removal of sin that would later be fully accomplished by Jesus Christ (cf. Matt.
tabernacle (v. 4). 2) The HP offered the bull as a sin offering for himself and his family (vv. 3, 6, 11). 3) The HP entered the Most Holy Place (MHP) with the bull's blood, incense, and burning coals from the altar of burnt offering (vv. 12– 13). 4) The HP sprinkled the bull's blood on the mercy seat seven times (v. 14). 5) The HP went back to the courtyard and cast lots for the two goats (vv. 7–8). 6) The HP sacrificed one goat as a sin offering for the people (vv. 5, 9, 15). 7) The HP reentered the MHP to sprinkle blood on the mercy seat and also the Holy Place (cf. Ex. 30:10; Lev. 16:15–17). 8) The HP returned to the altar of burnt offering and cleansed it with the blood of the bull and goat (vv. 11, 15, 18–19). 9) The scapegoat was dispatched to the wilderness (vv. 20–22). 10) Afterward, the goatkeeper cleansed himself (v. 26). 11) The HP removed his special Day of Atonement clothing, rewashed, and put on the regular HP clothing (vv. 23–24). 12) The HP offered two rams as burnt offerings for himself and the people (vv. 3, 5, 24). 13) The fat of the sin offering was burned (v. 25). 14) The bull-and-goat sin offerings were carried outside the camp to be burned (v. 27). 15) The one who burned the sin offering cleansed himself (v. 28).
LEVITICUS—NOTE ON 16:8 cast lots. See note on Prov. 16:33. Azazel. Cf. vv. 10, 26. This goat (lit., "escape goat") pictured the substitutionary bearing and total removal of sin that would later be fully accomplished by Jesus Christ (cf. Matt. 20:28; John 1:29; 2 Cor. 5:21; Gal. 1:4; 3:13; Heb. 9:28; 10:1–10; 1 Pet. 2:24; 1 John 2:2). See notes on Lev. 16:20–22.
LEVITICUS—NOTE ON 16:9–10 See notes on vv. 20–22.
LEVITICUS—NOTE ON 16:12 inside the veil. See note on v. 2. The veil separated all from the holy and consuming presence of God. It was this veil in Herod's temple that was torn open from top to bottom at the death of Christ, signifying access into God's presence through Jesus Christ (see Matt. 27:51; Mark 15:38; Luke 23:45).
LEVITICUS—NOTE ON 16:13 cloud. See note on v. 2. over the testimony. The testimony included the tablets of stone, upon which were written the Ten Commandments (Ex. 25:16; 31:18), located in the ark under the mercy seat.
LEVITICUS—NOTE ON 16:14 seven times. This number symbolically indicated completion or perfection (cf. v. 19).
LEVITICUS—NOTE ON 16:16 atonement for the Holy Place The object of this
solemn ceremony was to impress the minds of the Israelites with the conviction that the whole tabernacle was stained by the sins of a guilty people. By those sins, they had forfeited the privileges of the presence of God and worship of him, so that an atonement had to be made for their sins as the condition of God remaining with them.
LEVITICUS—NOTE ON 16:17 himself . . . his household . . . assembly. The Day of Atonement was necessary for everyone since all had sinned, including the high priest.
LEVITICUS—NOTE ON 16:20–22 This "sin offering of atonement" portrayed Christ's substitutionary sacrifice (vv. 21–22) with the result that the sinner's sins were removed (v. 22). See notes on Isa. 52:13–53:12 for another discussion of these truths. Christ lived out this representation when he cried from the cross, "My God, my God, why have you forsaken me?" (Matt. 27:46).
LEVITICUS—NOTE ON 16:21–22 hands on the head of the live goat. This act was more than a symbolic gesture; it was a picture of the ultimate "substitutionary atonement" fulfilled by the Lord Jesus Christ (cf. Isa. 53:5–12; see note on 2 Cor. 5:21).
LEVITICUS—NOTE ON 16:27 outside the camp. This represents the historical reality of Christ's death outside of Jerusalem (cf. Heb. 13:10–14).
LEVITICUS—NOTE ON 16:29 seventh month. Tishri is September/October. afflict yourselves. This act of denying oneself was probably with respect to food, making the Day of Atonement the only day of prescribed fasting in Israel's annual calendar.
LEVITICUS—NOTE ON 16:30 clean . . . from all your sins. See Ps. 103:12; Isa. 38:17; Micah 7:19. This day provided ceremonial cleansing for one year, and pictured the forgiveness of God available to all who believed and repented. Actual atonement was based on cleansing through the sacrifice of Christ (cf. Rom. 3:25–26; Heb. 9:15).
LEVITICUS—NOTE ON 16:34 once in the year. The better sacrifice of Jesus Christ was offered once-for-all, never to be repeated (cf. Heb. 9:11–10:18). Upon that sacrifice all forgiveness of sin is based, including that of OT believers.
LEVITICUS—NOTE ON 17:1–27:34 Guidelines for practical holiness are detailed
throughout this section.
LEVITICUS—NOTE ON 17:1–22:33 Holiness issues that pertain to the individual are enumerated.
LEVITICUS—NOTE ON 17:1–16 Miscellaneous laws relating to sacrifice are discussed.
LEVITICUS—NOTE ON 17:1–9 The Lord warns against sacrificing anywhere other than at the door of the tabernacle of meeting (cf. vv. 5–7).
LEVITICUS—NOTE ON 17:4 bloodguilt. An unauthorized sacrifice could result in death.
LEVITICUS—NOTE ON 17:5 peace offerings. See notes on 3:1–17 and 7:11–34.
LEVITICUS—NOTE ON 17:10–16 Warnings against the misuse of blood are issued (cf. 7:26–27; Deut. 12:16, 23–25; 15:23; 1 Sam. 14:32–34).
LEVITICUS—NOTE ON 17:11 life of the flesh is in the blood. This phrase is amplified by "its blood is its life" (17:14). Blood carries life-sustaining elements to all parts of the body; therefore it represents the essence of life. In contrast, the shedding of blood represents the shedding of life, i.e., death (cf. Gen. 9:4). NT references to the shedding of the blood of Jesus Christ are references to his death. blood that makes atonement. Since it contains the life, blood is sacred to God. Shed blood (death) from a substitute atones for or covers the sinner, who is then allowed to live.
LEVITICUS—NOTE ON 17:13–14 It was customary with heathen hunters, when they killed any game, to pour out the blood as an offering to the god of the hunt. The Israelites, to the contrary, were enjoined by this directive and banned from all such superstitious acts of idolatry.
LEVITICUS—NOTE ON 17:15–16 This cleansing was necessary because these animals would not have had the blood drained properly. Cf. Ex. 22:31 and Deut. 14:21.
LEVITICUS—NOTE ON 18:1–30 Laws are given, relating to sexual practices, which would eliminate the abominations being practiced by the heathen in the land (18:27; cf. Lev. 20:10–21; Deut. 22:13–30). These specific laws assume the
general prohibition of adultery (Ex. 20:14) and a father incestuously engaging his daughter. They do not necessarily invalidate the special case of a levirate marriage (cf. Deut. 25:5). The penalties for such outlawed behavior are detailed in Lev. 20:10–21.
LEVITICUS—NOTE ON 18:3 not do as they do. Repeating the sexual practices or customs of the Egyptians and Canaanites was forbidden by God.
LEVITICUS—NOTE ON 18:4 I am the Lord your God. This phrase, used over 50 times, asserts the uniqueness of the one true and living God, who calls his people to holiness as he is holy, and calls them to reject all other gods.
LEVITICUS—NOTE ON 18:5 if a person does them, he shall live. Special blessing was promised to the Israelites on the condition of their obedience to God's law. This promise was remarkably verified in particular eras of their history, in the national prosperity they enjoyed when pure and undefiled religion prevailed among them. Obedience to God's law always ensures temporal blessings, as this verse indicates. But these words have a higher reference to spiritual life as indicated by the Lord (cf. Luke 10:28) and Paul (cf. Rom. 10:5). Obedience does not save from sin and hell, but it does mark those who are saved (cf. Eph. 2:8–9; see notes on Rom. 2:6–10).
LEVITICUS—NOTE ON 18:6–18 This section deals with consanguinity, i.e., the sins of incest.
LEVITICUS—NOTE ON 18:6 uncover nakedness. This is a euphemism for sexual relations.
LEVITICUS—NOTE ON 18:8 your father's wife. Actually a stepmother is in mind here (cf. v. 7).
LEVITICUS—NOTE ON 18:11 your sister. Here he is forbidden to marry a stepsister.
LEVITICUS—NOTE ON 18:18 while her sister still is alive. The principle on which the prohibitions are made changes slightly. Instead of avoiding sexual involvement because it would violate a relational connection, this situation defaults to the principle of one person at a time, or while the other is still alive, i.e., it forbids polygamy. Commonly in Egyptian, Chaldean, and Canaanite culture, sisters were taken as wives in polygamous unions. God forbids such, as
all polygamy is forbidden by the original law of marriage (see Gen. 2:24–25). Moses, because of hard hearts, tolerated it, as did others in Israel in the early stages of that nation. But it always led to tragedy.
LEVITICUS—NOTE ON 18:19 menstrual uncleanness. Cf. 15:24.
LEVITICUS—NOTE ON 18:21 Molech. This Semitic false deity (god of the Ammonites) was worshiped with child sacrifice (cf. Lev. 20:2–5; 1 Kings 11:7; 2 Kings 23:10; Jer. 32:35). Since this chapter deals otherwise with sexual deviation, there is likely an unmentioned sexual perversion connected with this pagan ritual. Jews giving false gods homage gave foreigners occasion to blaspheme the true God.
LEVITICUS—NOTE ON 18:22 not lie with a male. This outlaws all homosexuality (cf. 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10). See notes on Gen. 19:1–29.
LEVITICUS—NOTE ON 18:23 lie with any animal. This outlaws the sexual perversion of bestiality.
LEVITICUS—NOTE ON 18:29 cut off. All the sexual perversions discussed in this chapter were worthy of death, indicating their loathsomeness before God.
LEVITICUS—NOTE ON 18:30 practiced before you. Not in their presence, but by the people who inhabited the land before them in time (cf. v. 27), were such sins committed.
LEVITICUS—NOTE ON 19:1–37 Here are practical applications of holy conduct in society.
LEVITICUS—NOTE ON 19:2 I the Lord your God am holy. This basic statement, which gives the reason for holy living among God's people, is the central theme in Leviticus (cf. 20:26). See note on 11:44–45. Cf. 1 Pet. 1:16. Israel had been called to be a holy nation, and the perfectly holy character of God (cf. Isa. 6:3) was the model after which the Israelites were to live (cf. Lev. 10:3; 20:26; 21:6– 8).
LEVITICUS—NOTE ON 19:3 revere his mother and his father. The fifth commandment (cf. Ex. 20:12) to honor one's father and mother is amplified by the use of a different word, "revere." Because they revered (an attitude), they could then honor (an action).
LEVITICUS—NOTE ON 19:3–4 In addition to the fifth commandment, the fourth (19:3b), the first (19:4a), and the second (19:4b) were commanded as illustrations of holy behavior (cf. Ex. 20:3–6, 8–11).
LEVITICUS—NOTE ON 19:5–8 peace offerings. See notes on 3:1–17 and 7:11–34.
LEVITICUS—NOTE ON 19:9–10 This was the law of gleaning (cf. 23:22; Deut. 24:19–22), a practice seen in Ruth 2:8–23.
LEVITICUS—NOTE ON 19:11 Commandments from Ex. 20 are again repeated.
LEVITICUS—NOTE ON 19:12 Cf. Matt. 5:33.
LEVITICUS—NOTE ON 19:13 wages . . . not remain with you all night. Hired workers were to be paid at the end of a work day. Unsalaried day workers depended on pay each day for their sustenance. See notes on Matt. 20:1–2.
LEVITICUS—NOTE ON 19:14 deaf . . . blind. Israel's God of compassion always demonstrated a concern for the disabled.
LEVITICUS—NOTE ON 19:16 stand up against the life. This refers to doing anything that would wrongfully jeopardize the life of a neighbor.
LEVITICUS—NOTE ON 19:18 This, called the second great commandment, is the most often quoted OT text in the NT (Matt. 5:43; 19:19; 22:39; Mark 12:31–33; Luke 10:27; Rom. 13:9; Gal. 5:14; James 2:8).
LEVITICUS—NOTE ON 19:19 These mixtures may have been characteristic of some idolatrous practices.
LEVITICUS—NOTE ON 19:20–22 In the case of immorality with a betrothed slave, the couple was to be punished (possibly by scourging), but not killed. Afterward, a trespass or guilt offering (see notes on 5:14–6:7) was to be rendered with appropriate reparation. This is an exception to the norm (cf. Deut. 22:23–24).
LEVITICUS—NOTE ON 19:23–25 forbidden. They could not eat from the fruit trees of Canaan for four years after entering the land because the fruit of the first three years was to be considered unclean, and the fourth year the fruit was to be offered to the Lord. Some gardeners say preventing a tree from bearing fruit in the first years, by cutting off the blossoms, makes it more productive.
LEVITICUS—NOTE ON 19:26 interpret omens or tell fortunes. Attempting to tell the future with the help of snakes and clouds was a common ancient way of foretelling good or bad future. These were forbidden forms of witchcraft that involved demonic activity. See note on Deut. 18:9–12.
LEVITICUS—NOTE ON 19:27–28 These pagan practices were most likely associated with Egyptian idolatry and were therefore to be avoided. The practice of making deep gashes on the face and arms or legs, in times of grief, was universal among pagans. It was seen as a mark of respect for the dead, as well as a sort of propitiatory offering to the gods who presided over death. The Jews learned this custom in Egypt and, though weaned from it, relapsed into the old superstition (cf. Isa. 22:12; Jer. 16:6; 47:5). Tattoos also were connected to names of idols, and were permanent signs of apostasy.
LEVITICUS—NOTE ON 19:29 profane your daughter. Even the pagans of ancient Assyria at this time forbade such horrendous means of monetary gain.
LEVITICUS—NOTE ON 19:30 Sabbaths. See note on 19:3–4.
LEVITICUS—NOTE ON 19:31 mediums or necromancers. Mediums are humans who act as "go-betweens" to supposedly contact/communicate with the spirits of the dead, who are actually impersonated by demons. Cf. 20:6, 27.
LEVITICUS—NOTE ON 19:32 stand up . . . honor. Showing respect for the older man acknowledged God's blessing of long life and the wisdom that comes with it (cf. Isa. 3:5).
LEVITICUS—NOTE ON 19:33–34 stranger. Cf. Ex. 22:21.
LEVITICUS—NOTE ON 19:36 ephah . . . hin. These dry and liquid measures, respectively, were equal approximately to 4 to 6 gallons and 6 to 8 pints.
LEVITICUS—NOTE ON 20:1–27 Here capital and other grave crimes are discussed. Many of the same issues from chs. 18–19 are elaborated, with the emphasis on the penalty paid for the violation.
LEVITICUS—NOTE ON 20:2 gives any of his children to Molech. Molech (Moloch), the Ammonite god of the people surrounding Israel, required human (especially child) sacrifice. See note on 18:21.
LEVITICUS—NOTE ON 20:5–6 cut . . . off. This means to kill. It is synonymous with "put to death" in v. 9.
LEVITICUS—NOTE ON 20:5 whoring. This speaks figuratively of spiritual idolatry.
LEVITICUS—NOTE ON 20:6 mediums . . . necromancers. See note on 19:31. "Necromancers" refers to demons (cf. 20:27).
LEVITICUS—NOTE ON 20:9 curses his father or his mother. Doing the very opposite of the command to honor or to revere (cf. 19:3) had fatal consequences. See Mark 7:10, where Jesus referred to this text.
LEVITICUS—NOTE ON 20:10–21 Here are the punishments for violating the prohibitions of sexual sins detailed in 18:1–30; see Deut. 22:13–30.
LEVITICUS—NOTE ON 20:22 may not vomit you out. God told Israel repeatedly that remaining in the land required obedience to the Mosaic Covenant (cf. 18:25, 28).
LEVITICUS—NOTE ON 20:27 medium . . . necromancer. See note on 19:31.
LEVITICUS—NOTE ON 21:1–24 Laws for the priests are given, which demanded a higher standard of holy conduct than for the general Israelite.
LEVITICUS—NOTE ON 21:1 make himself unclean. Coming into contact with a corpse (Num. 19:11) or being in the same room with one (Num. 19:14) made one unclean. The exceptions were the dead from the priest's own family (Lev. 21:2–4).
LEVITICUS—NOTE ON 21:5 bald . . . edges . . . cuts on their body. These were the superstitious marks of grief. See note on 19:27–28. Cf. 1 Kings 18:28.
LEVITICUS—NOTE ON 21:6 the bread of their God. This phrase appears five times in Lev. 21 (cf. vv. 8, 17, 21, 22). It most likely refers to the bread of the Presence in the Holy Place (cf. Ex. 25:30; 39:36; 40:23; Lev. 24:5–9).
LEVITICUS—NOTE ON 21:7–8 The priest was allowed to marry, but only in the purest of circumstances. A holy marriage union pictured the holy union between God and his people. See 21:13–14. The priests were to be living models of that holy union. Cf. Paul's words regarding pastors in 1 Tim. 3:2–4 and Titus 1:6.
LEVITICUS—NOTE ON 21:9 The priests' children were to live a holy life. The common punishment of stoning (cf. Deut. 22:21) is replaced with burning by fire. Cf. 1 Tim. 3:4 and Titus 1:6.
LEVITICUS—NOTE ON 21:10–15 Here is a summary of the standards for the high priest, which were the highest and most holy in accord with his utmost sacred responsibility.
LEVITICUS—NOTE ON 21:10 shall not let the hair of his head hang loose nor tear his clothes. Acts associated with mourning or anguish (cf. the violation in Christ's trial, Matt. 26:65; Mark 14:63).
LEVITICUS—NOTE ON 21:16–23 blemish. Just as the sacrifice had to be without blemish, so did the one offering the sacrifice. As visible things exert strong impressions on the minds of people, any physical impurity or malformation tended to distract from the weight and authority of the sacred office, failed to externally exemplify the inward wholeness God sought, and failed to be a picture of Jesus Christ, the perfect high priest to come (cf. Heb. 7:26).
LEVITICUS—NOTE ON 22:1–33 These are additional instructions on ceremonial cleanness for the priests, beginning with a death threat (v. 3, "cut off ") to those who might violate these rules.
LEVITICUS—NOTE ON 22:4 leprous disease. Cf. 13:1–14:32; see note on 13:2. discharge. See notes on 15:1–33.
LEVITICUS—NOTE ON 22:5 swarming thing. See 11:29–38.
LEVITICUS—NOTE ON 22:7 he shall be clean. In the same manner, much water is not made unclean by a small contamination. Time was essential for ceremonial purification.
LEVITICUS—NOTE ON 22:10–11 buys a slave . . . for money. This portion of the sacrifice assigned to the support of the priests was restricted to the use of his family. However, an indentured servant or slave was to be treated as one of the priest's family, pertaining to eating the consecrated food. See the laws of release, which show this to be a temporary indenture (25:10; Ex. 21:2–11; Deut. 15:12– 18).
LEVITICUS—NOTE ON 22:17–30 This section describes the unacceptable and acceptable sacrifices.
LEVITICUS—NOTE ON 22:31–33 The motive behind obedience to God was his holy nature and grace in delivering the nation.
LEVITICUS—NOTE ON 23:1–27:34 Holiness issues that pertain to the nation collectively are outlined.
LEVITICUS—NOTE ON 23:1–24:9 The special feasts of Israel are explained. Cf. Ex. 23:14–17; Num. 28:1–29:40; Deut. 16:1–17.
LEVITICUS—NOTE ON 23:1–44 This section points to days that are sacred to the Lord. After the Sabbath (v. 3), the feasts are given in the order of the calendar (vv. 4–44).
LEVITICUS—NOTE ON 23:2 proclaim as holy convocations. These festivals did not involve gatherings of all Israel in every case. Only the feasts of 1) Unleavened Bread; 2) Weeks; and 3) Tabernacles required that all males gather in Jerusalem (cf. Ex. 23:14–17; Deut. 16:16–17).
LEVITICUS—NOTE ON 23:3 Sabbath of solemn rest. The Mosaic ordinance of the fourth commandment came first (cf. Gen. 2:1–3; Ex. 20:8–11).
LEVITICUS—NOTE ON 23:4–22 Three events were commemorated in March/April: 1) Passover on the 14th (v. 5); 2) Feast of Unleavened Bread on the 15th–21st (vv. 6–8); and Feast of Firstfruits on the day after the Sabbath of Unleavened Bread week (vv. 9–14).
LEVITICUS—NOTE ON 23:5 the Lord's Passover. The festival commemorated God's deliverance of Israel from Egypt (cf. Ex. 12:1–14, 43–49; Num. 28:16; Deut. 16:1–2).
LEVITICUS—NOTE ON 23:6–8 Feast of Unleavened Bread. This festival connected with the Passover commemorated Israel's hurried departure from Egypt and the associated hardships (cf. Ex. 12:15–20; 13:3–10; Num. 28:17–25; Deut. 16:3–8).
LEVITICUS—NOTE ON 23:9–14 the firstfruits of your harvest. This festival dedicated the initial part of the barley harvest in March/April and was celebrated on the day after the Sabbath of Unleavened Bread week. It involved presenting to the Lord a sheaf of barley (cf. 23:10–11) accompanied by burnt, grain, and drink offerings (cf. Ex. 29:40). Firstfruits symbolized the consecration of the whole harvest to God, and was a pledge of the whole harvest to come (cf. Rom. 8:23; 11:16; 1 Cor. 15:20; James 1:18).
LEVITICUS—NOTE ON 23:15–22 fifty days. The Feast of Weeks (May/June) dedicated the firstfruits of the wheat harvest (cf. Ex. 23:16; Num. 28:26–31; Deut. 16:9–12). It occurred on the fiftieth day after the Sabbath preceding the Feast of Firstfruits. It is also known as the Feast of Harvest (Ex. 23:16) and Pentecost, Greek for fifty (Acts 2:1).
LEVITICUS—NOTE ON 23:23–43 Three events were commemorated in September/October: 1) Feast of Trumpets on the first (vv. 23–25); 2) Day of Atonement on the tenth (vv. 26–32); and 3) Feast of Booths or Tabernacles on the fifteenth–twenty-first (vv. 33–43).
LEVITICUS—NOTE ON 23:23–25 memorial proclaimed with blast of trumpets. This feast, called the Feast of Trumpets, consecrated the seventh month (September/October) as a sabbatical month (cf. Num. 29:1–6).
LEVITICUS—NOTE ON 23:26–32 Day of Atonement. The annual Day of Atonement pointed to the forgiveness and cleansing of sin for the priests, the nation, and the tabernacle (see notes on 16:1–34).
Jewish Feasts
Jewish Feasts
Month on Jewish Corresponding Feast of Calendar Day Month References
Passover Nisan 14 March/April Ex. 12:1–14; Matt. 26:17–20
*Unleavened Bread Nisan 15–21 March/April Ex. 12:15–20
Firstfruits Nisan 16 March/April Lev. 23:9–14 or Sivan 6 May/June Num. 28:26 *Pentecost (Harvest or Weeks) Sivan 6 (50 days after barley harvest) May/June Deut. 16:9–12; Acts 2:1 Trumpets, Rosh Hashanah Tishri 1, 2 September/October Num. 29:1–6 Day of Atonement, Yom Kippur Tishri 10 September/October Lev. 23:26–32; Heb. 9:7 *Booths (Tabernacles or Ingathering) Tishri 15–21 September/October Neh. 8:13–18; John 7:2 Dedication (Lights), Hanukkah Chislev 25 (8 days) November/December John 10:22
Purim (Lots) Adar 14, 15 February/March Est. 9:18–32 *The three major feasts for which all males of Israel were required to travel to the temple in Jerusalem (Ex. 23:14–19). © 1993 by Thomas Nelson, Inc.
LEVITICUS—NOTE ON 23:33–43 Feast of Booths. This festival commemorated God's deliverance, protection, and provision during the wilderness wanderings of the exodus (cf. Ex. 23:16; Num. 29:12–38; Deut. 16:13–15). It is also known as the Feast of Tabernacles and Feast of Ingathering (Ex. 23:16). The people lived in booths or huts made from limbs (cf. Neh. 8:14–18), remembering their wilderness experience. It also celebrated the autumn harvest and will be celebrated in the millennium (cf. Zech. 14:16).
LEVITICUS—NOTE ON 24:1–9 These are additional instructions for the tabernacle relating to the lamps (vv. 1–4) and the bread (vv. 5–9). See Ex. 25:31–40; 27:20– 21; 37:17–24 and Ex. 25:23–30; 39:36; 40:23, respectively.
Christ Fulfills Israel's Feasts
Christ Fulfills Israel's Feasts The Feasts (Leviticus 23) Christ's Fulfillment Passover (March/April) Death of Christ (1 Cor. 5:7) Unleavened Bread (March/April) Sinlessness of Christ (1 Cor. 5:8) Firstfruits (March/April) Resurrection of Christ (1 Cor. 15:23) Pentecost (May/June) Outpouring of Spirit of Christ (Acts 1:5; 2:4) Trumpets (September/October) Israel's Regathering by Christ (Matt. 24:31) Atonement (September/October) Substitutionary Sacrifice by Christ (Rom. 11:26) Booths (September/October) Rest and Reunion with Christ (Zech. 14:16–19)
© 1997 by Thomas Nelson, Inc.
LEVITICUS—NOTE ON 24:5 Each loaf was made with 4 quarts of flour.
LEVITICUS—NOTE ON 24:10–23 This portion relates to the sin of blasphemy. Cf. Ex. 20:7 and 22:28.
LEVITICUS—NOTE ON 24:10–14, 23 Now . . . son. Here is another historical example of blasphemy along similar lines as the Nadab and Abihu account (10:1–2). The blasphemer was one of the "people." The people transferred the guilt of them all to him.
LEVITICUS—NOTE ON 24:12 put him in custody. There were no jails in Israel since incarceration was not a penalty for crime. They had merely restrained him, probably in a pit of some sort, until they could establish his punishment. Punishments were corporal, banishment, or, in severe cases, death. Those who lived through the punishment worked to secure restitution for those they had violated.
LEVITICUS—NOTE ON 24:20 eye for eye, tooth for tooth. Cf. Matt. 5:38. This law of retaliation established the principle that the punishment should fit the crime, but not go beyond it.
LEVITICUS—NOTE ON 25:1–55 Proper care for the Lord's property is prescribed for the sabbatical year (25:1–7) and the jubilee year (25:8–55).
LEVITICUS—NOTE ON 25:1–7 This involves revitalization of the land. The seventh year of rest would invigorate and replenish the nutrients in the soil. Whatever grew naturally was free to all for the taking (vv. 6–7).
LEVITICUS—NOTE ON 25:8–55 The year of jubilee involved a year of release from indebtedness (vv. 23–38) and bondage of all sorts (vv. 39–55). All prisoners and captives were set free, slaves released, and debtors absolved. All property reverted to original owners. This plan curbed inflation and moderated acquisitions. It also gave new opportunity to people who had fallen on hard times.
LEVITICUS—NOTE ON 25:8–17 These are general instructions for jubilee.
LEVITICUS—NOTE ON 25:9 loud trumpet. This was blown on the tenth day of the
seventh month to start the fiftieth year of universal redemption.
LEVITICUS—NOTE ON 25:10 proclaim liberty. Not only must they let the land lie fallow, but the people were allowed a one-year break from their labor. Those bound by a work contract were released from their commitments, and there was the release of indentured servants.
LEVITICUS—NOTE ON 25:14–16 The jubilee year had an effect on the value of land, which was to be considered in all transactions.
LEVITICUS—NOTE ON 25:17 You shall not wrong one another. No one should take advantage of or abuse another person, because cruelty is against the very character of God. Penalties for crime were to be swift and exact.
LEVITICUS—NOTE ON 25:18–22 God's provision in the year of no planting was given, which on a smaller scale had been true for the Sabbath day during the exodus (cf. Ex. 16:5).
LEVITICUS—NOTE ON 25:20–21 crop sufficient for three years. When the important query was asked, God responded by promising to supply enough to last.
LEVITICUS—NOTE ON 25:23–34 Various regulations regarding real estate are outlined.
LEVITICUS—NOTE ON 25:23 the land is mine. God owns the earth and all that is in it (cf. Ps. 24:1). The people of Israel were, in fact, only tenants on the land by the Lord's grace. Therefore ownership of property was temporary, not permanent.
LEVITICUS—NOTE ON 25:33 cities of the Levites. Cf. Num. 35:1–8 and Josh. 21.
LEVITICUS—NOTE ON 25:34 pastureland. These were fields that the village/cityat-large used to grow crops.
LEVITICUS—NOTE ON 25:35–38 Instructions on dealing with the poor are outlined.
LEVITICUS—NOTE ON 25:35 a stranger and a sojourner. The law required gleanings (leftovers after harvest) for the Israelite as well as the stranger (cf.
19:9–10; 23:22; Deut. 24:19–21).
LEVITICUS—NOTE ON 25:36 interest . . . profit. Usury or excessive interest was prohibited for all (Ps. 15:5). Even fair interest was otherwise prohibited in dealing with the poor (see notes on Deut. 23:19–20; 24:10–13). The basics of life were to be given, not loaned, to the poor.
LEVITICUS—NOTE ON 25:38 to give you the land of Canaan. The Lord cites his generosity in giving them a land that was not theirs as a motive for their generosity toward their countrymen.
LEVITICUS—NOTE ON 25:39–55 The principles for dealing with slavery are laid out.
LEVITICUS—NOTE ON 25:42 For they are my servants. The spirit of OT slavery is revealed in these words. God, in effect, ordered that slaves be treated like family, i.e., better than employees, because they are his slaves whom he redeemed out of the slave markets of Egypt. God owned not only the land (v. 23), but also the people.
LEVITICUS—NOTE ON 25:44–46 from among the nations. These slaves included people whom Israel was to either drive out or destroy (i.e., slavery was a humane option) and those who came to Israel in the exodus from Egypt.
LEVITICUS—NOTE ON 25:47–55 This section deals with an alien who has an Israelite slave.
LEVITICUS—NOTE ON 25:48 may be redeemed. Redemption, a contractual agreement that existed in the slave culture, offered the potential for emancipation to indentured individuals under certain conditions. Slaves could be bought out of slavery or some other sort of indentured status by family members or other interested parties who would pay the ransom price.
LEVITICUS—NOTE ON 25:51–54 pay proportionately for his redemption. The cost of buying him out of slavery was affected by the jubilee year, when he could be set free.
LEVITICUS—NOTE ON 25:55 The Israelites emancipated from Egypt by God were all God's servants; therefore, they were to treat their own slaves with the same grace and generosity as God had granted them.
LEVITICUS—NOTE ON 26:1–46 The covenant blessings for obedience (26:3–13) and curses for disobedience (26:14–39) are elaborated (cf. Deut. 28). A provision for repentance is also offered (Lev. 26:40–45).
LEVITICUS—NOTE ON 26:1–2 A representative summary of the Ten Commandments (Ex. 20:3–17) was set forth as the standard by which Israel's obedience or disobedience would be measured.
LEVITICUS—NOTE ON 26:1 image . . . pillar . . . figured stone. Israel's neighbors used all of these devices for the worship of their gods.
LEVITICUS—NOTE ON 26:3–13 These blessings will reward obedience.
LEVITICUS—NOTE ON 26:4 rains in their season. If the rains did not come at the right times, the people experienced crop failure and famine (cf. 1 Kings 17–18).
LEVITICUS—NOTE ON 26:6 harmful beasts. Dangerous animals such as lions and bears existed in that area. Joseph's brothers claimed that such an animal had killed him (Gen. 37:20).
LEVITICUS—NOTE ON 26:7 chase your enemies. God provided victories repeatedly in the conquest of Canaan (cf. Josh. 8–12).
LEVITICUS—NOTE ON 26:9 make you fruitful and multiply you . . . confirm my covenant with you. What God commanded at creation and repeated after the flood was contained in the covenant promise of seed (Gen. 12:1–3), which he will fulfill to the nation of Israel as promised to Abraham (Gen. 15:5–6).
LEVITICUS—NOTE ON 26:12 your God . . . my people. The promise of an intimate covenant relationship with the God of the universe is given (cf. 2 Cor. 6:16).
LEVITICUS—NOTE ON 26:14–39 These punishments will repay disobedience.
LEVITICUS—NOTE ON 26:15 break my covenant. By disobeying the commandments and the various laws of the Mosaic Covenant, Israel broke this conditional covenant. Unlike the ultimate provisions of the unconditional covenant made with Abraham, all blessings in the covenant of Mosaic law were conditioned upon obedience (cf. Lev. 26:25).
LEVITICUS—NOTE ON 26:16 wasting disease. Perhaps tuberculosis or leprosy is in view (the subject of much legislation in Lev. 13–14), but no certain identification is possible. your enemies shall eat it. They will be conquered by their enemies at a time when those enemies will enjoy Israel's harvest.
LEVITICUS—NOTE ON 26:22 roads shall be deserted. The activity on a nation's roadway, i.e., messengers, merchants, and people traveling, reflected the wellbeing of that country. This is a picture of extreme economic siege.
LEVITICUS—NOTE ON 26:25 vengeance for the covenant. God's retribution for Israel's breaking the conditional Mosaic Covenant is pledged.
LEVITICUS—NOTE ON 26:29 eat the flesh. There will be widespread famine in the land and thus the people will even resort to cannibalism, which actually came to pass (cf. 2 Kings 6:28–29; Jer. 19:9; Lam. 2:20; 4:10).
LEVITICUS—NOTE ON 26:30 high places. These were natural shrines for the worship of idols. Solomon disobeyed God by worshiping him on the high places (1 Kings 3:4), and not long afterward, he was serving the gods of his foreign wives (1 Kings 11:1–9).
LEVITICUS—NOTE ON 26:31–35 All this occurred in the terrible invasion of the northern kingdom of Israel in 722 B.C. by the Assyrians and the destruction of the southern kingdom of Judah in 605–586 B.C. by the Babylonians. In the case of Judah, it was a 70-year captivity to rest the land for all the Sabbath years that had been violated. See 2 Chron. 36:17–21.
LEVITICUS—NOTE ON 26:35 rest that it did not have. By implication, because they had violated the Sabbath repeatedly. This violation became the basis of the later 70-year Babylonian captivity (cf. 2 Chron. 36:20–21).
LEVITICUS—NOTE ON 26:38 The 10 tribes of the northern kingdom of Israel never returned directly from captivity. See 2 Kings 17:7–23; see note on Acts 26:7.
LEVITICUS—NOTE ON 26:40–42 if they confess . . . I will remember my covenant. God's covenant was rooted in the relationship he had initiated with his people. True repentance would be honored by him.
LEVITICUS—NOTE ON 26:42 Jacob . . . Isaac . . . Abraham. The reverse order is a look in retrospect as opposed to the actual historical sequence.
LEVITICUS—NOTE ON 26:46 Much of the content of Leviticus came during Moses' two "forty-day-and-night" visits to Sinai (cf. Ex. 24:16–32:6; 34:2–28; Lev. 7:37–38; 25:1; 27:34).
LEVITICUS—NOTE ON 27:1–34 Standard legislation is given for dedicated persons, animals, houses, and lands.
LEVITICUS—NOTE ON 27:2–7 makes a . . . vow. This sets the gift apart from the rest of his household and possessions as a gift to the Lord and his service.
LEVITICUS—NOTE ON 27:3 the shekel of the sanctuary. See note on 5:15.
LEVITICUS—NOTE ON 27:26 a firstborn. The firstborn already belonged to the Lord (Ex. 13:2), so the worshiper could not dedicate it a second time.
LEVITICUS—NOTE ON 27:29 No one devoted. A person under the ban, like Achan in Josh. 7.
LEVITICUS—NOTE ON 27:30–32 tithe. This general tithe was given to the Levites. Cf. Num. 18:21–32. This is the only mention of tithe or 10 percent in Leviticus. However, along with this offering, there were two other OT tithes, which totaled about 23 percent annually (cf. the second tithe—Deut. 14:22; and the third tithe every three years—Deut. 14:28–29; 26:12).
Numbers
Numbers 1 • Numbers 2 • Numbers 3 • Numbers 4 • Numbers 5 •
Numbers 6 • Numbers 7 • Numbers 8 • Numbers 9 • Numbers 10 • Numbers 11 • Numbers 12 • Numbers 13 • Numbers 14 • Numbers 15 • Numbers 16 • Numbers 17 • Numbers 18 • Numbers 19 • Numbers 20 • Numbers 21 • Numbers 22 • Numbers 23 • Numbers 24 • Numbers 25 • Numbers 26 • Numbers 27 • Numbers 28 • Numbers 29 • Numbers 30 • Numbers 31 • Numbers 32 • Numbers 33 • Numbers 34 • Numbers 35 • Numbers 36 Introduction to Numbers
Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes
Introduction to Numbers
Title
The English title "Numbers" comes from the Greek (LXX) and Latin (Vulgate) versions. This designation is based on the numberings that are a major focus of chs. 1–4 and 26. The most common Hebrew title comes from the fifth word in the Hebrew text of 1:1, "in the wilderness [of]." This name is much more descriptive of the total contents of the book, which recount the history of Israel during almost 39 years of wandering in the wilderness. Another Hebrew title, favored by some early church fathers, is based on the first word of the Hebrew text of 1:1, "and he spoke." This designation emphasizes that the book records the word of God to Israel.
Author and Date
The first five books of the Bible, called the Law, of which Numbers is the fourth, are ascribed to Moses throughout Scripture (Josh. 8:31; 2 Kings 14:6; Neh. 8:1; Mark 12:26; John 7:19). The book of Numbers itself refers to the writing of Moses in Num. 33:2 and 36:13.
Numbers was written in the final year of Moses' life. The events from 20:1 to the end occur in the 40th year after the exodus. The account ends with Israel poised on the eastern side of the Jordan River across from Jericho (36:13), which is where the conquest of the land of Canaan began (Josh. 3–6). The book of Numbers must be dated c. 1405 B.C., since it is foundational to the book of Deuteronomy, and Deuteronomy is dated in the 11th month of the fortieth year after the exodus (Deut. 1:3).
Background and Setting
Most of the events of the book are set "in the wilderness." The word "wilderness" is used 48 times in Numbers. This term refers to land that contains little vegetation or trees, and because of a sparsity of rainfall, it cannot be cultivated. This land is best used for tending flocks of animals. In 1:1–10:10, Israel encamped in "the wilderness of Sinai." It was at Sinai that the Lord had
entered into the Mosaic Covenant with them (Ex. 19–24). From Num. 10:11– 12:16, Israel traveled from Sinai to Kadesh. In 13:1–20:13, the events took place in and around Kadesh, which was located in "the wilderness of Paran" (12:16; 13:3, 26), "the wilderness of Zin" (13:21; 20:1). From 20:14–22:1, Israel traveled from Kadesh to the "plains of Moab." All the events of 22:2–36:13 occurred while Israel was encamped in the plain to the north of Moab. That plain was a flat and fertile piece of land in the middle of the wasteland (21:20; 23:28; 24:1).
The book of Numbers concentrates on events that take place in the second and fortieth years after the exodus. All incidents recorded in 1:1–14:45 occur in 1444
B.C., the year after the exodus. Everything referred to after 20:1 is dated c. 1406/1405 B.C., the fortieth year after the exodus. The laws and events found in 15:1–19:22 are undated, but probably all should be dated c. 1443 to 1407 B.C. The lack of material devoted to this 37-year period, in comparison with the other years of the journey from Egypt to Canaan, communicates how wasted these years were because of Israel's rebellion against the Lord and his consequent judgment.
Historical and Theological Themes
Numbers chronicles the experiences of two generations of the nation of Israel. The first generation participated in the exodus from Egypt. Their story begins in Ex. 2:23 and continues through Leviticus and into the first 14 chapters of Numbers. This generation was numbered for the war of conquest in Canaan (Num. 1:1–46). However, when the people arrived at the southern edge of Canaan, they refused to enter the land (14:1–10). Because of their rebellion against the Lord, all the adults 20 and over (except Caleb and Joshua) were sentenced to die in the wilderness (14:26–38). In chs. 15–25, the first and second generations overlap; the first died out as the second grew to adulthood. A second numbering of the people commenced the history of this second generation (26:1–56). These Israelites did go to war (26:2) and inherited the land (26:52– 56). The story of this second generation, beginning in Num. 26:1, continues through the books of Deuteronomy and Joshua.
Three theological themes permeate Numbers. First, the Lord himself communicated to Israel through Moses (1:1; 7:89; 12:6–8), so the words of Moses had divine authority. Israel's response to Moses mirrored her obedience or disobedience to the Lord. Numbers contains three distinct divisions based on
Israel's response to the word of the Lord: obedience (chs. 1–10), disobedience (chs. 11–25), and renewed obedience (chs. 26–36). The second theme is that the Lord is the God of judgment. Throughout Numbers, the "anger" of the Lord was aroused in response to Israel's sin (11:1, 10, 33; 12:9; 14:18; 25:3–4; 32:10, 13, 14). Third, the faithfulness of the Lord to keep his promise to give the seed of Abraham the land of Canaan is emphasized (15:2; 26:52–56; 27:12; 33:50–56; 34:1–29).
Interpretive Challenges
Four major interpretive challenges face the reader of Numbers. First, is the book of Numbers a separate book, or is it a part of a larger literary whole, the Pentateuch? The biblical books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy form the Torah. The remainder of the Scripture always views these five books as a unit. The ultimate meaning of Numbers cannot be divorced from its context in the Pentateuch. The first verse of the book speaks of the Lord, Moses, the tabernacle and the exodus from Egypt. This assumes that the reader is familiar with the three books that precede Numbers. Still, every Hebrew manuscript available divides the Pentateuch in exactly the same way as the present text. In them the book of Numbers is a well-defined unit, with a structural integrity of its own. The book has its own beginning, middle, and ending, even as it functions within a larger whole. Thus, the book of Numbers is also to be viewed with singular identity.
The second interpretive question asks, "Is there a sense of coherence in the book of Numbers?" It is readily evident that Numbers contains a wide variety of literary materials and forms. Census lists, genealogies, laws, historical narratives, poetry, prophecy, and travel lists are found in this book. Nevertheless, they are all blended to tell the story of Israel's journey from Mount Sinai to the Plains of Moab. The coherence of Numbers is reflected in the outline that follows.
A third issue deals with the large numbers given for the tribes of Israel in 1:46 and 26:51. These two lists of Israel's men of war, taken 39 years apart, both put the number over 600,000. These numbers demand a total population for Israel in the wilderness of around 2.5 million at any one time. From a natural perspective, this total seems too high for the wilderness conditions to sustain. However, it must be recognized that the Lord supernaturally took care of Israel for 40 years (Deut. 8:1–5). Therefore, the large numbers must be accepted at face value (see