2:24), when they presented Jesus as their firstborn to the Lord (Ex. 13:2; Luke
LEVITICUS—NOTE ON 12:6 burnt offering . . . sin offering. Though the occasion was joyous, the sacrifices required were to impress upon the mind of the parent the reality of original sin and that the child had inherited a sin nature. The circumcision involved a cutting away of the male foreskin, which could carry infections and diseases in its folds. This cleansing of the physical organ so as not to pass on disease (Jewish women have historically had the lowest incidence of cervical cancer), was a picture of the deep need for cleansing from depravity, which is most clearly revealed by procreation, as men produce sinners and only sinners. Circumcision points to the fact that cleansing is needed at the very core of a human being, a cleansing God offers to the faithful and penitent through the sacrifice of Christ to come.
LEVITICUS—NOTE ON 12:8 turtledoves . . . pigeons. Cf. Lev. 1:14–17 and 5:7– 10. These were the offerings of Joseph and Mary after Christ's birth (cf. Luke 2:24), when they presented Jesus as their firstborn to the Lord (Ex. 13:2; Luke 2:22). Birds, rather than livestock, indicated a low economic situation, though one who was in total poverty could offer flour (Lev. 5:11–13).
LEVITICUS—NOTE ON 13:1–14:57 This section covers laws pertaining to skin diseases.
LEVITICUS—NOTE ON 13:2 a spot. This probably refers to inflammation. leprous disease. This is a term referring to various ancient skin disorders that were sometimes superficial, sometimes serious. It may have included modern leprosy (Hansen's disease). The symptoms described in vv. 2, 6, 10, 18, 30, and 39 are not sufficient for a diagnosis of the clinical condition. For the protection of the people, observation and isolation were demanded for all suspected cases of what could be a contagious disease. This biblical leprosy involved some whiteness (v. 3; Ex. 4:6), which disfigured its victim but did not disable him. Naaman was able to exercise his functions as general of Syria's army, although a leper (2 Kings 5:1, 27). Both OT and NT lepers went almost everywhere, indicating that this disease was not the leprosy of today that cripples. A victim of this scaly disease was unclean as long as the infection was partial. Once the body was covered with it, he was clean and could enter the place of worship (see Lev. 13:12–17). Apparently the complete covering meant the contagious period was over. The allusion to a boil (vv. 18–28) with inflamed or raw areas and whitened hairs may refer to a related infection that was contagious. When lepers were cured by Christ, they were neither lame nor deformed. They were never brought on beds. Similar skin conditions are described in vv. 29–37 and vv. 38–44 (some
inflammation from infection). The aim of these laws was to protect the people from disease, but more importantly, to inculcate into them by vivid object lessons how God desired purity, holiness, and cleanness among his people.
LEVITICUS—NOTE ON 13:45 "Unclean, unclean." Here are the symbols of grief and isolation. This same cry is heard from the survivors of Jerusalem's destruction (cf. Lam. 4:15).
LEVITICUS—NOTE ON 13:47–59 Deals with garments worn by infected persons.
LEVITICUS—NOTE ON 13:59 determine whether it is clean or unclean. The primary purpose of this legislation was to assist the priest in determining the presence of contagious skin disease. The language of the passage indicates disease that affects the clothes as it did the person. This provided more illustrations of the devastating infection of sin and how essential cleansing was spiritually.
LEVITICUS—NOTE ON 14:1–32 This section explains the cleansing ritual for healed persons.
LEVITICUS—NOTE ON 14:2 the law of the leprous. The sense of this law is a prescription, not for healing from leprosy and other such diseases, but rather for the ceremonial cleansing, which needed to be performed after the person was declared clean.
LEVITICUS—NOTE ON 14:3 out of the camp. The leper was not allowed to return to society immediately. Before the person could enter the camp, some priest skilled in the diagnoses of disease needed to examine him and assist with the ritual of the two birds (vv. 4–7).
LEVITICUS—NOTE ON 14:4–7 The bundle of cedar and hyssop tied with scarlet included the living bird. It was all dipped seven times into the blood of the killed bird mixed with water to symbolize purification. The bird was then set free to symbolize the leper's release from quarantine.
LEVITICUS—NOTE ON 14:4 hyssop. See note on Ex. 12:22 (cf. Lev. 14:6, 49, 51).
LEVITICUS—NOTE ON 14:8 outside his tent. The movement was progressive until finally he could enter and dwell in his own tent, giving dramatic indication of the importance of thorough cleansing for fellowship with God's people. This was a
powerful lesson from God on the holiness he desired for those who lived among his people. This has not changed (see 2 Cor. 7:1).
LEVITICUS—NOTE ON 14:10–20 As part of the leper's ceremonial cleansing ritual, trespass or guilt (5:14–6:7), sin (4:1–5:13), burnt (1:3–17), and grain (2:1–16) offerings were to be made.
LEVITICUS—NOTE ON 14:10 one log of oil. Less than 1 pint.
LEVITICUS—NOTE ON 14:12 wave offering. See note on 7:30–32.
LEVITICUS—NOTE ON 14:17 right ear . . . right hand . . . right foot. See note on 8:23–24.
LEVITICUS—NOTE ON 14:18 put on the head. This would not have been understood as an anointing for entry into an office, but rather a symbolic gesture of cleansing and healing. There could be a connection with the NT directive to anoint the sick for healing (Mark 6:13; 16:18; James 5:14).
LEVITICUS—NOTE ON 14:33–57 This section covers contaminated houses, which most likely involved some kinds of infectious bacteria, fungus, or mold.
LEVITICUS—NOTE ON 14:34 I put a case of leprous disease. God's sovereign hand is acknowledged in the diseases that were in Canaan (cf. Ex. 4:11; Deut. 32:39). He had his purposes for these afflictions, as he always does. Uniquely, in Israel's case, they allowed for object lessons on holiness.
LEVITICUS—NOTE ON 14:37 greenish or reddish spots. The disease would appear to be some sort of contagious mildew. Leprosy (Hansen's disease), as we know it today, is not the problem here since it is a disease related to the human senses, i.e., the destruction of feeling due to the dysfunction of the nerves. It is not known to be contagious either, and it couldn't be developed in a house. The matter of cleansing such houses is delineated in vv. 38–53.
LEVITICUS—NOTE ON 14:57 to show when it is unclean . . . clean. The priest needed instruction in identifying and prescribing the course for disease such as that described herein, to teach people the importance of distinguishing holy things.
LEVITICUS—NOTE ON 15:1–33 This section deals with purification for bodily
discharges. Several types of discharges by men (vv. 1–18) and women (vv. 19– 30) are identified and given prescribed treatment.
LEVITICUS—NOTE ON 15:2–15 These verses describe secretions related to some disease of the male sexual organs. After he became well, he was required to make both a sin and a burnt offering (v. 15).
LEVITICUS—NOTE ON 15:16–18 These verses refer to natural sexual gland secretions for which no offerings were required.
LEVITICUS—NOTE ON 15:19–24 These verses concern the natural menstrual discharge of a woman, for which no offerings were required.
LEVITICUS—NOTE ON 15:25–30 These verses deal with some secretion of blood indicating disease, not menstruation, requiring a sin and burnt offering after she is well.
LEVITICUS—NOTE ON 15:31–33 In all these instructions, God was showing the Israelites that they must have a profound reverence for holy things; and nothing was more suited to that purpose than to bar from the tabernacle all who were polluted by any kind of uncleanness, ceremonial as well as natural, physical as well as spiritual. In order to mark out his people as dwelling before him in holiness, he required of them complete purity and didn't allow them to come before him when defiled, even by involuntary or secret impurities. And when one considers that God was training a people to live in his presence, it becomes apparent that these rules for the maintenance of personal purity, pointing to the necessity of purity in the heart, were neither too stringent nor too minute.
LEVITICUS—NOTE ON 16:1–34 This section covers the Day of Atonement (cf. Ex. 30:10; Lev. 23:26–32; Num. 29:7–11; Heb. 9:1–28), which was commanded to be observed annually (Lev. 16:34) to cover the sins of the nation, both corporately and individually (v. 17). Even with the most scrupulous observance of the required sacrifices, many sins and defilements still remained unacknowledged and, therefore, without specific expiation. This special inclusive sacrifice was designed to cover all that (v. 33). The atonement was provided, but only those who were genuine in faith and repentance received its benefit, the forgiveness of God. That forgiveness was not based on any animal sacrifice, but on the One all sacrifices pictured—the Lord Jesus Christ and his perfect sacrifice on the cross (cf. Heb. 10:1–10). This holiest of all Israel's
festivals occurred in September/October on the tenth day of the seventh month (Lev. 16:29). It anticipated the ultimate high priest and the perfect sacrificial Lamb.
LEVITICUS—NOTE ON 16:1 The death of the two sons of Aaron. Cf. 10:1–3.
LEVITICUS—NOTE ON 16:2 Common priests went every day to burn incense on the golden altar in the part of the tabernacle sanctuary outside the veil, where the lampstand, table, and bread of the Presence were. None except the high priest was allowed to enter inside the veil (cf. v. 12), into the Holy Place, actually called the Most Holy Place, where the ark of the covenant rested. This arrangement was designed to inspire a reverence for God at a time when his presence was indicated by visible symbols. appear in the cloud. This cloud was likely the smoke of the incense that the high priest burned on his annual entrance into the Most Holy Place. It was this cloud that covered the mercy seat on the ark of the covenant (see v. 13). the mercy seat. See Ex. 25:17–22. It lit. means "place of atonement" and referred to the throne of God between the cherubim (cf. Isa. 6). It is so named because it was where God manifested himself for the purpose of atonement.
LEVITICUS—NOTE ON 16:3 sin . . . burnt offering. For these offerings brought by Aaron the high priest, see notes on 4:1–5:13; 6:24–30 and 1:3–17; 6:8–13, respectively. The bull was sacrificed first as a sin offering (16:11–14) and later the ram as a burnt offering (16:24).
LEVITICUS—NOTE ON 16:4 For a description of the priests' normal clothing, see Ex. 28:1–43 and Lev. 8:6–19. He wore them later for the burnt offering (cf. Lev. 16:24). These humbler clothes were less ornate, required for the Day of Atonement to portray the high priest as God's humble servant, himself in need of atonement (vv. 11–14).
LEVITICUS—NOTE ON 16:5 two . . . goats. See 16:7–10, 20–22. One animal would be slain to picture substitutionary death and the other sent to the wilderness to represent removal of sin. one ram. Along with the high priest's ram (v. 3), these were to be offered as burnt offerings (v. 24).
LEVITICUS—NOTE ON 16:6–28 The following sequence describes the activities of the high priest and those who assisted him on the Day of Atonement: 1) The high priest (HP) washed at the basin in the courtyard and dressed in the