators between himself and the people.
Since the fire was the fire of Gods holy presence lay people could not approach
the altar. The priests representing the people came before Yahweh for them and
offered the sacrifices for them.
9. What then was produced when this whole animal burned in fire (1:9b, 13b, 17b)?
This then is a private grain offering, an offering that any Israelite could bring to
Yahweh.
2. What different forms could the grain offering take (2:1a, 4-5, 7)?
2:1a: .
2:4: .
2:4: .
2:5: .
2:7: .
It did not matter whether the offering was raw, baked, or cooked. It was
considered a grain offering to Yahweh. What other ingredient was always
included with the grain (2:1b, 4b, 5b, 6a, 7b)?
For what purpose was it added? Well, if you make popcorn and you burn it, what
does it smell like? How could this ingredient help?
Finally, what was the last ingredient that was required (2:13a, 13c)?
One reason this ingredient was used was to provide taste. But that was not the
primary reason. What was the primary reason? (Hint: they didnt have
refrigerators in those days.)
Remember that all of the grain was not used as an offering. Only a portion of it
was. Therefore the rest of it would be used later in making bread, cakes, wafers,
etc. So the rest of it would be put into storage until it was needed.
In that day and time salt was shared at a covenant meal (2:13b). When two
parties made an agreement it could be sealed with a shared meal. Sharing salt at
this meal was symbolic. As salt provided permanence and stability for food, so the
salt here represented permanence and stability in the relationship of the two
parties in the agreement they were making with each other. And so in the context
of this offering, the salt of this offering was symbolic of the permanence and
stability in the relationship between Yahweh and the Israelites.
3. The first part of the procedure for the private grain offering was performed by the
layperson. Yahweh gave the Israelites (men, women, and families) grain to
harvest. They took the grain, prepared it (as flour or bread or cakes), put oil,
incense, and salt on it, and presented it to the priest at the tabernacle. What then
did the priests do with a portion of the offering (2:2, 9)?
Yahweh provided the grain to the Israelites for food. So the grain started out in the
common domain. But when grain was brought as a grain offering, the grain
brought to the Lord 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 Yahweh. Yahweh 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 (see 6:14-23 for what
the priests were required to do with the holy grain from the public grain offering).
Dr. Kleinig used the following metaphor to help explain what was happening.
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/grain to the King.
He then took the rent/grain and used it to show delight in His people and to
provide food for his courtiers, the priests. This offering deepened the relationship
between the offerer and Yahweh.
4. What was the physical result of burning the memorial portion on the altar (2:2b,
9b)?
It pleased Yahweh that he could provide Israel with this grain. It pleased Yahweh
that they recognized that the grain was given to them by him. It pleased Yahweh
to give the remainder of the offering to his priests for food. It pleased the offerer
to know that Yahweh had accepted him and his offering. The pleasing aroma then
represented a mutual delight of the offerer for Yahweh and his provision and of
Yahweh for his thankful people.
5. Like the private whole burnt offering (see chapter 1), no specific time is given
when these sacrifices were made. They were normally brought to one of the three
Based on your general knowledge of food, how long did food last that had leaven
or honey in it versus food that did not?
Leaven then became associated with corruption, sickness, decay, and death all of
which are unclean and incompatible to Gods holiness. Symbolically then it
pointed out that nothing should be allowed to happen that would corrupt and ruin
Yahwehs relationship with his people.
7. In 2:14-16 Yahweh gives instructions for a grain offering using the firstfruits of
the harvest. What were the ingredients used (2:14-15)?
2:14: .
2:15: .
2:15: .
It included the same basic ingredients as grain offerings that used fine flour. What
procedure did the priest follow (2:16)?
8. In the end, the private grain offering provided holy food for the priests (2:3, 10).
The priests were not so much dependent on the generosity of the people, as they
were on the generosity of Yahweh. The grain, which Yahweh first provided for the
people, was given by the people as a gift (offering) to the Lord. He in turn gave it
to the priests who served him.
Fulfillment in Christ
9. What meaning and value does studying the private grain offering have for the NT
church?
.
.
.
.
Through these means all of our offerings are made holy and consecrated for Gods
use.
(9C) All of the grain was made holy by the burning of the memorial portion.
When this transaction occurred ownership of the grain changed from the offerer to
Yahweh. It was now his grain and he could do with it whatever he wanted.
Yahweh chose to give this grain to his priests as holy food.
In the OT only the priests could eat the holy grain from the private grain offering.
How is it that in the NT regular laypeople can eat the holy food of the Lords
Supper (1 Pet. 2:9)?
Therefore the holy food that God offers in the Lords Supper, he gives to all his
people, for all are his priests. Jesus is the Bread of Life (Jn 6:35), the holy food
that God provides for his priests. Through this meal then God shares his holiness
with us. And by partaking of His holy body Gods people become holy (Heb
10:10). He has made them a holy nation and for this holy nation he provides holy
food.
What else do we use the offerings for? To answer this we look to the apostle Paul.
What did Paul receive from the Philippians? What did he compare it to (Phil.
4:18)?
Paul then represents all pastors. Pastors do Gods work and therefore should
receive a living from it. The Lord provides for His pastors through the offerings of
His people in the same way that he provided for the priests in the OT. The
Philippians did this for Paul and we do the same for our pastors.
(9D) Through the private grain offering Yahweh provided most holy food for the
priests. Most holy food had to eaten in a holy place (see 6:16), that is, in Gods
holy presence. Therefore it is most appropriate that when the people of God, the
priesthood of all believers, eat the most holy food of the Lords Supper, that they
come forward and eat the holy food in Gods holy presence as we do in the Divine
Service.
Where could the animal used in this offering come from (3:1, 6)?
If it was from the flock, what two kinds of animals could be used (3:7, 12)?
This chapter then is divided into 3 major parts that coincide with the 3 different
animals that could be used for the peace offering (3:1-5, 6-11, 12-15).
2. The ritual procedure for the peace offering laid out for each of the 3 different
animals is nearly identical. What was the procedure for the peace offering?
1. Whether from the herd or flock, the animal chosen could be (3:1a, 6a):
.
2. In purity, the animal chosen was to be (3:1b, 6b):
.
3. The location the animal was to be taken to was (3:1c, 7b, 12b):
.
(Step 4a): .
(Steps 4b-5): .
Doing these things made it possible for the offerer to approach the altar with
his/her gift (offering). It made them and their offering acceptable to Yahweh. It
made fellowship and peace possible.
4. With peace possible because sin has been dealt with by atonement, the offering
could now be made. In this offering Yahweh would provide a fellowship meal for
The importance of the fat is seen by the fact that over one-half of the legislation in
this text is devoted to the fat, to the removal of fat, the presentation of fat, and the
burning of fat. What were the Israelites forbidden to do with the fat (3:16b-17)?
Why?
Fat was associated with the best of the sacrifice. Therefore the best was reserved
for the Best (Yahweh), the Host of the banquet, Yahweh. When Yahweh consumed
the fat in the fire, what resulted? What was it turned into (3:5b, 16b)?
In this legislation Yahweh promised that when this offering was made in the
manner that he prescribed he would be pleased with it. With that knowledge, the
offerer could be assured that Yahweh had accepted the offering and by extension
the offerer himself.
5. Two of the primary materials that were provided in this offering and stressed by
this text are blood and fat. What was Israel forbidden to do with both the blood
and the fat (3:17b)?
Why might this be? Dr. Kleinig explains that 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. So
by giving these laws, Yahweh was stressing to the Israelites where the source of
life and power did and did not come from. Where did life and power not come
from? And where did he imply that it did come from?
Not from: .
Came from: .
6. If the blood and fat are reserved for Yahweh, the question might arise as to why
the kidneys and liver were burned on the altar with the fat? Dr. Kleinig again
explains that these were associated with pagan practices. 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.
7. When looking at the peace offering in chapters 3 and 7 we note the following
concerning the flow of the location and materials:
A. At the Israelite home a clean animal was chosen from the herd or flock.
B. At the sanctuary the clean animal was presented to Yahweh and clean
meat was removed.
C. On the altar the blood was splashed and the fat was burned,
providing atonement and assurance of acceptance.
B At the sanctuary the meat had now become holy and was given by
Yahweh back to his people.
A The holy meat was taken back to the Israelite home for a family meal.
The center of structure (C) is what happens at the altar, the place where Yahweh
meets with his people in grace. The procedure prescribed by Yahweh with the
blood and the fat assured the offerer acceptance by Yahweh and fellowship and
peace with him.
8. Like the previous two offerings in chapters 1 and 2, no time is given when these
offerings are made. Apparently this offering could be made at any time. But the most
likely time was during the three great pilgrim feasts, Passover, Pentecost, and Booths
when the people came to the tabernacle.
9. You may have noticed that the private peace offering (ch. 3) started out the same way
as the private burnt offering (ch. 1). But after the application of blood for atonement,
it deviated from it. Here is a brief comparison.
Action
-------Presentation
Laying on of hands
Slaughter
Burnt
Offering
---------Y
Y
Y
Peace
Offering
---------Y
Y
Y
Y
N
Whole animal
Y
Y
Fat, kidneys, lobe of liver
The first part of each sacrifice is the same. In both sacrifices a perfect animal is
chosen, sins are transferred by the laying on of hands, the animal is slaughtered in
place of the offerer, and the blood of the sacrifice is splashed against the altar for
atonement, for the covering of sin. The second part of the two sacrifices is different
by the fact of what is burned on the altar. In the private burnt offering the whole
animal was burned on the altar symbolizing that the whole life of the offerer was
devoted to Yahweh. In the private peace offering only the fat, kidneys, and liver were
burned on the altar. This was Yahwehs part of a fellowship meal between him and the
Israelites. So in spite of the similarities of the first part, the offerings have two very
different purposes.
10. Dr. Kleinig offers a summary of the private peace offering which takes into account
this text and later texts which deal with the holy food that is the result of this
sacrifice.
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.
Fulfillment in Christ
11. When sin entered the world it brought with it brokenness and shattered relationships,
which removed the peace and wholeness that God created and desired for the world.
The private peace offering pointed to the fact that this peace and fellowship between
God and people could be restored. But this is not something that people can do.
Rather, it must be initiated and carried out by God himself. The way that God would
restore peace would be through his sons death on the cross. Jesus would be the
ultimate peace offering.
But Jesus is never specifically called a peace offering. Yet what did Jesus promise his
disciples (Jn. 4:27a)?
After his resurrection, what did Jesus offer to his disciples (Jn. 20:19, 21, 26)?
If Jesus is able to offer and give peace, then he must be the true peace offering. How
do many of the NT letters begin (for instance see1 Cor. 1:3 and Rom. 1:7)?
If Jesus can give peace and peace comes from him then he must be the peace offering
that fixes, heals, and provides the wholeness that the world is missing because of sin.
Only because he offered himself up on the cross can true peace exist in the world.
12. Before peace could be made between God and humankind, sin had to be dealt
with. As sin was transferred to the animal and it was then killed in place of the
offerer and its blood was used to make atonement, so Jesus took our sin upon
himself, was killed in our place, paying the punishment that we deserved, and
made atonement for us through his shed blood. The sin that separated us from
God has been removed by Jesus, our peace offering.
13. The result of the OT peace offering was a holy meal that celebrated peace
between God and the Israelites. In that meal the fat was reserved for Yahweh. The
best food was reserved for the Host of the celebration banquet. A holy meal also
results from Jesus NT peace offering. But in this meal Jesus reserves the best for
his invited guests. They receive his holy body and blood.
14. The participants in Christs holy meal drink his holy blood. In the OT drinking the
blood from the sacrifice was not allowed; it was strictly forbidden. This was done
to show the people that life does not come from the blood of an animal but from
God. So why is it ok to drink the blood of Jesus, the NT peace offering (see John
6:52-59?
.
.
.
In the Gloria in Exclesis:
.
In the Benediction:
.
In what part of the service is there a cluster of references to peace? In what part of
the service are most of the references to peace made?
.
.
Jesus won peace for the world on the cross. He makes that peace available and
distributes it through his Word and Sacraments, which is his Divine Service to
mankind. By receiving the peace that Jesus offers in faith, we are made whole
again. What was broken has been fixed. What was separated was brought back
together.
Moses was a mediator between Yahweh and Israel. Yahweh spoke to Moses and
then Moses told the people what Yahweh said. What did this word of the Lord
have to do with (4:2b, 13, 22, 27)?
If anyone did this, what was the offering called that they were required to bring
(4:3b, 14b, 24b, 29)?
2. The word of the Lord on the sin offering is broken into four sections (4:3-12, 1321, 22-26, 27-35), each addressing someone different who sinned. Who sinned in
each section?
4:3a: .
4:13a: .
4:22a: .
4:27a: .
In each case the person that sinned and the people that they represent (see 4:3a)
are threatened because of his/her/their sin. What animal was to be brought as a sin
offering in each of the four cases?
4:3b: .
4:14b: .
4:23b: .
4:28b, 32: .
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/lambs made up the bulk of the flock. Therefore the
female goat/lamb represented the congregation of Israel.
3. No matter who sinned and what animal was used for the sin offering, the same
basic procedure was to be followed. What was to be done with the animal in all
four cases (4:4, 14b-15, 23b-24, 28b-29, 32b-33)? What three things were they to
do with the chosen animal that was without blemish?
In each case the person who sinned was the person who laid their hand upon the
animal being used for the sin offering and killed it. In doing so he transferred his
sin to the animal and the animal died in his place for that sin. In the case where
4. In the sin offering the main focus is on the manipulation and disposal of blood.
For what purpose was the blood used (4:20b, 26b, 31b, 35b)?
The procedure for the use of blood differed between the first two cases and the
last two cases. In the first case the high priest (the anointed priest), who
represented all of Israel, sinned and brought guilt on all the people (4:3a). And in
the second case all of Israel sinned (4:13a) and therefore all of Israel stood guilty
before Yahweh. So in the first two cases all of Israel is implicated by the sin that
was committed. In the third and fourth cases an individual sinned, a leader or a
common person was guilty.
First lets look at the first two cases. What did a priest do each day inside the tent
of meeting for the people (Ex. 30:6-8; Lk. 1:9-11)?
When the priest burned incense, he represented all of Israel standing before
Yahweh offering up their prayers to him. So the priest represented Israel and the
priest stood before Yahweh each day at the altar of incense. Because the high
priest sinned or Israel sinned (in cases 1 and 2), the priest representing them was
defiled. And therefore when the priest entered into Gods presence before the
curtain to burn incense, he defiled the incense altar and the Holy Place. How then
was the Holy Place and altar of incense cleansed of sin and its defilement (Lev.
4:5-7a, 16-18a)?
4:5, 16: .
4:6, 17: .
4:7a, 18a: .
The sprinkling of blood before the curtain and the smearing of blood on the horns
of the altar made atonement for sin thereby cleansing the Holy Place and the altar
.
.
.
Dr. Kleinig proposes that on the seventh time the blood was sprinkled 7 times.
Therefore 7 x 7 = 49, which represents complete cleansing to the second degree.
This sprinkling then in this ritual covered over unintentional sins and looked
forward to the great Day of Atonement (where blood was manipulated 49 times)
when complete cleansing would be made for all sins, even intentional sins.
5. Now we will look at the manipulation of blood for the last two cases, which
involved the unintentional sin of individuals (4:22-26, 27-31). The priests had
access to Yahweh in the Holy Place. Individual Israelites did not. They were
restricted to the outer court. Where did the common Israelites meet with Yahweh
(Ex. 29:38-46, esp. 29:42-43)? Therefore what became polluted by their sin and
needed to be cleansed?
.
.
.
Where then was the blood applied to provide atonement for individual sinners
(4:25, 30, 34)?
.
.
In summary then, the incense altar and the altar of burnt offering became polluted
by sin. If the pollution was not removed (through the blood on the horns), God
would have to withdraw His holy presence and destroy His people because God is
holy and can have nothing to do with sin. So through the sin offering all obstacles
were removed for their beneficial interaction with God.
6. After the animal for the sin offering had been killed and blood atonement had
been made, what came next in the ritual (4:8-10, 19-20, 26a, 31a, 35a)?
.
.
.
.
So the rest of the animal that was sacrificed was not used for the offering. This
shows that the primary material supplied by the sacrifice was the blood. And the
primary purpose for the blood was to make atonement for sin. The purpose of the
sin offering then was to deal with the sin that had come between the people and
Yahweh. The perfect animal had become a substitute for the sinner. It paid the
price that the sinner deserved. Its shed blood covered over the sins of the sinner.
Nothing is said in this text about the rest of the animal sacrificed for cases 3 and
4, the sin of a tribal leader and the sin of an individual common person. According
to 6:24-30, what was to happen to the meat from the individual sin offering?
.
.
.
8. In summary then, the sin offering was performed to make atonement for sin.
Atonement means to 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 his 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.
Chapter 5 begins by listing 4 specific sins that a common person could commit.
What are they?
(1) 5:1- .
(2) 5:2- .
(3) 5:3- .
(4) 5:4- .
2. Now the question is, why are these 4 sins singled out? Believe it or not, they
actually have something in common with each other. Each of these 4 sins of
Therefore 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 out loud to God or to the priest is not stated.
4. Sin wedges its way in between the person that sins and God. That sin can be
removed but it is costly to do so. What had to be to be brought to Yahweh as
compensation for the sin (5:6a)?
This animal either came from the familys flock or had to be purchased from
another familys flock. Either way it was costly.
But not only was it costly to the sinner. It was obviously costly to the female
animal. What did it cost the animal?
What was the primary purpose for killing the lamb or goat (5:6b)?
5. The second major difference between the normal sin offering (Lev. 4) and the sin
offering described in 5:1-13 is related to cost. What if the sinner was poor and
could not afford a lamb or goat? What could he bring to Yahweh as compensation
for his sin (5:7)?
And if he could not afford two birds, what could he bring as his sin offering
(5:11)?
In what offering was it required to add oil and incense (see Lev. 2:1b-2)?
For what purpose was oil and incense added (see Lesson 3, point #2)?
The mood surrounding the grain offering was one of joy and thanksgiving. The
offerer recognized Yahwehs provision of crops for food and Yahweh was pleased
that his people recognized him as the one who was providing for them.
When compared to the grain offering what would the mood for the sin offering
be?
Since the offering of a sin offering was not a joyful event, oil and incense were
not allowed. Without incense to mask the bad smell of burning grain, the sin
offering would stink. Actually though, this rancid smell would seem appropriate
to go with the rancid effects of sin and the penitent mood that went with the
offering.
If flour was used for a sin offering, the procedure followed was like that of the
grain offering (5:12-13). A memorial portion was burned on the altar and the rest
went to the priest. The flour burned on the altar was placed on the LORD's food
offerings (5:12). No blood was manipulated when flour was used as a grain
offering. But the food offerings referred to include the burnt offering (1:9) and
peace offering (3:3). Blood was shed in these offerings as well as in the public
burnt offering. And thus through the flour brought for and burned as a sin offering
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.
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.
The sacrifice also provided compensation/reparation for their failure, a penalty
for it. There was a price to pay for sinning against God.
Why did the Father send his Son to this world (1 Jn. 4:10)?
.
.
What further evidence is given in Heb. 13:11-12 that Jesus is a sin offering?
.
.
The OT sin offering had to be offered again and again in order to redeem sin. But the
sin offering of Christ was made just once. He only needed to cleanse the heavenly
holy places just one time. Why (Heb. 9:12b)?
.
.
.
9. The second purpose for blood in the sin offering was to provide atonement for the
forgiveness of sin. As the tabernacle and altars were cleansed by the blood of the sin
offering, so also was the sinner. Blood atonement was made on the sinners behalf. In
the NT what is it that cleanses us from sin (1 Jn. 1:7)?
Jesus not only sprinkles the heavenly holy places to purify them. What else is his
blood sprinkled on (Heb. 9:13-14; 10:21-22)? Why?
The sin offering of the OT was for the forgiveness of unintentional sins. What sins
does Jesus sin offering provide forgiveness for? What does the parable of the
Pharisee and Tax Collector (Lk. 18:9-14) show us concerning the kind of sins that are
forgiven by Jesus sacrifice? (Hint: the tax collector chose his profession.) (Also see 1
Jn. 1:9b.)
.
.
.
.
11. Jesus came to be a sin offering and to turn aside Gods wrath from sinners to himself
by shedding his blood. In this way he provides redemption for the world. How is it
that sinners can receive the benefits of Jesus sin offering (Rom. 3:23-25a)?
For those who trust in the shed blood of Jesus, what knowledge and satisfaction do
they have that affects their life now and into eternity (Rom. 8:1)?
.
.
.
.
Jesus sin offering was for all people and all sins. Yet there is one sin that negates the
effectiveness of Jesus sacrifice. What is it (Heb 3:12; 6:6; 10:29)?
.
.
.
.
Therefore it is rather simple. Those who trust in and believe in Jesus and the sin
offering he made on the cross receive forgiveness of their sins. They hold in highest
reverence the holy and precious blood of Christ shed for them. Those who do not
The word confess means to say the same thing. So when we confess we say
the same thing as God. In the creed we confess who God is and what he has done
for us. We simply say back to God and to each other what God has revealed in his
Holy Scriptures.
In confessing our sins we say the same thing that God says to us. We say, I am
a sinner and I have committed these sins. We speak the truth of our sinful
condition and the sins we commit because of it. We are able to do this without
fear because a sin offering has been performed for us. Jesus shed blood has taken
care of impurity of our sin. We are unafraid to confess because God the Father has
promised to forgive us our sins and to cleanse us from all unrighteousness for
the sake of Jesus.
13. The sin offering was part of the OT divine service held at the tabernacle and later at
the temple. Having been forgiven of their sins, the people could bring voluntary
offerings to Yahweh without worry. They could participate in the divine service with a
clear conscience because they knew their sins were forgiven and Gods wrath had
been appeased by the sin offering.
The same is true in the NT Divine Service (Christian worship). No sin offering is
needed in the Divine Service because Jesus one-time sin offering was made, which
took away the sins of the world. But the NT Divine Service depends upon and makes
available the benefits of Jesus sin offering on the cross. The NT Divine Service
begins with the confession of sins. The confession is made out loud to God and to
each other. We do not try and hide our sins. Instead we bring them into the light and
as God has assured us that he forgive[s] us our sins and cleanse[s] us from all
unrighteousness. God announces this forgiveness through his ambassador, the pastor.
Having received that assurance, the congregation can participate in the Divine Service
with a clear conscience. In the Divine Service Jesus sprinkles our hearts and
consciences with his precious blood taking away sin and all impurity. Therefore we
do not need to worry about desecrating Gods holiness in the Divine Service and as
God is present among us to speak and teach his holy word and to feed us a holy meal.
Only God is holy and therefore all holy things belong to him. When someone
damaged or took something that was holy, they took or damaged that which
belonged to God. This is called sacrilege and the reparation offering dealt with it.
Because of this, Dr. Kleinigs translation of 5:15 begins like this: When a person
commits an act of sacrilege unintentionally sinning against any of the Lords holy
things
2. This section consists of two divine speeches (5:14, 6:1). The first speech (5:1419) gives two cases (5:15-16; 5:17-19) in which the reparation offering was
required. We begin here by looking at the first case. The first case involved sin
against what (5:15a)?
Part of the priestly function was to distinguish between what was holy from what
was most holy. The reparation offering was for unintentional sin against
something that was holy. Sin against something that was most holy is not covered
here.
The difference between the most holy and holy things was that the most holy
things communicated Gods holiness by physical contact. The most holy things
included:
The tent of meeting and all of its furnishings: the ark of the covenant, the
incense altar, the lampstand, the table, the altar for burnt offering.
Most holy food: The showbread and the bread from the grain offering and
the meat from the sin offering and the reparation offering.
The only people who were to have contact with these most holy things were
Gods appointed representatives, the priests.
What things then were considered holy?
Num. 5:9-10: .
Lev. 19:5-8: .
Num. 18:15-18: .
Num. 18:12-13: .
Lev. 27:30-33: .
Lev. 27:9-27: .
3. What was the penalty for desecrating anything holy (Lev. 19:8; Num. 18:32)?
Generally: .
Restitution had to be paid for sacrilege. How much did it cost the offender
(5:16a)?
Most likely the ram was bought at the sanctuary. And since the sin was against the
holy things of God, the restitution was paid to Yahwehs representative, the priest.
The priest played the role of a mediator between God and the offender. Apart from
the priest, no restitution could be made.
Most likely a ram was chosen because it was the head of flock, the largest and the
most valuable. This type of sin was costly, which showed the gravity of sinning
against anything holy.
4. Besides providing compensation and restitution, what else was the ram used for
(5:16b)?
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.
5. The second case given (5:17-19) is somewhat similar to the first case (5:15-16). In
the first case the person knew that they had unintentionally sinned against a holy
thing of Yahweh. In the second case a person breaks a divine prohibition in the
sacred realm, but he did not know it. If the person realized his sin because his
conscience made him feel guilty, a reparation offering was to be brought to the
priest. The offering is the same as the first case, a ram without blemish, which is
used as payment for the unintentional infraction and for atonement for
forgiveness.
6. A third case is given (6:1-7) which requires a reparation offering. In this case too
something holy is sinned against, but it is more difficult to determine what this
holy thing is.
This doesnt seem to be a sin against God at all. The key to understanding how
this is a sin against something holy is the phrase swearing falsely (6:3). Here is
how this situation would play out. He illegally obtains someone elses property.
Later when confronted he denies it. This cannot be taken to court because there is
no way to prove it. So he takes an oath in Gods name, which includes a curse
upon himself if he is lying. If he lies under oath using Gods holy name he
commits sacrilege because he has made God an accessory to the crime. He has
tainted Gods holy name. 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 and God.
7. What was the sinner required to do before he could bring his reparation offering
(6:4a, 5b)?
After he paid the injured person in full plus 20%, he could then bring the normal
reparation offering and the priest would perform atonement and his sin would be
forgiven (6:6-7).
8. Was the act of perjury (lying under oath in Gods name) deliberate or
unintentional?
But reparation offerings could only be made for unintentional sins against Gods
holy domain. So why was it ok for a reparation offering to made in this case and
the sin forgiven? Under what circumstances was this allowed (Num. 5:7-8)?
.
.
.
What happened then was 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.
9. In summary then, the reparation offering dealt with cases where someone
desecrated a part of Yahwehs holy domain. There were two theological functions
for this offering:
.
.
.
.
The penalty (death) shows the danger of sacrilege in the NT. This is why Paul
warned against desecrating the holy body and holy 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).
11. There is no direct reference to the reparation offering in the NT. But how do
Jesus words in Mt. 20:28; 26:28 lead you to believe Jesus was a reparation
offering?
.
.
.
.
Also in Mt. 20:28, Jesus said he had come to serve. Jesus is alluding to what
OT prophecy (Is. 52:13 53:12)?
What did Isaiah prophesy that the suffering servant would be (Is. 53:10)?
So in this way also we see Jesus as a reparation offering for the world. In offering
himself, Jesus restores what was once holy to be holy again, that is, making us
Gods holy possession. [An example of this is Peter. On the night of Jesus
betrayal, Peter took an oath saying that he did not know Jesus. This was an act of
sacrilege, a desecration of Gods holy name. After His resurrection from the dead
Jesus restored Peter. In His reparation offering, which was his death on the cross,
Christ paid the price for Peters act of sacrilege. And by his blood shed on the
cross, Jesus made atonement and Peters sin of sacrilege was forgiven. And he not
only did it for Peter, but he does the same for us too.]
12. The reparation offering was required because something holy had been
desecrated. We saw things that were considered holy in the OT (see point #2
above). What kinds of things are holy in the NT that we should not desecrate?
Lk. 1:35; Heb. 7:26; 1 Pet. 1:14-16 (esp. 15a); 1 Pet. 3:15; Rev. 3:7:
.
As a member of the Holy Trinity and as his name spells out, the Holy Spirit is
holy.
Because Jesus is holy and Gods Word is holy and the Holy Spirit is holy, the
sacraments of Baptism and the Lords Supper are holy. Through these means holy
God connects his holy Word to simple earthly objects and makes them holy.
Through these simple means holy Jesus comes to us to wash us with holy water
and to feed us with holy food. Through these means Jesus gives us the holy gifts
How many times should we be willing to do this (Mt. 18:21-22)? What does he
mean?
Each day a public burnt offering was placed on the altar and burned each morning
and each evening. The evening burnt offering stayed on the altar all night until
the morning (6:9c). Concerning the fire on the altar, what were the priests
required to do (6:9d, 12a, 13)?
The priests acted as the stewards of Gods house. The center of any house and of
Gods house was the hearth. The priests were responsible for tending to the fire in
Gods house at the altar for burnt offering. They were to never let it go out.
2. This section concentrates on the sacred fire that was on the altar for burnt
offering. Fire was necessary for the sacrificial system to burn up the sacrifices.
Where did the fire on the altar come from (Lev. 9:24; see also 1 Chr. 21:26 for the
origin of the fire for temple)?
Therefore the fire represents Yahwehs presence among His people. What did the
fire do to the offerings that were placed upon the altar? In other words, what was
the purpose of the fire?
When the fire burned the offerings, what did it produce (1:9b, 2:2d; 3:5b: 4:31b)?
While its not explicitly stated in the text, it can be safely assumed that along with
the aroma that rose up to Yahweh, a cloud of smoke would have also arose with
the aroma. If one saw smoke from a distance but was not close enough to see a
fire, one would rightly assume that there was a fire that was causing the smoke. In
this way the smoke reveals that there is a fire. On the other hand, sometimes
smoke from a fire is so thick that one cannot see the fire. In this case the smoke
conceals the fire.
In a similar way what does the smoke from the burning of the sacrifices on the
altar reveal and conceal? (Hint: Look at the very beginning of this point.)
This was very similar to the cloud of presence that led Israel and filled the
tabernacle. It both revealed and concealed Gods presence with them.
Previously, in what way had God appeared to Israel on Mt. Sinai (Ex. 19:16-19;
24:17)?
And so he does the same thing at the tabernacle. He is present with his people in
the fire and smoke in the burning of the sacrifices on the altar for burnt offering.
What then would happen if the fire went out (cf. 2 Chr 13:10-12; 29:6-9)?
3. What was the procedure for taking care of the fire each morning (6:10-12)?
6:10a: .
6:10b: .
6:11a: .
6:11b-12a: .
6:12b: .
6:12c: .
The removal of ashes was done after they smoldered overnight. They were not
considered holy. Each morning they were taken and dumped in a clean place
outside the camp. Each morning they were cleaned out in preparation for the new
burnt offering.
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 by
the officiating priest for the daily morning burnt offering.
4. Before the priest could remove the ashes, what was he required to put on (6:10a)?
Why was this required? (Hint: What did they approach to do this?)
The priests and their vestments where considered to be holy. What made them
holy (Ex. 29:21; Lev. 8:30)?
The priests had to wear their holy vestments each time they worked at the altar.
The holy vestments were a mark of the priests sacred office and status.
5. In summary then, 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 of the people to God, as well as bringing God
to His people. Just as God revealed His name to Moses in the fire of the burning
bush (Ex. 3:2-15) and His glory to the Israelites at Mt. Sinai through fire on the
mountain (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.
But this fire could not be kindled until after His atoning death and resurrection.
When was this fire kindled (Acts 2:1-3)?
What was the fire that rested on the disciples at Pentecost (Acts 2:32-33)?
Just as the fire of Gods holy presence was kindled on the altar 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. Therefore the NT Divine Service was inaugurated
with this fire of the Holy Spirit on Pentecost.
7. Based on Acts 2:32-33, who is it that kindles the fire of the NT Divine Service?
What happened when Jesus opened the Scriptures to two of his disciples on the
way to Emmaus (Lk. 24:32)?
On the first Easter Sunday the NT Divine Service was inaugurated. In it Jesus
spoke and explained Gods Word and he shared a sacred meal with his disciples.
And when he did, the hearts of his disciples burned. So now He does the same in
the NT Divine Service that is celebrated each Sunday around the world. In it the
hearts of Christians 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.
Christ offered Himself to the Father as an atoning sacrifice for the world. Now in
the Divine Service through the fire of the Holy Spirit he offers us along with
himself as His sacrifice to the Father. We become living sacrifices living a life of
worship through the Holy Spirit (Jn. 4:23, 24; Phil 3:3).
6:14b: .
.
6:15: .
.
.
6:16: .
.
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
4. When Israel conquered the Canaanites in the promised land, Yahweh divided up
the land and gave it to the tribes of Israel as its inheritance. Within in each tribe,
each family received land on which they could raise crops and have livestock. All
the tribes but one received land. That one tribe was the tribe of Levi. What did the
tribe of Levi inherit (Jos. 21)?
The other tribes inherited land through which Yahweh provided food for them by
allowing them to grow crops. How did Yahweh provide food for the Levites (the
priests) (6:16a, 17b)?
.
.
.
5. What prohibition did Yahweh place on the priests concerning the baking of the
bread (6:17a)?
.
.
6. Note the status change of the grain used for the grain offering. The grain started
out in an Israelite field. It started out as common grain. When it was brought to
the sanctuary to be used as a grain offering it became holy as did all the offerings
.
.
The token portion taken from the grain offering represented the whole offering.
Since it came into contact with the holy fire which came from Yahwehs presence,
the whole offering became most holy.
Because of its status as most holy, only authorized personnel could come into
contact with it. Who did Yahweh authorize to come into contact with and eat this
most holy offering (6:18a)?
.
.
7. What happened to anything that touched the most holy flour from the grain
offering or the most holy meat from the sin and reparation offerings (6:18c)?
Through the sacrifice of Jesus, the Father provides most holy bread for his priests
(all Christians). What is the most holy bread that the Father provides (Jn. 6:31-34,
51-58)? What do Christians receive when they eat this most holy bread?
.
.
.
When and where does God offer this most holy bread to Christians?
.
.
.
Each person that eats the most holy Bread in Holy Communion receives the body
of the crucified and risen Christ. Each person that receives this most holy Bread in
faith receives life and eternal life.
10. In the OT divine service (the sacrifices at the tabernacle/temple) most holy food
had to be eaten in a holy place, which was at the tabernacle/temple near the altar
of burnt offering. It had to eaten in Yahwehs holy presence.
In Christian churches where is the holy place that Christians eat the most holy
Bread from Heaven?
.
.
.
.
Notice also that the offering was to be made by the priest from among Aaron's
sons, who is anointed to succeed him (6:22a). The priest who would become the
high priest after the current high priest made the offering for the high priest. So
even though all priests were anointed, this offering was specifically for the high
priest.
2. The high priest offered this offering to Yahweh (6:20a). On what day did the high
priest begin to offer it to Yahweh (6:20b)?
When and how often was this grain offering to be made (6:20d)?
.
.
.
This offering then was offered every day that the high priest held the office and
performed the vocation of high priest. It was therefore always associated with the
office and vocation of high priest. Also, since it was offered each morning and
each evening, this offering became associated with the beginning and ending time
of his daily service.
3. The ESV translates the phrase in 6:21 as: You shall bring it well mixed, in baked
pieces. Dr. Kleing translates this phrase as: You shall bring it well soaked and
present the pieces of the grain offering of crumbled bits. Given these
translations, what was the three step procedure for this offering (6:21)?
6:21a: .
6:21b: .
6:21c: .
.
.
What does this mean in terms of Yahwehs disposition toward the high priest?
4. As we said above, since this offering was for the high priest, it was offered for
him by the priest who had been anointed to succeed him (6:22a). This was a
unique feature of this offering.
In the other grain offerings that we studied (daily public and private), a memorial
portion was burned on the altar and the rest of the grain was provided by Yahweh
as food for his priests. What was another unique feature of this grain offering
(6:22c-23)?
The phrase in 6:22b translated by the ESV as to the LORD as decreed forever is
translated as the LORDs perpetual share in the NIV and as the perpetual due
of the Lord by Dr. Kleinig. When the term perpetual due is used in other places
What did Jesus do on a regular daily basis (Mt 14:23; Mk 1:35; Lk 5:16; 6:12;
9:18, 28; 11:1)?
What did Jesus teach his disciples about prayer in the parable of the persistent
widow (Lk.18:1-8, esp. 18:1)?
6. The OT high priest was the chief steward over the house of God. Who is the NT
High Priest that is over the house of God (Heb. 10:19-21)?
In the OT the high priest appeared before Yahweh on behalf of Gods chosen
people Israel. Who does Jesus appear before God on behalf of (Heb. 9:24)?
.
.
Because of his once and for all perfect saving sacrifice on the cross and his
intercession of their behalf, what do the people of God do in response (Heb.
13:15-16)?
.
.
Our High Priest makes it possible for Christians to come before the throne of
grace without any worries, knowing that God accepts us and our prayers. How
often did Paul and can all Christians come before God in prayer (1 Thess. 3:10; 2
Tim. 1:3)?
Who do Christians include in their prayers? How often do they include them in
their prayers? And what is their attitude towards them? (See Rom 1:9; 1 Cor 1:4;
Eph 5:20; Phil 1:4; Col 1:3; 1 Thess 1:2; 2 Thess 1:3; 2:13; Philemon 4)
It is directed towards them because they are the ones who handle the holy blood
and meat from the sin offering.
Where was the animal for the sin offering to be killed and why (6:25b)?
.
.
Apparently that meant that the sin offering had to be killed on the north side of the
altar, like the burnt offering, and not in front of the altar like the peace offering.
The burnt offering was most holy and the peace offering was holy.
4. What happened to the meat from the sin offering (6:26a)?
.
.
.
.
.
Who could the presiding priest share the meat with (6:29)?
5. There was an exception to the rule that the presiding priest and his fellow priests
could eat the meat. What was it (6:30)?
.
.
For what kind of sin offerings was the blood taken into the Holy Place to make
atonement for it (see Lev. 4:1-12, 13-21)?
.
.
In these cases the priests were implicated as guilty parties. In general the priests
benefited from the sin offering because they received the meat to eat. The
exception to this then was that the priest could not benefit from his own sin by
receiving the meat from it. What was done with the meat in these cases where the
priest was implicated as a sinner (6:30b; 4:12, 21)?
The meat from the sin offering was most holy and was not to be desecrated. Since
it was most holy, it was to stay in Gods most holy presence and be used for his
holy purposes. Yahweh had determined that whoever he authorized to have
contact with the most holy meat would receive his holiness (6:27a). His purpose
then in providing most holy meat to his priests was to share his holiness with
them.
In the case where the meat could not be eaten by the priests, when the meat was
removed from Yahwehs presence and taken outside the camp, it was no longer
holy. And when it was burned, it could no longer be used for common purposes.
The priests were authorized to eat the most holy meat. What happened if someone
who was not authorized came into contact with something that was holy (Lev.
10:1-2)?
.
.
.
.
These instructions therefore protected the most holy things from desecration, as
well as the priest from the lethal consequences of desecration.
6. Both the blood and meat were most holy and therefore must not be desecrated.
Contact with holiness made one holy. Therefore a number of steps were taken to
prevent something that was holy from being desecrated by normal human use.
Weve seen a couple of instructions from Yahweh concerning the people
authorized to have contact with the most holy meat and the place where they may
have contact. In the case where holy blood accidentally splashed on the robes of
the priest, what was to be done (6:27b)?
What was required after the most holy meat was cooked in a clay pot (6:28a)?
What was required if the most holy meat was cooked in a bronze pot (6:28b)?
All cooking utensils that came into contact with the most holy meat had to be
thoroughly cleansed. When that wasnt possible they had to be destroyed, for
nothing that contained the holy could be used for common purposes. When these
utensils lost contact with the holy through washing, they were no longer holy and
could then be used normally without the threat of desecrating Gods holiness.
Fulfillment in Christ
7. For how Jesus fulfilled the sin offering, see Lesson 6, points 7 13. For how
Jesus fulfilled the occasional offerings as a whole (6:24 7:21), see Lesson 15.
4. This section gives the procedure the priests were to follow when they performed
the reparation offering (7:2-6). What was the procedure?
7:2a: .
.
7:2b: .
7:3-4: .
7:5: .
7:6a: .
5. In this section there is a lack of emphasis on the blood ritual. What is the main
emphasis on in...?
7:3-5: .
7:6: .
Since the fat came into contact with the fire of Gods presence it became holy and
it made the meat most holy. Therefore the emphasis in this passage is on the
proper treatment of most holy things.
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)
Study
1. This small section provides a summary that concerns the occasional offerings.
What offerings are mentioned in 7:7-10?
Earlier in this section it was established that the meat from the sin offering and the
reparation offering was most holy (6:25b, 29b; 7:1b, 6b); that the most holy meat
had to be eaten in a holy place (6:26b; 7:6b); and that every male among the
priests may eat of it (6:29a; 7:6a). Although any priest could eat the most holy
meat, who did the meat officially belong to (7:7b)?
It belonged to him, but he could share it with the rest of the priests who were on
duty at the tabernacle/temple.
2. While the private sin offering and reparation offerings provided most holy meat,
the private burnt offering did not because the meat was burned on the altar. The
skin from the burnt offering was not burned on the altar. What happened to the
skin (7:8)?
.
.
Also for practical reasons the most holy meat and bread had to be eaten by the
priests at the sanctuary within a day or two because after a couple of days it would
start to go bad; it would become rotten. On the other hand, the flour from the
grain offering of flour could be stored for a long period of time without worry of
spoilage. And it was then available for all the priests at whatever time they needed
it. Without it the priests who were on duty at the tabernacle/temple who were not
the presiding priest would have had no food (unless the presiding priest shared
what belonged to him).
5. For how Jesus fulfilled the occasional offerings as a whole (6:24 7:21), see
Lesson 15.
Both of these things are holy things. Therefore the purpose of this section about
the peace offering is the proper way of handling the holy things of the peace
offering.
3. Who is this divine speech addressed to (7:12a)? Who is the person who will be
handling the holy things of this sacrifice?
.
.
.
.
They were instructed on what to present, what must be eaten, when to eat it, what
to do with the leftovers, what to do with contaminated meat, and the ritual status
of the Israelites that participate in the meal.
4. There are three different type of peace offerings mentioned in the text. What are
they (7:12a, 13a, 16a).
(7:12a).
(7:16a).
(7:16a).
A peace offering given out of thanksgiving was offered to fulfill a promise made
by a person in a prayer of lament when Yahweh answered the prayer. He
presented this sacrifice with music and song to celebrate deliverance.
In the second case, a vow was made in a prayer of lament by a person in trouble.
When Yahweh answered his prayer by rescuing him, he fulfilled his vow by
offering a peace offering.
In the third case, a peace offering was made completely out of free will. The
freewill offering was brought spontaneously in gratitude for Yahwehs blessings.
What type of peace offering would be made in the following situations: Gen.
28:20-22; 2Sam 15:7-8?
So all three kinds of peace offerings were offered in response to the experience of
divine blessings.
5. The peace offering for thanksgiving receives the most attention (7:12-14). What
was added to the normal peace offering in this type of offering?
7:12b: .
7:12c: .
7:12d: .
7:13b: .
So in total there were four different kinds of bread that were offered along with
the animal. Three types of bread were unleavened and surprisingly one type was
leavened. What other material was required with the unleavened bread (7:12)?
After Yahweh received these loaves, what did he do with them (7:14b)?
This meant that in the peace offering for thanksgiving none of the bread was
burned. When the loaves of each type were given as a gift to Yahweh, they
became holy and the rest of the loaves became holy also (see Lev. 19:5-8). The
bread was not most holy, since none of it was not burned on the altar; it did not
come into contact with the fire of Yahwehs holy presence on the altar. Therefore
it was not required that it be eaten by the priest in Yahwehs presence. Rather, the
holy bread received by the priest could also be eaten by him and his family
outside the sanctuary. And the rest of the holy bread that was not given as a gift to
Yahweh was eaten as part the sacrificial banquet by the offerer and his family and
What else was required besides eating it during this time period (17:15b)?
How long could the peace offering for a vow or out of freewill be eaten (7:16)?
If any of the peace offering offered by freewill or for a vow had any meat left on
the third day, what were they to do with it (7:17)?
What would happen if someone did eat meat from the peace offering on the third
day (7:18)?
.
.
.
.
.
.
What happened if someone who was unclean ate the holy meat from the peace
offering (7:20)?
The prohibition against someone who had become unclean, no matter how they
became unclean, is reiterated in 7:21. If that occurs that person shall be cut off
from his people.
The principle of cleanness was a basic principle of worship in the OT. (We will
study about this when we study Lev. 11-15.) One had to be ritually pure for
admission into Gods presence and for reception of Gods blessings (cf. Ps. 24:35) 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. In many cases a person was unclean for only a
short period of time. Therefore one might have to be temporarily excluded from
contact with holy things in order to prevent permanent exclusion.
The meat from this offering was meant to be shared with the family or
community. Therefore when carried out according to Yahwehs Word, a sense of
community was stressed. The community aspect of it was also emphasized by the
penalty for uncleanness separation from the community.
8. In summary then, the laity was the primary recipient of these instructions from
Yahweh concerning the peace offering. They were 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.
The result of the peace offering was a sacred meal provided by Yahweh for his
people. In it, 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
.
.
.
Jesus one sacrifice completely fulfills each of the three steps of the OT
occasional offerings offered in the divine service.
.
.
Step 2) In the sin, reparation, and peace offerings the fat, kidneys, and lobe of
liver were burned on the altar, which produced a pleasing aroma to Yahweh. This
meant that Yahweh accepted the offering and the offerer. They both pleased him.
Jesus also fulfilled this step.
o God the Father was well pleased with the offering of his Son, for by
offering himself he took away the sins of the world. By believing in his
all-availing sacrifice, Christians are now acceptable in Gods sight. In
Christ, the Father is well pleased with Christians. God now accepts them
and their sacrifices of praise and thanksgiving.
Step 3) Because the Israelites were cleansed of sin and acceptable to God,
Yahweh invited them to a banquet meal. The end result of the occasional offerings
was holy food provided by Yahweh for this holy meal. The sin and reparation
offerings provided most holy meat for the priests. And the peace offering provided
holy bread for the priests and for the community of Israel. The peace offering also
provided holy meat for the community. In this meal they celebrated the peace
which Yahweh gave them. How did Jesus fulfill this step? What holy meal does
God provide for his people?
.
.
.
.
.
Because Jesus one-time sacrifice fulfills all of these sacrifices, we no longer need
to offer sin, reparation, and peace offerings. His sacrifice provides all that we
need forgiveness, acceptance, and fellowship with God.
3. In the OT only the priests could eat the most holy food. The laypeople could eat the
holy food, but not the most holy food. But this has changed in the NT. What are the
laypeople called in 1 Pet. 2:9? What does this mean that all of Gods are? What does
this mean concerning eating most holy food?
.
.
.
.
4. In the peace offering for thanksgiving, four different kinds of bread were brought and
offered. This bread became part of the festive banquet that celebrated the peace that
Yahweh provides. Sometimes the Lords Supper is called the Eucharist. What does
Eucharist mean?
The Lords Supper fulfills the peace offering. In the Lords Supper we receive
Gods peace and at the same time we thank him for this great gift (Mt. 26:26, 27,
30; Lk 22:19-20; Heb. 13:15-16), just as the Israelites offered a peace offering for
thanksgiving. Such an offering of thanksgiving is well-pleasing to the Father
(Heb. 13:16).
So the only sacrifice that we make is the sacrifice of thanksgiving. This sacrifice
is eucharistic and not propitiary (made to turn aside Gods wrath Christs onetime sacrifice on Calvary has already done that). In fact the entire Divine Service
is a service of thanksgiving. Throughout the service by faith we receive the
gracious gifts that God offers and we in turn respond with sacrifices of praise and
thanksgiving.
5. A prerequisite for the Israelites was that they had to be in a ritually clean state
before they could approach the sanctuary with their offerings and eat the sacred
meal (more on this in chapters 11 15). This was necessary so that they would
not profane Gods holiness. As Christians approach God in the Divine Service to
receive his gifts and to eat his Supper, they too must be in a ritual state of purity.
How is it that Christians enter this state of purity (Acts 22:16)? What is cleansed
by this act?
.
.
.
Each Sunday baptized believers in Jesus come into Gods holy presence to eat a
holy meal, which is the holy body and blood of Christ. Because the food received
at this meal is most holy, great care must be taken that we do not profane Gods
holiness. The first step taken to avoid sacrilege is that only those baptized receive
.
.
.
Since our sins have been forgiven, we are pure in Gods sight. All he sees is the
righteousness of Christ. Therefore we can receive the holy meal without the
worrying about profaning Christs holiness. If we were to profane his holiness,
what would we expect as a result (1 Cor. 11:27-32)?
For those who eat the holy meal in faith and with a clean conscience, 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.
6. When the Israelites became unclean and then came into contact with something
that was holy, the penalty was to be cut off from God and the community of Gods
people.
What happens to those Christians who reject Gods grace by rejecting Christ
(Rom 11:22)?
There is another situation in which people are cut off from God and the Church.
What is it (Gal 5:4)?
.
.
.
.
So while these verses answer questions about dead animals encountered by the
Israelites outside the tabernacle, this speech was placed here because it also has
something to say to the Israelites about fat and blood from the peace offering.
2. Lev. 7:22 begins a new divine speech, as Yahweh speaks to Moses. What was
Moses to do with the words that Yahweh was about to speak to him (7:23a)?
What is the general rule concerning the fat from cattle, sheep, and goats (7:23b)?
What was the general rule concerning blood from a bird or animal (7:26)?
.
.
So by giving these laws, Yahweh was stressing to the Israelites that life and power
originated and came from him. This law prevented the Israelites from following
these pagan practices. And if these are the laws that apply to the blood and fat of
animals outside the tabernacle, how much more does it apply to the sacrifices at
the tabernacle! Under no circumstances were they to eat blood or fat.
3. Outside the tabernacle, if animal died by itself (7:24a) or was killed by other
animals (7:24b) the Israelites were forbidden from eating its fat (7:24d). But what
were they allowed to do with the fat (7:24c)?
Examples of things they might use the fat for were: for fuel for a lamp or as polish
or as the base for an ointment.
4. What would happen to anyone who ate the fat from an offering made to Yahweh
(7:25)?
The general prohibition against eating the fat from animals (7:23b) is given to
make sure that no Israelite eats the fat from any sacrifice to Yahweh. This includes
the peace offering which was discussed just prior to this text and which will be
discussed some more after this text.
What was the penalty for eating any blood (7:27)?
.
.
This may seem to be a harsh penalty for eating fat or blood. But remember those
who did such things did them to gain life and power. They looked outside of
Yahweh for such blessings. In the end this was a form of idolatry. It is placing
ones trust in something or someone other than Yahweh. No one who trusts other
gods or other things instead of Yahweh can be a part of the people of God. As the
people of God, Israel lived in Yahwehs holy presence. Such an idolater could no
longer live in Yahwehs presence. He was expelled from the community.
Once he brought them to the altar, what did he do with them (7:30c)?
The elevation and burning of the fat transferred possession of the peace offering
to Yahweh. Once Yahweh possessed it, he could do with it whatever he pleased.
What did Yahweh determine should happen to the breast (7:31b)?
What did Yahweh determine the layperson should do with the right thigh of the
peace offering (7:32-33)?
.
.
3. In Lev. 7:34, Yahweh explains what he was doing in the procedure just given.
What was Yahweh doing?
.
.
So the Israelite layperson gave these things to Yahweh as a gift. Yahweh received
the gifts and then turned around and gave them to the priests who were serving
him. This was another way in which Yahweh provided food for the priests and
their families.
The peace offering was the most common sacrifice of all the sacrifices. Therefore
it provided a large part of the diet of the priests and their families. The meat given
to the priests from the peace offering is called a perpetual due (7:34c). When a
worker works, he is due a pay check for that work. So it was in the manner
described in these verses that Yahweh paid the priests that worked for him at the
tabernacle. Going forward from the day on which they were anointed as priests
(7:35b, 36b), Yahweh provided for them by the peace offerings. This ordinance
was to continue from generation to generation (7:36c).
4. Instructions for the offering that was made when a priest was ordained were given
in Ex. 29:22-28. When this offering was made, a portion of it was given to the
priests. What portion did the priests receive (Ex. 29:26-28)?
.
.
.
Who is it that should share all good things with the one who teaches Gods
Word (Gal. 6:6)?
Who went out of their way to provide for Paul even when he was not with them
(Phil. 4:15-18)?
Ministers of the Word are doing holy work and they are to receive their living
from the holy offerings given to God at the Divine Service. God takes from the
offerings given by the congregation and in turn gives part of it to his servants, his
pastors. It is in this way that God provides for them and their families.
What did Yahweh have the Israelites make for Aaron (Ex. 28:2)?
They were to cloth Aaron and his sons with these special garments (Ex. 28:41a).
What were they to do next (Ex. 28:41b)?
.
.
At this point in Leviticus, the tabernacle is ready. The instructions for the
offerings to be made at the tabernacle have been given. God had chose Aaron and
his sons to serve as priests. The garments for the priests have been made. All that
remains is to officially anoint them and ordain them and consecrate them. And
now in Lev. 8 Yahweh will have Moses and the Israelites do so.
2. Lev. 8:1 begins a new divine speech. Yahweh spoke to Moses (8:1) and told him
to take what to the tabernacle (8:2)?
The phrase as the LORD commanded him/Moses will appear often in chapter 8.
The chapter revolves around the 7 acts of obedience by Moses to Yahwehs
commands. Moses act of obedience in the ordination of the priests is an
exemplary act of obedience.
Moses stood before the whole congregation of Israel that had assembled and told
them that what was about to take place is what Yahweh had commanded (8:5). It
wasnt some neat ceremony that he dreamed up. Yahweh had determined what
should be done and had communicated it to Moses. It was Gods Word that
determined exactly how the priests should be anointed, ordained, and consecrated.
3. The first five verses of chapter 8 are preparation for the ordination ceremony. In
looking at Lev. 8, the preparation for the ordination of the priests forms the first
part of a chiasm, which goes as follows:
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, the divine 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.
Also note that in carrying out the consecration of the priests the terms take and
give are used 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.
4. There were several acts of purification that took place in the ordination ceremony.
What was the first act of purification (8:6)?
This washing purified them so that they could enter the sacred ground of the
tabernacle, the place where God would dwell among his people.
5. Next Moses clothed one of the individuals (8:7-9), but the text does not
specifically say who it was. Given what we studied in point #1 and the clothing he
was clothed with, who did Moses cloth first?
The first two garments he clothed Aaron (the high priest) with, he would also later
cloth Aarons sons (the priests) with. What were they (8:7a, 13a)?
The coat/tunic was made of white linen. The sash was made of embroidered linen
with blue, purple, and scarlet yarn. The high priest and regular priests represented
God before the people. Therefore the colors were symbolic of Gods holiness
(white) and his royal majesty (blue, purple, and scarlet).
The high priest had 4 special vestments that the normal priests did not have. What
were they?
8:7b- .
8:7c- .
8:8- .
8:9- .
The material used to make these special vestments resembled the materials used
in the construction of the tabernacle.
o The robe was a blue woolen robe made with a single piece of cloth. It had
an opening for the neck like a surplice. It had bells and pomegranates
around its fringes.
o The ephod was shaped like a circular apron and was worn over the robe. It
was made with gold interwoven with blue, purple, and scarlet yarn mixed
with linen. Straps attached it to the shoulders.
o The breast piece was worn over the ephod. It had on it 4 rows of 3
precious stones engraved with the names of the 12 tribes.
o The turban had upon it a gold plate/diadem. Inscribed upon it were the
words YHWH holiness. It stretched from ear to ear across the forehead.
What happened when the holy anointing oil was applied to a thing or person (Ex.
30:22-33; 40:9-15)?
So the tabernacle and everything in it became holy. It was all set aside
(consecrated) for Yahwehs use. Through the means of the tabernacle and its
furnishings Yahweh would live among the Israelites and grant them access to his
gracious presence and gifts. Through the divine service held within these facilities
Yahweh would provide a way for them to come to him and receive his blessing.
Next, what tabernacle furnishings receive special attention (8:11)?
In terms of the Israelites who looked on, why might these furnishings have
received special attention?
In terms of the priests, why might these furnishings have received special
attention?
.
.
.
The altar was sprinkled 7 times with the holy anointing oil (8:11a). This made the
altar most holy. The number 7 in scripture is the number of completeness. The
altar was singled out as we said above because it was the place where Yahweh met
with his people, where the sacrifices were offered, and where the priests would
spend the bulk of their time. The altar was completely devoted for Yahwehs use
in maintaining his relationship with his people.
7. After Moses anointed the tabernacle and everything in it, what did he anoint next
(8:12)? Why?
The word holy means separate. Therefore just as the tabernacle and all its
furnishings became separate from common things (they became holy) when they
were anointed, so did Aaron as he was anointed. The high priest was not just a
common person. He was holy in that Yahweh would work through him for the
good of the people. He would represent the people to God and God to the people.
He was set apart for Yahwehs use.
8. After clothing and anointing Aaron as high priest and anointing the tabernacle for
Yahwehs use, who did Moses bring before the people and what did he do to them
(8:13)?
This then concluded the preliminary rites. Next would come the rite of ordination
which was enacted with three sacrifices.
Fulfillment in Christ
9. For how Jesus the fulfilled consecration and ordination of the priests, see Lesson
21.
Consequently, what did Aaron and his sons do (8:14b)? What was the significance
of it?
.
.
Because the penalty for sin is death and because the bull now carried all of the
sins of the priests, the bull was killed (8:15a). The bull was a substitute. It died the
death that the priests deserved. It paid the penalty for their sins. Besides this, what
material did the sin offering provide and what was it used for (8:15b)?
.
.
.
The altar, which had been atoned for and purified, would become the place for all
future atonement in the sacrificial system. The performance of this sacrifice was
the inaugural rite of atonement. From the time of the ordination ceremony
forward, blood atonement would be made each and every day at the altar. This
was necessary because sin abounded and needed to be covered over. This initial
sacrifice prepared the altar, setting it apart, so that it could be used for all future
sacrifices.
The fat, liver, and kidneys were burned on the altar (8:16) preventing them from
being used as pagans did in acts of divination. In several cases the priests would
receive the meat from the sin offering (see Lev. 4). But the priests were not
allowed to benefit from a sin offering for their own sins, so in this case since the
sin offering was for them they could not receive and eat the meat. What happened
to the meat from this sin offering (8:17)?
3. What was the second offering that was made in the ordination ceremony (8:18a)?
The offering was a ram because a ram is the head of the flock. In a similar way
Yahweh led the people of Israel through the high priest and the priests.
The procedure followed for the burnt offering (8:18b-21) was the normal
procedure for the burnt offering. Hands were laid upon it (8:18b). It was killed
(8:19a). Its blood was used to make atonement (8:19b). The ram was cut into
.
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.
The ram for the third offering was then killed (8:23a). The procedure that
followed the killing of the ram was completely different and unique from all other
sacrifices. After it had been killed, what was the first thing Moses did (8:23b)?
In the first offering, the sin offering, what was blood applied to and for what
purpose (8:15)?
The blood was applied in a similar way and for similar purpose here to the high
priest and the priests. Applying the blood purified and consecrated them for
service to Yahweh.
o The blood daubed on the ear purified it so that they might hear and obey
the Word of God.
o The blood daubed on the thumb purified it so that they could handle the
holy things of God.
The application of blood to the priests and the altar was done to purify them and
make them fit for service to Yahweh.
5. Next Moses took several things and placed them on the right thigh. What were
those things (8:25-26)?
8:25- .
8:26- .
8:26- .
8:26- .
He placed the bread on the fat and the fat on the right thigh. What then did Moses
do with all these things (8:27a)?
Now what was the purpose of taking the fat, bread, and thigh and giving it to the
priests to be used as an elevation offering? In the normal course of the daily
divine service, who was it that would handle these things and present them to
Yahweh?
Who did the right thigh of the peace offering belong to (7:32-34)?
So by filling the hands of the priests with the things that the priests would
normally handle in their daily service to Yahweh and by giving them the right
Why did he do that? Why would he take the things that he had just given to the
priests, which were their due, and then burn them? Those things that come into
contact with the fire of Gods holy presence become holy. Burning them then
designated that the bread and the right thigh of future peace offerings was holy
food for the priests.
What resulted when these things were burned on the altar (8:28b)?
In this way Yahweh showed his acceptance of and pleasure in these men whom he
had chosen to serve him as priests.
7. After the fat, bread, and right thigh had been burned on the altar, signifying them
as holy food in future peace offerings, Moses took the breast and waved it for a
wave offering before the LORD. It was Moses' portion of the ram of ordination, as
the LORD commanded Moses (8:29). In elevating the breast before Yahweh,
Moses transferred ownership to him. Yahweh in turn gave it to Moses as his due
from the ordination ceremony. In normal peace offerings, the priest was due the
right thigh. Even though Moses was from the tribe of Levi he was not a priest.
Therefore instead of the right thigh Yahweh gave him the breast instead.
8. The elevation offering was the central act in the ordination ceremony. After it had
taken place, Moses took the holy anointing oil and mixed it with what (8:30a)?
Where did this blood come from? Or what did it consist of?
.
.
.
Having come into contact with the altar, the blood had been made holy. Therefore
two potent holy substances (the anointing oil and blood) had been uniquely
combined.
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.
The holy blood taken from the altar and sprinkled on the priests and their
vestments tied together the holy place of the altar to the holy office of the
priesthood. The primary place where the priests would do their work would be in
Yahwehs holy presence at the altar.
The holy vestments that the priests wore represented the holy office of the priest.
Therefore those who wore these holy vestments held a holy office. The priests
would wear their holy robes only while they performed their sacred duties at the
tabernacle. They were required to remove the holy garments when they were off
duty in the common domain.
9. In summary then, the three sacrifices formed the main part of the ordination
ceremony.
o The first offering was the sin offering. It was performed for several
purposes. (1) First, it was performed for the sins of the priestly candidates.
Their sins were transferred to the sacrificial bull and it died in their place.
(2) Second, the sacrificed bull provided blood that was used to purify the
altar by smearing it on the four horns of the altar. (3) Third, this act of
atonement was the first act of atonement performed at the altar. It set the
precedent for the atonement that would be made at that altar on a daily
basis. (4) Fourth, it showed Gods pleasure in the priests as the sacrifice
resulted in a pleasing aroma.
o The second offering was a ram for burnt offering. This offering had three
important phases. (1) The ram was a substitute for the priestly candidates.
It provided blood that was used for the atonement of their sins. (2) The
entire ram was burned on the altar, signifying the complete devotion of the
priests in their service of Yahweh. (3) The result of the sacrifice was a
pleasing aroma, which once again signified Yahwehs pleasure in the
priests and their devotion to him.
o The third offering was a ram for an ordination offering. This was the main
offering in the liturgy. (1) The blood from the sacrifice was applied to the
high priest and the priests. It was applied to their right ear, right thumb,
and right big toe. This purified them so that they could rightfully hear and
.
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.
Yahweh took the meat and bread from the ordination offering that was offered to
him and in turn gave it to the priests who were being ordained and provided them
with a holy meal.
What were they to do with any leftovers (8:32)?
The leftovers were not allowed to spoil and they were not to be used for common
purposes outside the holy precincts of the tabernacle.
2. What were the priestly candidates not allowed to do (8:33)? Why?
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It would take seven days to completely consecrate the tabernacle and the priests.
What were they to do each day (Lev. 8:34-35; Ex. 29:35-37)?
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The seven days were a transitional period of purification and initiation that
brought the 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 priests resided at the tabernacle 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.
The tabernacle was the primary place of operation for the priests. It was there that
they were ordained as priests. They were ordained in the very place that they
would serve as priests. Therefore this first ordination ceremony also established
the place of the divine service.
3. And 8:35 records that they were obedient, Aaron and his sons did all the things
that the LORD commanded by Moses.
4. 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.
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.
When was he anointed? And what was he anointed with (Acts 10:38; Mt. 3:16;
John 1:32-33; Acts 4:26)?
Where is it that Jesus serves as High Priest (Heb. 8:1-2; 9:11-12; 10:19-21)?
What does he do as the eternal High Priest who stands before God the Father
(Heb. 7:25; 12:24; 1 Tim. 2:5; Heb. 9:24)?
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.
6. Aaron did not serve as a single solitary priest for the whole nation. God appointed
Aarons sons as priests to serve with him. God consecrated and sanctified them
through the blood of the whole burnt offering and the ordination offering. As
Those who have been baptized are called to serve with Christ. They are living
stones who are being built up into a spiritual house (1 Pet. 2:5a). As part of this
spiritual house, what are they to be and to do (1 Pet. 2:5b, 9)?
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7. Having been chosen by God to be priests, the OT candidates for priest were
officially ordained as priests when they went through the ordination ceremony. In
it they were washed, blood was applied to them, and they and their vestments
were sprinkled with a mixture of holy anointing oil and holy blood from the altar.
In a similar way Christ makes people his priests through Baptism. What does
Christ do to those he has chosen in Baptism (1 Cor. 6:11; Eph. 5:26; Heb. 10:22)?
.
.
As the priests had the blood of the sacrifice applied to their members (ear, thumb,
toe) that Yahweh might use them as instruments in the sacrificial system, so too
when Christians are baptized they are joined to Christs death and resurrection
(Rom. 6:1-14). In Baptism the blood of Christ is applied and it cleanses us of all
sin (1 Jn. 1:7). Through Baptism we present our members as instruments of
righteousness (Rom. 6:13). What else does God do to those who have been
baptized (2 Cor. 1:21-22; 1 Jn. 2:20, 27)?
When the holy anointing oil and holy blood from the altar were sprinkled upon
the priests and their vestments, they became holy. In a similar way when we are
.
.
But for the Christian the sprinkling with blood for cleansing and holiness is not
just a one time event. Jesus does this repeatedly in the Divine Service (Heb.
12:24). In Holy Communion Christ give us his blood to drink. In doing so he
shares his holiness with us. Therefore the holy priesthood of all believers has as
its origin the priesthood of Christ. He makes us priests and he shares his holiness
with us. Therefore we serve with him.
8. The OT priests wore special vestments when they served Yahweh at the
tabernacle. These vestments were made holy by being sprinkled by holy oil and
blood. Wearing the vestments qualified the priests to stand and work in Yahwehs
holy presence.
In a similar way the NT priests of God (all believers in Jesus) are uniquely
dressed for service. What garments are Christians clothed in when they are
baptized?
Gal. 3:27 .
1 Thess. 5:8 .
Rom 13:12b .
Col. 3:12 .
9. What does wearing the white robes of righteous qualify them to do (Rev. 7:15-17,
esp. v. 15)?
Through Christ what can Christians draw near to (Heb. 4:16; 7:19, 25)?
Having approached God wearing the white robes of Christs righteous, Christians
can now serve God (Heb. 9:14) and participate in the heavenly Divine Service
(Heb. 12:22-24). They bring with them and offer to God their sacrifices. What
sacrifices do they offer and are acceptable to God?
Rom. 12:1 - .
Heb. 13:15 .
Heb. 13:16 .
When do Christians come before the Father and what do they look for from Him
(Heb. 4:16)?
10. The OT priests were mediators. They were represented the people of Israel before
God, offering up the peoples sacrifices to Yahweh. And they represented God to
the people, pronouncing Yahwehs blessing upon the people at the end of the
divine service.
Who is the NT mediator between people and God (1 Tim. 2:5)? As their mediator,
what does he provide?
Incidentally because of this fact, that is one of the reasons why all other religions
are false religions. All other religions that are monotheistic religions attempt to
access God in some other way than Jesus. But since this is impossible, those
religions are false and lead to destruction.
If Jesus is the only Mediator and only he has access to the Father, why then do
Christians pray? Does prayer give us access to the Father? Does God hear our
prayers? The answer to these questions is found in John 15:16; 16:23.
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So Christians are priests in that they represent people before God. But priests also
represent God to the people. Can Christians represent God to people? The answer
is, yes. How does Peter say that Christians do this in 1 Pet. 2:9?
God is Light. And Christians have access to the Light through Jesus. Therefore
Christians are children of Light (Eph. 5:8). Christians have no light of their own.
Rather, they only reflect Gods light. In what way do Christians who reflect Gods
light become the light of the world (Mt. 5:14-16)? How does this represent God
to the people around us?
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Therefore Christians represent God to people in all of the vocations in which God
has placed them. In all stations of life they reflect the light of Gods grace to those
around them. They also represent the people before God in the Divine Service
when they bring them and their needs to God in prayer, which is in Jesus name.
Christians are the NT priests of God.
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(Also note that the events recorded in chapter 10 will also occur on the 8th day.)
The 8th day in Scripture marks the beginning of something new. A week is 7 days
long. So the 8th day is the beginning of a new week. Circumcision was done on the
8th day. It marked the beginning of the infants new life in Gods covenant people.
Jesus rose from the dead on the first day of the week, the 8th day. It was the first
day in Gods new creation. This is why many baptismal fonts have 8 sides. It
symbolizes the new life in Christ that the person is being baptized into.
On the 8th day, who did Moses call together to speak to (91b)?
What two things did Moses tell him to get for himself and what were they to be
used for (9:2b-c)?
9:2b: .
9:2c: .
What four things did Moses tell them to get and what were they to be used for
(9:3b-c - 9:4a-b)?
9:3b: .
9:3c: .
9:4a: .
9:4b: .
For what purpose and reason was Aaron and the people to get these animals that
were going to be sacrificed (9:4c)?
.
.
Therefore this chapter not only records what happened in the inaugural divine
service, but also why it happened. He initiated it so that He could appear to his
people in grace. Previously the glory of Gods presence was enclosed in a cloud.
Soon his presence would be revealed in an unveiled state as sacred fire. This
inaugural divine service would set a precedent for the daily divine service. In it
each day Yahweh would come to his people and meet with them at the altar. From
there he would he would be gracious to them.
4. How did Aaron and the people respond to what Moses told them (9:5)? What did
they do?
After they brought the sacrificial animals to and gathered at the tabernacle, Moses
reiterated that the reason Yahweh commanded these things was so that the glory
of the Lord may appear to you (9:6).
With the entire nation of Israel gathered around, what did Moses then tell Aaron
to do (9:7)?
This was very important because as Gods representative, Moses showed the
people that from now on Aaron was publicly authorized by Yahweh to access the
altar and to carry out the divine service. It wasnt just Moses telling Aaron to do
After he killed the calf, what steps did Aaron and his sons perform for his sin
offering (9:9-11)?
9:9a- .
9:9b- .
9:9c- .
9:10- .
9:11- .
This sin offering was for Aaron, the high priest. Before he could represent the
people before Yahweh at the altar, his sins had to be dealt with. He had to be
cleansed and his sin had to be atoned for.
Even though the divine service had formally begun with the sin offering for the
high priest, the sin offering was preparatory for the main part 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 and other occasional offerings.
Fulfillment by Jesus
6. For how Jesus fulfilled the initial divine service, see Lesson #24.
After the ram had been killed, what three main steps did Aaron perform for his
burnt offering (9:12b-14)?
9:12b- .
9:13- .
9:14- .
This was a personal burnt offering for Aaron. In it his sins were atoned for, his
complete devotion to Yahweh was expressed by the entire offering being offered
on the altar, and the mutual delight in the relationship was expressed in the
pleasing aroma that resulted from the sacrifice. It showed that Yahweh accepted
the offering and offerer because he was pleased with them.
2. After the sin offering and burnt offering for Aaron, Aaron and his sons performed
the offerings for the people of Israel (9:15a). What three offerings did they offer
for the people (9:15b, 16a, 17a)?
What kind of procedure did Aaron follow for the first two offerings (9:15c, 16b)?
.
.
And he burned the grain offering with the burnt offering as it normally would
each day (9:17b). Little detail is given for these three offerings. They were
performed for the normal reasons Yahweh said to perform them.
3. Next in the liturgy of the divine service came the peace offering for the people
(9:18-21). In it:
o Blood atonement was made (9:18).
o The fat was burned (9:19-20).
o The breasts and right thigh were waved before Yahweh (9:21a).
The procedure for the peace offering was followed just as Yahweh had
commanded through Moses (9:21b). The peace offering celebrated the
relationship that existed between God and his people.
What happened when Aaron finished the sin, burnt, and peace offerings (9:22a)?
This blessing given at this time was abnormal. It did not normally occur at this
stage of the divine service. It was given at this point to show the people that
through the peace offering Yahweh would bring them blessing.
4. What three things happened after the sacrifices were complete and the blessing
had been given (9:23-24a)?
9:23a- .
9:23b- .
9:23c-24a - .
.
When Aaron and Moses entered the tent of meeting they established the precedent
for the daily rite to twice a day enter to burn incense and to pray. Whether they
burned incense and prayed in this case, we are not told. In the normal daily ritual,
the entry into the tabernacle occurred after blood atonement was made and before
the burnt offering was made. The fact that it was reversed in this case was to make
the connection between the entry into Yahwehs presence with the giving of
Yahwehs blessing. Aaron entered Yahwehs presence in order to bring his
blessing to the people. This would be done each day in the daily divine service.
5. The highlight of the service was the theophany of Yahweh (Gods appearance in
visual form through physical means). The theophany came in the form of fire
which came from the Holy of Holies and went to the Altar and burned up the
sacrifices. When did the theophany happen (9:23-24)?
This tied together Yahwehs presence among them with his blessing to them. The
fire on the altar was now the sacred fire of Yahwehs presence. That fire would
burn up the sacrifices placed on the altar, creating smoke with a sweet-smelling,
pleasing aroma. Therefore each day in the divine service Yahwehs presence
among the Israelites was made known visually in the fire and smoke and audibly
in the words of Yahwehs blessing in the benediction.
The appearance of Yahweh through fire set a precedent for the daily divine
service. In every divine service Yahweh would be present to bless his people.
Every divine service would be a 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.
6. The whole service led up to and culminated in the theophany and benediction.
The things that preceded it in the service prepared the people for the appearance
by God and his blessing. The primary preparation for that moment was the blood
atonement of the sacrifices. Blood atonement made them ritually clean and fit for
Gods presence. He made atonement in two stages, first for himself and then for
the people. Having been cleansed of their sins by blood atonement, they were then
ready for the advent of Yahweh.
So 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
Their response set the precedent for the peoples response to the daily burnt
offering. At every divine service the people present would respond in the same
way.
Fulfillment by Jesus
7. For how Jesus fulfilled the initial divine service, see Lesson #24.
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.
The tabernacle/temple was the place where God lived among and appeared to his
people. It was the place where he gave them his blessing. But with the coming of
Jesus, Gods presence shifted from the tabernacle/temple to Jesus, who was God
in the flesh. Gods blessing would now come through Jesus instead of the temple.
Zechariahs inability to speak the blessing was a signal that this shift would occur.
Worship must center on Jesus who comes as Immanuel to bless us.
Event 2:
The second event occurred in Lk. 9:28-36. Read through it now thinking about a
possible connection to the OT divine service in Lev. 9.
This event then emphasizes that Gods holy presence has shifted from the holy
fire at the altar in the tabernacle to the person of Jesus. His glory is now found in
Jesus. Jesus is the new place of worship. God meets with his people to bless them
in Jesus. A central requirement of this worship is to listen to Gods Word (Service
of the Word).
Event 3:
The third event occurred in Lk. 22:14-30. Read through it now thinking about a
possible connection to the OT divine service in Lev. 9.
In the OT, a holy meal (holy meat and bread) was eaten in Gods presence at the
tabernacle by the priests. What kind of meal did Jesus institute (Lk. 22:19-20)?
What holy food did he serve?
In the OT Yahweh provided holy food from the sacrifices. In the NT Jesus is
present with his disciples and provides a holy meal for them, which resulted from
his sacrifice of himself on the cross. At this meal and in his kingdom Jesus serves
his disciples and his disciples serve one another. (Service of the Sacrament)
Event 4:
The fourth event occurred in Lk. 24:13-35. Read through it now thinking about a
possible connection to the OT divine service in Lev. 9.
In the OT, on the 8th day God revealed His glory through fire on the altar in the
inauguration ceremony. In the NT on the 8th day Jesus revealed his hidden glory
through what means (Lk. 24:27, 30-32, 35)?
Jesus is the last and eternal high priest who serves in the heavenly realm. From
heaven he continues to bless his people. At the end of the Divine Service today
Jesus blesses the congregation through the Aaronic blessing spoken by the pastor.
Summary of the establishment of the NT Divine Service:
These five events show that with the coming of Jesus worship has forever
changed and shifted. God is now present among his people in Christ. Wherever
Jesus is is the only place where true worship can occur. All the OT sacrifices
pointed forward to the one-time sacrifice of Christ. Because of his sacrifice all of
Gods people have been purified and are made priests who have access to God.
From his sacrifice comes forgiveness of sins and holiness which is conveyed to
his disciples through his shed blood which is received in the holy meal that he
offers. Jesus is present with his disciples and reveals his hidden glory through the
simple means of his Word and Sacraments. As the eternal High Priest he
continues to bless his people through the Divine Service. The NT Divine Service
that Christ instituted fulfills the OT service and brings it to its goal.
2. The shift of the place of worship from the tabernacle/temple to Jesus can be seen
in the following chart that compares the OT divine service to the NT Divine
Service.
OT divine service.............NT Divine Service
Aaron-high priest.............Jesus-High Priest
Aarons sons-priests..........All believers-priesthood of all
.................................believers
Instituted so that God........Jesus sent so that God could
...could manifest his glory......manifest His glory to His
...to his people on earth........people on earth
Gods glory was revealed......Gods glory was hidden in the
...and hidden in fire ...........humanity of of Jesus, but
...and smoke that ascended.......revealed to the saints in
.................................Gods Word
3. The inaugural divine service culminated in the theophany of fire that came from
Gods presence in the Holy of Holies to the altar for burnt offering. In the NT
Gods glory can also be seen, but in a hidden and rather unspectacular way. How
is Gods glory seen in the NT (Jn 1:14, 18; 2 Cor 4:6; Heb 1:3)?
.
.
How does God make the mystery of his glory in Christ known to us (Col 1:2527)?
Since the fullness of God dwells in the physical body of Christ (Col. 2:9-10), it is
hidden from mankind and yet this mystery is revealed through Gods Word.
Therefore it is essential that worship include Gods Word which reveals Gods
presence and saving activity in Christ.
4. The OT divine service revolved around a whole series of sacrifices which were
performed on a daily basis. These sacrifices were offered again and again in order
to make atonement for the sins of the priests and the people. But Jesus changed
the orientation and shape of the Divine Service. How did Jesus sacrifice differ
from those of the OT (Heb. 7:27; 10:10)?
Because his sacrifice brings purification once and for all, there is no need for any
further sacrifices. Full atonement has been made through the blood of Christ. His
removal of the sins of his fellow priests gives them a clear conscience (Heb.
10:19-22) and allows them to approach Gods throne of grace without fear (Heb.
4:16) and participate in the heavenly liturgy with the angels, saints in heaven, and
saints on earth.
9:24- .
10:1- .
What did Nadab and Abihu do with the common, ordinary fire (10:1)?
Now remember that God alone is holy. And holy means separate. He is separate
from anything that is common. As the Creator, he is far above and beyond all that
he created. Therefore coming into contact with his holiness has consequences.
When done in the manner that he authorizes, it brings blessings and joy. When not
done in an authorized way, it brings death and destruction.
The normal procedure for burning incense was to take hot coals from the Altar for
Burnt Offering and some incense into the Holy Place. The coals were placed on
the Incense Altar and the incense was placed on the hot coals and burned before
Yahweh as the priest prayed for the people. The main point in this text is that
Nadab and Abihu took the fire from some other source. There was actually
nothing wrong with what they were doing. 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.
3. After the holy fire consumed Nadab and Abihu, Moses reminded Aaron of Gods
Word (10:3). Who are those who are near me (10:3a)?
When the priests treat Yahweh in that way, Yahweh will appear in glory to all the
people (10:3b).
What was Aarons response (10:3c)?
He may have responded this way either because he was filled with dread from
what just happened or because he accepted Gods Word and the deed that just
occurred.
4. Who were Mishael and Elzaphan (10:4a)?
Since Moses and Aaron were from the tribe of Levi, what tribe would their
cousins have been from?
What would the members of this tribe who were not priests have access to?
Since they were to care for the purity of the sanctuary, what did Moses command
them to do (10:4b)?
.
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Mishael and Elzaphan came and did as Moses commanded them (10:5). They
carried the dead bodies outside the camp. Since dead bodies were considered
unclean (we will learn more about this in Lev. 11-15, the Manual of Purity) and
would transmit impurity if touched, they carried them by their tunics without
touching the bodies.
What was the status of a corpse? The answer depends upon who you ask. If you
asked an animist, a corpse was regarded as holy because it was the point of
.
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In other words, Yahweh provided a way that he could interact with his people and
be gracious to them. The way that he provided was the sacrificial system, the
divine service. In this service Yahweh met with his people, provided forgiveness
of sins through substitutionary atonement, and then provided a sacred meal for
them where the people celebrated their relationship with Yahweh and had
fellowship with him and each other.
6. After the dead bodies of Nadab and Abihu had been removed, Moses gave several
commands to Aaron and his two remaining sons, Eleazar and Ithamar (10:6-7).
What were the commands?
10:6a- .
10:6a- .
10:7a- .
What reasons are given as to why they should not do these things (10:6b, 7b)?
The priests were charged with protecting the sanctity of the holy precincts where
Yahweh lived and interacted with his people. Therefore while they were on duty
serving at the tabernacle they were not allowed to participate in any rites of
mourning. This would have been out of place. In a similar way common fire was
out of place at the tabernacle. Dead corpses were out place at the tabernacle. It
would have been inappropriate for the anointed priests who were on duty to leave.
This was sort of an object lesson for a command Yahweh would soon give for the
priests to distinguish between what is clean and unclean and what is holy and
common (10:10).
If it was inappropriate for the priests to mourn, was it ok for the Israelite people to
mourn (10:6b)?
.
.
How did Aaron and his two remaining sons respond to the command (10:7b)?
7. Up to this point Yahweh has always spoken to Moses. Who does Yahweh speak to
in 10:8-11 (see 10:8)?
Given what we just studied in point #6 above about the prohibitions and the
reason for them and given the instruction Yahweh gives Aaron in 10:10, why was
this prohibition in 10:9 given?
.
.
.
.
.
Another possible reason for the prohibition of consuming alcohol at the sanctuary
was that the Canaanite cults consumed alcohol at funerals. They did it to bring
about holy intoxication or spiritual ecstasy. It was used to venerate the ancestral
spirits. So this too was a sign of mourning and a form of false worship which had
no place at the tabernacle.
As we said earlier, the priests were responsible for guarding the holiness of
Yahweh. To do so they had to know the difference between the common and the
holy (10:10a). They also had to know the difference between the clean and the
unclean (10:10b). Anything unclean spread impurity and impurity was not
allowed in the holy domain.
.
.
.
.
Lev. 10:8-11 then is the key to the origin and purpose of Leviticus. Leviticus not
only teaches the priests, but it is also for the people so they could benefit from
their interaction with God in the divine service.
Now this was another difference between the Israelites and the pagans. The pagan
priests said they had secret knowledge from their gods and they kept that
knowledge to themselves away from the people. But here we see that this was not
the case for the Israelite priests. They were to share with and teach the people the
words that Yahweh spoke to Moses.
Fulfillment by Jesus
8. The next lesson continues the events of chapter 10. It also shows how Jesus
fulfilled the events and commands of chapter 10.
.
.
Why did Yahweh give them this most holy food to eat (10:13b)?
.
.
3. In the second case, what food did Moses instruct them on next (10:14a)?
.
.
They were allowed to eat this food because it was their due from Yahweh from the
peace offerings (10:14c-15). This thigh and breast had been taken and elevated
before Yahweh along with the fat. In doing so, it was given to Yahweh. Yahweh in
turn gave it to the priests as their due. This was what Yahweh commanded earlier
in Leviticus concerning the peace offering. When they followed Yahwehs
instructions, this holy food was not desecrated. It was a blessing from Yahweh to
the priests and their families.
4. The first two cases of holy food were straight forward in the application of Gods
word concerning them. But the third case was not so clear. The third case
involved the goat from the sin offering (10:16a). What did Moses find out about
the meat from this offering and what was his reaction to it (10:16b)?
If the blood from the sin offering was not brought into the Holy Place, the priests
were due its meat (6:23; 10:18). So in this case, based on Gods word, the priests
should have eaten the meat from the sin offering as their due. But they didnt.
Instead they burned it. So Moses questioned Eleazar and Ithamar as to why they
burned it instead of eating it (10:17-18).
Aarons response (10:19) went something like this:
o We performed their sin offering and burnt offering. Which means their
sins had been covered by the atonement made (10:19a).
This would seem to say then that since no one is righteous then all people will
receive Gods wrath. This would be true if we had to depend upon our own
righteousness. Yet Abraham was considered righteous. Why and how was he
considered righteous (Rom. 4:3)?
Like Abraham we too can be righteous. How is this possible (Rom. 4:5b)?
What is an unworthy manner? What did we say in the last point was the only safe
way to approach holy God and receive grace rather than wrath?
.
.
.
9. In the OT the priests were mediators between the people and God. Because they
represented the people, they bore the iniquity of the congregation (10:17) and
performed the blood rites to atone for it.
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. The OT
priests were a type of the One to come who would bear the sins of the world. Who
did Isaiah prophesy would bear those sins (Is. 52:13-53:12; esp. 53:4, Mt. 8:17)?
.
.
He was not only our Priest who bore our iniquities, but was also our Sacrifice (Jn.
1:29). He provided blood atonement. Like the blood of the sacrifices, His blood
protects us from Gods wrath and desecration. Because of Jesus, who bore our
sins and shed his blood for us, what do we have and not have with God (Rom.
5:1-2; 8:1)?
.
.
.
.
.
As caretakers of the mysteries of God, what are ministers not to do (Mt. 7:6, note
that dogs and pigs are unbelievers)?
.
.
As the OT priests were to teach the people the difference between things that are
clean and unclean and things that are holy and common, so the NT ministers of
Christ are to teach the saints to distinguish what is holy from what is common and
unclean. In the following pericopes who is teaching who about uncleanness?
What is he teaching?
Mk. 7:17-23- .
So one of the great tasks of a pastor is to teach the people of God. They teach
Gods holy Word, and they teach how Gods holy presence is with us to bless us
when two or three are gathered together in his name, and how Jesus is really
present when the Lords Supper is administered. Therefore, since holy God is
present in them, his Word and Sacraments must not be desecrated but treated with
the highest respect and honor.
11. In the OT only the priests could come into Gods immediate holy presence at the
altar and the Holy Place and serve him. In the NT all believers in Jesus are part of
What are they to avoid and what are they to receive (James 1:21)?
.
.
.
They are also to avoid drunkenness. What should fill them and influence them
instead (Eph. 5:18)?
Under the power of the Holy Spirit, Christians, who have been redeemed by the
blood of Christ and who place their faith and hope in God, are empowered to lead
holy lives (1 Pet. 1:15-21).
.
.
.
.
.
The purpose then of Leviticus in general and the Manual for Purity in particular
was to educate the priests and people so that something like this would not happen
again.
2. In the past Yahweh spoke to Moses. Who did Yahweh speak to this time (11:1)?
Given the content of this speech, why would it make sense for Yahweh to speak to
Aaron too?
.
.
What were Moses and Aaron to do with Gods Word spoken to them (11:2a)?
This speech by Yahweh to Moses and Aaron can be divided into three main parts
(see also the outline):
... (1) 11:2b-23 Instruction on meat from clean and unclean animals
... (2) 11:24-40 Instruction on the treatment of impurity from contact with
carcasses of animals
... (3) 11:41-45 Instruction on meat from clean and unclean animals
And it concludes with a summary in 11:46-47.
3. The first main part covers edible and inedible meat (11:2b-23). And within it, four
different categories are covered. The first category in the first main part is in
11:2b-8.
In general what animals are included in this category (11:2b-8, esp. 11:2b)?
What two criteria were to be used to determine which land animals could be eaten
and which could not (11:3)?
These types of animals would include sheep, goats, and cattle. What were they
forbidden to do if the animal did not pass both of these criteria (11:4-7)?
What 4 examples are given of animals that could not be eaten and what was the
reason why they could not be eaten in each case?
11:4b- .
11:5a- .
11:6a- .
11:7a- .
What were they to consider these animals as and treat them as (11:4c, 5b, 6b, 7b,
8b)?
Because of this what were they forbidden to do with these animals (11:8a)?
.
.
4. The first main part that covers edible and inedible meat (11:2b-23) now continues
with the second category of animals (11:9-12). In general what animals are
included in this category (11:9-12, esp. 11:9a)?
What criteria were used to determine which of these animals could be eaten
(11:9b)?
What were they to consider and treat the animals as that lived in the water but did
not have fins and scales (11:10-12)?
5. The first main part that covers edible and inedible meat (11:2b-23) now continues
with the third category of animals (11:13-19). In general what animals are
included in this category (11:13-19, esp. 11:13a)?
In 11:13-19 do you see any criteria given that could be used to determine if a bird
is edible or inedible? If so, what is it?
The order of the birds listed seems to be by zoological classification and by size
from largest to smallest. It appears as if all of the inedible birds listed are
6. Finally we come to the fourth category of animals (11:20-23) in the first main part
(11:2b-23). In general what animals are included in this category (11:20-23, esp.
11:20a, 21a, 23a)?
The insects discussed here had both wings to fly and legs to walk. These insects
were to be detestable to the Israelites (11:20, 23). But there were exceptions to the
rule. What criterion was used to decide the exceptions (11:21)?
7. Let us now skip down to 11:41-45 (the third main part) because these verses also
discuss the eating of meat from animals. Previously certain birds (11:13-19) and
flying insects (11:20-23) were considered to be detestable and therefore were
inedible. What else should be treated the same way (11:41)?
11:42a- .
11:42b- .
11:42c- .
11:42d-43 then reiterates that these swarming animals are detestable and are not
to eaten by the Israelites.
8. We will pick up the rest of this chapter in the next lesson. But right now let us
stop, take a step back, and think about what we have studied in this lesson. What
is the purpose of all these instructions about what animals are ok to eat and not ok
to eat? These instructions were given not for nutritional and health reasons but for
religious reasons. 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
These are domesticated animals. What kinds of animals do not make good pets?
When God created the world, God created three classes of land animals: wild
animals, domesticated animals, and swarming animals (Gen. 1:26). Each animal
had its boundaries and purposes. 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.) by the Israelites.
The meat that was classified as unclean and detestable by God was unfit for
Israelite consumption at home in the common domain. When animals that were
not created by God to be eaten were eaten, they were being used in ways that God
did not intend. Chaos and confusion were being introduced into Gods created
order. Therefore the person eating such meat became unclean. Any person that
11:24- .
11:25- .
Two examples are given of these general principles. (1) The carcasses of hoofed
land animals that were not regarded as edible (horses, donkeys, mules) were
considered unclean when touched (11:26). And (2) the carcasses of land animals
with paws (lions, bears, wolves) were considered unclean when touched (11:27).
Also when one had to move such dead animals, any clothes that touched the dead
animal were unclean and had to be washed (11:28).
Living animals, even unclean ones, did not convey uncleanness by touch. But
touching the carcasses of all land animals did. Note that 11:24-40 is not so much
concerned about the spread of impurity as it is about its treatment.
2. The uncleanness from the carcasses of what type of animals (11:29-38) is
discussed next (11:29a)?
When a rodent did so, at some point it could die there and the Israelites would
then have to remove them, making themselves unclean.
3. What happened to any surface that came into contact with one of these dead
animals (11:32)?
What happened if one of these dead animals fell into an earthenware vessel
(11:33-34)?
What had to be done if an oven or stove came into contact with one of these dead
creatures (11:35)?
In general anything that came into contact with a dead rodent was unclean. But
there were a couple of exceptions. What were they (11:36a, 37)?
But the person who had to remove the carcass from the water became unclean
(11:36b) and if the seeds had been watered to start the germination process they
were unclean and therefore could not be used to produce human food (11:38).
4. The third unit (11:39-40) within the second main part (11:24-40) gives
instructions concerning the treatment of impurity from the carcass of a clean,
edible domesticated animal, such as a cow, sheep, or goat (11:39a). Like other
dead animals, what did touching the carcass do to the person who touched it
(11:39b)?
Surprisingly, what could they do with the meat from one of these dead,
domesticated animals (11:40a)?
And yet, any person that came into contact with it became unclean until evening
and had to wash his unclean clothes.
5. In the previous lesson we discussed 11:41-43 because it also dealt with the
consumption of meat from animals (see Lesson 27, point 7). These verses are part
of the third main part of the chapter (11:41-45). Verses 44 and 45 not only provide
the theological reason for the prohibitions given in 11:41-43, but they also give
the theological reasons for all the prohibitions in the entire chapter.
Yahweh was Israels God (11:44a). How had he demonstrated this or as their God
what had he done for them (11:45a)?
He did this so that he could live among them and interact with them. How and
where would Yahweh live among them and interact with them?
.
.
As their God who has recued them and who lives among them, what does he
command them (11:44b, 45b)?
Yahweh is holy (11:44b, 45b), so he expects his people to be holy. Yet, only God
is holy. The Israelites were not holy and could not generate their own holiness. So
how could Israel be holy as God commanded? The only way that Israel could be
holy was for the one true holy God to share his holiness with them. Yahweh did
this through the peace offering in the divine service. In it Yahweh provided holy
meat for his people to eat in a sacred banquet. Because they received Yahwehs
holiness by consuming holy food, they became holy and were not allowed to
consume any unclean food. The same throat that swallowed holy food was not to
swallow disgusting, unclean food.
So, in fact, because of Yahwehs grace, Israel was already holy. God had made
them holy by sharing his holiness with them. They were his special people whom
he had chosen out of all the people in the world. Therefore they were to be who
How does he apply this purification and cleansing to people (Jn. 15:3; 1 Cor. 6:11;
Eph. 5:26; 1 Jn. 1:7, 9)?
.
.
.
2. In Baptism through water and the Word Christ doesnt just cleanse the body to
enter an earthly sanctuary. What does he cleanse? And he cleanses so that we may
enter what sanctuary (Heb. 9:14; 10:19-22; Acts 15:9)?
.
.
.
.
In the OT two types of uncleanness that they had to avoid and be cleansed of were
eating unclean meat and touching the carcasses of dead animals (chpt. 11). The
people had to be clean in order to enter into Gods holy presence at the tabernacle
and receive his holiness in the sacred meal. In the NT what is required of
Christians for them to enter into Gods holy presence and receive his holiness in
the sacred meal (Mt. 5:8; 1 Tim. 1:5; 2 Tim. 2:22)?
And these are the things that God provides through his Word and Baptism. He
gives us what we need in order to have a close relationship with him.
What did Jesus criticize the scribes and Pharisees for (Mt. 23:25-26; Lk. 11:3741)?
So Jesus demanded a much higher and comprehensive level of purity than the OT
required and that the Pharisees practiced.
3. In the OT what one ate or touched could cause uncleanness and defile a person.
But what does Jesus say defiles a person (Mt 15:11, 18, 20; Mk 7:15, 19, 20, 23)?
.
.
.
.
Because of this we recognize and confess that we are by nature sinful and
unclean (Confession in the Divine Service). This is why the heart becomes the
battleground between purity and impurity. Unclean thoughts and desires lead to
unclean acts (Mt. 15:10-20), which desecrate the Christians holiness.
This is why Baptism is not just a one-time event but the beginning of a whole new
life. Since the heart is evil and rears its ugly head each day, it must be cleansed
each day. This is only something that God can do. As Christians, each day we live
a baptismal life (which began on the day that we were baptized). In this baptismal
life God daily cleanses our sinful hearts by killing off the old sinful heart we are
born with and raising up a new heart that has the righteousness of Christ.
As a Christian we have been cleansed and have received Christs holiness in Holy
Baptism. The Christian then seeks not to desecrate Christs holiness which he now
possesses. So through the power of the Holy Spirit he seeks to live the sanctified
(holy) life, avoiding evil thoughts, desires and actions. In the Christian life Christ
keeps coming to his people in Word and Sacrament, building them up for the
sanctified life by giving them his holiness. He continues to give his holiness not in
the eating of clean animals that have been sacrificed, but in the eating of his holy
body in Holy Communion. He willingly sacrificed his body on the cross in order
that he might cleanse our hearts and share his holiness with us.
4. By cleansing the heart, Jesus fulfilled the laws of Lev. 11 to avoid eating unclean
meat. These laws then, like the rest of the OT, pointed forward to Jesus who
would bring cleansing once and for all at a much deeper level. Because of this in
.
.
.
In the OT Israel was called by Yahweh to be his holy people. As holy people they
could only eat ritually clean meat so that they would not desecrate Gods holiness.
But as we established earlier, Jesus fulfilled the OT laws concerning unclean
meat. And therefore now food that was considered common and unclean is now to
be considered clean. God makes that same point here in this story.
Before Jesus came how did the Jews consider the Gentiles (Acts 10:28a)? And
what did God show Peter in this vision (Acts 10:28b)?
.
.
As Christ has now made all food clean and edible, so he also makes common and
unclean people holy. Through the Gospel he is able to cleanse the hearts of
Gentiles as well as Jews. No matter whether Jew or Gentile, Christ cleanses the
heart through his Word and Baptism.
Paul also discussed clean and unclean food in Rom. 14:13-23. What food is
unclean to Paul (Rom. 14:14a, 20a)?
What did the regulations of the OT, including those for clean and unclean meat,
foreshadow (Col. 2:16-17, 20-22)?
What is it that Christ gives us through the Holy Spirit that now make us
acceptable to God (Rom 14:17-18)?
We appropriate these things for ourselves through faith, which is itself a gift from
God. Having his righteousness, we can now stand before God without the fear of
desecrating Gods holiness.
.
.
.
.
So even though the food is clean, since it has been offered to demons, it should be
avoided.
7. In 2 Cor. 6:14-16 Paul contrasts the following things:
o Righteousness and lawlessness
o Light and darkness
o Christ and Belial
o A believer and an unbeliever
o The temple of God and idols
He asks, What partnership, what fellowship, what accord, what portion,
what agreement do these things have with each other? What answer does Paul
give in 2 Cor. 6:17? What are Christians to do with such things?
These things are to be considered unclean. They are things that lead us away from
God. These things desecrate our holiness. As the holiness of God at the tabernacle
was desecrated by unclean things, so, we being the temple of the living God (2
Cor. 6:16a), desecrate our holiness by associating with such things.
Revelation 21 speaks of the new heaven and earth and the new heavenly
Jerusalem. In language reminiscent of Lev. 11, what does God warn in Rev.
21:27?
He warns that nothing unclean will ever enter it, nor anyone who
does what is detestable or false, but only those who are written in the
Lamb's book of life.
.
The first case they discuss is when a woman gives birth to a male child (12:2b).
For how long of a period of time was she unclean after giving birth to her son
(12:2c)?
.
.
.
Because of the postnatal discharge during this period of time, the mother could
not engage in the normal activities of the common domain. This was because
contact with her discharge would make others ritually unclean in the common
domain and prevent them from participating in the divine service in the holy
domain of Yahweh.
Some might ask why a woman should be considered unclean when she is doing
something that comes naturally like having a baby? The answer to this question
has to do with the discharge of blood. As we have discussed in earlier lessons,
pagans associated blood with life power. This was taken to an even higher degree
when it involved blood from giving birth. This was viewed by them as an
extremely potent super-natural life power. So in order to cause the Israelites to
look to Yahweh as the source of life instead of a superstitious belief in the power
of blood, Yahweh made blood a source of impurity.
.
.
.
So after the original 7 day period was complete, the mother could resume her
normal activities in the common domain without worrying about making others
unclean. Yet she still could not have any contact with the sacred domain for 33
days.
During this time her ritual status was undetermined. On the one hand, she was no
longer ritually unclean because she no longer transmitted impurity through her
postnatal discharge. But on the other hand, she could not have contact with the
sacred domain.
5. Lev. 12:5 discusses the case of the birth of a daughter. How did it differ from the
birth of a son?
.
.
.
What would be the reason for having different periods of time for the birth of a
son versus a daughter? No reason is given for the different time periods for male
and female. Different reasons have been proposed. (1) It was the custom of that
.
.
So her Readmittance would be by sacrifices. What did these sacrifices provide her
with that allowed her readmittance (12:7)?
So the blood of both sacrifices provided atonement and through the burnt offering
Yahweh showed that he accepted her and reinstated her as a member of the
congregation. She was once again ritually clean and had access to Gods holiness
and blessing.
7. What alternative was allowed if the mother was poor and could not afford a lamb
(12:8)?
If she were poor she could use two turtle doves or two pigeons instead.
One was used for the burnt offering and one was used for the sin
offering. From these two sacrifices she would be atoned for and she
would once again be ritually clean.
.
.
What did Yahweh promise the patriarchs that the Seed would do (Gen. 22:18;
26:4; 28:14 KJV)?
The apostle Paul writes about the fulfillment of the Seed (or Offspring). Who is
the Seed (Gal. 3:16 KJV)?
And therefore those who are in Christ, that is, have faith in Christ, are Abrahams
seed. They are heirs of the promise (Gal. 3:28-29). They are blessed.
The promised Seed came, died, was planted in the tomb, came to life (the
resurrection), and produced many more seeds (by the proclamation of the
Gospel). Those seeds continue to be produced to this day and will continue until
the End. Said another way, the promised Seed came and received the promised
inheritance. He then shares his inheritance with those who believe and trust in
him, thereby becoming a blessing to the world.
10. 12:3 says that a male child shall be circumcised on the 8th day. What the purpose
of circumcision (Gen. 17:11-12)?
When this happened Jesus was keeping the law of 12:3. And as he kept this law,
so he also kept the whole law perfectly. And as the Son of Man, Jesus represents
all humanity. Therefore in his circumcision, all people were circumcised once and
for all. Through his circumcision he entered into the covenant with Abraham and
received its promised blessings. He then shares those blessings with all those who
believe and trust in him.
11. Christ has replaced circumcision with a new kind of circumcision. In this
circumcision instead of the foreskin being cut off, the body of the flesh is cut
.
.
.
.
.
12. Lev. 12:4-8 describes a period of purification for the mother after giving birth. An
example of this is given in the NT. Given the context, who went through the
period of purification in Luke 2:22-24?
After the time for purification had passed, Mary went to the temple to do what
(Lk 2:24)? What law was she obeying (Lev. 12:8)?
.
.
.
What were they to do for each firstborn male (Ex. 13:13b; Num. 18:15-16)?
When they came to Jerusalem to offer a sacrifice for Marys purification, what
else did Mary and Joseph do (Lk. 2:22b-23)?
.
.
Notice that no mention is made of Mary and Joseph paying the redemption price
for Jesus, their firstborn. When the firstborn was redeemed he belonged to God
and was devoted to serve him. Why was this redemption not necessary for Jesus
(Lk. 1:35)?
Note that what the ESV translates as leprous disease actually stands for several
different kinds of skin diseases.
The priest then examined the skin disease (13:3a). The person was declared by the
priest as unclean (13:3c) if he observed what two things (13:3b)?
But if these criteria were not met, what did the priest do (13:4-6a)?
13:4- .
13:5- .
13:6- .
Once declared clean, what did the person with the infection do (13:6b)?
What happened if the infection had spread after he had been cleansed (13:7-8)?
13:7- .
13:8- .
If it had all turned white, what did the priest declare the person to be (13:13b)?
Apparently since the disease was not eating away at the flesh, showing the sign of
death, it was not considered unclean.
Under what circumstances was a person always considered unclean (13:14-15)?
Under what circumstances could a person who had a scaly skin disease and had
been declared unclean, be declared clean again (13:16-17)?
He was declared unclean as having a leprous skin disease if the priest observed
what two symptoms (13:20)?
But if the priest did not observe these two symptoms, he quarantined the person
for 7 days (13:21). If after this period of time the skin disease spread the priest
declared him unclean (13:22). But if it did not spread then the priest declared him
clean (13:23).
So instruction 3 is similar to instructions 1 and 2 in that if the infection is eating
away at the flesh and destroying the flesh the person is unclean, otherwise he is
clean.
6. Instruction 4 Diagnosis of Sores from Burns (13:24-28)
The fourth case is very similar to the third case. The only difference is this
infection is related to a burn rather than a boil. If white swelling or a reddishwhite spot develops where the burn was, it was required that a priest look at it
(13:24-25a). If it had the two normal symptoms of a scaly skin disease, the priest
declared him to be unclean (13:25b). If on the hand, the priest did not observe the
two normal symptoms and the spot had faded, he quarantined the person for up to
7 days (13:26). On the seventh day, if the disease had spread, the priest declared
him as having a scaly skin disease and as unclean (13:27). But if it had not spread
and had gotten better, he was declared to be clean (13:28).
Again, the same basic pattern was followed as in the previous cases.
7. Instruction 5 Diagnosis of an Infection on the Head or Jaw (13:29-37)
What does this case cover (13:29)?
The priest reexamined the person after the quarantine period. If the infection had
not spread or gotten worse, the priest declared the person clean and the person
washed his clothes and was clean (13:34). But if after his cleansing, the person
thought that the infection was spreading again and the priest examined it and saw
that it was, the priest declared him unclean (13:35-36). But if the priest thought it
was unchanged and that healthy black hair was growing, he declared the person
clean (13:37).
8. Instruction 6 Diagnosis of Skin Patches on the Body (13:38-39)
When was a person supposed to go to a priest to be examined in this case (13:3839a)?
If the spots were a dull white color, it was a known disease that was not leprous
and therefore the person was considered clean (13:39).
9. Instruction 7 Diagnosis If Hair Loss is Caused by Skin Disease (13:40-46)
If a man loses hair from the crown of his head or from his forehead, what is the
person and what was his ritual status (13:40-41)?
What does it emphatically say that the priest was required to do in this case and
why (13:44b)?
This last case is somewhat different than the previous cases. In the previous cases
the person had a scaly skin disease and was pronounced unclean by the priest. In
this case the man not only had a leprous disease and was declared unclean, but he
was a leprous man or he was skin diseased man. His whole person became
associated with his disease. This is because the head represents the whole body.
And when the head had a leprous disease, he had the mark of death on him.
What was a person with a leprous disease upon his head required to do (13:45a)?
In another part of Leviticus what were these signs of (10:1-6, esp. v. 6)?
This was required because they were dying a slow death as a result of the kind of
disease that they had. What else were they required to do (13:45b)?
As long as a person had this scaly skin disease on his head he was unclean
(13:46a). He could not approach Yahwehs holy presence at the sanctuary and eat
the holy food that Yahweh offered. What else was required of such unclean people
(13:46b)?
In this case, the person with the skin disease was not only prevented from
participating in the holy meals that Yahweh offered, he was also prevented from
participating in common meals with his kinfolk.
Such requirements for people who have this type of skin disease may seem rather
harsh to us today. But we must remember a couple of things. First, there was no
cure for this type of skin disease. When one acquired such a disease it meant
almost certain death. And this type of disease may have been contagious, so such
restrictions protected the larger community from a mass outbreak and death toll.
Second, in Leviticus a persons head carried special significance. It represents the
whole person. This can be seen looking at the high priest. The high priest:
o Had his head anointed with oil (8:12; 21:10).
o Wore a turban with the holy plate on his head (8:9).
o Was not allowed to dishevel his hair in mourning (10:6; 21:10).
Also note that when a person with a leprous skin disease recovered from the
disease, he had oil placed upon his head (14:18, 29). And when someone heard a
If the disease had spread, what did the priest determine about the clothing and
do with the clothing (13:51b-52)?
.
.
.
.
What happened if the mold had not spread after the 7 day quarantine period
(13:53-54)?
The priest reexamined the infected clothing after the second 7 day quarantine
period. If the mold got worse or stayed the same, he pronounced it unclean and
the clothing was burned (13:55). On the other hand, if the priest found that the
mold on the laundered clothing had faded over the 7 days, he tore out the diseased
area of the garment (13:56). What happened if, after tearing out the diseased area,
the mold came back on the garment and spread (13:57)?
What had to be done to a piece of clothing that had been cleansed of its disease
before it was considered clean again (13:58)?
That then concludes the law for a case of leprous disease in a garment of any
type to determine whether it is clean or unclean (13:59).
3. The clothing worn by the Israelites was common clothing. Common clothing
could be clean or unclean. It had to be clean to engage in normal common
activities in the community and it had to be clean to enter the sanctuary. What
happened to the common clean clothing in Lev. 8:30? What did its status become?
On the other hand, common garments could become unclean when they came into
contact with any number of things, such as a carcass, genital discharge, menstrual
blood, etc. Normally washing the unclean clothing was enough to purify it and
make it clean again. But they might remain unclean if a persistent mold could not
be removed. In this case the garment had to be destroyed. In a religious context, it
was important that the garments of the Israelites be clean so that they could enter
the holy precincts of the sanctuary without desecrating it.
<u> Fulfillment by Christ </u>
4. The fulfillment of the laws of skin disease is covered in the lessons for Lev. 14.
So here we will look only at the fulfillment of infected clothing.
In the OT, purity of clothing went along with purity of the body. Being clean gave
a person access to the sanctuary and to the holy food that came from Yahwehs
table. However, greater purity is required in the NT in order to access the
heavenly sanctuary and the holy food that God provides. In reality, how pure are
people (Rom. 3:23)?
The reason for this is that all people come into this world clothed with the
flesh. How would you classify the desires and works of the flesh (Gal. 5:16-24)?
All people by nature are clothed with the sinful, dying flesh and therefore are
unclean and cannot enter into Gods holy presence in the heavenly sanctuary or
receive his holy gifts.
5. But in the Sons incarnation, Jesus took on our sin-infected humanity in order to
cloth us with his own sinless and pure humanity. What happens to our sinful flesh
in Baptism (Col. 2:11-12; 3:9)?
What new garment are we clothed in in Baptism (Gal. 3:27; Col. 3:9-10)?
This access to the Father is explained in the parable of the wedding banquet (Mt.
22:1-14). In it, after those invited fail to come (Mt. 22:1-8), the good and bad are
invited to the wedding feast (Mt. 22:9-10). What is the only requirement for those
attending and eating the feast at the kings table (Mt. 22:11-12)?
This garment is Christ and his righteousness. Anyone who will not accept Christ
and his saving work is cast out of the Fathers presence (Mt. 22:13-14).
6. In the latter part of each of Pauls letters, he normally tells about how Christians
should live. As people who have been clothed with the holiness of Christ, what
are we required to do?
Rom. 13:14- .
Col. 3:12-14- .
The response of Christians to being justified by God is to live the baptismal life.
Our new life began at our Baptism with God killing off the old sinful self and
raising up a new self. The new life we have been given continues this pattern.
While in this world we are at the same time sinners and saints. Therefore each day
the sinful flesh must be put off and the righteousness of Christ and his perfect
virtues must be put on. We are to be who we are. We are holy in Gods sight,
therefore we are to be holy.
Why was this instruction given only to Moses and not to Aaron too since it had to
do with making a person clean who had been unclean? 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 instructions for distinguishing whether a skin disease
was clean or unclean were given in chapter 13.)
What did the priest command be done with one of the wild birds (14:5)?
Having grown up on a farm where we grew chickens and butchered them for
meat, I can surmise why the bird was killed in a pot. A chicken is usually killed by
either cutting off the head or by wringing its neck. When this happens the nerves
of the chicken cause it to flop around for a minute. When this happens blood
splatters on anything that is close to the bird. The pot would prevent this from
happening. This then relates to our next question.
The first bird was killed to provide one main material for the ritual. What was it
(14:6)?
What was in the pot that the first bird was killed in (14:5b, 6b)?
The Hebrew word for this literally means living water. This refers to water from
a stream of running water or a spring. When one had flocks and moved them from
one area to another to graze, one of the most important things to find was a source
of fresh water. Water literally provided life. Hence, it was living water.
What was the blood and water used for (14:6)?
So when the bird was killed in the pot, its blood, which was the main material
needed, mixed with the living water. The priest then dipped the cedarwood and
the scarlet yarn and the hyssop ... and the live bird in the blood/water mixture.
What was the cedarwood, scarlet yarn, and hyssop used for? Actually its not all
that mysterious. Hyssop branches were tied to a cedar branch with the yarn to
Given what you know about how blood was used in many of the sacrifices and
given Heb. 9:22, what was the purpose of this sprinkling of blood?
.
.
Here too it served a similar purpose. Like in most other cases, the blood here was
used as part of the purification process. After the sprinkling, what did the priest
declare and do (14:7b)?
.
.
This act provided visual symbolism of what was about to happen to the formerly
skin-diseased person. What did it symbolize (see 14:8b)?
.
.
The final step to be taken before he would be allowed to return to the community
was that the formerly skin-diseased person had to wash his clothes and shave off
all his hair and bathe himself in water (14:8a).
4. After that he was clean and could live inside the camp, but not yet with his family.
He lived this way for 7 days (14:8b). The 7 days were a transition period. And on
the seventh day he shall shave off all his hair from his head, his beard, and his
eyebrows ... and then he shall wash his clothes and bathe his body in water
(14:9). And for a second time it says he was clean. The first part of the
purification process made him clean enough that he was able to enter the camp.
After the transition period and the cleansing actions taken, he was now ritually
clean, able to come before Yahweh at his holy sanctuary.
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 or go to the
tabernacle. After a transition period of a week, he is allowed to come to the
entrance of the tabernacle before the Lord. After that the priest then performed the
Now list the materials required for the offerings for a poor person (14:21a) given
in 14:21-22.
3. After the person who was to be cleansed gathered the materials needed for his
cleansing, what happened (14:11, 23b)?
.
.
By doing this he transferred them from the human domain to the divine domain.
They became Yahwehs possession.
Next the priest killed the lamb for the guilt/reparation offering inside the
sanctuary before Yahweh (14:13a, 25a). It is noted that the guilt/reparation
offering is most holy and therefore belongs to the priest (14:13b). What did the
priest do with some of the blood from the guilt/reparation offering (14:14, 25b)?
Normally in the reparation offering blood was placed on the altar to free a person
from the guilt of actual or suspected sacrilege, but in this case before this
happened blood was applied to the person being cleansed. The purpose for this
was so that his ears were cleansed to hear Gods holy word, his hands were
cleansed to touch the holy meat that Yahweh provided, and his feet were cleansed
to stand on holy ground.
4. Next came a special rite performed using the olive oil (14:15-18a, 26-29). What
did the priest do with the oil (14:15-16, 26-27)?
.
.
Seven is the biblical number for completion and perfection. Therefore this
sprinkling completely and perfectly consecrated the oil for Yahwehs use. What
did the priest do with the oil next (14:17, 28)?
.
.
.
In doing so Yahweh made him fit and empowered him to hear Gods holy Word,
to touch the holy meat from the peace offerings, and to stand on holy ground
without worry. What did the priest do with the rest of the oil in his left hand
(14:18a, 29)?
By placing the rest of the oil on the head where the leprous disease used to exist,
the priest showed that the mark of death was gone and that his status had been
fully restored and that he was now welcome as a guest at Yahwehs table.
5. After the special rites for the oil had finished, the normal rite for the
guilt/reparation offering picked back up where it left off and the priest made
atonement with the blood from the guilt/reparation offering (14:18b, 29b). Then
the priest made a sin offering, a burnt offering, and a grain offering for the person
being cleansed (14:19-20a, 30-31a). These offerings were made in order to make
atonement and when they were completed, the person was considered clean and
was restored to his normal place in the community. This ends Yahwehs
instruction on the purification of a skin-diseased person, both the normal rite and
the rite for the poor person (14:32).
After these rites were performed, the cleansed person had access to the tabernacle,
could bring offerings to the tabernacle, and could receive holy meat from the
2. Many OT prophecies of the Messiah referred to his healing ministry. Yet none of
them specifically prophesy of him healing those who had leprous diseases. Yet if
one reads the Suffering Servant psalm in Is. 53 carefully, one will see that it is
strongly implied. The promised Messiah would bear the griefs and sorrows of
sinners (Is. 53:4a). When he does so, how do we see the Messiah (Is. 53:4b)?
For what reason would the Messiah be cut off out of the land of the living (Is.
53:8b)?
The word stricken, which we just saw being used in Is. 53:4b, 8b, is used
repeatedly in Lev. 13-14 in referring to those who were infected by skin
diseases that made them unclean. The Suffering Servant described in Is. 53 would
come to heal those who had been stricken with the unclean and persistent
disease of sin. How would he do this (Is. 53:11b, 12b)?
.
.
.
The Suffering Servant then heals by making a great exchange. He exchanges his
righteousness for our sins. He bears our sins and pays the penalty for them and in
return we receive his righteousness and therefore stand before God justified. Of
course Jesus is the Suffering Servant. He did indeed bear our sins and pay the
penalty for them on the cross. In return Jesus gave us his righteousness when we
were baptized. Through this great exchange Jesus heals us of our sin sickness.
3. At a high level, what did Jesus do in Mt. 8:1-4; Mk. 1:40-45; and Lk. 5:12-16?
.
.
So by touching the leper, Jesus became unclean, taking on the lepers impurity.
But Jesus touch was a healing touch because immediately his leprosy was
cleansed (Mt. 8:3b). What did Jesus then tell the cleansed leper to do (Lk. 5:14)?
.
.
.
What have we learned in the last few lessons (Lev. 14:1-32) was the reason for
offering these sacrifices?
Therefore the story of Jesus healing a leper shows how Jesus heals unclean
people, with his touch and word. And it shows the reason that he heals people of
their sin sickness and gives them a new status. By nature we are sinful and
unclean (from the Confession in the Divine Service). Since we are unclean we
Given the fact that Jesus told them to go show themselves to the priest and given
that a little later 1 of the 10 was called a Samaritan and a foreigner (Lk 17:16, 18),
what does that tell us about the identity of 9 of the lepers?
Because of who they were, Jesus was instructing them to go through the
purification process as outlined in Lev. 14 so that they could be reinstated to the
community and participate once again in the divine service. But one of the healed
lepers was a Samaritan. So this was not an option for him. What did he do (Lk.
17:15-16)?
Jesus questioned why the other 9 did not return and give thanks to God and then
he said to the Samaritan, Rise and go your way; your faith has made you well
(Lk 17:19). On that day the Samaritan received more than physical healing of an
incurable disease. By faith in Jesus he now had salvation and access to God. He
became a member of the church and had communion with God. This is why Jesus
came, to make sinners clean and to give them access to God.
5. Since having a leprous skin disease was the worst of all skin diseases, making one
unclean and unable to participate in the divine service, how Jesus dealt with it
shows how he deals with all unclean people. And this is of the utmost importance
for all people because as we said above all people are by nature sinful and unclean
and deserve nothing but punishment. Since Jesus easily cleansed those who had
leprosy and made them clean, so Jesus is quite capable of cleansing each of us
from all our sins that make us unclean. And in doing so he makes us fit to enter
into Gods holy presence and to participate in the Divine Service.
.
.
What happens in Baptism is like taking off dirty clothes and putting on clean
ones. What is taken off in Baptism (Col. 3:9)?
So in Baptism Jesus swaps clothes with us so to speak. He takes our filthy, sinful
clothing and he gives us his pure and holy clothing. Having been made clean by
Christ, we now have access to God the Father in the Divine Service. In that
Service he announces his forgiveness of our sins, speaks his Word of Law and
Gospel to us, and feeds us holy food from his table (the Lords Supper). One
name for this feast is the Eucharist, which means thanksgiving. Like the leper
who returned to give thanks to God for cleansing him of his leprosy, so we too
give thanks to God for the healing us of our fatal sin sickness. Just as Jesus healed
lepers by his touch and word, so in the Supper he does the same for us as we hear
his Word graciously inviting us to the Meal and physically receive the body and
blood of Christ.
.
.
.
What does 14:34a presuppose and anticipate about the future of the Israelites?
.
.
.
.
Yahweh was with the Israelites. Yahweh lived amongst the Israelites in the land of
Canaan. The tabernacle was his royal residence among them. Because Yahweh
would live with them in the land their towns and houses had to be ritually clean.
What happened in the home affected the people who would go into Gods holy
presence at the temple. They had to be ritually clean in order to come into his
presence. One of the main materials used in building homes in that region of the
world was mud, which was used as plaster. One reality of these types of homes
was that mud homes were susceptible to mold. And sometimes they would
develop a persistent mold which was unclean and incompatible with holy God.
And such a mold made the people who lived in the house unclean. So the purpose
of this legislation is religious. The cleanness of the house affected the cleanness of
the people who lived in it.
3. So when the Israelites settle in the land of Canaan, from time to time Yahweh
would allow a leprous disease (persistent mold) to grow in their houses
(14:34b). If this should happen, what was the owner of the house to do (14:35)?
What did the priest do when the owner told him about his house disease and why
(14:36)?
.
.
.
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 (14:37-38). After 7 days the
priest came back and looked to see if the disease (mold) had spread (14:39). The
text does not say, but it is presumed that if the mold had not spread then the house
was considered clean. Summarize what the priest ordered be done if he found that
the mold had spread.
14:40- .
14:41- .
14:42- .
4. If a house, which had been treated for its disease by replacing the moldy stones
and re-plastering the walls developed mold again, the priest was called to come
and examine the house again (14:43-44a). If the priest observed that the mold had
indeed come back, what kind of mold was it and what was the status of the house
(14:44b)?
If this was the case, what did the priest then do to the house (14:45)?
5. The main purpose for addressing this issue of a house with a serious growth of
fungus was religious. Such a house was ritually unclean and it made the family
that lived there unclean. One had to be ritually clean in order to go to the
tabernacle and participate in the divine service. So these instructions were given
in order to ensure that the family could come to the sanctuary and not desecrate
Yahwehs holiness.
There was also a secondary reason for it and it had to do with the cultural
environment and the countries among which the Israelites lived in. The Hurrians
and the Hittites held that mold in a house was a sign of evil and a sign that the
gods were displeased with the family that lived there. The Babylonians believed
Based on previous parts of Leviticus, it is assumed that the person became clean
again when he took a bath. If someone slept or ate in a polluted house, his clothes
became unclean and to make them clean again they had to be washed (14:47).
3. Now we come to the case where a house had been diagnosed and treated for a
persistent leprous disease (persistent mold). After the quarantine period the priest
reexamined the house. If he found that the mold had not come back after the
stones had been replaced and the house had been re-plastered, he pronounced the
house clean, the house had been healed of its disease (14:48).
To purify the house the priest followed the same procedure used for the
purification of a skin-diseased person (14:2-7). The materials gathered for the
purification process were two small birds, cedarwood, scarlet yarn, and hyssop
(14:49). The priest took an earthenware pot and put some living water in it. He
then killed one of the birds in the pot (14:50). Doing this caused the blood of the
bird to mix with the fresh water. The priest then made a brush by attaching the
hyssop branch to the cedarwood (used as a handle) by tying them together with
the yarn (14:51a). What then did the priest do with the brush he had made
(14:51b)?
This rite was a rite of atonement (see 14:53b). Normally atonement was made for
a person by applying blood to the altar at the tabernacle. In that case the person in
need of purification came to the tabernacle. But in this case the house that needed
cleansing could not be brought to the tabernacle. So the atonement rite was
modified to apply the blood to the house instead of the altar, making it clean. It
could no longer pollute the people residing in it and make them unfit to enter the
sanctuary.
As was the case with the person who was cleansed of his leprous skin disease, this
was a symbolic act. The blood symbolized atonement. By shed blood the house
was purified of its disease. And as the bird was set free and returned to its home,
so the family that lived in the house was free to return to their home. They could
once again live in it without worrying about becoming unclean. They could live in
the house because it had been atoned for and was ritually clean.
And again, the underlying point of this whole section is that if a house is unclean,
it could make the family that lives in the house unclean. And if they were unclean,
they could not could not into Yahwehs holy presence at the tabernacle and
participate in the divine service.
4. Lev. 14:54-57 is a subscript that ties together and rounds out the various kinds of
unclean infections discussed in Lev. 13-14. An unclean infection could come upon
a persons head or skin, his clothes, or his house (14:54-56). The main purpose of
each section of these chapters was to teach whether these kinds of infections were
clean or unclean. And the purpose for determining if something was clean or
unclean was to prevent someone from becoming unclean and going to the
tabernacle in an unclean state and desecrating Yahwehs holiness.
<u> Fulfillment by Christ </u>
5. Some might ask, how is this relevant for us today? For us mold and mildew have
no religious significance. Thats true, but we must remember that the significance
of this legislation is the connection between the home and the tabernacle, the
ability for Gods people to come into Gods holy presence. Thats the whole
reason that Jesus came. We have become separated from God because of the
uncleanness of our sin. Jesus came to cleanse us of that uncleanness, to make us
clean so that we can come into the Fathers holy presence without worrying about
desecrating it.
During his earthly ministry Jesus entered the homes of unclean and sinful people.
In Mark 2:13-15a whose house did Jesus go to? What was this persons
occupation? What was this occupation known for?
.
.
.
.
.
When asked about why he ate with these kinds of people, what was Jesus
response (Mk. 2:17)?
.
.
Little did those sinners and tax collectors know at the time, but Jesus was healing
them and making them clean of the impurity of their sin. And little did they know
that when they reclined at the table with Jesus they were in the very presence of
holy God and they were having fellowship with him.
6. In Mt. 26:6-13 and Mk. 14:3-9 Jesus entered the house of Simon the leper. While
there a woman came and poured very costly ointment on Jesus head. When the
disciples raised objections because the money spent on it could have been given
to the poor, Jesus defended her. What did Jesus say she was doing (Mt. 26:12;
Mk. 14:8)?
Jesus was on his way to the cross. Through his death on the cross Jesus would
bring about the cleansing of unclean, sinful people. Jesus associated with the
unclean and sinners for they were the very people he came to heal and make clean
so they could be reconciled to God.
7. In Lk 19:1-9 Jesus entered the house of another sinner. Who was he and what
was his occupation (Lk. 9:2)?
What did Jesus very presence bring to his house (Lk 19:9)?
The same is true today. When Jesus is allowed to enter our houses he brings
salvation; he brings healing; he brings cleansing.
8. In the OT a house was purified when the blood of a bird was sprinkled on it 7
times and when a second bird dipped in the blood was set free to return to its
The Hebrew word translated as body by the ESV really means flesh. Dr.
Kleinig says that this word is used as a euphemism that refers to male genitals.
This is backed up by the context of the first case. It talks several times about the
places upon which the man with the discharge sat being unclean (15:4, 6).
If a man had a discharge in that area of the body that either flowed or produced a
blockage hindering urination, the discharge was a source of uncleanness (15:3).
And of course if one was unclean, one could not go to the tabernacle and
participate in the divine service. No mention is made of a priest making an
The impurity from the discharge could also be communicated. Three kinds of
secondary contamination are mentioned. What was the first way in which
someone could become unclean (15:5a, 6a, 10a)?
For how long was he unclean and what did he have to do to become clean again
(15:5b, 6b, 10b)?
What was the second way in which someone could become unclean (15:7a)?
Whoever did this was unclean until evening and had to wash his clothes and
himself to become clean (15:7b).
We have seen where the first two kinds of secondary contamination came about
when someone touched anything that the unclean man sat on or by touching the
unclean man. In the third kind of contamination it was the unclean man who
communicated his uncleanness to others. What was one way that the unclean man
could spread contamination (15:8a, 11a)?
Like in the other cases, the person who was spat upon or who was touched was
unclean until evening and had to wash his clothes and himself to become clean
again (15:8b, 11b). The unclean man could also spread his uncleanness to a pot by
touching it (15:12a). If the pot was wood it could be made clean by washing it.
But if it was earthenware, it could not be made clean and therefore had to be
broken into pieces (15:12b).
5. If a man with a discharge was healed, a certain procedure had to be performed
which would purify him and allow him to once again approach the tabernacle and
participate in the divine service (15:13-15). What was the procedure?
15:13b- .
15:13c- .
15:14- .
5:15- .
The week long period was a time of passage from a state of impurity to a state of
purity. The 8th day marked a fresh start for the man. On that day, the sin offering
provided ritual cleansing, the removal of his impurity. The burnt offering was
offered for ritual readmission to the holy congregation, for the restoration of
privileged access to God and his blessings.
6. The second case of the chapter (15:16-17) forms the next part of the chiasm (C).
The first case (15:2b-15) covered abnormal male discharges. This case covers
normal male discharges. If a man had an emission of semen outside normal sexual
intercourse, that semen was a source of ritual impurity (15:16-17). The man and
anything the semen touched was unclean. They had to be washed and they
remained unclean until sunset.
7. The third case (15:18) is the center of the chiastic structure (D) of the chapter.
This case covers the emission of semen during normal sexual intercourse between
a man and a woman. What did the semen make unclean? What was required to
make them clean?
8. The fourth case (15:19-24), normal female discharges (C in the chiasm), parallels
the second case, normal male discharges (15:16-17, C in the chiasm). What was
the discharge that caused her to be unclean (15:19a)?
In relation to the woman, how could others become unclean (15:19b, 21a, 22a,
23a)?
If a man and woman unwittingly had sex at the very beginning of the womans
period, the man got her menstrual blood on him and became unclean (15:24a). For
how long did he remain unclean and how could his uncleanness be spread
(15:24b)?
So anyone who came into contact with his or her bedding during the 7 day period
became unclean. The details are not laid out for us, but it seems probable that
when a person became unclean in this manner that the uncleanness lasted 1 day
and the person was purified when he washed his clothes and took a bath (see
15:21).
It also does not describe how the menstruant was purified at the end of the 7 days.
Based on its parallel passage for normal male discharges (15:16), it seems
probable that at the end of her normal 7 day period she took a bath to wash away
the impurity and become clean again.
9. The fifth and last case in the chapter is found in 15:25-30 and makes up part B in
the chiasm. These verses cover an abnormal flow of blood from a woman and are
parallel to the abnormal male discharge found in 15:2b-15 (B).
If a woman has a flow of blood outside her normal period or her period lasts
longer than 7 days, this caused her to be unclean. How long did she remain
unclean (15:25)?
During this time of uncleanness anything that she laid on or sat on was unclean
(15:26). And anyone who came into contact with her bedding or seat became
unclean until sunset and had to wash his clothes and take a bath to be cleansed
from impurity (15:27).
When her abnormal bleeding stopped what did she have to do to be purified of her
uncleanness?
15:28- .
15:29.
15:30- .
.
.
This procedure for ritual purification and restoration was exactly the same as that
for a man with an abnormal discharge.
10. Yahweh provides a summary and purpose for these laws concerning genital
discharges. What was the purpose for these laws (15:31)?
.
.
.
.
A final subscript wraps up this divine speech (15:32-33). It basically says the
same thing that we have in our chiasm. These laws were given for men who had
normal or abnormal genital discharges, for women who had normal and abnormal
genital discharges, and for men and women who engage in normal sexual
relations.
11. We have gone through the five cases provided in chapter 15, which explain when
people with genital discharges are unclean. At this point we have not tried to
explain why it is that they are unclean in these circumstances. In the next lesson
we will discuss the reasons why and we will see how Jesus fulfills these laws.
.
.
So it is Gods design that life flows from him through a man and woman to a new
human being that God creates. What is it that stops this flow of life? Look at four
out of the five cases in this chapter and determine what stopped the flow of life in
each case.
15:2b-15 .
15:16-17 .
.
15:19-24 .
15:25-30 .
In each of the four cases the flow of life from God through man was either
stopped or impeded greatly. In such cases Gods creative purposes were
frustrated.
4. Through these laws God classified normal and abnormal genital discharges as
unclean and the cause of impurity. He used these laws to regulate the sexual
activity of the Israelites marriages. Those with abnormal discharges were
prevented from having sexual intercourse and thereby spreading their infection. It
prevented men from making sexual demands during a womans period. And it
also encouraged sex during the other 3 weeks of the month.
5. Of course the most important dimension of these laws had to do with the ritual
status of men and women before God. Impurity was defined theologically. If
people became unclean from genital discharges they were not allowed to come
before Yahweh at the tabernacle or touch anything that was holy. Anyone who
brought their impurity to the tabernacle defiled it and the end result was their
death. Following these laws prevented this from happening.
6. The theological view just described helps us make sense out of some of the more
puzzling parts of this chapter. For instance, why are semen and menstrual blood
considered sources of impurity? They are after all normal and natural substances
emitted by healthy people. It only begins to make sense when you view them
theologically within the pagan, animist environment that the Israelites lived in.
.
.
.
In the NT a shift has occurred from the physical sexual purity to a more stringent
purity of the heart. It is a clean conscience that gives us access to the heavenly
sanctuary (Heb. 9:14). But our consciences are stained with all kinds of sin,
including sexual sin. How then are we cleansed (1 Cor. 6:11; Eph. 5:26-27)?
Why did she come up to Jesus and touch his garments (Mk. 5:27-28)?
By touching Jesus while she was in this unclean state, according to Lev. 15:25-27
she would have communicated her uncleanness to Jesus. What was the result of
touching of Jesus (Mt. 9:22; Mk. 5:34; Lk. 8:48)?
So, even as she communicated her uncleanness to Jesus, Jesus communicated his
cleanness and purity to her. An exchange took place. She was not only healed but
also saved and restored to the community and to the divine service. Because she
had faith in Jesus she was able to receive the cleansing that Jesus offered. And to
reiterate, she received not just physical healing, but spiritual healing also.
Spiritually and physically she was made well.
10. The healing of the woman with a 12 year blood discharge is embedded within the
story of synagogue rulers seriously sick daughter and her subsequent death (Mt.
9:18, 23-25; Mk. 5:21-24, 35-43; Lk. 8:40-42, 49-56). At the insistence of the
father Jesus went to the house where the young girl had died. He believed that
Jesus could heal her and even raise her from the dead. And when he arrived he
proceeded to do just that, to raise her from the dead. How did he do it (Lk. 8:54)?
Of course a corpse was unclean. So by touching the dead girl Jesus became
unclean. But at the same time Jesus conveyed to the girl his cleanness and raised
her to life. Like the woman healed of her blood disorder, an exchange took place.
Jesus, through his word and touch, takes impurity away and conveys his purity to
the unclean giving them access once again to God through faith in Jesus.
12. In the beginning Eve was deceived by the serpent and became a transgressor (1
Tim 2:14). Yet Eve and all Christian women (1 Tim 2:11-15) are saved through
childbearing (1 Tim. 2:15a). Childbearing obviously involves the discharges of
menstruation and childbearing. Mary did indeed go through the process of bearing
and giving birth to the One who would save people from their sins. Paul goes on
to say that women will be saved under what conditions (1 Tim. 2:15b)?
16:3; 16:24b-25 .
16:4; 16:23-24a .
16:7-10; 16:20-22 .
Moses uses the same phrase in 16:6 and 16:11a to frame the acts performed in
preparation for the main rite. What phrase is repeated?
16:6; 11a .
With the marking off of the preliminary rite, this then means that the main rite for
the Day of Atonement is found in 16:11-19. In the main rite the Most Holy Place,
the tent of meeting (Holy Place), and the altar for burnt offering were cleansed
from all impurity. See the Outline for more detail.
16:29-34 is an addendum. Moses uses several phrases to frame and divide the
addendum into two parts. What phrase is used in 16:29, 31, 34 that frames and
divides this pericope?
Therefore 16:30 and 16:32-34a are the heart of each of the two parts. What do
these verses stress? (Hint: a word used in 16:30 is used 5 times in 16:32-34a.)
Lev. 16:3-28 then explains how Aaron should enter the sanctuary and the Most
Holy Place on the Day of Atonement. And Lev. 16:29-34a explains when and why
it to be done annually.
Through the repetition of certain words we can see what the main focus of this
chapter is.
o Blood sprinkled
o The Holy Place
o Mercy seat
o Sin
o Sin offering
o Come into
The main focus will be on the sprinkling of blood from the sin offering upon the
mercy seat and holy place in order to atone for sin in order that priests and people
can continue coming into Yahwehs holy and gracious presence.
.
.
.
.
If that was the occasion, what was the purpose for these divine words (16:2b)?
And what do we learn about Yahwehs presence (16:2b)?
.
.
.
.
Special note: In this chapter the Most Holy Place is referred to as the Holy
Place. We know that it is speaking of the Most Holy Place because it is found
inside the veil (16:2).
What would following the Word of God that is found in this divine speech prevent
from happening (16:2)?
.
.
Therefore Yahweh used this occasion to instruct Aaron and future high priests
through Moses (16:2a) on how they should approach him so that they would not
defile the sanctuary and incur Yahwehs wrath. As we will soon see, only one day
a year could Yahweh be approached in his inner sanctuary. And on that day, only
the high priest, if he followed the prescribed procedure as laid out by Yahweh,
could come before Yahweh with fire from the altar for burnt offering and blood
from special sacrifices and approach Yahweh safely.
One might wonder if the legislation in chapter 16 is given as a result of the event
that happened in chapter 10, why the legislation in chapters 11-15, which speaks
of classes of impurity, was inserted in between? The reason is that the purpose of
the Day of Atonement was to cleanse the people and the sanctuary of all impurity
and uncleanness (16:16, 19, 30, 34). Chapters 11-15 tell us about such impurity
and uncleanness. All impurity is removed on the Day of Atonement.
.
.
.
.
Once the high priest had brought these animals to the tabernacle, he was required
to change clothes. But before he changed his clothes, he was required to bathe his
entire body (16:4b). The cleansing of his entire body was symbolic of what was
about to happen. All of the dirt and smell of sin was about to washed away on this
special day.
Normally as a representative of Yahweh the high priest dressed in royal robes. But
on this day at the beginning of the ceremony what was he required to change into
(16:4a)?
.
.
.
Why was he required to change into these clothes? When wearing the ornate,
royal robes the high priest functioned as Yahwehs mediator to the people. At the
beginning of this ceremony he was the peoples representative before Yahweh. In
terms of holiness, what kind of people did the high priest represent? What did
they have to offer Yahweh and by nature what was their status before him?
.
.
.
In todays terms, it would be like us being stripped down from our normal clothes
down to simply a plain white tee shirt and underwear. As the representative of the
people the high priest stood stripped of all his honor. He and they stood before
Yahweh with nothing hidden and with nothing to offer.
These garments were special holy garments that worn only on this one day of
the year and were worn in this one holy ritual ceremony. These garments were
stored in the tent of meeting, used on the Day of Atonement, and then stored again
until next years Day of Atonement.
6. Next, what did the people of Israel bring to the high priest at the tabernacle and
for what purpose (16:5)?
The fact that there were two male goats for the sin offering was unusual. We will
soon see why there were two and how each would be used.
7. Next, Aaron presented to Yahweh the bull for a sin offering (16:6a). Who was the
sin offering for and what was its purpose (16:6b)?
The high priest was sinful like everyone else. Therefore his sins needed to be
atoned for. Note that the bull was not killed and atonement was not made yet. That
would come shortly in the main rite. Here it was simply presented before Yahweh.
8. The final step of preparation involved the two male goats (6:7-10). What did
Aaron do with the two goats?
16:7 .
16:8 .
.
.
16:9 .
.
16:10 .
As you may recall, the most important part of a sin offering was the blood that
was used to make atonement. But before Aaron/the high priest did anything with
the blood of his sin offering he had to do something else which involved incense.
What did Aaron do?
16:12 .
.
16:13 .
.
.
Having created a cloud of smoke with the incense in the Most Holy Place,
Aaron/the high priest and Yahweh were completely hidden from each other as
they met on this day. Aaron/the high priest could now safely approach the mercy
seat, Yahwehs royal throne. According to the ESV translation what did Aaron/the
high priest do next (16:14)?
.
.
The NIV translates this verse slightly different. According to the NIV translation
what did Aaron/the high priest do next (16:14)?
16:15a .
16:15b .
16:15c .
.
For what reason did the blood of a goat need to be applied to the Most Holy Place
(16:16a)?
.
.
The atonement made with the blood of both sin offerings completely covered over
and purified the Most Holy Place.
3. With the Most Holy Place purged of its impurity, Aaron/the high priest next
moved to the Holy Place, the room just outside the curtain (in this pericope it is
called the tent of meeting) (16:16b). This room too needed to be cleansed of the
uncleanness brought about by the sins of the people (16:16b). What does it say
that Aaron/the high priest was to do (16:16b, see also Ex. 30:1, 9-10, esp. v.10)?
What does this mean?
.
.
The sin offering for the people was discussed in Lev. 4. What was the procedure
for the manipulation of the blood that it prescribed (4:6-7, 17-18)?
4:6, 17 - .
4:7a, 18a - .
So apparently this was the atonement procedure that was followed on the Day of
Atonement first with the blood from Aarons/the high priests sin offering and
then again with the blood from the peoples sin offering. The tent of meeting (the
Holy Place) was cleansed of all uncleanness (sprinkled 7 times, the number of
completeness) brought about by the sins of the high priest and his family and by
all the people of Israel.
What restriction was in place while atonement was being made for the Most Holy
Place and the Holy Place on the Day of Atonement (16:17)?
4. With the Most Holy Place and the Holy Place having been cleansed from its
uncleanness through blood atonement, Aaron/the high priest left the tent of
meeting and moved out to the altar for burnt offering that stood in the courtyard
before Yahweh (16:18a). What did he do at the altar?
16:18b .
16:19a .
Again, what was the purpose for doing this (16:19b, 18a)?
The altar for burnt offering was the place where the normal daily rite of
atonement took place. But on this day, the altar itself benefited from the rite
performed in the Most Holy Place. Its purity and holiness was restored by the
application of most holy blood so that it could continue to function as the place
where atonement was made and where God could meet with His people to bless
them.
16:21a .
16:21b .
16:22 .
Note that the high priest was the representative of the whole nation of Israel. He
represented the people before Yahweh. In doing so, he confessed all of their sins
and all of their rebellion against God (not just the unintentional sins). When he
confessed all of their sins, he symbolically transferred them to the goat. This was
done so that their sins could be removed from Gods holy presence.
There is some question as to what the word Azazel means. It is believed to be the
name of a demon or another name for the devil. If this is the case then the desert,
a place devoid of life, is the abode of the devil and his demons. The desert then is
the counterpart to the Most Holy Place. The place where God dwells is a place of
life, holiness, and cleanness. The place of the devil is the opposite. It is a place of
death, sinfulness, and uncleanness. By this act then, the sins and uncleanness of
the people were removed from Gods holy presence and sent out to a most
appropriate place, the abode of demons.
16:23 - .
.
16:24a .
16:24b .
16:24c .
16:25 .
Remember that contact with the holiness of God made people and things holy.
Since the high priest came into direct contact with God when he entered the Most
Holy Place, he became most holy (like the blood). Therefore some people
postulate that the reason why the high priest had to take a full bath after the blood
rite was complete was to remove the super-holiness that he received from contact
with Yahweh. Anyone who was unclean and came into contact with Gods
holiness defiled Gods holiness and would receive Gods wrath. Therefore this
bath by the high priest removed the holiness of God and prevented the possibility
of anyone defiling Gods holiness and incurring his wrath.
7. This day and this rite were about performing a comprehensive act of atonement
for the sanctuary and for the congregation. The bottom line purpose for this was
so that the Israelites could continue to approach and meet with God, so they could
continue to have access to his grace and blessing.
Dr. Kleinig summarizes the activities of this day as follows: on this most holy
day, the most holy person in Israel performed the most holy rite in the Most Holy
Place with the most holy blood from the most holy animals, so that the sinful
Israelites could have safe access to their most holy God.
8. The final instructions for the Day of Atonement (16:26-34) (parts 3, 4, and 5) are
covered in the next lesson.
What did this person have to do before he could be readmitted to camp after he
released the goat (16:26b)?
16:27a - .
16:27b .
What did the person who burned the bull and goat outside of camp have to do
before he could be readmitted to the camp (16:28)?
Normally the Israelites had to wash their clothes and take a bath when they had
become unclean and needed to restore their cleanness. The Israelites could not
come into Yahwehs holy presence in an unclean state. But is that why these two
people had to wash their clothes and take a bath? Some would argue, yes, that in
performing their tasks they became unclean and needed to be purified. Some
would argue, no. They would argue that the two goats and the bull were all sin
offerings and had come into Yahwehs holy presence. Therefore when these two
people performed their task, they came into contact with holy things and needed
to wash away the holiness in order to avoid the possibility of desecrating Gods
holiness. This line of reasoning follows the same line of reasoning as to why the
high priest had to take a bath after making atonement for the sanctuary.
Part 4 The Peoples Involvement in the Day of Atonement (16:29-31)
3. This section describes the involvement of the people of Israel in the Day of
Atonement. First, a time reference is given as to when and how often these special
rites were to be performed. When and how often were they to be performed
(16:29a, 31b, 34a)?
In the seventh month Israel celebrated its great religious festivals. The festivals
began with the Day of Acclamation (23:23-25) and culminated in the Feast of
Booths (23:33-35).
The first Day of Atonement was performed as a result of the death of Aarons two
sons who approached Yahweh with unauthorized fire (10:1-4). The subsequent
legislation prescribed a comprehensive rite of atonement to cleanse the sanctuary
of all impurity. The legislation also prescribed that these rites be preformed every
year on the tenth day of the seventh month thereafter.
The ESV has afflict yourselves. The NIV has deny yourselves. Dr. Kleinig
has humble yourselves. In other words, they were to perform signs of mourning
in recognition that they were a sinful people who were doomed to die unless
Yahweh was merciful to them. These signs of mourning included: fasting,
wearing sackcloth and ashes.
They also were to do no work on that day. While they were not required to come
to the sanctuary, their full attention was to be on their sorry state and their need
for atonement. They refrained from work in recognition that there was no work
that they could do to cleanse themselves from sin. Only God could do the work
that was necessary in order to free them and cleanse them from the impurity of
their all their sins (16:30).
Part 5 The Responsibility of the High Priest for Its Annual Performance
(16:32-33)
4. Who was authorized and commanded to perform the rites for the Day of
Atonement each year (16:32a)?
5. And the chapter concludes by simply saying that Aaron did as the LORD
commanded Moses (16:34b). What Yahweh commanded and instructed, Aaron
did.
A Summary of the Focal Points and Observations of the Day of Atonement
While there he battled with Satan and prevailed against him. What weapon did
Jesus use against the devil (Mt. 4:1-11)?
The final battle against the devil came when Jesus went to the cross. What looked
like utter defeat when Jesus shed his blood and died on the cross was in actuality a
total victory. When Jesus cried out, It is finished! and gave up his spirit, he was
declaring that everything that he came to do had been finished, the victory had
been won. What happened in the temple when Jesus won the victory (Mt.
27:51a)?
As we learned in Lev. 16, only the high priest could go inside curtain into the
Holy of Holies and he could do it only once a year following the procedure laid
out by Yahweh. So what is the significance of the curtain that separated the Holy
of Holies being torn in two?
.
.
In the OT the high priest entered the tabernacle (tent) that housed the Holy Place
and the Most Holy Place on the Day of Atonement. What tabernacle did Christ
enter (Heb. 9:11b, 12a)?
The OT tabernacle (tent) is the holy place where Yahweh resided. Where is the
greater and more perfect tent and holy places where God resides that Jesus
entered?
So as the high priests entered the OT tabernacle, Jesus, the eternal High Priest,
entered the heavenly tabernacle. When the OT high priest entered the tabernacle,
he entered with the blood of goats and calves (Heb. 9:12b). Jesus did not enter
the heavenly sanctuary with the blood of goats and calves. What did he enter with
(Heb. 9:12c)?
The blood of the OT sacrifices was limited in the sanctification and purification
that it provided (Heb. 9:13). But the blood of Christ, who was the spotless Lamb
of God, was able to purify the consciences of all people for all time for all of their
sins (Heb. 9:14). Therefore this one act in which Christ shed his blood was all that
was necessary to win eternal salvation for all people for all time. It need not be
repeated. As Christ said, It is finished!
3. As we have said the mercy seat is the place where Yahweh resided among his
people and graciously met with them and bestowed his gifts upon them. Christ is
God in the flesh. It is in Christ that God is gracious toward people. It is in Christ
that God gives his gifts of eternal life, health, and salvation. Therefore Christ is
the new Mercy Seat. God has mercy upon us in Christ. And it is through faith in
the redemption won by Christ by the shedding of his propitiating (turning aside of
Gods wrath) blood that we receive justification as a free gift of Gods grace
(Rom. 3:23-25a).
4. In the OT the high priest brought the blood into the Most Holy Place on earth.
There, having come into contact with the mercy seat, the blood became most holy
and had the power to cleanse.
At his ascension into heaven, Jesus brought his own blood into heaven. Since his
blood was brought into the Most Holy Place, the heavenly sanctuary, it was most
holy and had the power to cleanse and sanctify perfectly.
The OT high priest took the blood from the Most Holy Place and sprinkled it and
applied it to the earthly incense altar and the earthly altar for burnt offering, the
most holy things, cleansing them of the pollution of sin.
Instead of cleansing earthly holy things, what is it that Jesus cleanses with his
most holy blood (Heb. 9:23-24)?
.
.
What does Jesus sprinkle his most holy blood upon to cleanse (Heb. 9:13-14;
10:2, 22)?
In the Holy Supper Jesus brings his most holy blood from the Fathers presence
and gives it to his guests who he invites to his table. There he gives his blood to
them to drink. He does this for their cleansing and sanctification. Therefore the
atonement of the cross becomes Jesus ongoing ministry of atonement (Pfitzner)
as he continuously applies his blood to his people cleansing their consciences and
hearts.
5. In the OT only the high priest could pass through the curtain and enter the Most
Holy Place and he could do it only one day of the year. No one else could
approach the throne of grace.
But when Jesus came he changed that. Who now can enter the holy places? And
by what means can they enter (Heb. 10:19-20)?
.
.
.
.
As Christians we are priests in the priesthood that serves in the house of God.
Jesus is our great High Priest (Heb. 10:21). No OT priest could approach the
throne of grace. But now in the NT, our High Priest has opened up the way for his
fellow priests to go where no OT priest dare trod. Because our sins have been
forgiven we can approach God with a cleansed heart, the full assurance of faith,
and a clear conscience (Heb. 10:22). When we approach the throne of grace, what
is it that we confidently look for (Heb. 4:16)?
Amazingly, as we still reside in this sin filled world, we have access to the
heavenly Jerusalem (Heb. 12:22-24). We have access to God as he sits on his
heavenly throne ruling all things. There he sits surrounded by innumerable angels
who are gathered festively. Also with the Father are all those who have gone
before us in faith. They have been made righteous by Christ. We have access to
the Father who sits in his heavenly glory through Jesus, our Mediator. Through
Jesus he has made a new and better covenant. And it is Jesus blood that seals the
covenant and is sprinkled on hearts of those who believe to cleanse them.
6. In the OT the Day of Atonement was performed each year. But since Jesus came
and made atonement once and for all on Good Friday, we have no need for an
7. The OT tabernacle and temple were laid out in three parts. (1) The entrance to the
tabernacle led to the courtyard. In the courtyard was the altar for burnt offering.
(2) When one entered the tabernacle proper, one entered the Holy Place which
housed the incense altar. (3) The Holy Place was separated from the Most Holy
Place by a curtain. The Most Holy Place housed the Ark of the Covenant, Gods
royal throne. The people had access to the courtyard only. The priests had access
to the courtyard and the Holy Place. The high priest had access to the courtyard,
the Holy Place, and the Most Holy Place (but only on one day a year). This
limited access displayed different degrees of holiness.
Our churches are laid out in a similar way to the tabernacle. (1) The part where
the people sit is called the nave. This is like the courtyard. (2) Then we have the
space where the lectern, pulpit, and baptismal font are. (3) Finally, we have the
heart of the sanctuary where the altar is.
The altar/table is symbolic of two things. First it symbolizes the mercy seat, the
throne of grace. It symbolizes the place where God was present with his people
and the place where atonement was made for their sins. In a very real sense the
heavenly sanctuary is brought down to earth at this place. At the altar God is
present in Christ. Christ has brought his most holy blood from the heavenly holy
places to the altar/mercy seat. From there God has mercy on us through the
atoning blood of Christ.
Secondly, the altar symbolizes the altar for burnt offering. On it sacrifices were
made daily for the sins of the people. These sacrifices pointed forward to the one
great sacrifice that Christ made on the cross. There he gave his body and blood for
us for the forgiveness of our sins. And so it is here that he gives us that same body
and blood that he willingly sacrificed for us on the cross but which also was
raised from the dead. From the altar he gives us his body and blood for the
forgiveness of our sins.
While laid out in a similar way to the tabernacle, the access to all three areas in
the church is not limited as it was in the tabernacle. In Christian freedom, lay
people can come to the lectern and read Gods Word. And for Holy Communion
Christ invites all penitent sinners to come to the altar to receive the holy Meal. All
Christians are priests (a part of the priesthood of all believers) and Christ has
opened up the way into the heavenly sanctuary for all his fellow priests. Jesus is
that way. His body is the curtain that was torn in two on the cross. By faith in
Christ we enter the heavenly tabernacle and receive the holy food that Christ
offers in grace in the Sacrament of the Altar (Heb. 4:16).
.
.
These words to the Israelites which follow are a command from Yahweh (17:2b)
which deal with the proper use of blood.
As we continue to read through the rest of the paragraph (17:4-7), what seems to
be the probable reason why the Israelites would kill these animals in camp or
outside the camp (see esp. v. 5)?
The point being made then is that these places are not the proper places where
sacrifices should be made. Even if the sacrifices were made to Yahweh, they were
not to be made by the Israelites in these places. If they wished to make a sacrifice
to Yahweh, what were they to do (17:4a)?
.
.
.
.
So what then was the end purpose for this command and the threatened
consequences for disobeying it (17:5)?
.
.
.
.
.
Besides the possibility of offering sacrifices to Yahweh in the open fields, what
other kinds of sacrifices did people make (17:7a)? And what did Yahweh think
about it (17:7a)?
Goat-demons were worshipped as a god. Goat demons 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.
This was not a onetime command. This command continued from generation to
generation (17:7b). Worship was to be made to Yahweh alone, in the way that he
prescribed, at the place where resided.
4. Who does this command apply to (17:8)?
Since 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. They too could worship the one true God.
And once again Yahweh reiterates that the penalty for anyone in Israel who does
not bring his sacrifices to the Lord at the entrance of the tent of meeting would be
to be cut off from his people (17:9).
5. In 17:6 it says, And the priest shall throw the blood on the altar of the LORD. In
doing so, the priest is performing blood atonement. As the blood covers the sides
of the altar, so the peoples sins are being covered. This is the only proper use of
blood for the Israelites. 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.
Both the previous chapter and this chapter have to do with atonement. Atonement
is a divine-human ritual transaction which God created to provide a solution to a
Many of the pagans that surrounded the Israelites would intentionally eat blood.
They believed that they would receive the life-power that was in the blood, for
they correctly realized that the life of the flesh is in the blood (17:11a). But
After giving the proper use of blood Yahweh reiterates the prohibition to all the
people of Israel: No person among you shall eat blood, neither shall any stranger
who sojourns among you eat blood (17:12). He could not be much clearer.
2. The total ban on the consumption of blood created two problems. What did the
first problem have to do with (17:13a)?
What instruction was given to those who killed wild game (17:13b)?
And it is reiterated for the third time that the life of every creature is in its blood,
that they were forbidden to eat blood, and if they did they would be cut off
(17:14).
3. What was the second problem caused by the ban of eating blood (17:15a)?
This meat in this situation lacked life and was viewed as unclean. What
instructions were given concerning this situation (17:15b)?
.
.
.
Who does Paul say the sacrifices to idols that pagans make are actually being
made to (1 Cor. 10:20-21)?
Therefore, all worship of all gods that are not the Triune God is idol/demon
worship. All non-Christian worship is idolatry and is demonic. This is scandalous
to the world, especially to the pluralistic western society where people want to
consider all religions as equal and as just different ways to God. But Jesus said, I
Am the Way, and the Truth, and the Life. No one comes to the Father except
In Rev. 2:18-29 in the letter to the church at Thyatira, John points out that Jesus is
not happy with a woman in that church named Jezebel, who calls herself a
prophetess and who is teaching false doctrine and seducing them into the sins of
sexual immorality and eating food offered to idols. By tolerating her, they were
passively approving her false teachings. This woman in the church of Thyatira is
like Jezebel of the OT. The Jezebel of the OT was a Canaanite who married the
king of Israel, Ahab. She had King Ahab erect a temple and altar to Baal in
Samaria. Like Jezebel of the OT, this Jezebel through her false teachings was
leading people away from the one true God to other false gods. What was her
false teachings leading people to commit (Rev. 2:22)?
.
.
Jn. 2:21 .
OT worship set the pattern for NT worship. God is be worshipped at the place
where he dwells among his people and makes himself available. In the NT that
place has shifted from the tabernacle/temple to the body of Jesus. Because Jesus
body has been glorified, it is no longer bound to the limits of time and space.
Where two or three are gathered in Jesus name, Jesus promised to be there in
their midst. What conclusion do we draw from this as to the place where God
must be worshipped?
.
.
This is why our worship services, the Divine Service, are completely centered on
Jesus. No one can come to the Father except through Jesus. God hears our prayers
only when they come through Jesus. Gods gifts of forgiveness and peace come
only through Jesus. Apart from the incarnate Son of God all human worship is
idolatry and demonic.
7. In the OT Yahweh instructed that blood be used for only one purpose and that
purpose was for blood atonement. The restricted use of blood for atonement
prepared for the atonement that Christ would make through his own blood.
Look up the following passages in the ESV: Rom. 3:25; 1 Jn. 2:2; 4:10. What
term (not a word we use in everyday language) is used to describe Jesus and what
he did? What does it mean?
Now look up the same passages in the NIV. How does the NIV translate that
word?
Expiation? .
Propitiation? .
.
.
1 Pe 1:18-19 .
Heb 9:12 - .
Rev. 5:9 .
Acts 20:28 .
8. In the second half of Lev. 17 the Israelites are strictly forbidden to eat or drink
blood. The reason for this was so that they would not look to obtain life from
the blood of animals, but rather look to God for life, since he was the Creator and
Sustainer of life.
Yet Jesus does something that appears to violate this prohibition. What is it that
Jesus gives out to drink in Holy Communion (Mt. 26:28; Mk. 14:24; Lk. 22:20; 1
Cor. 10:16; 11:25)?
So why this reversal? Why is it ok to drink blood in the NT but not in the OT?
The key, whether in the OT or NT, is to look to God as the Creator and Sustainer
of life. Jesus is God. Jesus told the Jews four times that they needed to drink his
blood. Why? What would they receive if they did (John 53-56)?
Ro 5:9 .
Heb 13:20-21 .
Christs cleansing and sanctifying blood is our most precious possession because
it gives us eternal life, all of the great blessings listed above, and access to the
heavenly sanctuary while here on earth (Eph. 2:13; Heb 10:19).
As you read through this divine speech notice the personal tone used by God. In it
he speaks directly to the Israelites. What is the first thing Yahweh says to the
people (18:2b)?
The Israelites are not to live by the statutes of these countries (18:3b). Rather,
what rules and statutes are they to follow (18:4)?
It doesnt say at this point, but given that most of the rest of the chapter is
legislation concerning sexual behavior within the family and without, what is
implied about the sexual behavior of Egypt and Canaan in the prohibition of 18:3?
.
.
.
The prohibition given in 18:3 and removal of Canaanites then served as a warning
to Israel. If they live the same way as the Canaanites the same fate would await
them.
What reason is given in 18:5 to keep Yahwehs statutes and rules?
Dr. Kleinig translates this slightly different. His translation is: any person who
does them will have life by them. Yahweh is the Creator. He gave life to Adam
and Eve and he gives life to each and every person. But life consists of more than
a beating heart and a functioning brain. What is the full life that God desires for
us? God desires a full life in family and community, peace and prosperity, health
and happiness, vitality and longevity. Life flows from God to people. True life
comes from having a relationship with God. When one has such a relationship,
one has these things. Anything that hinders that relationship hinders the flow of
life to people. God gives these laws and others in order that the Israelites might
have a full life. God provides life in ordered ways. When that order is followed,
.
.
Why does God give this command? As we said, God created the world with order.
He designed and made things to work in certain ways. He designed people to live
in families who love and care for each other. Families are built upon relationships.
When those relationships suffer, the family suffers. When those relationships are
in chaos, the family is in chaos. Sex between blood relatives creates disorder and
ruins relationships, which in turn ruins the family. So the laws that follow in 18:717 are for the good of the family and the relationships of the family members.
Yahweh puts an emphatic stamp on this command by concluding it with I am
Yahweh. By his continued use of his self-identification to the Israelites, Yahweh
is associating himself with them and is committing himself to them. Since he is
their God they must do nothing that will bring dishonor to him.
5. All of the laws in 18:7-17 are laws against incest. The people a man was
forbidden to have sex with can be grouped into four groups. Who is in the first
group (18:14; 18:12-13; 18:7; 18:8)? (If some are hard to figure out, look at the
outline.)
Who is in the third group (18:15; 18:17)? And which person fits into this group
but is not mentioned? (Perhaps she was so obvious that she was assumed.)
18:18 .
.
.
.
.
18:19 .
.
18:20
.
18:21 .
.
18:22 .
.
.
18:23 .
.
One might wonder why child sacrifice (18:21) is included in this list of sexual
prohibitions. In the KJV the word that is normally translated as children is
translated as seed. In the OT seed may refer to semen or offspring. In
adultery, a mans seed is given to another woman who is outside the marriage.
When a child is born to a married couple, the child is their seed. Abraham was
given a promise from God that through his seed, one of his offspring, the whole
world would be blessed.
Therefore all the prohibitions in 18:18-23 have to do with the improper use of
seed. Doing these sexual acts violates a persons nakedness, makes people
unclean, reverses the natural order, confuses natural boundaries, and desecrates
Gods holy name (child sacrifice).
In summary, 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 and adultery violates
the order of kinship, violating the order God established for families. When man
in rebellion goes his own way, the order that God established is broken and chaos
and pain ensue.
2. Lets take a minute and look at the importance of location in this chapter. In 18:3
it mentions that Yahweh had brought them out of Egypt where the Israelites once
lived and was bringing them to Canaan. When immigrants enter a new land, in
order to better fit in they often adopt the customs of the people who already live
there. They adapt and fit into the culture and society. But Yahweh expressly told
them not to bring with them and live by the customs of Egypt and not to live by
the customs of the Canaanites. Instead Yahweh said, You shall follow my rules
and keep my statutes and walk in them. I am the LORD your God. You shall
therefore keep my statutes and my rules; if a person does them, he shall live by
them: I am the LORD.
If they were to live according to the ways of the Canaanites, what would it do to
them and the land (18:24-25a, 27)?
What did this mean in terms of worshipping Yahweh? What happened if anyone
approached Yahweh in this state?
Instead of living like the Canaanites, they must live according to the laws of God
who will live with them in that land (18:26). Life there was to revolve around
their coexistence with Him.
What did Yahweh do to the Canaanites because of the sexually perverted ways
they lived in (18:25b)?
What did God threaten to with the Israelites if they lived like the Canaanites
(18:28-29)?
.
.
.
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 (be it the Canaanites or the
Israelites). 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 priests did for the tabernacle.
What charge did Yahweh end the chapter with (18:30)?
.
.
And the final punctuation mark on the whole chapter is Yahwehs selfidentification (18:30). They are never to do these abominable things because he,
Yahweh, the Creator and Redeemer God, the God of Israel, has said not to.
3. Since Yahweh told the Israelites not to live like the Egyptians and the Canaanites,
and since it speaks about the Canaanites being vomited out by the land because of
their disgusting sexual lifestyle, it is clear that even though these prohibitions
were given to the Israelites, they apply to all people. The laws given in this
.
.
.
.
Instead of using their bodies for sexual immorality, what should Christians use
them for (1 Cor. 6:20)?
2. Lev. 18:5 promises that any human being who does them will have life by them.
Jesus expanded this view of life to pertain to all the commandments. When
questioned about life, what did Jesus point the lawyer to (Lk. 10:25-28)?
.
.
This teaching is absolutely true but it causes a problem for sinful people. Is it
possible for sinful people to perfectly and continually love God and his neighbor?
Deep down the teacher of the Law knows this. So what is he trying to do when he
asks Jesus, And who is my neighbor? (Lk. 10:29)? And what is Jesus answer
(Lk. 10:30-38)?
!
.
.
Since Jesus is God and life flows from God to people, the words he spoke were
life-giving words. Peter said, Lord, to whom shall we go? You have the words of
eternal life (Jn. 6:68). When we hear and believe Jesus Word we receive eternal
life.
3. In the Gospel of John Jesus applied the promise of life in Lev. 18:5 to himself and
his Word. The Father sent the Son to his fallen creation to give life. Who did he
come to give life to? And what kind of life did he offer (Jn. 3:16; 5:26; 10:10;
17:2)?
.
.
Why did Jesus say the Jews searched the scriptures (Jn. 5:39a)? [By the way, note
that at the time of Jesus the scriptures only consisted of the OT. The NT scriptures
had not been written yet.]
And indeed they were right! How does one find eternal life in the scriptures (Jn.
5:39b)?
Jesus is the sole source of life. The scriptures reveal Jesus to us. The words of
scripture are Jesus life-giving Word to us. Through them Jesus sends his Spirit
and life and the Holy Spirit gives that life to people through the Word (Jn. 6:63).
What is it that the Holy Spirit works in people that allows them to receive eternal
life (Jn. 3:36a; 5:24)?
.
.
If we must be justified before God will give us eternal life and we cannot be
justified by keeping the Law, how then does Paul explain how we are justified and
saved (Rom. 10:9-13)?
.
.
.
If we cannot be saved by keeping the Law, what is the purpose of keeping the
laws given in Lev. 18 and in the Pentateuch? Keeping these laws is a fruit of
justification. It is part of our sanctification. It allows life to flow from God to us.
5. Lev. 18 prohibits sexual immorality. Jesus and his apostles uphold these laws
(Jesus - Mt. 5:27-30; 19:18; Mk. 10:19; Lk. 18:20; Apostles - Rom. 13:9; James
2:11; 1 Cor. 6:9). Jesus widened the scope of adultery. For Jesus adultery is not
just the physical act. What did Jesus include as adultery (Mt. 5:8)?
Where does adultery and all sins arise from (Mt. 5:19; Mk. 7:21-22)?
Jesus teaches that a person is defiled by secret acts of adultery and sexual
immorality that are committed in the imagination of the heart.
6. Lev. 18 prohibits incest. The apostle Paul speaks of an incestuous relationship in
the Corinthian congregation between a man and his step-mother (1Cor. 5:1-8).
Does Paul allow it? What does Paul tell them to do with the man?
.
.
.
.
.
.
.
Concerning the kingdom of God, what will happen to those who persistently and
willingly commit these sins (1Cor. 6:9-10)?
Yet not until death is a persons fate sealed. Some of the people in the Corinthian
congregation had lived a sexually immoral life. Some were adulterers and some
had lived a homosexual lifestyle. What happened to them (1 Cor. 6:11)?
.
.
7. In general the sexual sins mentioned in Lev. 18:6-23 are called fornication or
sexual immorality in the NT. They are described as sins that need to be repented
of (2 Cor. 12:21), works of the sinful flesh (Gal. 5:19), as impurity that there
should not be even a hint of among Christians (Eph. 5:3), and as earthly things
within us that should be put to death (Col. 3:5).
The sexual immorality that the Canaanites practiced polluted the land and caused
God to expel them. The Israelites were warned not to practice such sins or they
would be disqualified from possessing the promised land. These things serve as a
warning for Christians. What happens when Christians become involved in these
acts of fornication (1 Cor. 6:9-10; Eph. 5:5; Rev. 21:8; 22:15)?
.
.
.
.
By a pure act of grace God sent his Son Jesus. But if Christians respond to such
grace by wantonly disregarding Gods laws and the created order that he
established, God will disinherit them from heavenly promised land.
8. The punishments that God inflicted upon unfaithful Israel in the OT were types
and examples for Christians so that they might not desire evil, put God to the test,
and be seduced into practicing idolatry, sexual immorality, and grumbling (1 Cor.
What are members of the church to do with those within the church who
impenitently live a sexually immoral lifestyle (1 Cor. 5:9-13; Eph. 5:6-7)?
9. Heb. 13:4 provides a succinct summary of Lev. 18.: Let marriage be held in
honor among all, and let the marriage bed be undefiled. God designed that sexual
intercourse be made between a married husband and wife. It is a clean act
approved by God. Christians and their marriage are holy in Gods sight. Therefore
they are forbidden to defile the marriage bed in any way, by sexual immorality or
by adultery. Since God has established and sanctified marriage, he will also
defend it: God will judge the sexually immoral and adulterous (Heb. 13:4).
.
.
At first glance it might seem strange to put these two commandments together.
After all the fourth commandment is from the second table of the Law, which has
to do with our love for neighbor. And the third commandment is from the first
table of the Law, which has to do with our love for God. To understand this we
As the tabernacle was holy space devoted completely to Yahweh, so the Sabbath
day was holy time which was completely devoted to Yahweh. By not working on
this day, they had time to reflect on the fact that there was no amount of work that
they could do to make themselves holy. They had to depend completely upon God
for their holiness.
What and who were the people of Israel to Yahweh (Lev. 20:26; Deut. 7:6)?
Therefore every Israelite child born to Israelite parents was holy; he was a part of
Gods holy people. Israelite parents were Yahwehs representatives through which
he made his people holy. Parents also promoted the holiness of the family by
leading their families to observe the Sabbath and festive holy days at the
sanctuary and by bringing sacrifices to the tabernacle.
They were to revere their parents and keep Yahwehs Sabbaths because Yahweh
had committed himself to them as their God (19:3c).
Two more foundation laws are given in 19:4. Which commandment do they refer
to (see Ex. 20:3)?
In 19:4a most translations have: Do not turn to idols. Dr. Kleinig translates it
slightly different: You shall not turn to godlings. Godlings is a derisive term.
They were feeble entities that didnt deserve to be called gods. The Israelites had
access to the true God, Yahweh, who had committed himself to them. They did
not need to turn to these false gods for help and blessing. They had access to God
through His name (Yahweh). What else were they not permitted to do (19:4b)?
This probably refers to the household gods we see in the OT (for instance see
Micah in Judg.17:4). These gods were made either by pouring gold, silver, or
bronze into a mold or by plating wooden statues with gold or silver. These statues
were to give access to the god that they represented. The Israelites were obviously
By eating this holy meat as Yahweh prescribed the people received Gods holiness
and blessing. What happened if someone did not eat it as Yahweh prescribed
(19:7-8)?
.
.
The flow of holiness, life, and blessing came from Yahweh to the Israelites
through their families to the whole community. One way that Yahweh gave them
these blessings was through the peace offering. Treating the holy meat from the
peace offering as if it were common meat instead of holy meat by eating it after
the second day was an act of sacrilege and a kind of spiritual suicide. For in doing
so, they cut themselves off from the community and Gods blessing.
As Yahweh provided holiness and life for his people through the peace offering,
so he provided for the poor and aliens through another kind of offering. When
landowners reaped their harvest, what were they forbidden from doing (19:910a)?
.
.
.
What was the purpose for leaving some of the grain and fruit in the fields
(19:10b)?
.
.
.
Many times within chapter 19 sections are bracketed off by Yahwehs formula of
self-introduction I am the LORD your God. Notice that there is no selfintroduction between the instructions about the peace offering (19:5-8) and the
instructions on harvesting (19:9-10). Thats one of the reasons we take these
verses as one unit.
But what then is the purpose of joining these two parts together? As we said
above, one connection between the two parts is that through these two means
Yahweh provides and cares for his people, showing his love and concern for them.
Another reason for connecting the two parts might be as follows. Lev. 19:5-8 is
concerned about the holy realm (God sharing his holiness through the holy meal
from the peace offering). Lev. 19:11-18 is concerned about the moral social realm
(as it deals with stealing, oppressing, injustice, etc.). Lev. 19:9-10 has both a
religious and social meaning. It bridges the gap between the holy and the moral. It
was both a religious and moral duty to provide for the poor and aliens. It is easy to
see the moral aspect of providing for the poor. But it is a little harder to see the
religious aspect.
In the peace offering, Yahweh took from what had been given to him and gave it
back to the people as a holy meal. Through this meal Yahweh showed that he
accepted them. He used the meal to build up and nourish his relationship with
them. The legislation concerning gleaning is very similar. Yahweh owned the land
of Canaan. He allowed the Israelites to live on and use the land (as renters). He
provided crops and vineyards for his people. But some Israelites and aliens that
lived among them did not own land. So through the instructions in 19:9-10
Yahweh provided for those who could not grow their own crops and grapes. The
whole harvest belonged to Yahweh, but he chose to give most of his crops to those
who rented the land (from a human perspective the landowners) and the rest of
the crops he demanded be left in the fields where the poor and aliens could come
and gather for themselves and their families. It was a type of offering that God
used to provide for the poor.
The four subunits 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.
The prohibitions which tell Israel what not to do are summarized by four
performative commandments that tell Israel how they should treat each other as
Gods holy people. What are these four commandments?
19:14b .
19:15c .
19:17b .
19:18b .
The next three prohibitions in this subunit (19:11b 12a) forbid the covering up
of the theft. Note the progression.
o First the theft occurs (19:11a).
o Then when confronted the offender denies the theft with a lie (19:11b).
Therefore the act of stealing could eventually lead to the terrible sin of sacrilege
by desecrating Gods holy name.
8. The next set of commandments (19:13-14) protected each person in the
congregation from exploitation by powerful people. Three cases are given. In the
first case what is prohibited (19:13a)?
.
.
This is speaking of day labors. They were poor. They had no property and had no
permanent job. God protected them by requiring they be paid every day.
What was prohibited in the third case (19:14a)?
.
.
This may be talking of literal deaf and blind people and it may also be talking of
figurative deaf and blind people. When someone insults another person secretly
behind their back, it is as if they are deaf and blind to what is being said about
them. In either case, the abusers do not fear retaliation from them. But they should
fear God who protects the weak and avenges them through His holiness.
9. In 19:15-16 God prohibits injustice in Israels courts (19:15a). The Israelites held
court at the city gates. The Israelite people served as jurors and made judgments
on innocence and guilt. What does Yahweh warn against and prohibit from the
jurors (19:15b,c)?
.
.
Doing this leads to injustice because an unjust sentence is formed in the peoples
community and therefore was a type of murder.
A person may also be on the other side of slander. They be the one who hears the
slanderous attacks made by another person. What were they to do when they
heard such slanderous attacks (19:16b)?
In this case the person who allowed someone to be slandered was just as guilty
before Yahweh as the person doing the slandering for the loss of the persons life.
In a sense they both had blood on their hands.
10. The three subunits in 19:11-16 culminate in 19:17-18 with the Lords remedy for
injury and abuse, whether by theft, exploitation, or injustice. This material
presupposes a tribal society in which blood clans governed by payback. On the
positive side this preserved social and moral ecology of the clan. But on the
negative side it also generated revenge and hatred between clans. The Lord
undermined the revenge cycle by forbidding what (19:17a)?
So rather than conceal hatred in the heart, the Israelites were to speak the truth in
love; they were to speak to the person who hurt them directly (19:17b). One
purpose for doing so would be to give the offender the chance to admit his wrong
and make it right. If he did not confront his offender and harbored hatred in his
heart, his hatred turned the victim into a wrongdoer who came under Gods
judgment (19:17c).
What does harboring hatred in ones heart lead to, which Yahweh prohibits
(19:18a)?
The love the Lord commands here is not an emotion, but an act of the will. Each
person loves himself in the sense that he seeks what is good for himself. So they
are to do the same for others, even their enemies. The love normally reserved for
close family was to be extended to the whole congregation, the Lords holy
family.
11. The next lesson will cover the second half of Lev. 19.
The three have to do with different natural and cultural orders. Mixing of these
things produces confusion and disorder in species, agriculture, and religious
status. (We say religious status for mixing material for clothing because the only
clothing made with different materials was that of the high priest. The average
Israelite had no reason to produce fabrics like those of the high priest.)
Note the relationship the three have with the ritual ceremonies at the tabernacle.
Both livestock and grain were brought and offered as sacrifices. The high priest
carried out his duties wearing his holy garments. Therefore the three prohibitions
have to do with making sure the Israelites remain clean so that can approach
Yahweh in the divine service in an acceptable way.
Two Cases of Sacral Disorder (19:20-25)
2. The two cases in 19:20-25 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. An Israelite
man has a sexual encounter with a slave woman who belongs to her master and
who is also engaged to another man (19:20a). If she were a free woman, both she
and her lover would have been stoned (Deut. 22:23-24). If she were unbetrothed,
her lover would have been required to pay compensation to her owner and marry
her (Deut. 22:28-29). But this situation is different so a distinction is made.
In this case they were not to be put to death (19:20b) because she was not free.
Neither was her master compensated. Instead, who was compensated and what
was the compensation (19:21)?
.
.
What may be implied from this verse is that the green fruit from the young fruit
tree was plucked from the tree so that it did not waste its energy trying to produce
fruit, thereby letting the tree put all of its energy into growing. What happened to
the fruit in the fourth year (19:24)?
.
.
.
After this firstfruit was given to Yahweh, the fruit it bore in subsequent years was
available to the Israelites as common fruit (19:25). The only requirement was that
the firstfruits each year be used as a tithe to Yahweh (Lev. 27:30). In this way,
each year the Israelites would continue to acknowledge that the fruit came from
Yahweh and belonged to Yahweh.
Dr. Kleinig sees in 19:23 a reference to circumcision (see also ESV text notes).
He translates it as follows: And when you enter the land and plant any kind of
fruit tree, you shall treat its foreskin [bud] with its fruit as if it were a foreskin; for
three years you shall regard it as uncircumcised; it shall not be eaten. If this is
the case the fruit tree is being compared to a young Israelite male who is being
circumcised. In circumcision the young boy is recognized as belonging to
Yahweh. In his common life, Yahweh will use this holy child as a blessing to his
people. So the young tree is viewed in a similar way. It belongs to Yahweh and
will be used by Yahweh to bless his people.
The Sacral-Social Disorder of the Congregation (19:26-32)
4. This part of the speech (19:26-32) is the structural counterpart to 19:11-18. The
prohibitions in this section forbid acts that violate the sacred and social order of
the congregation. The performative commandments do the opposite. They instruct
on how these orders are upheld and built up.
God created sex as something good between a husband and wife as a part of the
natural order. Therefore prostitution disturbed not only the sacred order, but also
the natural order of creation. Prostitution caused the land where it was performed
to be filled with depravity. There is a delicate balance between the sacred, social,
and natural realms. Prostitution introduced disorder and confusion into all three.
In terms of holiness, what did Yahweh do on Sabbaths and at the sanctuary?
Keeping the Sabbaths and revering the sanctuary (19:30) distinguished between
two holy and common things. What are these two things?
.
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.
Instead of consulting the spirits of the dead, who were the Israelites to consult
(19:32a)?
In the order that God created, the elders had knowledge and wisdom and were to
be honored. They conveyed His blessing. By revering them, they feared God
(19:32b). The family and the Israelite nation was held together largely by its
elders. The holiness of the congregation was threatened when the elders were
disregarded and treated with contempt. Therefore these verses again separate the
living and the dead.
Generosity to Aliens as Fellow Servants of God (19:33-36a)
7. Next Yahweh discusses the treatment of aliens who live among the Israelites.
When the Israelites settle in the promise land, how were the Israelites not to treat
aliens (19:33)?
While aliens could offer sacrifices and had access to God at the sanctuary, legally
they could not own land and so had to work as laborers, which made them open to
exploitation. Therefore the commandment to love neighbor in 19:18 is expanded
in 19:33-34 to love aliens as themselves. What other reason is given in 19:34b?
.
.
Since aliens were laborers, artisans, and traders, they were especially vulnerable
to exploitation by the manipulation of weights, lengths, and quantities. Therefore
the business transactions of the Israelites were to be fair (19:35-36a). This applied
in their dealings with all Israelites and specifically with aliens who were
vulnerable to exploitation.
Summary Admonition (19:36b-37)
8. How does this divine speech end (19:36b-37)?
In the formula Yahweh not only gives access to himself through his holy name,
but he also claims the allegiance of the people because they were liberated by
him. So they were to do as he commanded as a response to his generosity towards
them. They were his holy people and he gave them these commandments so that
they could participate more fully in his holiness.
9. The next lesson will discuss how Jesus fulfilled these commandments and the
commandments from the first half of chapter 19.
Christians like all people are sinful. How can they be holy (Heb. 12:10; 1 Cor.
1:2, 30)?
Before the foundation of the world Christians were called to be holy and
blameless (Eph. 1:3-4). They are holy but not because of anything they have
done. Their holiness is completely dependent upon Christ. Christ shares his
holiness with them making them holy. He is their holiness. What is the goal of the
Christians sanctification (Rom. 6:19-23)?
2. Because Christians are holy what does God expect of them (1 Pet. 1:15)?
.
.
How does Jesus, as our Rest, make us holy (sanctify us) (Jn. 17:17-19; 1 Tim.
4:5)?
How do people enter the sanctifying rest that Jesus provides (Heb. 4:1-13, esp. v.
3a)?
This is why Luther said in his explanation of the third commandment (Remember
the Sabbath Day by keeping it holy): We should fear and love God so that we do
not despise preaching and his Word, but hold it sacred and gladly hear and learn
it. Thus those who participate in the Divine Service hear Gods holy Word read
and preached and are sanctified by it. By hearing and believing Gods Word they
enter his rest and participate in Gods holiness.
4. In the OT God lived among his people at the tabernacle/temple. At the
tabernacle/temple he gave them access to himself and shared his holiness with
them. God gave them the holy meat from the peace offering to eat as a holy meal
(19:5-8). Through this meal God gave them his holiness.
Looked at in another way, what temple has replaced the OT temple (Eph. 2:1922; 1 Pet. 2:4-8; 1 Cor. 3:16-17)? What is Jesus part in this temple?
.
.
.
.
.
Gods temple is holy (1 Cor. 3:17b). And therefore we must have reverence for its
sanctity and keep ourselves from every defilement of body and spirit (2 Cor. 7:1).
5. At the tabernacle God shared his holiness with the Israelites by giving them holy
meat from the peace offerings (19:5-8). How does God share his holiness in the
NT (1 Cor. 11:20-28)?
The Israelites were not to desecrate the holy food from the peace offering (19:8).
What happens in the NT when someone desecrates the holy food of Christs body
and blood (1 Cor. 11:27-32)?
6. Israel was prohibited from turning to idols (19:4). What are NT believers
commanded not to do (1 Cor. 10:7; 1 Jn 5:21)?
Even though idols are really nothing (1 Cor. 8:4), what do we know that is so
dangerous about them (1 Cor. 10:20-21; 12:2; Rev. 9:20)?
.
.
What do we know about those who practice idolatry (1 Cor. 6:9; Rev. 22:15)?
Therefore as the temple of the Lord, the place where God lives in his people,
Christians are not to have any association with idols and the religions of
unbelievers (2 Cor. 6:14-16).
7. The practices prohibited in Lev. 19:26-29, 31 are associated with the occult.
Christians too are to have no involvement with the occult. These are dead works
that defile the conscience (Heb. 9:14) and are the works of the devil. Christ
cleanses the heart of those who believe so that magic, sorcery, astrology, and
soothsaying no longer have any hold on them (Acts 16:16-18; 19:19).
8. Christians are sanctified by Christ and therefore he calls them holy brothers and
sisters, for he has made them holy like himself (Heb. 2:11-12). These holy
brothers and sisters have a heavenly calling (Heb. 3:1). This calling then governs
their treatment of others. How are they to treat others (1 Pet. 2:17)?
As a holy nation, their treatment of others can have two effects on their holiness.
It can either promote it or undermine it (1 Pet. 1:14-2:10). What does the
desecration of ones holiness lead to (1 Cor. 11:30)?
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: .
Similar to the negative prohibitions, the positive commandments are also repeated
in the NT. In each case below what are the positive commandments?
Rom. 12:13; Eph. 4:28; James 2:14-16; 1 Jn. 3:14-17; cf. Acts 2:45; 4:3435; Rom. 15:26-27; 1 Cor. 16:1-2; 2 Cor. 8:4; 9:1, 12; Gal. 2:10 (Lev.
19:9-10): .
Mt. 10:28; 1 Pet. 2:17; cf. 2 Cor. 7:1; 1 Pet. 1:17 (Lev. 19:14b, 32b): .
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 (Lev. 19:17): .
Mt. 19:19; 22:39; Mk. 12:31; Lk. 10:27; Rom. 13:9; Gal. 5:14; James 2:8
(Lev. 19:18b): .
10. When asked what the most important commandment was, what was Jesus
response (Mt. 22:34-40)?
Carrying out this commandment fulfills the whole Law of God (Rom. 13:8-10;
Gal. 5:13-14). Yet doing so does not make one holy. Holiness can only be
received from God. Jesus shares his holiness in the Divine Service. In it he
sanctifies his disciples (Jn. 17:17-19). God showed his love by sending his only
Son into the world, so that we might live through him (1 Jn. 4:9-10). How are
Christians to respond to such great love (1 Jn. 4:11)?
Therefore the NT once again agrees with the Lev. 19, especially 19:18b: you
shall love your neighbor as yourself.
11. Who does love of neighbor start with (Eph. 1:15; Col. 1:4; Philemon 1:5, 7; Heb.
6:10)?
By loving fellow Christians the Lord Jesus strengthens and establishes them in his
holiness so that they will be blameless before God the Father when Jesus comes
again (1 Thess. 3:12-13). Their participation in Christ and his holiness provides
the basis and stimulus for their mutual love.
Yet the love of the saints reaches beyond the church. In Leviticus the Israelites
were to love the aliens that lived among them (Lev. 19:33-34). In Leviticus it
says: Love your neighbor as yourself (19:18b). Who did Jesus say a neighbor
was (Lk. 10:25-37)?
As priests of the living God, Christians seek to share Gods life-giving holiness,
reconciling lost humanity to God.
20:2-5; 18:21 - .
20:6; 19:31 .
20:7; 19:2 .
20:9; 19:3 .
20:10; 18:20 .
20:11; 18:8 - .
20:12; 18:15 - .
20:13; 18:22 - .
20:14; 18:14 - .
20:15-16; 18:23 .
20:17; 18:9 - .
20:18; 18:19 - .
20:19; 18:12-13 - .
20:20; 18:14 - .
20:21; 18:16 - .
2. Each of the laws mentioned above follows the same basic pattern:
o the case
o the penalty
o the reason
o 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 20:2226. 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.
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)
.
.
What is the penalty if they do (20:2d)? Who would carry it out (20:2d)?
Note that the people of the land does not refer to all the Israelites. It might be
translated as the sons of Israel. It is a technical term that refers to the assembly
of men that had political and judicial power in the community. They represented
the entire community. They were responsible for the administration of justice.
Court cases were normally heard by these people at the city gate.
In many cases the leaders of the family looked out for the family and acted on its
behalf. But in this case they were either unable or unwilling to act because of
If the offenders were to somehow escape their penalty from the people of the land,
they were to know that their grievous sin was seen by Yahweh would not go
unpunished. He himself would take care of the matter.
Note that Yahweh, the one true God, is clearly distinguished from the false god
Molech and the spirits of the dead (mentioned later in 20:6, 27). Molech was a
deity that lived in the underworld. A child was sacrificed to him in exchange for
fertility in the family and in the land. The Canaanites associated Molech with the
spirits of their dead ancestors who lived in the land and were buried there. To the
Canaanites the land belonged to their dead ancestors and they had the power to
bless or harm those who currently lived on the land. They thought that these
spirits could be conjured up by necromancers or mediums.
Because of this Molech and these spirits were viewed as rivals of Yahweh in the
land. They were completely incompatible with worship of Yahweh and life with
him in his land.
7. When they offered their child to Molech (20;2), how did this affect their worship
of Yahweh (20:3c)?
.
.
.
.
.
In the tribal system that the Israelites lived under, the family, led by the family
patriarch, looked out for and policed themselves. Then the clans settled matters
amongst themselves through a court system where the people of the land
decided whether a person was guilty or not guilty and communally carried out the
death penalty. Then if justice was not carried out by either the family or the
people, Yahweh himself would see to it that justice was carried out.
In this case when justice was failed to be carried out, who was it that Yahweh
would set his face against (20:5a, b)?
.
.
.
And we know that it is a fearful thing to fall into the hands of the living God
(Heb. 10:31). But God has every right to be angry, for in offering sacrifices to
Molech they were in effect whoring after Molech (20:5c). They were seeking
him out; they were chasing after him. In the covenant Yahweh and Israel had
pledged themselves to each other like a husband and wife. Yahweh had fully
given himself to his spouse and he expected the same in return.
9. What else would cause Yahweh to set his face against one of his own people and
cut him off from the community (20:6)?
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.
.
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.
10. Yahweh closes out the first part of this chapter with an admonition. What were the
people of Israel to Yahweh (Deut. 14:2)?
.
.
They were holy, therefore they were to be holy. Holy means separate. God had
separated them from all of the other nations as his own treasured possession. He
had introduced himself to them and had committed himself to them with his holy
name. He now dwelt among them in his sanctuary (20:3). Now as his holy nation,
they were to separate themselves from all evil and uncleanness.
As their God, what did Yahweh continuously do for Israel (20:8b)?
How is it that God continuously made them 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. In the divine service he shared his
holiness with them.
Because he made them holy, what did he command them to do (20:8a)?
Keeping and doing the statues that God commanded did not make them holy.
They were already holy. Keeping them prevented any obstacles from blocking the
flow of holiness and life that came to them from God.
11. The Canaanites (as well as other animistic people) considered child sacrifice to
Molech and the ghosts and spirits of their dead relatives to belong to the divine
sacral realm. But the opposite was true. They were in no way allies of God or
agents of his blessing. They were unclean spirits that destroyed life and brought
disorder to the world. They made inroads into the world and invaded families
through child sacrifice and through the spiritists who conjured them up. These
practices were punished so severely because they were an avenue that brought
evil into the lives of the Israelites. The threat of capital punishment helped keep
them from gaining a foot hold in the land. It removed the impurity that provided
hospitable cover for them.
12. The next part of chapter 20 (see the next lesson) deals primarily with the penalties
for sexual sins. Some people have a difficult time finding a connection between,
on the one hand, child sacrifice and necromancy and, on the other hand, sexual
sins. 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.
Gods design for humanity was to work through the family unit. A family
consisted of a husband and wife who had children. God was determined to bring
blessing and life through fathers and mothers to their children. God gave parents
Gods intention was that each family be distinct from other families. In each
family the flow of life was to be from a father to a son to the sons son, etc. This
order of the family was thrown into chaos when family units starting mixing with
each other. Because of this mixing the flow of life was stifled. Again, because the
flow of life that God intended was cut off, the penalty was similar, the loss of life
of both guilty parties.
4. All of the laws in 20:11-21 have to do with sexual sins. Lev. 20:11 and 20:17-21
speak of cases where a close family members nakedness has been uncovered.
In a marital union, the husband and wife become one flesh. In the marital order
that God created, that flesh is not meant to be seen or shared with anyone else. A
special intimacy exists between the two of them. If that intimacy is exposed
(uncovered), the protective cover that God provided for that relationship was
removed. All kinds of damage can then occur not only to that relationship but to
the family. The life of the entire family is thrown into chaos because sexual
intercourse has been entered into outside the boundaries that God has established.
In each of the following cases the life of the family has been deeply affected.
What is the penalty in each case?
A man takes his sister and sees her nakedness, and she sees his
nakedness, it is a disgrace (20:17) .
.
.
A man lies with a woman during her menstrual period and uncovers her
nakedness (20:18) .
These sexual sins were punished harshly because they endangered not only those
who participated but also the whole family. It endangered the life of the family.
One special note about having sex during menstruation. The womb of a woman
was viewed like a well of water (the fountain of her blood (20:18)), a lifegiving spring, a source of life. It needed to be covered to protect it 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.
5. All of the cases in 20:12-16 are capital offenses. Back in 18:23 the act of
bestiality was called an act of perversion (see also 20:15-16). What was the act of
a man lying with his daughter-in-law called (20:12)?
As the act of bestiality perverts the boundary between people and animals, so also
the order of generations within the family is perverted when a man lies with his
daughter-in-law. This act would bring inevitable confusion to the family as life
normally passed from father to son through a sons mother.
What was the penalty to be paid for having sex with ones daughter-in-law and for
bestiality (20:12, 15-16)?
In both cases it was like they had sucked the life right out of the family and
therefore their punishment was one in kind.
How is the case of homosexual sex described (20:13)?
It violated the order of sexes that God created. It takes life from the family
because literally no new life can be generated between two men or two women.
Animists believed that in a homosexual encounter men exchanged each others
life-power. In reality the opposite was true. It cut them off from God and his life,
for they were to be put to death (20:13b).
Again, life is meant to flow from God to parents to children. One man having sex
with a mother and daughter disrupts the flow of life in the family. The penalty that
they will face is that he and they shall be burned with fire, that there may be no
depravity among you (20:14b).
6. The second set of laws is summarized by the admonitions in 20:22-26. This text
provides the theological presuppositions for the previous laws. What is the reason
given as to why the Israelites should keep all of the statutes and rules (20:22a)
that Yahweh has just given them (20:22b)?
The land did this before. Who did it do it to and why (20:23)?
.
.
How did Yahweh feel about the customs of this nation (20:23b)?
Let us reiterate an important point. These laws were given to Israel. But we see
that the Canaanites were being driven out of the land because they did these
sinful, abominable, detestable things. So these laws apply not only to Gods
people but to all people for all time. No matter who does these things, God is not
pleased. In fact he is disgusted and brings judgment against those who accept
them and do them. Let this be a warning to us and to all people.
Since Yahweh was driving the Canaanites out, what was he going to do with the
land (20:24a)?
The Israelites would be the new renters of Yahwehs land. But if they did not keep
all of Yahwehs statutes and rules, if they walked in the customs of the
Canaanites, Yahweh would cause the land to vomit them out too. And in fact later
on that is exactly what happened. Just as Yahweh used the Israelites to drive out
the Canaanites, so he would use the Assyrians and Babylonians to drive out the
Israelites.
Yahweh would physically set them apart by giving them their own land (20:24,
26). He made them holy by his holy presence among them, giving them access to
holiness (20:3, 7). Now he tells them to be holy (20:26). The only way they
could be holy is by continuing to receive Yahwehs holiness. They did this by
following his ritual statutes. When they received the holy meat from the peace
offering they received Yahwehs holiness. On the other hand, when they did the
things described in this chapter, they desecrated and profaned Gods holiness. If
they wanted to remain holy, they had to avoid the offenses listed in 20:2-6 and
20:9-21.
8. The chapter is capped off with one final warning that mediums and necromancers
would be put to death (20:27a). They would be stoned for killing people
(20:27b). They killed people by leading them away from God. God is the source
of life. When one loses his connection to God, he loses life. Anyone who commits
the sins listed in this chapter loses his connection to God and to life. Anyone who
looks for life and life-power anywhere else than in the Lord commits spiritual
suicide.
Israel was holy. If they observed God rules for ritual purity, they would continue
to receive life and blessing from Him. But if they desecrated His holiness with
In Jn. 8:2-11 the scribes and Pharisees brought a woman to him who had been
caught in adultery. Did Jesus disagree with their judgment based on Lev. 20:10
that she should be put to death?
In fact, instead of abolishing these laws that prescribed the death penalty Jesus
expanded them. If the penalty for adultery is death, who is guilty of it and
therefore should be put to death (Mt. 5:28)?
According to Jesus who should be put to death and why (Lk. 13:1-5)? How can
the penalty for sin be avoided?
2. What about Paul? Does he agree with Jesus? According to Rom. 1:26-32, who
does Paul say should die for their sins?
.
.
.
.
.
At one time or another we are each guilty of at least one of these things and
therefore deserve to die (Rom. 1:32). All of us sin and the wages of sin is
What did Jesus do to save the world? First, Jesus did not abolish the Law but
instead fulfilled it. He did this by keeping the Law perfectly for us. And then he
took the death penalty that we deserved upon himself. When he died on the cross
for the sins of the world, he became a sin offering so that those who believe in
Him could be pardoned and justified (2 Cor. 5:21).
The Gospel then is the Good News for mankind that they do not have to die for
their sins because Jesus has already died in their place. Because justice is served
on Jesus instead of sinful mankind, what did Jesus do when the woman who was
caught in adultery was brought to him (Jn. 8:2-11, esp. v11)?
What did Jesus do when the sinful woman came to him and anointed his feet (Lk.
7:36-50, esp. vv. 47-50)?
By doing so, Jesus set the pattern for the church. Paul followed this pattern. He
states in 1 Cor. 6:9-10 that those who willfully live sexually impure lives and
practice all kinds of other sins will not inherit the kingdom of God. This is Gods
Law. Yet, these sinners can be forgiven. How (1 Cor. 6:11; Rom. 6:1-11)?
.
.
So the church preaches the Good News of the Gospel and enacts the Gospel in
Baptism. Through these means they hear and receive the pardon and forgiveness
that Jesus won and offers.
4. In Lev. 20:26 Yahweh said, I Yahweh am holy. Who is Jesus identified as in
Mk. 1:24; Jn. 6:69?
.
.
One of the main focal points of the Divine Service is Gods Word, the Truth.
Therefore Jesus shares his holiness with those who come to the Divine Service
and participate in faith. He shares his holiness through his Word and Sacraments.
5. The church then is made up of saints (holy ones) who are holy in Christ, having
received Christs holiness through faith. What then are these holy ones called to
be and do (1 Pet. 1:14-15)?
They are like the OT people of God who were also called to be holy (Lev. 20:26).
What kind of holy vocation are they to carry out (1 Pet. 2:5; Rev. 1:6; 5:10)?
As the OT priests represented the people before God and represented God to the
people, so the NT saints are priests who do the same now. They bring the needs of
.
.
.
.
.
.
Israel was threatened with expulsion from the promised land if they followed the
evil customs of the Canaanites (Lev. 20:22-23). What will Christians lose if they
defile themselves in similar ways (1 Cor. 6:9-10)?
.
.
Avoiding sexual immorality and the occult does not make a person holy. Rather,
these are things that a holy person avoids in order not to lose his holiness. Having
been set apart as holy (2 Tim. 2:21), what is it that the saints should pursue (1
Tim. 2:22)?
.
.
Concerning sex, sharing in Gods holiness affects Christians in three ways: (1)
they avoid sexual immorality. (2) They do not exploit their spouse for their own
sexual gratification, but use their sexuality honorably and considerately. (3) They
respect the God-pleasing sexuality of others.
8. Gods harsh judgment on sexual immorality in Lev. 20 is hard for modern people
to understand. Yahweh prescribes the death penalty for homosexual actions
(20:13). Today in the Western world homosexuality is promoted as natural and
legitimate. Its even accepted in some parts of the visible church.
Likewise, homosexual intercourse was practiced and condoned in some parts of
the ancient world. But it was prohibited by God if the Israelites were to live in the
land with him. Since this was one of the reasons why the Canaanites were evicted
from the land (Lev. 18:3, 24-25, 27-28; 20:23), we know that these laws did not
just pertain to Israel. What does the NT say about homosexual acts and those who
live that type of lifestyle (Rom. 1:18-32)?
.
.
.
.
.
The reason that God prohibits homosexual activity is theological. God views such
activity as an abomination. It is incompatible with his holiness, which he has
shared with his people. It defiles their holiness and therefore alienates them from
God. Even though our society and culture approve of this type of behavior, the
church must condemn it because it is very clear in the Scriptures about how God
feels about it (see 1 Cor. 6:9-11; 1 Tim. 1:8-11). For those individuals and
churches that go against Gods Word, Gods warning still stands: those who do
such things will not inherit the kingdom of God (1 Cor. 6:9-10).
Another case that is hard to understand for modern mind in Lev. 20 is the
prohibition against sex during menstruation and its harsh penalty (20:18). Again
the reason behind this prohibition is theological. Pagan religions viewed
menstrual blood as a magical and a source of life. So instead of looking to God as
the Creator and Sustainer of life, they looked elsewhere. Does this prohibition still
apply today? Unlike homosexuality, the NT has nothing to say about this. Because
Rather than sacrifice the lives of their children, Christian parents view children as
a gift from God. How do they raise their children (Eph. 6:4)?
.
.
Christians have nothing to do with spiritism and the occult (20:6, 27), for these
things pull us away from God and look to dead spirits and Satan for life instead of
God.
Christians do not curse their parents (20:9). What do they do instead (Eph. 6:1-3;
Col. 3:20)?
Because the Holy Spirit lives within them and Christ has made them holy through
his Word and Sacraments, Christians resolve to live holy lives, avoiding all that
defiles and doing all things that please God.
.
.
.
Lev. 21:4a says, He shall not make himself unclean as a husband among his
people. One of the primary tasks for the leader of a family was to provide proper
burial for the members of his family, especially his parents. But in doing so, he
made himself unclean. It was inevitable. The priests were not allowed to this,
except as was said for the closest of relatives.
The previous paragraph interprets husband in a broad sense. When one marries,
he marries into a family and then is responsible for the burial of the relatives of
that family. But it could also be interpreted in a narrower sense (as Dr. Kleinig
does). In this sense it would only refer to him as the husband of his wife. This
would then mean that the priest could not bury his wife because she was not a
flesh relative. (Note that the term for flesh here is different than the one used
in Gen. 2:24, where a husband and wife become one flesh.) An Israelite
husband was normally responsible for the burial of his wife (cf. Gen. 23; 48:7;
49:31-32). But the priest in this interpretation was not allowed to do this.
What would happen if a priest did make himself unclean by burying a relative
who was not a close relative (21:4b)?
The things listed in 21:5 were associated with the cult of the dead. The mutilation
of the hair, beard, and body closely associated a person with the dead. It was an
act of devotion toward them.
The body of the priest was holy. At the tabernacle he physically came into the
holy presence of God. He called upon Gods holy name. He offered sacrifices at
the holy altar of God. He ate most holy food in Gods presence form Gods table.
Ritually speaking, the most important part of the body was the head with its crop
of hair. It represented the whole body. When he became a priest his head was
anointed with holy anointing oil. Because of this the head of the priest and his
whole person belonged to God. Therefore the hair on his head was not to be
shaved at the forehead or side-locks. He and his head were to be associated with
God and not with the dead.
The priests were holy therefore what were they commanded to be (21:6)?
Remember that holy means separate. What does this mean concerning these
funeral rites that were associated with the cult of the dead?
.
.
.
.
So the purpose of these prohibitions has to do with preserving the holiness of the
priests. What is holy is not to be desecrated. Contact with the dead and
participation in the cult of the dead desecrated the holiness of the priests and the
holy name of Yahweh who they represent and are associated with.
6. What was the next restriction placed upon the priests (21:7a)?
.
.
Note that a woman who has been defiled probably refers to a cult prostitute. For
what purpose was this restriction given (21:7b)?
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.
Basically, priests were forbidden to marry women who had had sexual activity
with other men. To do so desecrated the holiness of the priest. Therefore this
legislation, which restricted the priests in terms of funeral practices and whom
they may marry, was given to protect the holiness of the priests.
7. In 21:7 the priest was holy to God. Who is the priest holy to in 21:8?
.
.
.
.
.
The holiness of the priest was closely associated with the holiness of his family.
The holy seed of the priest was passed down to each generation in the form of
children. If those children desecrated themselves, they desecrated the holiness of
the entire family.
To communicate the seriousness of this, the penalty for the daughter turned
prostitute was death by burning.
9. To summarize the first part of chapter 21, the priests were responsible for the
divine service at the tabernacle. The priests were holy because they had access to
the altar and the sanctuary of holy God. The priests received their holiness from
God through their presentation of the sacred offerings and their consumption of
holy food. But when they were not on duty, they were at their homes where the
normal things of life happen. Like others, they were married, raised their children,
and cared for their family. At times members of their family died and had to be
buried. At that time, when someone died, the body remained at the home until the
time of burial. These laws were given so that when some of these normal things
happened, the holiness of the priest would not be desecrated.
The laws given here do not deal with the ritual activity of the priests, but with
their family life in two key areas: marriage and bereavement. In these areas the
holiness of the priest could be compromised. Contact with the dead defiled the
priests and disqualified them from the sacrificial ritual at the tabernacle. And
marriage to a forbidden woman also desecrated the holiness of the priest. So his
duties as a priest and as the 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 this legislation shows that his
attachment to God was to override his loyalty to his family.
10. In the next lesson we will discuss the protection of the holiness of the high priest
and how Jesus fulfilled the legislation of this lesson and the next.
.
.
.
What is the first thing the high priest was prohibited from doing (21:10c)?
The high priests head and hair had been anointed with holy anointing oil. The
head represents the whole body and therefore when the high priest was anointed
his whole person was dedicated to Yahweh. He completely belonged to and was
associated with God. Therefore the hair that had been anointed associating it with
Yahweh was not to be disheveled associating it with death.
The high priest also wore holy garments. When he wore these garments in service
at the tabernacle he represented God. The garments that he wore that associated
him with God were not to be torn in mourning thereby associating them with
death.
There was nothing sacred about death. The high priest was holy by the fact that he
had been anointed with holy anointing oil, he wore the holy garments, and he
served not only at the holy altar and in the Holy Place, but he even entered the
Most Holy Place once a year. Therefore any kind of connection to death by the
high priest desecrated Yahwehs holiness. These things had to be avoided.
3. What was the next restriction for the high priest (21:11)?
One of the most important duties for the head of a family was the proper burial of
his next of kin, especially his parents. But the high priest was barred from having
any involvement in the burial of even his closest relatives. To have any
involvement with death by the high priest desecrated Yahwehs holiness.
Continuing on the death and funeral theme, what else was the high priest
forbidden from doing (21:12a)?
.
.
.
.
.
How does this list differ from that of the priests? Compare 21:7 with 21:14a.
What was the result if the high priest married any of these kinds of women
(21:15)?
.
.
.
.
Like the priests, these laws were given to preserve and protect the holiness of the
high priest. The high priest was the highest representative of Yahweh to Israel. He
was holy to God. It was Yahweh who sanctified him and his offspring (21:15b).
He was holy to Israel. Therefore he was to do nothing to desecrate that holiness.
Fulfillment by Christ
5. Part of the legislation in Lev. 21 was directed to the high priest (21:10-15). The
high priest was consecrated to God when he was anointed with the holy anointing
oil (21:12). In the NT Jesus is the great High Priest in the heavenly sanctuary.
Jesus was anointed at his Baptism. What was he anointed with (Acts 10:38)?
Jesus now serves as our High Priest. What do the following passages teach us
about our High Priest (Heb. 2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11)?
Heb. 2:17 .
.
Heb. 4:14 .
.
Heb. 4:15 .
Heb. 5:5 .
Heb. 5:10 .
Heb. 6:20a .
Heb. 7:26 .
Heb. 8:1 .
Heb. 9:11-12 .
.
.
The OT high priest was the mediator between God the people of Israel. As the
greater High Priest, Jesus is the one mediator between God and man (1 Tim. 2:5).
By virtue of being anointed with holy anointing oil, wearing garments anointed
with the holy anointing oil and holy blood, participating in the divine service at
the holy altar, entering the Holy Place and Most Holy Place, and eating the holy
food, the OT high priest was holy. What do the following verses say about Jesus,
our High Priest?
The OT high priest looked forward to and prefigured Jesus, our great and eternal
High Priest. He entered the heavenly sanctuary with his own blood which he shed
upon the cross. He made atonement for us with his blood, taking away of our sins
once and for all. He now sits at the right hand of God as our advocate, preparing a
place for us.
6. In the OT the high priests served in the divine service with their fellow priests.
They too were holy as Yahweh sanctified them through their service at his altar
and through the holy food that he gave to them. In the same way, Jesus, our High
It is the Holy Spirit who gives faith so that they may be sanctified in Christ (Acts
26:18; 1 Cor.1:2; Phil. 1:1; 4:21). As holy priests, the people of God on earth
serve in the heavenly Divine Service with the angels and the saints in heaven
(Heb. 12:22-24). Like the high priest in Israel, the angels and saints in heaven
never leave the heavenly sanctuary. They serve God day and night (Rev. 7:15).
7. The high priest in the OT had a higher degree of access to God than the priests
did. But in the NT the disciples of Jesus, the NT priests, have the same access as
Jesus, the eternal High Priest, in accessing God the Father. How is this possible
(Eph. 2:18, also see Jn. 14:6; 16:23-24; Heb. 7:25)?
.
.
.
Since Christians have this access to Father, they can use that access to bring
people and their needs to the Father and the Fathers blessings to them. They are
therefore much more privileged that the OT priests.
8. In the OT the priests were made holy (sanctified) by Yahweh (21:9,15) not in one
single event, but continuously by eating the holy food that Yahweh provided from
his table (the altar). As the OT priests participated in eating the holy food from
the altar, what do the NT priests (all Christians) participate in and what holy food
do they receive (1 Cor. 10:16-22; Jn. 6:33, 51)?
.
.
.
The blood of Christ not only makes us holy, but it also purifies the conscience
from dead works (Heb. 9:14). Therefore, Christians do all they can to avoid
these dead works that defile their holiness and deaden their consciences. They
are required to separate themselves from every defilement of body and spirit (2
Cor. 7:1). What specifically are they to flee from and why (1 Cor. 10:14-22)?
.
.
.
.
.
As his holy people who served him, the priests had certain restrictions placed
upon them in order to preserve their holiness. One such restriction was that they
could not marry women who had been attached to other men (Lev. 21:7, 14).
Jesus too gave restrictions concerning marriage to his followers. What does Jesus
say in the following verses?
Mt. 5:31-32 .
.
Mt. 19:3-12 .
.
.
.
.
.
Lk. 16:18 - .
.
.
What does Paul have to say about marriage and divorce (1 Cor. 7:10-16)?
.
.
.
1 Thess. 4:2-8 .
.
.
Eph. 5:3-6 .
They are holy. They are called to be holy. And they are to treat each other as holy.
.
.
.
These instructions were given to Aaron the high priest. As high priest he was over
the priests. He determined who was eligible for service as priests. The high priest
of each generation would determine whether or not his offspring did or did not
have a blemish and whether they could or could not come before the altar
(21:17a).
Therefore, like animal, like priest! In a way then the body of the priest was
regarded as an offering to God. In the same way that the whole body of an animal
was claimed by God and used by him, so was the priest.
6. While the blemished priest was restricted from serving at Gods altars, what was
he not restricted from doing (21:22)?
In terms of the holy food from the Lords altar both the blemished and
unblemished priest were treated the same. They both shared equally in Yahwehs
holiness. Blemished priests received their livelihood from Yahweh just like the
unblemished priests. The blemished priest and his family benefited from the
physical integrity and service of the unblemished priests.
What was the difference between the food or bread that was most holy from that
which was holy? What did they both consist of?
The most holy food consisted of:
o The meat from the sin offering.
o The meat from the reparation offering.
o The bread and flour from the grain offering.
Jesus was not only the High Priest but also the perfect sacrifice for the sins of the
world. As High Priest he offered Himself as an unblemished sacrifice to purify
and sanctify His fellow priests- all believers in Christ (Heb. 9:14; 1 Pet. 1:19). As
Aaron was over and responsible for the priests, so is Jesus. If a priest was
blemished Aaron could not allow him to serve in the divine service. But it is
different with Jesus. All priests who serve under Jesus (all believers) are
blemished by sin. Under the terms of the OT they could not serve in the Divine
Service. But what did his sacrifice change them to be (Eph. 1:4; Col. 1:22)?
.
.
How is Christs perfect sacrifice applied to each person so that they become
unblemished (Eph. 5:25-27)?
.
.
8. What does Christ use to sanctify his priests (Heb. 10:29; 13:12)?
Having been made holy and unblemished by the blood of Christ in the
Sacraments, Christs priests, in a similar way as the OT priests, have access to the
heavenly sanctuary and serve with him in the Divine Service. Likewise, as the OT
priests ate the most holy food, the bread of God (21:22) at the sanctuary in
Gods holy presence, so do the NT priests of God. What is the NT bread of God
and what does it provide (Jn. 6:33, 51)?
.
.
Because they are holy and blameless, how are Christians called to live their lives
(Phil. 2:15)?
9. Eating the most holy food, the bread of God, that resulted from the sacrifices
might be considered a great banquet. What were the qualifications for eating this
banquet in the OT divine service (Lev. 21:21-22)?
Jesus once told a parable about eating the Bread of God in the kingdom of God.
He compared it to a great banquet. Read Lk. 14:15-24.
When those who were invited to the great banquet gave excuses and did not
come, who did the master command his servants to invite (Lk. 14:21)?
Unlike the OT banquet, where family lineage (Aarons line of priests) and
physical perfection (unblemished priests) determined who could eat the bread of
God, in the eternal NT banquet the Gospel invitation is offered to all, including
the blind, lame, and crippled. All people have been made blind, lame, and
crippled by sin. All people who live on the streets and lanes and on the
highways and hedges are compelled by the Gospel to come and eat at the
banquet.
.
.
What would happen if they did not abstain from the holy things under these
circumstances (22:2c)?
Any personal offerings that the Israelites brought to Yahweh at the tabernacle and
dedicated to him became holy. At that point they belonged to Yahweh and were
associated with him. Therefore to approach them under the circumstances
described in 21:3-8 profaned his holy name. The priests were responsible for
guarding the holy things and making sure they were not desecrated.
Section 1 Laws for the Priests Concerning Holy Food (22:3-9)
3. What is the overarching prohibition of this section and its consequences (22:3)?
.
.
.
So if a priest in any generation approached the holy things of God while in a state
of uncleanness, he would be cut off from Yahweh.
What are these holy things that were dedicated to Yahweh by the Israelites?
These were not the most holy bread and meat eaten by the priests at the sanctuary.
The holy things consisted of (Num. 18:11-18):
o The first-processed produce from the land (such as olive oil, wine, and
grain.
o The first-ripe produce of barley and fruit.
o Food presented as an offering for a vow.
o Meat from all firstborn sheep, goats, and cattle.
These offerings were the food provided by Yahweh for the priests and their
families. These offerings became holy when a prescribed portion of them were
burnt on the altar. Since they were holy, they were either life-nourishing or lifethreatening, depending on if they were used as God had commanded. The priests
could not handle these holy things if they were in a state of uncleanness.
4. Next some examples are given of what makes a priest unclean. What are the first
two things listed that make a priest unclean (22:4a)?
22:4b .
22:4b .
22:5a .
22:5b .
These are a few things that when touched cause uncleanness. They were not
allowed to touch anything that would cause them to become unclean (22:5b). And
if they did become unclean by touching something, how long were they unclean?
What could they not do while they were unclean? And what did they have to do to
become clean again? (22:6)
After the sun went down and he had bathed himself, the priest could then eat the
holy food (22:7a-b). He was no longer unclean and this was rightfully the food
Yahweh had given him to eat (22:7c).
Two other examples are given of would cause a priest to become unclean. A priest
would make himself unclean if he ate meat from an animal that died of natural
causes or was killed by wild beasts (22:8).
5. What would happen to a priest if he became unclean and ate some of the holy
food (22:9)?
Yahweh is the God who sanctifies the priests. And he does it by giving them holy
food to eat. Therefore he has every right to determine how and under what
circumstances his holy food should be eaten.
Section 2 Laws for the Members of a Priests Household Concerning Holy
Food (22:10-16)
6. In this section the topic of holy food continues. In the previous verses it spoke
about the priests themselves. Here it speaks about which members of the priests
On the other hand, who could eat the holy food (22:11)?
When could a priests daughter not eat the holy food (22:12)?
Yet on the other hand, if a daughter had gotten married and left the home, under
what circumstances could she once again eat her fathers holy food (22:13)?
.
.
.
7. 22:13b reiterates that a layperson could not eat the priests holy food. But what
happened if he did (22:14)?
.
.
.
According to 5:14-16, the person who misappropriated the holy property also had
to present a ram as a reparation offering as compensation to Yahweh.
8. 22:15-16 provide a summary for this section. The priests were responsible for
seeing to it that the holy things of God were used properly. In this case that meant
seeing to it that the holy food given to Yahweh as a contribution by the people
was eaten by the proper people, the priests family. If an unauthorized person ate
the holy food, the holy things were profaned and the person who ate the food had
to bear the iniquity and guilt of his actions. The priests were held accountable by
Yahweh, the One who sanctified the food.
On our own our hearts are anything but pure. How is it possible that can we have
a pure and true heart (Heb. 10:22)?
A pure heart then is a gift from God that we receive by faith. What else do we
receive with the purity that God provides (1 Tim. 1:5, 19; 3:9; 2 Tim. 1:3; 1 Pet.
3:16, 21)?
What then issues from a pure heart, clear conscience, and sincere faith (1 Tim.
1:5)?
It is like a chain. It starts with purity that God provides. That purity is received by
faith (also a gift from God). That purity leads to a pure heart and clean
conscience, which then leads to love for the saints of God.
2. 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, through their reception of the Word and Sacraments. The feast of
the Lords holy body and blood is the fulfillment of Lev. 22:1-16. This feast is a
What does examining ones self entail? There are three dimensions to examining
oneself:
(1) First, do you believe that the Christs crucified and risen body and blood are
really present in the Sacrament? Do you trust Christs word that it is?
(2) Do you believe that there are benefits (forgiveness of sins) in eating the
Supper? If so, do you desire them? Do you realize you are a sinner and need
forgiveness?
(3) Do you recognize the unity of the body of Christ (the church) and wish to
preserve that unity by removing anything that is causing divisions?
What happens if someone examines himself and answers no to any of these
questions and still communes (1 Cor. 11:29-32)?
.
.
4. From earliest times, in order to insure that only authorized priests ate the holy
food, Holy Communion was closed to everyone who was not baptized (Didache
9:5). Those baptized have been purified by Gods Word and anointed with the
Holy Spirit. Before communing, the baptized cleared their consciences by
confessing their sins and reconciling with those whom they had offended. In
doing so they made sure that they did not pollute and desecrate Christs holy body
and blood (Didache 14:1-3; cf. Mt. 5:23-26).
.
.
The holy food that the priest brought home from God could only be given to his
immediate family as defined by God. And in order to eat the holy food, each
member of the family had to be clean. Anyone outside his immediate family who
ate the holy food desecrated Gods holiness. And any family member who was
unclean and ate the holy food desecrated Gods holiness. Therefore the priest was
responsible for seeing to it that the holy food was administered only to his
immediate family and that they were clean.
As the priest gave Gods holy food to his household, so the pastor does the same
for his family, the local church, when he gives out the holy food in the Lords
Supper. What does Jesus say should not be done with your holy things and with
your pearls (Mt. 7:6)?
That which is holy and of great value to the church is the holy and precious body
and blood of Christ. Pastors should not give these holy things to dogs and
pigs. These unclean animals refer to those people who are unbaptized or
unrepentant or heretics. These people are unclean and do not see these things as
holy and precious and therefore pastors are not to give the holy things of God to
such people. Likewise who else should not receive the Lords Supper (1 Cor.
11:27-29)?
.
.
.
6. The pastors are not the only ones who are responsible for seeing to it that the holy
body and blood of Christ are not desecrated. Each person who considers going to
communion also bears responsibility for his or her self. Each person who receives
communion must eat and drink in a worthy manner. What happens if they eat
and drink in an unworthy manner (1 Cor. 11:27, 29)?
.
.
.
.
.
Without a recognition of the real presence of Christs body and blood, one
desecrates the holy things of God. Two sins are involved here. First, there is the
sin of unbelief. When Christ took the bread and broke it he clearly said, Take;
this is my body (Mark 14:22). And when he took the cup he said to them, This
is my blood of the covenant, which is poured out for many. (Mark 14:24). Those
who eat and drink without recognizing the real presence of Christs body and
blood do not believe Jesus word.
The first sin leads to the second. The sin of unbelief is compounded by the sin of
being sacrilegious toward the holy Sacrament. That which is holy is treated in a
irreverent and disrespectful manner. The holy things of God are trampled under
foot (Mt. 7:6). The entire text for this lesson (Lev. 22:1-16) is devoted to seeing to
it that holy things of God are received by the right people in the right way, the
way that God has determined. Let each person beware. This is not some trifling
issue. The Supper is given by God in order that he might give to his people life,
strength, and health. But if it is received without faith, the holy things of God are
trampled under foot and God threatens his judgment in the form of weakness,
illness, and death (1 Cor. 11:30).
Therefore this is the reason that the church practices closed communion. It is not
practiced because it is some exclusive club. It is practiced because this is Gods
command. It is practiced because this is a serious matter. God expects that the
holy things he offers to us be treated and received with reverence and faith. It is
practiced to prevent people from receiving Gods judgment. Pastors and members
of the church alike must be scrupulous about their treatment of Christs body and
blood so that they do not desecrate Gods holy name.
7. The Israelite priests received their livelihoods from the offerings brought by the
congregation. They served Yahweh at the tabernacle. In turn Yahweh received the
peoples offerings and then gave some of them to the priests as their wages. They
were fully devoted to Yahweh, therefore Yahweh provided for them.
Gal. 6:6 .
.
1 Tim.5:17-18 .
Therefore pastors have the right to receive their living from preaching the Gospel
and congregations should supply their needs.
8. As the priests made their families holy by giving them holy food from God, so
pastors do the same as they serve up the Gospel of God in Word and Sacrament to
their congregations. The people they preach the Gospel to are sanctified by the
Holy Spirit (Rom. 15:15-16). In response to the Gospel, people bring offerings to
the Lord. In the past these offerings were normally food and other tangible things.
Today it is primarily money. Their offerings are given to the Lord for his use, to
further his kingdom. Once the Lord takes possession of them, like the OT
sacrifices, they become holy. And anything that is holy must be treated with honor
and respect. Holy things must not be desecrated. The Lord uses these offerings to
spread his holy Gospel throughout the world. Through the use of these offerings
the Lord provides for the pastors who serve him. Therefore these holy offerings
are not to be misused, abused, or squandered. If pastors or others misuse them,
they should confess these sins and make appropriate compensation as was done in
the reparation offering (Lev. 22:16; cf. 22:14).
.
.
Normally the Israelites were not required to present any burnt offerings as
personal sacrifices to the Lord because the burnt offering was the basic public
sacrifice for the whole congregation offered each day. But obviously as these
verses state, they could offer a burnt offering if they wanted to. Under what
circumstances would they offer such an offering to Yahweh (22:18c)?
In an offering that resulted from a vow, a person made a vow that if he received
divine intervention into whatever desperate situation he was in, he would thank
Yahweh publically by offering a burnt offering. The freewill offering was just
that, an offering offered freely and spontaneously to Yahweh.
What did Yahweh require of the animal that was used for a personal burnt offering
(22:19b-20a)?
Under what circumstances does it speak of that this offering can be given
(22:21b)?
What were the requirements for the personal peace offering in order for it to be
acceptable to Yahweh (22:21c)?
4. Both of these personal offerings had to be without blemish (22:19, 20, 21). What
blemishes are listed in 22:22-24?
22:22a - .
22:23 .
.
22:24a .
Requiring a perfect male prevented the Israelites from culling out inferior
animals. Also note, 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 their flock, the people of Israel, so the sacrificed animals
represented their herd or flock.
Yahwehs command was that animals such as these you shall not offer to the
LORD or give them to the LORD as a food [or gift] offering on the altar (22:22b,
.
.
Seven days was the time for ritual transition from one state to another. After 7
days an Israelite boy officially became part of the covenant nation and after living
7 days outside the mothers womb the baby animal officially became an
individual animal in its own right. Having officially changed to a new state of
being, the young animal could now be offered as a gift offering to Yahweh on
behalf of its owner.
7. What is the time restriction given in 22:28?
.
.
It is possible that this law was put in place to counteract some pagan practices that
were meant to enhance fertility of the flock or herd. But it certainly was put in
.
.
When a thank offering was made, the animal was presented before Yahweh and
then offered upon the altar. A song of thanksgiving was also sung at the sanctuary.
Then the meat from the offering was served as a sacrificial banquet. The purpose
of this restriction was so that the sacred thanksgiving meal was closely associated
in time with the thank offering. The meat from the offering was holy meat since it
came into contact with the holy altar. Therefore this restriction caused the
Israelites to treat the meat as holy and not common food. It protected the holy
meat from ritual abuse.
What was the purpose of the thank offering (22:29b)?
.
.
.
Fulfillment by Christ
9. The sacrificial animals of the OT had to be without blemish. The same is true of
any NT sacrifices. What NT sacrifice was offered without blemish (Heb. 9:14; 1
Pet. 1:19)?
What was another reason for his perfect sacrifice (Heb. 9:14b)?
What was the end result and goal of his perfect sacrifice (Eph. 1:4; 5:27; Col.
1:22; Jude 24; Heb. 10:14)?
.
.
.
His sacrifice as the perfect Lamb of God made it possible to establish your hearts
blameless (1 Thess. 3:13) and to keep them blameless (1 Thess. 5:23) until the
coming of our Lord Jesus Christ (1 Thess. 3:13; 5:23).
10. In the church, as in Israel, God declares which sacrifices are acceptable and wellpleasing to Him. Who did God the Father say he was pleased with (Jn. 8:29; Mt.
3:17; 17:5; 2 Pet. 1:17)?
Because God is pleased with his Son, and because we offer our sacrifices through
him, how does God feel about the sacrifices that we offer, our sacrifices of praise,
of doing good and sharing what we have, our spiritual sacrifices (Heb. 13:15-16;
1 Pet. 2:5)?
11. The perfect Lamb of God employs ministers who make known what Christ has
done and offer the benefits of his saving sacrifice. Their priestly service is to share
the Gospel of God. Those who hear the Gospel and believe it become a holy
offering to God that is acceptable to him (Rom. 15:15-16). They become disciples
of Jesus. What do followers of Jesus do ( 1 Jn. 3:22; Heb. 12:28)?
Keeping Gods commandments has two dimensions. What are they (1 Jn. 3:23)?
.
.
Believing in Gods Son involves following Gods command to listen to him, for
Jesus has the words of eternal life. And it is Jesus who commands his disciples
to go therefore and make disciples of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit, teaching them to observe all that
I have commanded you. (Mt. 28:19-20a). Therefore Gods commandments point
us to Jesus and his Word and Sacraments. These things are acceptable worship.
Jesus leads us in such worship, offering himself and us with him as a perfect
sacrifice to God the Father.
Rom. 12:1-2 .
.
Phil. 4:18 .
Heb. 13:16 .
1 Pet. 2:5 .
1 Pet. 2:9 .
.
Rom. 14:17-18 .
Col. 3:17 .
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.
Because they and their offerings are in Christ they can be sure that the Father
approves of them and delights in them. He sees them as thank offerings. Their
whole life on earth is therefore included in the service that they offer together
with Jesus in the heavenly sanctuary.
.
.
.
.
Seven times in chapters 20-22 Yahweh introduces himself by saying he is the God
who sanctifies (makes holy). Chapters 20-22 were covered in lessons 52-60.
Looking at the lesson headings from these lessons, what holy things were
protected from defilement?
Chapter 22 began (22:2) and ended (22:32) with not profane my holy name.
This phrase then forms an inclusion or brackets off the text in between. So it most
obviously forms the conclusion to chapter 22. But as we just saw, it also echoes
the same concern about not profaning Yahwehs holy name as chapters 18, 19, 20,
and 21.
We conclude then that the conclusion of chapter 22 draws together the main
theological strands from chapters 18-22 and therefore is the conclusion of all
these chapters.
4. The theological summary provided by this conclusion reminded the Israelites that
because of the great privilege they enjoyed in having access to Yahweh and his
holiness, great demands were placed upon them to keep his ritual statutes. Four
times (22:30b, 31b, 32b, 33b) in this conclusion Yahweh introduced himself to the
Israelites by name (I am the LORD [Yahweh]). Having access to a persons
name gives access to that person. Therefore the Israelites had access to Yahweh
and his blessings. No other people had that privilege. In the third self-introduction
(22:32) Yahweh presented himself as the One who sanctifies you. This says
then that they did not make themselves holy; he made them holy. They were
indeed a privileged people.
5. In the third self-introduction of himself to Israel (22:32-33), what does Yahweh
mention that he did for Israel in connection with the fact that he sanctifies Israel
(22:33a)?
He freed them from slavery in order to be their God (22:33a). What was this in
fulfillment of (Gen. 17:7-8)?
Ex. 29:38-46 records how, after Yahweh had rescued Israel from slavery and
brought them out of Egypt, he wanted to meet with his people on a regular basis.
God and his name were holy, that is, special and separate from anything that was
ordinary. God is above and beyond all the things that he created and he and his
name were to be treated as such. In the following verses, when was Gods holy
name profaned?
19:12 .
18:21; 20:3 .
21:5-6 .
They kept from profaning Gods holy name when they acknowledged that he was
holy, acknowledged that he dwelled in their midst, and respected the holy things
of God. They kept from profaning Gods holy name when they did not swear false
oaths, participate in the cult of Molech, and participate in forbidden rituals. When
What was his purpose for rescuing the church (Eph. 2:17-22)? How is this similar
to his purpose in rescuing OT Israel?
Eph. 2:18 .
.
Eph. 2:19 .
.
Eph. 2:21-22 .
.
.
.
.
.
8. He has done everything just described for the church and has blessed us in Christ
with every spiritual blessing (Eph. 1:3). One of those spiritual blessings is that he
sanctifies them. How does he sanctify them?
Therefore it is through the Name and Word of the Triune God that God gives
access to himself and shares his holiness with us, sanctifying us and all the
blessings that he gifts us with. Without his Word and without his Holy Name we
do not have access to him. Because of this what are Christians required to do with
his Name (Lk. 11:2)?
And what are Christians required to do with Gods Word (Mt. 7:24; 13:23; Lk.
8:21; 11:28; Jn. 8:31)?
Christians hallow Gods Holy Name and keep his holy commandments because it
is through them that God makes himself known, claims them as his own, makes
them holy, gives access to himself, and dwells within them. His Word and Name
are precious to Christians because through them God gives life as he intended in
all of its fullness.
9. Indeed, Christians are to hallow Gods Holy Name and his Holy Word in all parts
of their lives. But this is especially true in their worship. Christian worship is
aptly called by Lutherans the Divine Service. For in the Divine Service Gods
Holy Triune Name is invoked and his Holy Word is enacted in proclamation,
confession, Baptism, Holy Communion, absolution, benediction, prayer, praise,
and offerings. God comes to us in the Divine Service and serves us because in it
we use the means that he has given us to give access to himself. Through his
Name and Word he makes himself known, gives us access to himself, sanctifies
us, makes us his own, dwells in us, and gives his gracious gifts of forgiveness,
life, and salvation.
.
.
What was the first appointed time that was to be holy to Yahweh (23:3)?
Note that what the ESV translates in 23:2 as you shall proclaim as holy
convocations; they are my appointed feasts, Dr. Kleinig translates as you shall
proclaim as proclaimed holy days these are my appointed times. So holy
convocations (a special meeting called for holy purposes) becomes proclaimed
holy days. The Hebrew word behind this means appointed time. It is an
appointed time to meet or to arrange a place to meet. So as the Lord meets with
his people regularly at the altar in the daily divine service, he also wishes to meet
with his congregation at other special appointed times, on days that are appointed
by Yahweh as holy days. Since these days were not normally holy days, they were
But the 7th day was a holy day to Yahweh. What did the Israelites do on the
Sabbath Day and where did they do it (23:3b)?
On this holy day, the Israelites were not required to perform any ritual. Their
ritual was simply to do nothing, to rest. As they rested their attention was placed
on Yahweh and the divine service. They benefited from the divine service without
doing any work. It was Yahwehs work for them that was beneficial; they had to
rely on him. Their work counted for nothing.
On the Sabbath and on some other holy days the people rested at home. While at
home they benefited from sacrificial ritual being performed at the sanctuary. The
home then became an extension of the sanctuary. The observance of the sacred
calendar linked the family home to Yahwehs home (the sanctuary).
The Sabbath was the archetypical holy day. Other holy days would be patterned
after it. The Sabbath then held a high position in the temporal order like the Holy
of Holies did in the spatial order and the daily sacrifice did in the ritual order. This
sabbatical principle (the day of rest) governed the liturgical calendar of Israel. 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 as
holy (23:2, 3) (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 meet with and share His holiness with His
people.
The Second Appointed Holy Time: The Feast of Unleavened Bread (23:4-8)
Counting the Sabbath, there will be 7 special appointed times that will be holy
days for Yahweh to meet with his people.
5. The second appointed time (or feast) on the religious calendar is included in 23:58. When was the second appointed time to be held and what event would be used
to inaugurate it (23:5)?
The observance of the Passover commemorated the day on which Yahweh rescued
his people from slavery in Egypt. At the original Passover, each family slayed a
lamb and then took the blood of the lamb and painted it on the door frame. When
the angel of death saw the blood, he passed over the house. Where there was no
blood, he killed the firstborn of that house. When this happened the Egyptians
released the Israelites from their captivity.
What feast began the next day after the Passover, the fifteenth day of the first
month (23:6a)?
This Feast also harkened back to the original Passover. The Passover also
included a meal. The lamb that was killed was roasted and eaten along with bread
and bitter herbs. Because they were leaving in such a hurry, they did not have
time to wait for the bread to rise. So leaven was not added to the bread. They had
to eat it unleavened. This Feast then celebrated the quick release of Israel from
captivity by Yahweh. For how long did the Feast of Unleavened Bread last and
what were the Israelites required to do during the Feast (23:6b)?
.
.
There were two required holy days during the Feast of Unleavened Bread. When
were they (23:7, 8b)? What were they not allowed to do on these days?
.
.
.
This sheaf was the first sheaf from the barley harvest. What was the priest to do
with the first sheaf of the harvest that Israel brought to him (23:11)?
.
.
The first sheaf that was waved before Yahweh represented the entire harvest.
When it was waved before Yahweh, the Israelites recognized that it was Yahweh
who had given them the land and the harvest from the land. Since he was the
owner of the land, the harvest rightfully belonged to him. The elevation of the
first-ripe produce of the land dedicated the entire harvest to Yahweh; it transferred
ownership to him. Yahweh would in turn accept the harvest and the offerers of the
harvest. What else was to be done when the first sheaf was waved (23:12-13)?
.
.
.
.
.
By doing this they recognized that the harvest belonged to Yahweh. It was his
land and he provided the grain. After publically recognizing this fact, Yahweh
turned around and released the grain to the Israelites for their use at their homes.
As Yahweh provided food for his priests from the grain offerings, so he also in a
similar way provided food for all of his people through the grain harvest. In this
way he blest his people.
Was the elevation of the first sheaf a one-time event for the first harvest once they
entered the promised land (23:14b)?
.
.
.
.
By not allowing the new grain to be eaten until the overall harvest had been
dedicated at the sanctuary, Yahweh tied the common meals of Israel to an
appointed holy day. Their entire existence was tied back to Yahweh and his
provision. The land they lived in, the food they ate, and the work they did were all
tied to and revolved around Yahweh.
The Fourth Appointed Holy Time: The Day of Weeks (23:15-22)
2. What happened on the first day after the Sabbath in 23:11?
.
.
What were the Israelites to do on the day after the 7 Sabbath-weeks (23:16)?
It is not named here, but this is the day of Pentecost (Pentecost means 50) or the
Day of Weeks. What was this grain offering to consist of (23:17)?
.
.
By making this offering, the Israelites once again recognized Yahweh as the
rightful owner of the harvest and as their Provider.
3. Along with making two loaves of bread from the first-ripe wheat and presenting
them to Yahweh on the 50th day, Israel was required to make other offerings. What
were they?
23:18a: .
23:18b: .
23:18c: .
23:18d: .
23:19a: .
23:19b: .
All of these offerings together are described as a food offering with a pleasing
aroma to the LORD or as Dr. Kleinig translates it, a gift of a pleasing aroma to
the LORD (23:18e).
The 7 lambs corresponded with the completion of the 7 weeks. The sacrifice of
the bull and two rams made this a national event, as the bull and ram are the
leaders of the entire herd and flock. They symbolized that the whole nation was
wholly dedicated to Yahweh their great Provider. The grain and drink offerings
went along with the burnt offering as they do in the daily ritual. And as it says, the
goat was used as a sin offering to make atonement for the nation and the two
.
.
.
This was an on-going command for the current and all future generations
(23:21c). In their harvesting over these 7 weeks, what were the people prohibited
from doing (23:22)? And what was the purpose for it?
.
.
.
.
The command ends emphatically by the use of Yahwehs formula for self
introduction. He is their God and he commands them to do it. This day ended the
annual grain harvest and it ended the first half of the liturgical calendar.
5. Note the following about some of the numbers used here. In Hebrew the name for
a week is seven, obviously because there were 7 days in a week. So in order to
count off 49 days, they counted off a week of weeks. The 50th day is sometimes
called the Day of Weeks or Pentecost. It is not given a name here because the
emphasis is on the 7 weeks. According to Jer. 5:24, what did God appoint these 7
weeks for?
There is that number 7 again, the number associated with the Sabbath. The 7th
month is sometimes called the Sabbath month. What was the first day of this
month to be (23:24b)?
As the Sabbath day, a day of rest, set the pattern for all holy days and played an
important part in the counting of the 7 weeks which led up to Pentecost, so here
a day of solemn rest began the second half of the religious calendar.
For the last part of 23:24, the ESV has:
o a memorial proclaimed with blast of trumpets, a holy convocation.
Dr. Kleinig translates it as:
o a commemoration with acclamation , a proclaimed holy day.
To have a memorial or commemoration for someone is to recall, remember,
and show respect for someone. Acclamation is loud and enthusiastic approval
of someone. In Ps. 47:5-7 how is God acclaimed and what is he acclaimed to be
(see also Ps. 98:6)?
So we see that on this special day, the children of Israel were to remember
Yahweh. He was their King and the King over all the earth. On this day they were
to acclaim him as their King by blasting trumpets (Num. 29:1) and by loud
approving shouts. By doing so they proclaimed this day as a holy day, a day in
which they did not do any ordinary work (23:25a). What was one thing the people
did do on this day (23:25b)?
The prescribed offerings for this day are given in Num. 29:1-6. They sound very
similar to the offerings made on the Day of Weeks (Pentecost) (see 23:15-21).
The blowing of the trumpets not only reminded the Israelites of Yahweh and the
work he did/does for them, it ushered in the ritually significant seventh month. It
.
.
.
What were they absolutely forbidden from doing on this day (23:28a, 31a)?
All of the work that was done on this day was done by Yahweh and the high
priest. What work did the high priest do (23:28b)?
.
.
This statute was not a one-time statute, but one that applied to generations going
forward (23:31b). And it was carried out by each family in their home (23:31c). It
was a day of complete rest and fasting (23:32a). And while other holy days went
from dawn to dusk, this day went from dusk to dusk (23:32b), highlighting its
importance. It started at dusk on the 9th day and went to dusk on the 10th day.
The Seventh Appointed Holy Time: The Feast of Booths (23:33-43)
8. The seventh proclaimed holy day (23:35a) was the Feast of Booths to Yahweh (or
Feast of Tabernacles, see ESV text note) (23:34b). When were the Israelites to
observe it and for how long did this feast last (23:34a)?
The first day and the 8th day of the feast were declared to be holy days on which
no ordinary work could be done (23:35, 36b). For the seven days of the feast the
Israelites were to present food or gift offerings to Yahweh (23:36a). The 8th day
Since the Israelites were required to assemble, this was a pilgrim feast, a feast
where Israelite households had to be represented before Yahweh at the sanctuary.
9. The list of 7 proclaimed holy times is rounded off by 23:27-38. These were the
appointed feasts [or times] of the Lord (23:37a). During these holy feast days,
the Israelites were to:
23:37b .
.
.
23:37c .
.
.
.
.
.
10. The text now returns to give more details about the Feast of Booths (23:39-43). At
first this seems rather strange. Why not include these details with the rest of the
information about the Feast of Booths prior to the summary in 23:37-38? Notice
that the main focus of the 7 appointed holy times has been on the special days of
rest and the special sacrifices which were offered during these holy days. Lev.
23:39 reiterates the date for the Feast of Booths and the mandatory holy days that
were to be observed, the 1st day and the 8th day. But then it goes into some details
about the procedures followed during the 7 days of the feast. These details are not
about days of rest or sacrifices. Therefore the focus of this information is different
from the previous information given about the appointed holy times. That may be
why it is separate.
Note that as we look at verses 39 43, three times the ESV has the word
celebrate. In each case Dr. Kleinig translates it as: go on pilgrimage [to
celebrate]. This provides a little different view of what is happening. The way
that they were to celebrate was to make a pilgrimage to the sanctuary and then do
the things described in these verses.
.
.
Therefore these 7 days were festive in nature, as they rejoiced before Yahweh all 7
days. Apparently the way this worked was that the Israelites, carrying their
branches, would walk in a procession around the altar (cf. Ps. 118:27) and rejoice.
Their rejoicing probably consisted music and songs. This command to make a
pilgrimage and celebrate for 7 days in the 7th month (23:41a) was a lasting
ordinance for generations to come (23:41b).
What was the second unique way that they celebrated the feast (23:42)?
.
.
.
.
.
The people did these things, celebrating and rejoicing for 7 days. The 8th day
stood apart from these 7 days for a couple of reasons. On the 8th day there were no
processions and they no longer lived in their booths. The 8th day was a holy day of
rest when sacrifices were offered to Yahweh and on which the people returned
home. The 8th day was a transition day from the 7 days of rejoicing back to the
regular rhythm of 6 days for work and 1 day for rest.
The chapter ends with Moses declaring to the people of Israel the holy appointed
days as Yahweh had commanded (23:44).
12. Even though it is made up of seven individual events, the religious calendar of
Israel needs to be looked at as a whole. It established an annual cycle for the
Israelites to follow which 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. It established a pattern of work days and holy days. This pattern ran
according to two cycles: the weekly cycle with its Sabbaths and the annual cycle
with its 7 extraordinary days of rest.
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 for wheat and
During his ministry, what did Jesus do at the synagogue each Sabbath (Mk. 1:21;
Lk. 4:31; Mk. 6:1-6; Lk. 4:16-31; 13:10)?
In what way did the religious calendar affect Jesus and his family as he grew up
(Lk. 2:41-42)?
During his ministry what feasts did Jesus make a pilgrimage to?
Jn. 5:1 .
What was the most significant and last feast that Jesus made a pilgrimage to?
What was his intended purpose for going to this feast (Mt. 26:2, 17; Mk. 14:1, 12;
Lk. 22:1,7; Jn. 11:55; 12:1, 12; 13:1)?
.
.
.
In fact Jesus was crucified on the eve of the Passover, rested in the tomb on the
Sabbath, and rose on Sunday, the day of the first sheaf. Jesus whole ministry was
influenced by the liturgical calendar.
So everything that God promised through the OT divine service and the liturgical
calendar was fulfilled in full measure through his incarnate Son. 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. To summarize: Jesus followed the requirements of the Torah; he
offered life and judgment on the Sabbath, bread during Passover, light and water
at Tabernacles, and his own consecrated presence (Gods presence) during
Dedication (summary by Choloe from God Dwells with Us, p. 155.
3. The NT interprets the sacred appointed times Christologically (in terms of Christ)
and eshcatologically (in terms of the End). Concerning the Sabbath, what did
Jesus say during a controversy with the Pharisees (Mk. 2:23-28, esp. v. 28)?
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 the Sabbath in the OT, while the people rested, God
worked in the divine service, providing forgiveness of sins and bread for the
priests. Also on the Sabbath the world continued to function as it did on all other
days. This was because on each day, including on the Sabbath, God brought life
into the world, provided for people, and judged those who died. In the order of
creation God worked continually for the benefit of people.
In a similar way as his Father, Jesus worked on the Sabbath for the benefit of
people. He gave life to those who heard his Word and believed. He provided for
his followers by giving them the Bread of Life. And he passed judgment on those
who would not listen or believe in him. As the Lord of the Sabbath, Jesus gave
rest to his disciples (Mt. 11:28). Jesus worked on the Sabbath in the order of
redemption in order to give sinners eternal rest.
The Sabbath rest of the OT pointed forward to the eternal Sabbath rest that began
on the Sunday in which Jesus rose from the dead. Jesus brought the Sabbath to its
goal. He fulfilled it by providing an eternal Sabbath rest. 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.
The Passover lamb of the OT pointed forward to the true Passover Lamb of the
new covenant, Jesus Christ. His shed blood on the cross causes the angel of death
to pass over each person who believes in him. As Christ ate the Passover meal
with his disciples on the night before he died, he transformed the meal into
something new with eternal meaning. How did he transform it (Lk. 22:14-20)?
.
.
.
.
.
This new Passover meal replaced the old meal. It is celebrated not just once a
year, but every Sunday as Christ gathers his disciples together in the Divine
Service.
5. The Passover meal was closely associated with and ushered in the Feast of
Unleavened Bread. During this feast the Israelites ate unleavened bread for seven
days to commemorate their sudden release from slavery in Egypt. The bread was
made without yeast because they did not have time to wait for it to rise.
When bread is made, a little bit of leaven is mixed into the lump of dough and it
causes the whole thing to rise. In scripture leaven is associated with evil. A little
bit of evil comes to permeate our entire being. What does Paul urge Christians in
1 Cor. 5:6-8?
.
.
.
In these verses then Christians are designated as bread. And they are to be
unleavened bread, bread that does not have mixed in with it the leaven of malice
and evil. The Feast of Unleavened Bread then looks forward to the life of the
Christian. In the NT this feast is deepened to include the removal of all corruption
and embraces all of life. In the life of the church, the Passover festival is
What (or who) then is the rest of the harvest? What will happen to them? And
when will this happen (1 Cor. 15:20-23)?
.
.
7. The raising of the first sheaf kicked off the 7 week harvest period, the Feast of
Weeks. During this period the grain was harvested. The 7 weeks concluded on the
50th day with the Day of Weeks or Pentecost.
Jesus resurrection marked off the beginning of the harvest of souls for the
kingdom of God. Instead of lasting 7 weeks, when will this harvest end (Mt.
13:36-43)?
Jesus was raised at the beginning of the 7 weeks of Pentecost. For 40 days during
the 7 weeks of Pentecost Jesus appeared to his disciples. The 7 weeks culminated
on the 50th day, the day of Pentecost. What gift did God give to Jesus disciples on
Pentecost (Acts 2:1-4)?
What was the result of God pouring out his Holy Spirit and the preaching of the
Gospel on that day (Acts 2:41)?
Jn. 7:37-39 .
.
Jn. 8:12 .
.
.
.
.
In Jesus statements at the temple at the Feast of Booths in John that we just
looked at (Jn. 7:37-39; 8:12), Jesus opens the door for the fulfillment of
Zechariahs prophecy and the inclusion of the Gentiles with the Israelites in their
pilgrimage into Gods holy presence. Anyone who comes to Jesus, who is God in
the flesh, whether Jew or Gentile, comes into Gods holy presence which brings
heavenly joy and everlasting rejoicing for all of Gods people.
11. One can see an interesting connection between Jesus transfiguration and the Feast
of Booths in Lukes gospel. What happened prior to the transfiguration (Lk. 9:1827)?
.
.
The end of the Feast of Booths came on the 8th day of the feast. When Jesus was
transfigured his face and clothing became dazzling white. This event was an
epiphany of Jesus, a making known that Jesus was Gods Son. He shone in the
brightness that only came from God (Lk. 9:29) and then God said, This is my
In the Messianic age all those who come to Jesus (make a pilgrimage) will be
overshadowed by the bright light of Gods holy presence and will dwell with Him
in permanent heavenly shelters forever. There they will continually rejoice in
God and their salvation.
12. In a couple of places the NT interprets Booths in terms of the End. What do Paul
and Peter equate the temporary shelters of the feast with (2 Cor. 5:1-2; 2 Pet.
1:13-14)?
St. Johns vision of heaven is also told in terms of the festivities of Booths (Rev.
7:9-17). Who is it that comes before Gods throne day and night (Rev. 7:9, 14)?
.
.
.
When they celebrate the Feast, what do they carry in their hands (Rev. 7:9)?
What do they sing as they come before the throne (Rev. 7:10)?
This song of praise was inspired by Ps. 118:14 which traditionally was the psalm
sung during the daily processions around the altar at the feast. And as Jesus
promised streams of living water, so the Lamb as their shepherd guides them to
springs of living water.
13. Jesus fulfilled the entire OT liturgical calendar. Therefore 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 bodily with His people in the church in the
Divine Service. The church therefore created a new liturgical calendar based on
.
.
We note that the oil was pure oil. It was a high grade oil that gave off little
smoke. We also note that the oil was to be brought to Moses and that the purpose
for bringing the oil to Moses was so that it could be used as fuel for a light that
would burn regularly. Where was this light to be placed (24:3a)?
.
.
So Moses was charged with the initial setup of the light in the Holy Place, which
used the oil supplied by the people. That is what makes this divine speech
different. Normally God spoke to Moses who then passed on Gods Word to
Aaron and the priests and/or the people of Israel. In this case Moses is the
recipient rather than the mediator of the Word. Who was to take care of the light
after Moses set it up (24:3b)?
.
.
.
Providing light in the Holy Place each night was not just a one-time event or an
event for a certain period of time. It was to be an on-going ritual statute forever
throughout your generations (24:3c).
3. As we said above, this ritual was enacted in the Holy Place in the tent of meeting
(24:3a). This location is significant. Both this ritual and the next one (24:5-9)
occur before the Lord (24:3, 6, 8). This speech then presupposes that the tent is
Yahwehs royal residence. The inner room, the Holy of Holies, was his private
quarters. And the outer room of the tent was his office, where he met with his
staff, the priests. This light was to be set up in the outer room, in his office.
4. Even though this speech is given to Moses and Aaron was responsible for
attending to the lamp each day, the speech concentrates on the people of Israel
(24:2a). They were the ones who were to bring the oil for the lamp. It was by their
provision of oil that the lamp was kept burning (24:2b). So even though they did
not enter the tent, the priests represented them before Yahweh. The priests acted
on their behalf in keeping the lamp lit.
5. The oil provided fuel for the lamps. Where were the lamps placed (23:4)?
.
.
The lampstand was made up of a central column with six shafts. The shafts were
paired with each other on opposite sides of the central column. Cups were fixed as
holders for the lamps on the top of the central column and the six shafts. The 7
lamps were put out on these 7 cups.
6. The lamps were lit each evening to provide light during the night in the Holy
Place. But for what? The priests did not enter the Holy Place at night and God
needed no light. The text gives us two hints of its significance. First, for what
purpose were the people to provide olive oil (24:2)?
It is like the sun. Wherever it is present it gives off light. What is the source of this
light (Ps. 90:8; Num. 6:25)?
.
.
The commandments inscribed on the tablets were nothing less than Gods Word
for the people. Gods Word enlightens people. That connection is made in Num.
7:89-8:4. There Yahweh spoke words audibly to Moses as Aaron setup the 7
lamps to give off light.
Therefore the purpose for the light was to indicate that Gods presence and Word
were there to enlighten his people. The lampstand and its light visibly show that
God is present for this people in grace. His presence brings light and life. What
does the extinction of the lamps indicate (2 Chron. 29:6-9)?
.
.
.
Since this table was before the LORD, it was located in the Holy Place. It was
made from acacia wood and was overlaid with gold. It was overlaid with gold to
show its holiness.
Since the bread and the table were before the LORD, what was the bread called
(Ex. 25:30; 35:13; 39:36; 1 Sam. 21:6; 1 Ki. 7:48 2 Chron. 4:19)?
What went out with the bread and what was it used for (24:7)?
.
.
When the frankincense was burned as a token portion, it made the whole offering
holy and it transferred the bread to Gods possession.
8. With Moses having set the original bread and frankincense before Yahweh, what
was to happen going forward from that point (24:8a)?
.
.
.
This bread was from the people of Israel (24:8b). It was required of them to
provide it as his covenant people. What was to happen to the bread from the
previous week when the 12 new loaves were placed out before Yahweh (24:9a)?
.
.
.
.
.
So on the Sabbath the high priest baked 12 loaves of bread, brought them to the
Holy Place and placed them before Yahweh. He then burned the incense on the
incense altar. As the incense burned, the priests took the old bread and ate it.
9. The next lesson will summarize what we have just learned and go over how Jesus
fulfills them.)
In a similar way the oil was provided in order to offer up a regular lamp (24:2b,
Kleinigs translation).
Lev. 2:1-10 describes the procedure for the grain offerings. What part of the grain
offering was burned on the altar (see esp. 2:2, 9)?
What was done with the rest of the grain (see esp. 2:3, 10)?
.
.
In a similar way the incense that was brought with the 12 loaves of bread was
burned as a memorial portion on the incense altar. This made the bread most holy
and the priests had to eat in Yahwehs holy presence.
.
.
.
The rest of Heb. 9 then interprets these holy things and places in terms of Christ.
They prefigured the work of Jesus, which 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.
6. The purpose of the lampstand that was in the Holy Place was so that a light may
be kept burning regularly. This prefigured Christ. What is Jesus and what is the
result of this (Jn. 8:12; 9:5; 12:46)?
.
.
Each church on earth then receives the light of Christ. And each church is like a
lampstand to those around her. Each church is to let the light of Christ shine in
this sin-darkened world. If a church abandons the love it first had (for Christ and
as a natural offshoot a love for others) and does not repent, what does Christ
threaten (Rev. 2:4-5)?
Christ is present with his church. Christ supplies the light for his church. If the
lampstand of a church is removed from his light-giving presence, that church
would be plunged into darkness. It would no longer have access to Gods grace
which is freely given in the Divine Service. The Christian life must focus on
Christ. Without him we are in utter darkness.
8. Jesus fulfilled Zechariahs prophetic vision in Zech. 4:1-14. In his vision 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).
As we learned in confirmation class, Jesus is our Prophet, Priest, and King. In
Zechariahs vision, it speaks of an anointed priest and an anointed king. As our
Priest and King Jesus has been anointed with the Holy Spirit. It is he who supplies
For what purpose has he become the living Bread from heaven (Jn. 6:51, 53-55)?
.
.
In the OT divine service the priests were the only guests at the Lords table on the
Sabbath. They ate the holy bread of the Presence which was most holy and
therefore communicated Gods holiness to them. In the NT Divine Service who
eats the living Bread from heaven? Who eats the flesh of Christ? Who eats and
receives life and holiness?
.
.
.
So the bread of the Presence in the OT was a type and looked forward to the true
Bread of the Presence of the NT, which is Christ. In Christ God is present with us
to give life to the world.
10. In the NT Peter said to Christians, you are a royal priesthood, meaning that all
Christians are priests. This is backed up by the fact, as we just discussed, that all
believers in Christ who recognize his real presence are invited to receive the
Bread of the Presence of Christ in Holy Communion. Jesus also explains this
priestly status of his disciples in another way.
What did the Pharisees see Jesus disciples doing one Sabbath that they
questioned Jesus about (Mt. 12:1-2)?
.
.
.
.
This incident involving David and his men was a messianic sign. David was a
type of Jesus, the Messiah. And Davids men were a type for Jesus followers, his
.
.
Therefore just as oil produces light when it is burnt in the lamps on the lampstand
in the tabernacle, so the Holy Spirit illuminates the people of God through the
means of Gods Word. God gives the Holy Spirit and his enlightenment through
the ministry of the Word and Sacraments in the church. What then are Christians
who have the Holy Spirit called to be and do (Phil. 2:15b-16a)?
.
.
.
.
.
.
In the midst of the incident, what did the son of the Israelite woman do (24:11a)?
It is obviously clear that no one can do such a thing without being punished, so
they took the man, whose mother was from the tribe of Dan, to Moses (24:11b).
There were three extraordinary circumstances in this case:
Since God had given no law to cover this case, Moses could not give a ruling.
What did they do with the man (24:12)?
3. Then Yahweh spoke to Moses (24:13), giving his ruling on the case (24:14). What
was Yahwehs ruling?
24:14a .
24:14b .
24:14c .
By cursing God within the camp, the blasphemer had polluted the camp. Yahweh
ruled that he be taken outside the camp and executed. By taking him outside the
camp, 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.
This ritually returned the evil he had done back on his head.
In his ruling Yahweh sentenced the man to death by stoning. To some this might
seem like a harsh and excessive penalty. Why was such a penalty given? To curse
God by using Gods sacred name was an attack on Yahwehs life. Anyone who
cursed God condemned God to death. In doing so, the means by which God gave
the Israelites access to Himself was attacked. Therefore it also endangered the life
of Israel as Gods people. So it was not only an attack on Gods life, but also on
Gods peoples life. Since the blasphemer attacked life, he therefore had to
forfeit his life. And since the life of the community was threatened by this curse,
the community was involved in purging the evil through his execution.
4. God then communicated the legal basis for his ruling (24:15-22). In doing so
Yahweh makes three points. First, Yahweh distinguished between a general curse
against him (24:15) and a curse that involved his holy proper name (24:16a). In
the first case, Whoever curses his God shall bear his sin (24:15b). In this case
Yahweh would punish the offender. In the second case who was responsible for
carrying out the punishment (25:16a-b)?
The third point that Yahweh makes is that the laws in 24:17-22 justify the death
penalty as an application of the rule of commensurate retribution, which was
given in Ex.21:23-25.
5. Now lets take a look at the principle of equivalent retribution. After doing so we
will see how it applies to the specific case of blaspheming Gods holy name. What
rule applies when someone takes the life of another person (24:17, 21b)?
What rule applies when someone takes the life of an animal (24:18, 21a)?
This means that if someone takes the life of someone elses animal, that person
must compensate the owner for the life of the animal so that he can replace that
animal with another animal of equal value.
How would you describe the general principle that determined the punishment
handed out to a person who injured another person (24:19-20)?
.
.
And once again Yahweh reiterates that these rules apply to the sojourner and the
native, to the resident alien and to the Israelites (24:22).
6. 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 of equal value. Since God uses this principle to
administer justice in the order of creation, Israel was to use this principle in their
courts of law.
In giving the basis for his ruling in the case for the blasphemer (24:17-22), 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,
while the killer of an animal had to compensate its owner.
1 Cor. 1:2 - .
Col. 3:17 .
2. Jesus teaching on blasphemy is surprising. What does Jesus say about sin and
blasphemy in Mt. 12:31a?
But for what type of blasphemy does Jesus make an exception (Mt. 12:31b-32)?
The reason for this exception is that it is the Holy Spirit who justifies us. He gives
us faith in Jesus, through whom alone comes forgiveness of sins. Without the
Holy Spirit forgiveness is impossible.
Yet in the same conversation with the Pharisees, Jesus extends the scope of
blaspheme. The Pharisees had said that Jesus drove out demons by Beelzebul, the
prince of demons (Mt. 12:24). Given this context, what did Jesus say people will
be condemned for on judgment day (Mt. 12:36-37)?
.
.
.
.
.
.
But Jesus never demanded that blasphemers be put to death. What root cause of
blaspheme and all sin is Jesus most concerned with (Mt. 15:19; Mk. 7:21-22; Mt.
12:33-35)?
.
.
.
3. As Jesus did not endorse the death penalty for blaspheme, neither does he endorse
retaliation by his disciples of those who cause them injury. What does Jesus
instruct instead (Mt. 5:38-42)?
.
.
What does the apostle Paul have to say about retaliation against evil (Rom.12:1721)?
.
.
God has given power and authority to governments to administer justice. And in
administering justice the standard God has given them is to let the punishment fit
the crime. But God has given his church a different standard. What is the church
to do (1 Pet. 2:21-25; 4:12-16)?
.
.
.
4. Ironically, what did some Jews say about Jesus and his followers (Jn. 10:33, 36;
Acts. 6:11)?
.
.
Rather, they wait for God to carry out the just punishment of the destruction of the
blasphemers (2 Pet. 2:10-14; see also Jude 8-10).
6. At one time what does Paul confess to being? When did this happen (1 Tim.
1:13)?
.
.
As a persecutor of the church, what did Paul try and get Christians to do (Acts
26:11)?
What must a person do in order to be justified and saved and thereby be called a
Christian (Rom. 10:8-13)?
.
.
.
In doing so they blasphemed God (1 Tim. 1:20b). Paul says nothing about stoning
them. What does he do with them instead (1 Tim. 1:20a)?
This means he expelled them from the church (excommunicate them). Paul
advised the Corinthian congregation do the same to a man in that church who was
involved in sexual immorality with his fathers wife (1 Cor. 5:1-5). What is the
purpose of handing a person over to Satan (1 Cor. 5:5)?
.
.
.
.
In doing this Paul then follows Jesus lead. Jesus said every sin of blaspheme can
be forgiven except for blaspheme against the Holy Spirit. These two men
blasphemed Jesus. Therefore they can be forgiven for their sin, but only if they
repent of their sin, have faith in Jesus again, and once again confess his holy
name.
If they refuse to repent and continue to curse God, they will belong to Satan
forever and will suffer the same fate as him.
8. Those who oppose God and challenge his authority receive Gods wrath. This
includes the devil, world powers (in Revelation they are called the beast of the
sea), and individual impenitent people. How does the beast and impenitent people
react when Gods wrath is poured out on them?
Rev. 13:5-6 - .
.
.
.
There are also recurring key words that tie everything together:
o land (used 20 times)
o Jubilee (used 14 times)
o sell (used 13 times)
o holding (used 13 times)
o return (used 11 times)
o redeem (used 10 times)
o redemption (used 9 times)
o Sabbath (used 9 times)
o sale (used 7 times)
Institution of the Sabbatical Year and Jubilee (25:2b-22)
3. We will now take a look at the first part of Lev. 25. Once again Yahweh spoke to
Moses (25:1). And Moses was to pass on the words of this divine speech to the
Israelites (25:2a). The words that Yahweh speaks are based upon what important
fact (25:2b)?
.
.
In this divine speech 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 for work
on the land with the liturgical calendar for the enactment of the divine service at
the sanctuary.
4. What was one requirement of the people when they settled in the promised land
(25:2c)?
How is this similar to the weekly Sabbath that they were to observe?
What does it mean that both their weekly Sabbath and the Sabbath of the land
were to the LORD?
.
.
.
.
.
.
.
.
.
.
During the Sabbath Year all people and animals were totally dependent upon God
for their food. They had to trust that God would provide for them. Following
Gods prescription of a Sabbath Year was a clear statement of faith and trust in
Yahweh.
6. Take a look at the ESV text note for the word weeks in 25:8. What word could
be used instead of weeks?
.
.
In the last two points we have just discussed the Sabbath Year. Every 7th year the
land was to rest from its labor. Now our text talks about counting off 7 Sabbath
Years (25:8a). How many years is this in total (25:8b)?
.
.
What feast, which we studied in 23:15-16, counted off 49 days? And what day
culminated the 49 days?
.
.
So in the year that followed the 7th Sabbath Year, a trumpet was sounded
throughout the land on the Day of Atonement (25:9). This trumpet announced and
proclaimed the beginning of another special year. What was this 50th year to be for
the Israelites? What was to occur in this year (25:10)?
.
.
.
.
This year was a special year, a holy year (25:12), a year of jubilee (25:13), a
year to celebrate their return to their property (25:13). But how could someone get
separated from their property? This happened when someone went into debt and
had to give up the use of their land as payment for his debt. The person they owed
money to took over the land and planted and harvested crops from it.
Normally they (or a kinsman redeemer) had to pay off their debt before they could
return to their property and their clan. But in the Year of Jubilee, the sound of the
trumpet announced Gods amnesty to all debtors. Their debt was cancelled and
they could return to their land and clan. Knowing this, why was it appropriate and
significant that the Jubilee began on the Day of Atonement? (The answer is
related to the purpose of the Day of Atonement, to what God did on the Day of
Atonement.)
.
.
.
.
.
.
7. A person may have been so poor that he had to sell off his land in order to raise
money to pay a debt. Lev. 25:14-17 covers three basic rules which covered this
transaction. In the first rule, what was prohibited (25:14, 17a)?
This was basically a matter of morality. When someone wronged another person
in such a transaction it could be very hard to prove in court. What then motivated
a person to do the right thing (25:17b)?
Secondly, the person buying the property did not gain the title to it. How is
made clear by 25:15? What did the sale depend on?
.
.
.
.
.
Why do you think this was so? What did we just learn about the Jubilee Year in
25:10?
.
.
.
.
.
8. Lev. 25:18-22 concludes the legislation concerning the Sabbath Years and the
Jubilee. What admonition does Yahweh give them (25:18a)?
.
.
What would be a natural fear for the people when there was a Sabbath Year and
especially when there was a Sabbath Year followed by the Jubilee Year (25:20)?
.
.
.
.
.
.
.
In the sixth year Yahweh will bless the land, causing it to produce a bumper crop.
How richly will he bless them (25:21)?
How long would the harvest from the 6th year last (25:22)?
By making these promises Yahweh was calling on the Israelites to trust his
provision for them during the Sabbath and Jubilee years. To not plant and harvest
crops in these years required faith and trust in God.
9. Lets summarize this chapter. This chapter develops a theology of the land. It
shows how God, the clans of Israel, and the land are interconnected. Through the
means outlined in this chapter, 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.
Since the land was Yahwehs land, he determined that it should have rest from its
labors in producing crops. So every 7th year was to be a Sabbath Year in which no
planting or harvesting was done.
At times individual Israelites got into so much debt that they could not pay it
back. When this happened they were forced to sell their land or themselves in
order to raise money to pay the debt. But since Yahweh was the true owner of the
land and the people, he provided a way so that his land and people were not
permanently separated from him. He provided Israel with the right of redemption.
When the land was redeemed (bought back), it was released and returned to its
original owner. When a person was redeemed, he was released and could return to
the land of his ancestors.
If the land or people could not be redeemed, God provided release in another way.
All debt was cancelled on the Day of Jubilee. On that day all land returned to its
original owners and all people were released to return to their property.
Dr. Kleinig translates the second part of 25:23 as follows: you are indeed
resident aliens under my authority. Verse 23 then gives the overall picture.
Yahweh was the owner of the land. The Israelites were foreigners in his land. He
brought them into his land and gave them the right to live there and to use his land
for their livelihood. He also gave them the ability to sell (lease) the land to
someone else in order to raise money to pay a debt. Given that Yahweh was the
owner of the land and the Israelites were under his authority, what did Yahweh
command that they must allow (23:24)?
.
.
By doing this, God made sure the land would not be alienated from Him and from
the clans that he allowed to live there.
.
.
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 man had no kinsman redeemer who
could buy it back and in the mean time the debtor had become prosperous, he
could buy the property back himself at any time (25:26). If he did buy it back
himself, how was the redemption price determined (25:27)?
.
.
After he paid the redemption price, he could return to the land (25:27b). What
happened if he had no redeemer and he could not afford to buy it back himself
(25:28)?
.
.
.
3. The next case is about the right to redeem a house that had been sold in order to
pay a debt (25:29-34). Houses differed from land in that they were not used for
economic support of the family. What stipulation was given concerning a house
that was sold that was a part of a walled city (25:29)?
What happened if the house was not redeemed within this time period (25:30)?
.
.
There were two exceptions to the rule just described. What was the first exception
(25:31)?
.
.
.
.
What was one piece of property that could not be sold under any circumstances
and why (25:34)?
.
.
.
4. In the previous cases an Israelite lost control of part of his property (25:25-34).
The next case (25:35-38) is more extreme. In this case an Israelite cannot
maintain himself. Dr. Kleinigs translation is: When your brother becomes so
impoverished that his hand is under your authority and you take hold of him as a
resident alien, let him retain his livelihood under your authority (25:35). So in
this case an Israelite has sold all his property. The buyer was not to take advantage
of his impoverished brother. Instead he was to allow him to continue to live on the
property and to take what he needed from the produce of the land so that he and
his family could survive (25:35). In this extreme case, what could the buyer not
do and why (25:36)?
.
.
The land of Canaan was Gods land. He was bringing Israel to it and was giving
it to them to live in and to receive their livelihood from. Therefore, Yahweh was
the Emancipator and Land-Giver of Israel. Once they settled and lived in the land,
if hard times came, Yahweh would still be their Emancipator and Land-Giver. He
did this by freeing them from their debts on the Jubilee and by continuing to give
them use of his land in cases of hardship like this and also returning the land to
them at the Jubilee.
5. After considering the redemption of the land (25:23-38), the speech now turns to
the status and treatment of Israelites who sold themselves to pay a debt (23:3955). If an Israelite had to sell himself to another Israelite in order to pay a debt,
how was he not to be treated (23:39)?
He would then use his wages to pay off his debt. For how long was he to work as
a hired worker (25:40b)?
What would happen to him and his family at the Jubilee (25:41)?
.
.
The reason why no Israelite could be treated as a slave is given in 25:42. What
was that reason?
What were slaves considered to be and what could be done with them (25:45b46a)?
What point is made again in 25:46b that was made in 25:39, 42b, 43?
25:48b-49a .
25:49b .
.
.
.
.
While he worked for his owner, what was and what was not his owner to consider
him as (25:53)?
What would happen to the debtor if neither a close relative nor he himself could
redeem him (25:54)?
.
.
Finally, what reason is given as to why the Israelites should have the right of
redemption, should not be treated as slaves, and should be released from their
debts at the Jubilee (25:55)?
.
.
.
.
.
.
In these verses the Suffering Servant declares that he was sent by God to proclaim
an extraordinary Jubilee. God used ancient Israel as picture and type of what the
promised Messiah, the Suffering Servant, would do. Israel had become indebted
to God by their sins. Because of those sins Israel had been exiled from the
promised land. In the words of Is. 61 God promises to cancel the Israelites debt
of sin, to liberate his people and bring them back to his land; he promises a year
of his favor towards them, a Jubilee. But this was just a small taste of what the
promised Messiah would do. Whose debt of sin would the Messiah forgive? Who
would he liberate?
As the people of Israel were comforted when they were allowed to return from
exile to the promised land and rebuild Jerusalem, so the new Israel of God, all NT
believers, would be comforted when they were released from their debt of sin and
self imposed exile away from God and were allowed to return to their land
(heaven) and their kin (Gods family, the church). Of course it was Jesus who by
his death and resurrection ushered in the Great Jubilee. Because of what Jesus did
mans debt of sin against God has been cancelled. For those who believe and trust
in Jesus and his saving act of redemption, they are free to return to God and the
heavenly home he has prepared for them.
2. The prophet Daniel also picks up upon the themes of Sabbath Years and Jubilee
and develops them in Dan. 9. Daniel was reading and meditating upon the book of
Jeremiah. Specifically what was he thinking about (Dan. 9:2)?
Skimming over Dan. 9:4b-15, what was the first thing Daniel did in his prayer?
.
.
.
.
.
.
.
.
.
This then is the context in Daniel to what we want to study concerning Sabbath
Years and the Jubilee.
3. In response to Daniels prayer, who came to Daniel and for what purpose (Dan.
9:20-23)?
What time period did Gabriel say that God had set aside in order to deal with the
sins of Israel (Dan. 9:24)? What does the ESV footnote say?
Seventy Sabbath Years calculates out to 490 years (70 Sabbath Years which occur
every 7 years is 70 * 7 = 490). Since the Jubilee occurred after the 7th Sabbath
.
.
Jesus then began the first sermon of his ministry. How did he begin his sermon
(Lk. 4:21)?
In this statement, who did Jesus claim to be and what did he come to do?
.
.
It was not a coincidence that Jesus chose this text from Isaiah. Jesus ministry was
all about Good News, liberty, and proclaiming Gods favor. So Jesus kicked off
his public ministry with this sermon. Dr. Luke, the author of Luke and Acts,
shows that Jesus ministry fulfilled the prophecy from Isaiah in several ways.
First, Is. 61:1 says that the Servant was anointed by Yahweh. When was Jesus
anointed and what was he anointed with (Lk. 3:22; 4:1, 14; Acts 10:28)?
Second, the Servant says he was anointed to bring good news to the poor, to
bind up the brokenhearted, to proclaim liberty to the captives, to release those
in prison, to proclaim the year of the LORD's favor. This is what Jesus ministry
was all about. He went around proclaiming the Good News that the kingdom of
heaven was at hand. He released those who were held captive and imprisoned by
sin, sickness, and death. In him the Lord was showing his favor to mankind.
Third, in the OT those who were poor sold off their land and/or themselves. The
good news for them came at the Jubilee when all their debts were cancelled.
The poor who Jesus came to proclaim the Good News to was all people. All
people are poor. All people owe an insurmountable debt to God because of their
sin. But Jesus paid the entire debt for each and every person through his death and
resurrection. He paid the price for us. This is indeed Good News to us poor
sinful beings.
5. In Lk. 7:36-50, a sinful woman came to the house where Jesus was eating. As
Jesus reclined at the table, she washed his feet with her tears and hair; she kissed
his feet and anointed them with ointment. When the owner of the house, a
Pharisee, objected in his mind, Jesus responded with a short story. What story did
Jesus tell and what question did he ask the Pharisee? And what was his response
(Lk. 7:41-43)?
The story: .
.
Jesus then explained that this sinful woman was like the man who owed the
largest debt. As a sinner, the large debt she owed was to God. Playing the role of
the moneylender, what did Jesus do (Lk. 7:47-48)?
This was a Jubilee for the sinful woman. Her debt had been cancelled. She had
been released from paying her debt to God by Jesus. What then was she free to do
(Lk. 7:50)?
The end result of the Jubilee was that people could return to their land. They
could go home in the peace of knowledge that their debt had been cancelled. They
could be at peace. The sinful woman could leave that day in peace knowing her
sins had been forgiven. And the same is true for us. We are like the sinful woman
and Jesus says to us, Your sins are forgiven. And we too can go in peace.
.
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After doing these things, what did Jesus tell Johns two disciples to do (Mt. 11:45; Lk. 7:22)?
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In his response Jesus was alluding to Is. 61:1-3 and he was claiming to usher in
not just a year of Gods favor, but a new age of Gods favor. The OT Year of
Jubilee pointed forward to the NT Jubilee, which lasts from Jesus first coming
until his second coming. Through Jesus Christ who was the promised Messiah,
God is releasing all people from all that enslaves them (sin, death, and the devil),
cancelling their debt and freeing them to return to their heavenly home.
7. Jesus saving work on the cross ushered in the age of Jubilee. All those who trust
and believe in Jesus receive amnesty for the gigantic debt to God that they have
piled up. In our day and age where average households pile up huge amounts of
debt on credit cards and loans, we should be able to make this connection to the
Jubilee. What good news it would be if suddenly all of our debts were cancelled.
That is what happens for all people who trust in Jesus. Their entire debt to God is
cancelled (Acts 10:39-43, esp. v. 43; Acts 13:26-39, esp. vv. 38-39).
8. The OT Year of Jubilee began on the Day of Atonement. The day on which their
economic debts were cancelled and they were freed to return to their land and
their clans occurred on the same day that Yahweh forgave their sin debts against
him. On the Day of Atonement all sin was atoned for. Their sin debt was covered
by the shedding and application of blood. The same thing happens in the Jubilee
age of Christ. It all began as Jesus went to the cross as a sacrifice for sin (our Day
of Atonement). There he shed his blood to make atonement for all our sins. The
day he died on the cross kicked off the Jubilee of Gods favor for mankind. This
Jubilee will last until Christ returns. In between Christs first and second comings
God offers amnesty to all sinners. Sinful mankind needs to take advantage of this
offer while it can.
9. For those who have taken advantage of the amnesty offered to them, what does
God call upon them to do (Mt. 6:12; 18:21-35)?
10. A large part of this chapter was about the land. During the Sabbath Year the land
laid fallow and rested from its labor of producing crops. During the Jubilee land
was returned to its original owner. When and by whom was this land first given to
the Israelites (Jos. 11:23)?
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What is another name given to the land in Jos. 11:23? This term is used
throughout the second half of the book of Joshua.
The land was given out not just as a large piece of property to each tribe. What
smaller groups of people were assigned land as their inheritance (Jos. 13:23, 24,
29; 15:20; 16:5, etc.)?
So in the OT, people were born into different tribes and clans that received land as
their inheritance. This land that was rightfully the possession of each clan was
kept in the family by the Jubilee. In the NT what inheritance do believers in Jesus
receive (1 Pet. 1:3-5)?
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Note that the terms used such as idols, image or pillar, and figured stone
are ambiguous terms. It is not clear whether they refer to an idol of Yahweh or an
idol of another god. Either way it turns out to be the same. The Israelites were not
allowed to serve a humanly devised god. This prohibition forbidding idols is
punctuated by the Yahwehs self-identification: I am Yahweh your God.
Also note that the word translated as idols in verse 1 is a derisive term. It refers
to puny deities or godlings (Kleinigs translation). These made-up gods are so
insignificant that they dont even deserve to be called gods.
7. Two more commandments are given in Lev. 26:2. Which of the 10
commandments are they related to (Ex. 20:8)?
There were three kinds of Sabbaths. There were the regular weekly Sabbaths, the
seven high holy festive days of rest (Sabbaths related to the feasts), and the years
of rest for the land (Sabbath Years). They kept the Sabbath by resting from work
at home on these days. In keeping the Sabbath they recognized that Yahweh was
working at the sanctuary for their benefit. The focus was on him and his work for
them.
8. The commandments given in 26:1-2 were foundational for the Israelites in their
interaction with Yahweh and for his bestowal of blessings on them. In Yahweh
alone are holiness, righteousness, and life. It was his desire to share these things
with the Israelites. And the way in which he did share them was through the
divine service. These commandments then protected the integrity and sanctity of
the divine service, which was the lifeline of Israel.
If Yahweh alone was holy, righteous, and the source of life, what would Israel be
doing if they had idols?
The Israelites kept the Sabbath when they rested on the Sabbath. And the
Israelites revered the sanctuary when they participated in the divine service,
which consisted of attending pilgrim festivals, living in ritual purity, presenting
authorized offerings, and eating sacred food from the offerings.
The extended admonition of Lev. 26 deals with Israels life in the land with
Yahweh. Lev. 26:1-2 provided a solid basis for that life. Yahweh had chosen the
Israelites to be his people. And he had established a way in which he could share
his holiness and life with them. The means by which he would do that was
through the divine service. Through the rituals that he prescribed he would meet
with them and bless them. These foundational commandments had to do with
these rituals by which he was present among them and by which he showered his
blessings upon them. If they kept these commandments Gods blessing would
flow to them as he designed. If they ignored or refused to keep these
commandments the flow of blessings was cut off from them and they would
instead receive Gods wrath.
Promises for Obedience to Gods Word (26:3-13)
9. The keeping of the foundational commandments (26:3) would enable the
Israelites to enjoy four great gifts from Yahweh as they lived in his land (26:4-13).
Whether they received these gifts or not depended upon if Israel recognized
Yahweh as the only true God (no idols, 26:1) and if they worshipped him in the
divine service as he prescribed in his Word (keep Sabbaths and revere the
sanctuary, 26:2). What was the first promised gift (26:4-5a)?
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10. What was the second promised gift from Yahweh if they walked in his statutes
and observed his commandments (26:6a)?
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11. What was the third promise from Yahweh for obedience to his Word (26:9)? What
promise would Yahweh fulfill by giving them such a blessing?
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If a married couple had many children, one thing they might have to worry about
is always having enough food to feed them. What then went along with this
promise to bless them with many children (26:10)?
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12. What was the fourth promise of Yahweh for keeping these foundational
commandments (26:11)?
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By dwelling among them, Yahweh would keep his promises made earlier (Ex.
25:8; 29:45-46) to the Israelites. He would be their God and they would be his
people (26:12). By residing among the Israelites in the sanctuary, Yahweh walked
among them (26:12a). To have God present with you and walk with you in life is
indeed paradise. Adam and Eve once lived with God and God walked with them
For what purpose had Yahweh broken the bars of their yoke of slavery
(26:13b)?
Pagan gods demanded prostration (26:1). God set his people free to stand before
him and to walk with him in freedom in the land. They were no longer to be bent
over under the bars of slavery. They had been freed to walk with God. And God
promised them many blessings if only they would recognize him as their God,
keep the Sabbaths, and revere his sanctuary.
14. In the next lesson we will continue with the next section of our study of Lev. 26.
We will look at the threats of punishment for Israel if they did not listen to
Yahweh and follow his Word.
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One of the promised blessings for obeying Gods word was that they would live in
peace and safety; they would easily defeat their enemies even if vastly
outnumbered (26:6-8). So if Israel trusted in Yahweh and obeyed his
commandments, Yahweh would provide them with protection from their enemies.
But what would happen if they did not trust God and refused to keep his
commandments (26:17)?
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3. What did Yahweh threaten if they still refused to listen to him even after he
disciplined them with a life of irrational panic (26:18)?
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What comes to mind is a stubborn child. He disobeyed his parents and his parents
have disciplined him. Yet in his stubborn pride he still refuses to obey. So the
parents vow to meet that resistance head on and break his pride.
In what form would Yahwehs discipline be this time (26:19b-20)?
Note that the image of iron and bronze might conjure up the image of the yoke
and shackles of slavery. Yahweh broke the yoke of slavery for Israel when he
brought them out of Egypt (26:13). By disobeying Gods Word, they are bringing
another yoke upon themselves.
Also note that this threat reverses another one of the promises made by Yahweh
for their obedience to his Word. If they walked according to his statutes and
observed his commandments, Yahweh promised to send abundant rains and to
increase their yields providing bumper crops (26:3-5). But here he threatens that
the land and trees will not yield their fruit if they do not walk according to his
statutes and observe his commandments.
4. In the third threat of punishment, how does Israel compound their rebellion
(26:21a)?
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For this, Yahweh promises to continue to strike them for their sins (26:21b). To
strike brings to mind corporal punishment, like a child being physically punished
for wanton and hateful rebellion. How would Yahweh physically strike them for
walking contrary to him (26:22)?
Again this threat reverses an earlier promise. If Israel listened to Yahwehs Word,
Yahweh promised to remove the wild beasts from the land (26:6). But now if they
refuse to listen, Yahweh will let loose the wild beasts to destroy their children and
livestock.
5. How would Yahweh react if after three acts of discipline the Israelites continue to
walk contrary to him and his Word (26:23-24)?
When the enemy armies come, the people will naturally go to the walled cities for
protection (26:25b). What will happen then (26:25b-26)?
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So if the pestilence did not get them, starvation would get them. And if starvation
didnt get them, the sword of the enemy would get them. There would be no
escape. They stand no chance.
6. If after all this, Israel continues to abhor Gods Word and persistently oppose
Yahweh (26:27), how would Yahweh react (26:28)?
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This will be the last and harshest punishment of all. The presence of the invading
armies from the 4th threat (26:23-26) is assumed to still be there in this final threat
(26:27-33). They are still under siege and they have run out of food. What do they
have to resort to (26:29)?
What will Yahweh do to their idols and places of false worship (26:30)?
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This section on the threats of punishment for a refusal to listen to and follow
Gods Word began by Yahweh saying to the Israelites, if your soul abhors my
rules (26:15). Abhor or loathe is an uncommon verb in scripture. From the
beginning of Israels disobedience Israel abhorred Yahwehs rules. And since that
time Yahweh has done everything he can to change their minds and get them to
turn around (repent) and walk with him instead of contrary to him. He has done
everything not to abhor them as they have abhorred him. Yahweh is patient with
his people, but he has his limits. Their persistent rebellion leads him with no
26:31a .
26:31b .
26:32a .
26:32b .
26:33a .
26:33b .
26:33c .
26:33d .
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2. What was the second purpose for the dispersal of the people among the nations
(26:40-41)?
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These actions by Yahweh were meant to finally break the pride of sinful Israel and
so humble them so that they would finally accept that Yahwehs punishment of
them was just. This humbling occurred in two stages. What was the first stage
(26:36-38)?
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Concentrating on the word eat, what ironic twist takes place because of their
disobedience (26:38b, see 26:5)?
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In the second stage of their humbling, what would happen to those who survived
the first stage of demoralization (26:39)?
What would they realize as they were rotting away from (26:40a)?
What the ESV translates as treachery, Dr. Kleing translates as sacrilege. This
refers to involvement in idolatry. Turning to other gods and openly opposing
Yahweh would lead to this punishment. And the intended purpose of this
punishment was to get Israel to confess their sins and humble their hearts. In
doing so they would admit that their punishment from Yahweh was just and right.
3. Eliciting a confession from the Israelites was a goal but not the ultimate goal of
Gods disciplinary activity. What two things are involved in Gods ultimate goal
(26:42, 45)?
Yahweh would remember the promises he made in these two covenants. What
was one of the major promises Yahweh made to the patriarchs, Jacob, Isaac, and
Abraham (26:42b, 43a)?
The descendants of Abraham were to be given this land by Yahweh to live in.
Unfortunately if Israel showed disdain for the Owner of the land (Yahweh), they
would forfeit their right to enjoy the blessings of the land. If they spurned
Yahwehs rules and abhorred his statutes, they in effect abandoned the land
(26:43). Yahweh gave them the rules and consequences ahead of time, therefore
when they broke the rules, they knew what the consequences would be. They
would be taken from the land and scattered. But this dispersal of the people
among the nations would not last forever. It would last long enough so that the
land would enjoy the Sabbaths it deserved as it laid desolate (26:43).
Yet despite their spurning and abhorrence of him and his statutes, what did he
promise not to do (26:44)?
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Yahweh had made an irrevocable covenant with the patriarchs. He had given his
Word and he was determined not break that covenant (26:44b). Because he was
If they loathed Yahweh and his statutes (26:15, 43) the Israelites broke their part
of the covenant at Sinai. But in an act of mercy, Yahweh refused to break his part
of the covenant. Instead he remembered the covenant that he made with their
forefather whom he brought them out of Egypt (26:45). When Yahweh
remembers, he takes action. Later when Israel did break the covenant and
Yahweh followed through on his threats to scatter the people, he remembered
his covenant and he graciously brought a remnant of his people back to the land,
that he might be their God (26:45b).
4. Lev. 26:46 ends this divine speech. In the speech Yahweh gave the rules and
statutes that governed the relationship between himself and the Israelites. He gave
them these rules in a similar way that he had given other laws, through the
prophet Moses on Mt. Sinai.
5. In the previous lesson we covered the punishment that Yahweh threatened for
disobedience to his foundational commandments. This lesson covered the last part
of the chapter which explained the purpose for the worst of the punishments, the
dispersal of the people among the nations.
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 would occur 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,
so that he could fulfill the promises He made in the two covenants with them: the
covenants with the patriarchs and at Mt. Sinai (26:42-45). He would remember his
promises 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 as just, 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.
What is the penalty for those who do not avoid it (Rev. 21:8; 22:15)?
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In Rom. 4 Paul made the argument that Abraham was counted as righteous
because of his faith. Based on this, what does Paul conclude concerning our
justification (Rom. 5:1-2, see all Rom. 4:16, 22)?
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In the covenant with Abraham, God chose Abraham, came to him, and through his
Word made irrevocable promises to him. The Holy Spirit, working through Gods
Word of promise, created faith in Abraham so that he could believe Gods
promises. God does the same for us. When does he covenant with us? When does
God come to us, give us his Word of promise, and create faith in us to trust in his
promises and to receive his gracious gifts (Gal. 3:26-27; 4:4-6)?
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He is the One who establishes a relationship with us. He is the One who
graciously gives us faith in his Son. It is by faith in Jesus that we are justified and
not by our keeping of the commandments.
4. Having chosen and justified people, God has established a way in which he can be
with his people, interact with them, and bless them. He does this through the
Divine Service. In the Divine Service he comes to us and offers us his gifts of
forgiveness, life, and salvation. And we receive these gifts by faith. The Divine
That is why the first three commandments are foundational for our relationship
with God. God has given them in order to protect our lifeline. As we make our
pilgrimage through this world to heaven, our spiritual life and health are
dependent upon the Divine Service. Through the Divine Service he gives us his
life, holiness, and blessings.
5. In the Divine Service God showers his gifts upon us. Therefore those who keep
his Word (the first three commandments) and are faithfully involved in the Divine
Service receive four kinds of blessings from him. These four blessings go along
with the four blessings that the Israelites received from their participation in the
OT divine service, the sacrifices performed at the tabernacle.
God brought the Israelites into his land and gave each tribe and clan its own land
for their livelihood. The first blessing to the OT Israelites for proper worship was
that God would cause the land to supply an abundant food supply. They would not
need to worry about having enough food (Lev. 26:4-5). What does Jesus say about
material things for those who choose to serve God and seek the kingdom of God
and his righteousness (Mt. 6:24-34)?
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Therefore we pray confidently, Give us this day our daily bread (Mt. 6:11; Lk.
11:3), knowing that God will provide.
6. The second blessing promised to the Israelites for right worship was peace in the
land and victory over their enemies (Lev. 26:6-8). What is it that Christians have
because they have justifying faith in Jesus (Rom. 5:1; Lk. 2:14; Jn. 14:27)?
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Besides peace, what other blessings do we receive because God did not spare his
only Son (Rom. 8:31-39, esp. v. 37)?
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7. The third blessing promised to the Israelites for right worship in the land was that
their families would grow and prosper and that God would provide for them
abundantly (26:9-10). In the NT what family does God cause to grow and
prosper (Acts 6:7; 12:24; 19:20; Col. 1:6; 3:16)?
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Besides the church as whole growing, who else grows and what do they grow in
(Col. 1:10; 1 Thess. 3:12; 2 Thess. 1:3; 1 Pet. 2:2)?
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As the church and its members grow, what does God supply them in abundance?
Eph. 3:19 .
2 Cor. 4:17 .
8. The fourth blessing promised to the Israelites for worshipping in the manner
prescribed by God was Gods presence among them and their access to him
(26:11-13). What blessing do Christians have (Jn. 14:17, 23; 1 Jn. 3:24; 4:12, 15,
16)?
What does that make Christians (1 Cor. 3:16-17; Eph. 2:19-22; Heb. 3:6; 1 Pet.
2:4-8; 1 Cor. 6:19)?
.
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Each week Christians gather around Word and Sacrament. And through these
means God is present and walks among them. Through these means he is their
God and they are his people. So Gods indwelling of each believer along with his
presence and interaction with his people in the Divine Service look forward to the
new creation where God will dwell with his people and where he will fully be
their God and they will fully be his people (Rev. 21:3).
9. That God would bless Christians (and the Israelites) in these ways is a matter of
pure grace and should not be taken for granted. If the Israelites spurned Gods
Word and rejected what he so graciously instituted for them, God threatened them
with his judgment (26:14-33). So if the Israelites turned to other gods by
worshipping idols, ignoring God and his Word, God would punish them.
In our day and age there are many who deny the existence of God. But according
to Rom. 1:18-23, what is it that clearly and plainly shows Gods existence and his
divine power (Rom. 1:19-20)?
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So if everyone were honest, they would admit that in their hearts they know there
is a God that created all things. Yet even though they know the truth of Gods
existence and power, they do not honor him. Instead they create in their minds
their own gods (Rom. 1:21-23). Because of this what does God do (Rom. 1:18)?
How does he go about doing this (Rom. 1:24-32, see esp. vv. 24a, 26a, 28a)?
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What happens if we confess the truth that God does exist and that we have sinned
against God (1 Jn. 1:9)?
In doing so, he restores us so that we are his people and he is our God. What is the
final goal of this relationship between God and his people? The Sabbath of the OT
clues us in. What did the people do on Sabbath days, whether the weekly Sabbath
or the extra-ordinary Sabbaths?
Gods ultimate goal then in punishing sinners is to cause sinners to repent and to
restore his relationship with them. This then leads to the eternal Sabbath rest,
which is eternal life with God.
11. Gods relationship with OT Israel provides a picture and pattern of his
relationship with the NT church.
(11 A) He rescued Israel from slavery to the Egyptians by the blood of the
Passover lamb and through the waters of the Red Sea. He rescues Christians
through the blood of our Passover Lamb, Jesus Christ, and through the waters of
Baptism, which connect us to Jesus death and resurrection.
(11 B) He promised the Israelites an inheritance, the promised land. He promises
Christians an eternal inheritance, heaven.
(11 C) He gave the Israelites access to himself and his grace in the divine service
through the sacrificial system. He gives Christians access to himself and his grace
in the Divine Service through his Word and Sacraments.
(11 D) He dealt with the Israelites through Law and Gospel. He did this by
warning them not to worship idols and promising blessing if they worshipped him
To get a better understanding of vows, lets take a look at some cases where vows
were made. In each of the following cases, when was a vow made?
Ps. 66:13-14 .
1 Sam. 1:11 .
Num. 21:2 .
Some people believe that this scale is discriminatory against women, that women
were thought of as inferior to men. But this is not the case. Rather than being
based on social status, it seems as if this scale is roughly based on the productive
capacity of the person. It is based on their economic status as potential employees.
6. The silver shekel was the unit of currency for the sanctuary. And the system
described in the last point was used to assess a persons value in paying for a
vowed person. But there was an exception to this system of determining value.
When was an exception to be made (27:8a)?
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What would its status be when it was vowed to Yahweh (27:9b)? Why would this
be?
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The reason for this is simple. Once Yahweh acted, the vowed animal belonged to
him. The person making the vow no longer owned the animal. He had no
authority to make a substitution for it. What happened if one animal was
substituted for another (27:10b)?
Clean animals that were vowed to Yahweh and considered holy were brought to
the tabernacle and were offered as a peace offering or a burnt offering. In the case
where two animals were considered holy because of a substitution being made,
both animals were holy and both animals would have to be brought as sacrifices.
8. Lev. 27:11-13 addresses unclean animals (such as donkeys and camels) that are
vowed to Yahweh. These types of animals could not be offered to Yahweh as a
sacrifice (27:11a). What was the procedure for vowed unclean animals (27:11b12)?
What could the person who made the vow do once a value had been established
(27:13)?
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If the animal was not redeemed, it was presumed that the sanctuary sold the
animal at the price set by the priest.
9. In a way, a vow was like a business transaction. A person asked Yahweh for help
in an extra ordinary situation. If Yahweh intervened on his behalf, the person
making the vow in gratitude promised to give Yahweh something valuable, as a
kind of payment for services rendered. Yahweh then used the money paid for the
upkeep and maintenance of his holy sanctuary and for the support of his servants
the priests. The payment of such vows then was one way in which an Israelite
could show reverence for Yahwehs sanctuary as Yahweh had commanded (26:2).
If a person did designate such a gift, how was its value determined (27:14b)?
What did the donor of the gift have the option to do (27:15a)?
So the way this worked was that a person gave his house to Yahweh. There were
no conditions attached. As soon as the owner declared that he was giving it to
Yahweh, ownership immediately transferred to Yahweh. The priest acted like a
modern day real estate agent or assessor and determined how much the house was
worth. The house was then put up for sale. At that point the donor of the house
had the first right to buy back the house. If he did, he paid the value assessed by
the priest plus 20 percent. If he chose not to buy it back, the house was sold on the
open market for the value assessed by the priest. In either case, when the house
was sold, the money received was used for the upkeep and maintenance of the
sanctuary and for the benefit of the priests that served there.
2. What was another thing that someone could dedicate to Yahweh (27:16a)?
The valuation of land was a little more complicated than that of a house. A couple
of factors had to be considered when the value was calculated. First the full value
of the land was calculated. What product was used in this calculation (27:16b)?
As the ESV footnote states, a homer was about 6 bushels. When a homer of barley
seed was sown, it would cover a certain area of land. The size of the land being
dedicate to Yahweh was determined by how many homers had to be used to sow
So for instance, if the size of the field was large enough that it took 10 homers of
seed to sow, then the full price for the field would be 10 homers x 50 shekels,
which is 500 shekels. But the size of the field was not the only criteria for
determining its value. What other criteria had to be considered (27:17-18)?
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If the land was given to Yahweh during the Year of Jubilee, what was the value of
land set at (27:17)?
If the field was given to Yahweh in between Jubilees, what additional factor was
used in the calculation (27:18)?
.
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Here is another example that may help us understand this better. Lets use the
same numbers as above. The full value of a field is 10 homers x 50 shekels = 500
shekels. But lets say the field was donated to Yahweh twenty years after the
previous Jubilee and 30 years before the next Jubilee. (A Jubilee occurs every 50
years.) So in this case the full value would need to be multiplied by 60% (30/50).
500 shekels x 60% = 300 shekels. The land would be valued at 300 shekels.
3. It is presumed that once a person consecrated land to Yahweh, the owner
continued to work the land, but he would pay the sanctuary the amount set by the
priest. The payment of the money could vary depending upon the circumstances.
Once the value of the dedicated land was set (27:16-18), three cases are covered.
First, the person donating it had the right to redeem it any time before the Jubilee.
If he decided to redeem it, he would pay the accessed amount plus 20 percent
(27:19).
The second case described was when a person sold his land and then decided to
consecrate it to Yahweh or he decided he would not redeem the land (27:20).
What happened to the land in this case (27:21)? Who became the owner?
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In the third case, a person bought (leased) a field and then gave it to Yahweh
(27:22). The priest determined its value based on the amount of time to the Jubilee
and the man who dedicated the land then paid the assessed amount to the
sanctuary (27:23). He continued to use the land up until the Jubilee. What
happened to the land when the Jubilee came (27:24)? Who owned the land?
In all these cases the valuation currency that was used was the sanctuary shekel
(27:25).
Restrictions on consecrated objects (27:26-33)
4. The last part of the speech (27:26-33) considers three exemptions to the
legislation on the valuation and redemption of people and property. What does the
first exemption involve (27:26a)?
Why could firstborn clean animals (lambs, kids, and calves) not be dedicated to
Yahweh (27:26)?
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So firstborn clean animals could not be dedicated to Yahweh and sold because
they already belonged to Yahweh. Firstborn unclean animals could be dedicated to
Yahweh. But since they were unclean they could not be used at the sanctuary.
Therefore they were sold either back to the original owner or to some else.
5. The second exemption (27:28-29) is a bit hard to understand. This exemption
revolves around the word devoted. This word was also used in 27:21. Lev.
27:21 tells of a person dedicating some of his land to Yahweh after the land had
been sold (leased). In this case if the land had not been redeemed (bought back)
.
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Things that are devoted or proscribed (Kleinig) are handed over to Yahweh.
This term later was used for the spoils of war. When Israel defeated their enemies,
the spoils of war were devoted to Yahweh for destruction (called the cultic ban).
The spoils were piled up and burned as a kind of offering to Yahweh.
The way that devoted is used here seems to be similar to the way it is used in
Deut. 13:13-19. Who and what does it say should be devoted to destruction?
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So those who are apostate, who have abandoned the one true God to worship
other gods are placed under the cultic ban. These people have been handed over to
Yahweh. Such a person belongs to God. He cannot be ransomed. He must be put
to death (27:29).
6. What is the third thing that could not be dedicated to Yahweh and why (27:30,
32)?
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A person could redeem some of his tithe by paying full value for it plus 20 percent
(27:31). And once again they were not allowed to substitute one animal for
another in their tithe. Whether the firstborn was good or bad, it belonged to
Yahweh. If they tried to make a substitution, both animals would be considered
holy, both would belong to Yahweh. And neither of them could be redeemed
(27:33).
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However, Jesus was not criticizing tithing itself, but the Pharisees use of tithes in
promoting themselves. In the passages just read, it seems as if Jesus assumes that
his disciples will tithe. For he says that they should do the weighter matters of
the law without neglecting the others [which includes tithing].
What else does Jesus criticize (Mt. 15:3-6; Mk. 7:9-13)?
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Any kind of vow, dedication, or tithe that we make should be done as a joyful
faith response to the grace God has shown to us in Christ. They should not be
done for our own gain or to promote our status to others. Jesus did not abolish any
of these things. Rather, he assumed that they would continue in the church as acts
of mercy, motivated by love for God and love for our fellow man and not as legal
obligations.
2. The importance of the vows, tithes, and voluntary dedications of Lev. 27 is that it
shows that all of Gods people are involved in and contribute towards the
stewardship of Gods house. Based upon Gods blessing of them in the land, they
were to provide material and financial resources for the ongoing operation of the
divine service.
It is no different for the NT church. All of Gods people are to provide support and
resources for Gods house and the Divine Service. When the NT church began,
what did they devote themselves to (Acts 2:42)?
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From the beginning, the church collected offerings that were used for the Divine
Service and to meet the needs of the poor (Acts 2:44-45). What did some people
in the early church devote to God (Acts. 4:34-511, esp. 4:34-37)?
3. To this day offerings continue to be made to the church and consecrated to God.
People moved by Gods grace dedicate themselves, their possessions and their
money to God. Because these offerings are given to God, they become holy and
are used for holy work. What are Christians encouraged to do (Rom. 12:13;
15:25-27; 1 Cor. 16:1-4; 2 Cor. 8-9; Gal. 6:6; Heb. 13:16)?
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When we give to the church, how does God want us to give (2 Cor. 9:6-7, 12; see
also 2 Cor. 8:2)?
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Some people tithe and give a portion of their God-provided assets to the church
when they die. These offerings not only provide for the church and the poor but
also for the spread of the Gospel to the world.
4. 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 the rest of Leviticus, it
teaches how Gods holiness is communicated through physical means to Gods
physical people here on earth. God sanctifies these offerings and uses them to