Front matter (continued, part 17)
If the church is to be faithful as a holy priesthood, believers must serve Christ by serving one another and serving a lost world. Jesus said, "I am among you as the one who serves" (Luke 22:27), and it's His example that we should follow (John 13:12–17). In the highpowered spiritual atmosphere of the tabernacle, it would be easy for the priest to ignore the common people outside, many of whom had burdens and problems and needed God's help. "Let each of you look out not only for his own interests, but also for the interests of others" (Phil. 2:4 nkjv).
But if we had a simple infallible method of determining the will of God such as the Urim and Thummim, we probably wouldn't pray as much, search the Scriptures as much, or humble ourselves as much as we do today as we seek God's direction. But seeking and doing God's will is the way we grow in the Lord, and sharing in the process is as much a blessing as knowing the results.
The breastplate (28:15–30; 39:8–21). The breastplate was a piece of beautifully embroidered fabric, nine inches square when folded double. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. On the breastplate were twelve beautiful jewels, arranged in four rows, each stone representing one of the tribes of Israel. The stones were probably arranged according to the order of the tribes as they marched (28:21; see Num. 10).
Priests must serve in the fear of God (28:31–43; 39:22–31) Moses enumerates some additional articles of clothing.
So the high priest not only carried the people on his shoulders, but he also carried them over his heart. If we don't have sincere love in our hearts, we won't be concerned about the needs of others, and we won't want to help them. "My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 4:18). As servants of God, we should be able to say honestly to the people we serve, "I have you in my heart" (Phil. 1:7).
The blue robe (28:31–35; 39:22–26), worn under the ephod, was distinctive in at least three ways. For one thing, it was seamless, reminding us of our Lord's seamless robe that symbolized His perfect character and integrity (John 19:23). The collar around the opening for the head was woven so that it would not tear. During our Lord's ministry on earth, some people tried to "tear" the seamless robe of His character and accuse Him of wrong, but they never succeeded. Finally, around the hem of this garment hung pomegranates made of blue, purple, and scarlet yarn, with golden bells hanging between them. The pomegranates symbolized fruitfulness and the golden bells gave witness that the high priest was ministering in the holy place.4 The bells and pomegranates remind us that our priestly walk must be fruitful and faithful, always giving witness that we're serving the Lord with integrity.
The variety of stones on the breastplate suggests the variety of people in the church and in the world, all of them precious to God. Each of the tribes had its own distinctive outlook and personality, and no two were alike. Some were quick to go to battle, while some stayed home (Judg. 5:13–18). Some were easy to work with while others liked to argue and be important (Judg. 8). Yet the Lord loved them all and the high priest had to minister to them all.
"Pastoring a church would be a wonderful experience if it weren't for people!" a young minister said to me. I reminded him that helping people and meeting their spiritual needs is what ministry is all about, and this demands a great deal of patient love on our part. We are a "holy priesthood" and a "royal priesthood," but we must constantly be a "loving priesthood."
The turban (28:36–38; 39:27–31) was worn only by the high priest, while the other priests wore linen bonnets. At the front of the turban was the golden plate that read "Holiness to the Lord" ("Holy to the Lord," niv). The whole purpose of the Levitical system was to make men and women holy and therefore pleasing to the Lord.
Within the folded breastplate were kept "the Urim
It comes as a shock to some people to learn that
Exodus 24—40
didn't sense the life and power of the Spirit in what went on. Because the participants weren't focused on honoring God, the meeting killed itself.
Jesus did not die to make us happy; He died to make sinners holy. "Be holy, for I am holy" was a frequent command to the Jews (Lev. 11:44–45; 19:2; 20:7, 26; 21:8) and it's repeated in 1 Peter 1:15–16 for believers today. The first step toward happiness is holiness. If we're right with God, then we can start being right with others and with the circumstances of life that trouble us. If you aim for happiness, you'll miss it, but if you aim for holiness, you'll also find happiness in the Lord.
Priests must be consecrated to God (29:1–37; 30:22–33) God commanded that the high priest and his sons participate in a public consecration service that would set them apart as God's servants. There were at least seven stages in this service.
In wearing this holy turban and its gold "crown," the high priest identified himself with the sins of the people as they brought their offerings to the Lord (Ex. 28:38). Just as Christians bring their holy sacrifices to God through Jesus Christ, and this makes the sacrifices acceptable (1 Peter 2:5), so the gifts of the people were acceptable to God because of the intercession of the high priest. However, our Lord and Intercessor in heaven doesn't need any special garments or "holy crowns" to qualify for ministry, because He is the holy Son of God, and in Him there is no sin.
The priests were washed (Ex. 29:4; Lev. 8:6). Moses gathered the materials that were needed for the ordination service and brought Aaron and his sons to the door of the tabernacle. The erecting of the tabernacle isn't described until Exodus 40, but it appears that the dedication of the tabernacle and the consecration of the priests occurred on the same day (vv. 12–15).
Sin is pictured by many images in the Bible, such as disease (Isa. 1:4–6), darkness (1 John 1:5–10), drowning (Ps. 130:1–4), and even death (Eph. 2:1, 5; John 5:24), but frequently it's pictured as dirt and defilement (Isa. 1:16, 18; Jer. 4:14; 2 Cor. 7:1; Heb. 9:14; James 1:21; 4:8). When Aaron and his sons were washed all over, it was symbolic of complete cleansing from the Lord. They didn't have to be bathed all over again; all they had to do was cleanse their hands and feet at the laver. "A person who has had a bath needs only to wash his feet; his whole body is clean," said Jesus (John 13:10 niv). Those who have trusted Christ have experienced this inward cleansing from the Lord (1 Cor. 6:9–11).
Twice in this section the priests are warned that they might die if they didn't fully obey the Lord's instructions and wear the right garments (Ex. 28:35, 43). In other words, God's servants must walk in the fear of the Lord and be careful to obey Him and give Him the glory.
Nobody who is working wholeheartedly for the Lord will deny that "there is joy in serving Jesus," but at the same time, we must cultivate "reverence and godly fear" (Heb. 12:28). If the Lord killed every believer today who didn't enter seriously into his or her service, how many workers would be left? Fearing the Lord doesn't mean cringing before a hard taskmaster so much as being reverent and humble before a loving Father and gracious Lord. "Serve the Lord with fear, and rejoice with trembling" (Ps. 2:11 nkjv). "A son honors his father, and a servant his master. If I am a father, where is the honor due Me? If I am a master, where is the respect due me? says the Lord Almighty" (Mal. 1:6).
The priests were clothed (Ex. 29:5–6, 8–9, 29–30; Lev. 8:7–9, 13). Moses clothed his brother with the garments we've been studying, and he also clothed Aaron's sons with their linen tunics and bonnets. These were their official "uniforms" and they dared not minister in the tabernacle dressed in other garments.
In Scripture, the wearing of garments is a picture of the character and life of the believer. We're to lay aside the filthy garments of the old life and wear the beautiful "garments of grace" provided by the Lord (Eph. 4:17–32; Col. 3:1–15). Christ has taken away our dirty rags and given us a robe of righteousness that He purchased for us on the cross (Isa. 61:10; 2 Cor. 5:17, 21).
We have already noted that the priests would die if they failed to wash at the laver (Ex. 30:20–21) or if they used a different incense from that which was ordered by God (Lev. 16:13). If the priests didn't obey the laws concerning the clean and unclean, they were also in danger of death (22:1–9). It wasn't enough for the priests to teach the people the law; they had to be careful to obey it themselves, because they had the greater responsibility. But the basic attitude that helps to determine our obedience is a Spirit-inspired fear of the Lord.
The priests were anointed (Ex. 29:7, 21; Lev. 8:10–12, 30). This special oil (Ex. 30:22–33) was used only to anoint the priests and the tabernacle and its furnishings. In the Old Testament, prophets, priests, and kings were anointed; it was a symbol that God had granted them the Holy Spirit for power and service (Luke 4:17–19; Isa. 61:1–3). Moses poured the oil on his brother's head, which meant it ran down his beard and therefore bathed all the stones on the breastplate. What a beautiful picture of unity in the Lord (Ps. 133:2)! "Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them!" (Num. 11:29)
I've attended some Christian "worship" services and evangelistic meetings where the main emphasis was "having a good time" and not glorifying God. The music was entertaining but not edifying, and the preaching was shallow and flippant. The speakers were more concerned with getting the crowd to laugh than with helping them to see Jesus and repent of their sins. God didn't kill anybody at these meetings, but we
Those who trust Jesus Christ as Savior and Lord
Exodus 24—40
gifts toward the altar in dedication to God (v. 24, the "wave offering") and then shared them in a fellowship meal (vv. 31–34). Portions from some of the offerings, as well as special tithes of the harvest, were part of the priests' compensation for serving at the altar (Lev. 8:28–36), but they had to look upon those gifts as holy sacrifices and eat them in the tabernacle precincts.
have received an anointing of the Spirit of God (1 John 2:20, 27; 2 Cor. 1:21–22). John's emphasis is on the teaching ministry of the Spirit in guiding the believer into the truth of the Word of God. Paul's emphasis is on encouragement and stability: we have been anointed and sealed by the Spirit, and the Spirit is the "down payment" of future glory. If God has anointed us, sealed us, and given us a foretaste of heaven, then why should we despair or feel that He will ever desert us?
If the priests were faithful in teaching the Word and encouraging Israel to obey the Lord, they would never lack for sustenance, for the people would be sensitive to God's Word, bring the required sacrifices and offerings to the tabernacle, and thereby provide for God's servants. It's unfortunate that some of the priests in later years were selfish and carnal and took the best for themselves (1 Sam. 2:12–17; Mal. 1:6–14).
The priests were forgiven (Ex. 29:10–14). A bull was slain as a sin offering (Lev. 4; 8:14–17) to atone for the sins of the priests. This sacrifice was repeated each day for a week (Ex. 29:36–37), not only for the cleansing of the priests but also for the sanctifying of the altar where the priests would be ministering. Jesus Christ is our sin offering and through Him alone we find forgiveness (Isa. 53:4–6, 12; Matt. 26:28; 2 Cor. 5:21; 1 Peter 2:24; Rev. 1:5–6).
Priests must minister daily (29:38–46) During the week of ordination ceremonies, the priests had to remain in the tabernacle precincts (Lev. 9:33–36), and when the week ended, they immediately entered into their ministry. No time for a day off or a vacation! In their work, they had to follow a daily, weekly, monthly, and yearly schedule, all of which was outlined in the law that God gave Moses on Mount Sinai.
The priests were completely dedicated to God (Ex. 29:15–18; Lev. 8:18–21). In the sacrifice of the burnt offering, the animal was completely given to the Lord, a picture of total dedication (Lev. 1). Our Lord gave Himself fully and without reservation, not only in His ministry before the cross, but in His willing sacrifice of Himself on the cross. The high priest and his associates were expected to devote themselves wholly to the work of the ministry and to make it the uppermost concern of their hearts. Christians today need to meditate on Romans 12:1–2 and 1 Timothy 4:15.
Each day would begin with the priests sacrificing a lamb as a burnt offering, signifying the total dedication of the people to God, and the day ended with the offering of a second lamb as a burnt offering. That's a good example for us to follow, opening and closing the day with surrender to the Lord. With each lamb, they also presented a meal offering mixed with oil (Lev. 2:1–16; 6:14–23) and a drink offering of about a quart of wine, which was poured on the altar (Num. 15:1–13). For most meal offerings, the priests put only a token portion of the flour on the altar and used the rest in their own meals, but with the daily morning and evening sacrifices, this wasn't done. Everything was given to the Lord.
The story is frequently told about a British committee that was considering inviting evangelist D. L. Moody to their city for a campaign. When a pastor spoke glowingly of Moody's ministry, a member of the committee asked rather flippantly, "Why must we have Moody? Does he have a monopoly on the Holy Spirit?"
"No," replied the pastor, "but the Holy Spirit has a monopoly on him."
The priests were marked by the blood (Ex. 29:19–22; Lev. 8:22–24). At this point in the ordination ceremony, we would have expected Moses to offer a trespass offering (Lev. 5), but instead, he offered a ram as a peace offering, "the ram of consecration" (Ex. 29:22 niv, "ordination"). The Hebrew word means "filling" because the priests' hands were filled with the bread and meat.
The flour and wine represented the results of the people's labor in the fields and the vineyards. Symbolically, they were presenting the fruit of their toil to God and thanking Him for the strength to work and for food to eat (Deut. 8:6–18). The wine poured out was a picture of their lives poured out in His service (Phil. 2:17 niv; 2 Tim. 4:6 niv). All of this would please the Lord and He would find delight in dwelling in the tabernacle and blessing His people.
Not only did Moses sprinkle the blood on the altar and upon Aaron and his sons, along with the anointing oil, but each man was marked with some of the blood on the right earlobe, the right thumb, and the right big toe. This was a token reminder that they must listen to God's Word, do God's work, and walk in God's way. The blood speaks of sacrifice, so the priests became "living sacrifices" in the service of the Lord (Rom. 12:1). The priests were fed (Ex. 29:22–28, 31–34; Lev. 8:25–29). Another unique occurrence was the filling of the priests' hands from the "food basket" (Ex. 29:2–3) and from the altar (vv. 22–28). The priests waved these
1 The doctrine of "the priesthood of believers" is a precious one, for it means that each believer has the privilege of entering into God's presence to worship, pray, and seek God's will. Note that Peter speaks of the priesthood collectively ("a holy priesthood … a royal priesthood, a holy nation") even though he writes to believers in five different provinces (1 Peter 1:1). It's dangerous for a believer to separate himself or herself from the rest of God's people and hope to learn the will of God. We belong to each other and we need each other. Isolated priests can become troublemakers in the church.
Exodus 24—38
heartbreaking experiences in his entire career, and yet it brought out the best in him, which is what always happens when we love God and live by faith.
2 The Jewish priesthood belonged to the order of Aaron, while the priesthood of Christ belongs to the order of Melchizedek (Heb. 5:1–10; 7:1—8:13). Melchizedek was both a king and a priest (Gen. 14:18–24; Ps. 110:4), while Aaron was only a priest. When King Uzziah tried to force himself into the priesthood, God smote him with leprosy (2 Chron. 26:16–23), for the two offices of king and priest weren't united until the priestly ministry of Christ. The Aaronic priests never finished their work, because the blood of bulls and goats couldn't take away sin, but Christ finished the work of redemption by shedding His own blood. The tabernacle had no chairs for the priests to rest, but Jesus has sat down on the throne in heaven because He finished His work. The Old Testament high priests died and had to be replaced, but Jesus lives forever by the power of an endless life (Heb. 7:16). See my book Be Confident for an exposition of Hebrews 6—10. 3 The jewels on the high priest's shoulders and on the breastplate remind us that our High Priest in heaven carries us on His shoulders and over His heart. He is touched with the feelings of our infirmities and gives us the grace we need when we come to His throne and ask (Heb. 2:17–18; 4:14–16; 7:25–28). 4 It is sometimes said that on the day of Atonement, the bells indicated to the people outside that the high priest was still alive and God had accepted the sacrifices. But the high priest didn't wear his beautiful robes on the day of Atonement, but only simple linen garments of humiliation (Lev. 16:4), so there were no bells tinkling in the tabernacle. He didn't put on his official robes until after the scapegoat had been released and the high priest had washed himself (Lev. 16:23–24).
Guilt: God's people break the law (32:1—33:11) At least three times during the months at Sinai, the Jewish people had promised to obey whatever God told them to do (19:8; 24:3, 7; and see 20:19). The Lord knew that it wasn't in their hearts to keep their promises (Deut. 5:28–29), and the tragedy of the golden calf proved Him right.
The great sin (32:1–6). Moses called what they did "a great sin" (vv. 21, 30–31), and his assessment was accurate. It was a great sin because of who committed it: the nation of Israel, the chosen people of God, His special treasure. It was great because of when and where they committed it: at Mount Sinai after they had heard God's law declared and seen God's glory revealed. They had promised to obey God's law, but in making a golden calf and indulging in a sensual celebration, the nation broke the first, second, and seventh commandments. It was a great sin because of what they had already experienced of the power and mercy of God: the judgments against Egypt, the deliverance at the Red Sea, the provision of food and water, and the gracious leading of God by the pillar of cloud and fire. What they did was rebel against the goodness of the Lord. It's no wonder their sin provoked God to anger (Deut. 9:7).
Why did Israel commit such an evil act at such a glorious time in their history? To begin with, they were impatient with Moses who had been on the mount with God for forty days and nights (vv. 11–12), and impatience is often the cause of impulsive actions that are sinful. Israel didn't know how to live by faith and trust God regardless of where their leader was. Whether Moses was with them or away from them, they criticized him and ignored what he had taught them.
C.Disobedience of the people—32—34
CHAPTER THIRTEEN Exodus 32—34; 40 A BROKEN HEART AND A SHINING FACE I
But Aaron and the tribal leaders were to blame because they didn't immediately turn to God for help and warn the people what would happen. Aaron and Hur had authority from Moses to lead in his absence (Ex. 24:14), and though they were men who had seen God's mighty acts, they failed God and Moses. Instead of restraining the people, Aaron went along with them and gratified the desires of their sinful hearts. Later, he offered a feeble excuse and tried to blame the people (vv. 22–24), but God knew better. God was so angry that He would have killed Aaron had Moses not interceded for him (Deut. 9:20).
n February 1879 in the Church of the Holy Trinity in Philadelphia, the well-known Anglican minister Phillips Brooks gave a series of lectures later published as The Influence of Jesus. In his third lecture, he made this statement about serving God:
To be a true minister to men is always to accept new happiness and new distress, both of them forever deepening and entering into closer and more inseparable union with each other the more profound and spiritual ministry becomes. The man who gives himself to other men can never be a wholly sad man; but no more can he be a man of unclouded gladness.1
Israel's lust for idols was born in Egypt and still worked in their hearts (Josh. 24:14; Ezek. 20:4–9; 23:3, 8). Aaron fed that appetite by giving the people what they wanted. Much is being said these days about "meeting the felt needs of people," but here was a nation that didn't know what its needs really were. They thought they needed an idol, but what they really needed was faith in their great God who had revealed Himself so powerfully to them.2 Israel exchanged the glory of the true and living God for the image of an animal (Ps. 106:19–23), which means they acted like
In the chapters before us, we see this principle vividly illustrated in the life of Moses. His delight in God on the mountaintop was interrupted by deep disappointment with his people. It was one of the most
Exodus 24—40
the Levites responded to the call. Ignoring the ties of family and friendship (Matt. 10:34–39; Luke 14:26–27), they courageously killed all who were involved in the orgy, which was about 3,000 men. Centuries later, Paul used this event among others to warn Christian believers about rebelling against God (1 Cor. 10:1–12).
the heathen nations around them (Rom. 1:22–27).3 Many people can rise early to sin but not to pray.
The great test (vv. 7–14). In leadership, the difficult experiences with our people either make us or break us, and Moses was about to be tested. God called Israel "your people whom you brought out of Egypt," as though the Lord were abandoning the nation to Moses, but Moses soon reminded Him that they were His people and that He had delivered them. Furthermore, God had made a covenant with their forefathers to bless them, multiply them, and give them their land (Gen. 12:1–3). Moses intended to hold God to His word, and that's what God wanted him to do.
Moses then destroyed the shameful golden calf by burning it (it may have been made of wood overlaid with gold), grinding the gold to powder, throwing the powder in a nearby stream (Ex. 17:10), and making the people drink it (Deut. 9:21).5 By doing this he totally destroyed the idol and also forced the people to identify with their terrible sins.
The Lord then took a different approach: He offered to wipe out Israel and make a new nation out of Moses' descendants.4 A lesser man might have accepted this invitation, but not Moses. He loved his people, sinful as they were, and he wanted more than anything else to glorify the God of Israel and see Him fulfill His promises. Moses wasn't worried about his own future; he was concerned about God's reputation. What would the Egyptians say about God if they heard that the whole nation of Israel had been destroyed at Sinai?
Moses returned to God on Mount Sinai where for forty more days and nights he fasted and prayed for his people (Ex. 32:30–34; 34:28; Deut. 9:18–20). He told God he was willing to be killed if it would mean life for the Jews, but God rejected his offer.6 The Lord assured Moses that His angel would go before them and that Moses was to lead the people just as before. However, God would punish them in His own way and His own time. Had the Jews known all that Moses endured for their sake, they might have appreciated him more, but such is the price of faithful spiritual leadership.
God had a right to be angry at Israel's flagrant sin of idolatry and sensuality (Ex. 32:10–12), but Moses convinced God not to destroy Israel. In writing this account, Moses used human terms to describe divine actions, which is why he wrote in verse 14 that God "repented." The Hebrew word means "to grieve, to be sorry" (Gen. 6:6; 1 Sam. 15:29) and describes God's change of approach in dealing with His people (Jer. 18:1–12; 19; 26). God's character doesn't change, but God does respond to the prayers and confessions of His people.
God disciplined the people (32:35—33:11). God's first discipline was to send a plague among the people, but we aren't told how many were killed. The Levites had killed 3,000 men who were engaged in idolatrous worship and immoral practices, but God knew who all the guilty people were. Sometimes God passes the sentence of judgment immediately but then delays executing the penalty. However, whether in the Old Testament or the New, "there is a sin leading to death" (1 John 5:16–17 nkjv).
The great discipline (32:15—33:11). God in His grace forgives our sins, but God in His government allows sin to work out its terrible consequences in human life. We reap what we sow (Gal. 6:7–8). For example, God put away David's sin, but warned him that the sword wouldn't depart from his own household, and it didn't (2 Sam. 12:1–14). What a tragedy it is to reap the consequences of forgiven sin!
God's second judgment was to refuse to go before Israel as they marched to the Promised Land (Ex. 33:1–6). God would keep the covenant promises He had made to the patriarchs, but instead of going before Israel in the person of His Son, the Angel of the Lord (23:20–23), He would appoint an angel to accompany the Jews. The reason? "You are a stiff-necked people" (32:9; 33:3, 5). If they had been a people who were suffering and afflicted, the Lord would have come to them in grace and mercy (3:7–10), but a stubborn people can only be disciplined. Better that God depart from them than that He come suddenly upon them and destroy them!
Moses disciplined the people (32:15–29). As he came down the mountain, he asked Joshua to join him (24:12–13). One day Joshua would replace Moses, so he needed to learn how to handle these difficult matters. Moses was angry (32:19, 22), but it was anger tempered by love, which is anguish. The breaking of the stone tablets was a symbolic act: Israel had broken the covenant and would have to face discipline. But before he dealt with the people, Moses confronted Aaron, for the privilege of leadership brings with it both responsibility and accountability. Evangelist Billy Sunday said that an excuse was the skin of a reason stuffed with a lie, and Aaron's feeble excuses didn't convince Moses.
When Moses gave Israel this message, they responded by taking off their ornaments and mourning. Whether this was true repentance or not, only the Lord knew. Previously, they had contributed their gold ornaments to the making of an idol, and this had been their undoing. Perhaps they were starting to learn their lesson—the hard way.
The third judgment was to move Moses' "tent of meeting" to a site outside the camp, where he would personally meet with God. This isn't the tabernacle of the Lord, since the tabernacle had not yet been erected
Then Moses turned to the people and asked, "Who is on the Lord's side?" (See Josh. 24:15 and 1 Kings 18:21.) This was an opportunity for all Israel to repent and reaffirm their commitment to the Lord, but only
Exodus 24—38
God's forgiveness granted (34:1–28). Moses had won God's promise to accompany the people in their journey, but would He forgive the people for their sins? Would He accompany them like a policeman watching a criminal or like a Father caring for His beloved children? The answer came when the Lord ordered Moses to prepare two new stone tablets, for this meant He was going to replace the tablets that Moses had broken! God would renew the covenant! Early the next morning, Moses kept the appointment, the tablets in his hands.
and dedicated. This was a special tent that Moses used when he wanted to consult with God. God graciously met with Moses and spoke with him face-to-face, the way friends talk together (Num. 12:1–8; Deut. 34:10). The cloudy pillar that led the nation on their journey would hover at the tent door, and the people would know that Moses and the Lord were in conference.
Sin is always costly, and Israel's sin had not only led to the death of thousands of people, but it had robbed the nation of the presence of the Lord in the camp and on their pilgrim journey to the Promised Land. As Charles Spurgeon said, "God never permits His people to sin successfully."
But before He did anything with the tablets, God proclaimed the greatness of His attributes (vv. 5–7), a declaration that is basic to all Jewish and Christian theology. Moses repeated these words to God at Kadesh-Barnea (Num. 14:17–19), the Jews used them in Nehemiah's day (Neh. 9:17–18), and Jonah quoted them when he sat pouting outside Nineveh (Jonah 4:1–2). We don't read that Moses fell on his face when he saw the glimpses of God's glory, but he did bow to the ground and worship when he heard God speak these magnificent words.
Grace: God's servant intercedes (33:12—34:28) During the second period of forty days and nights with God on Mount Sinai, Moses pled for the people and asked the Lord to restore His promised blessings to them.
God's presence with the nation (33:12–17). Moses reminded the Lord of His promise to accompany the people on their journey. In fact, when the nation sang God's praises at the Red Sea, they rejoiced in the promise of God's victorious presence (15:13–18). Was God now going to go back on His word?
Faith comes by hearing and receiving God's Word (Rom. 10:17), so Moses by faith asked God to forgive the people. The pronouns in this prayer are significant: "pardon our iniquity and our sin" (Ex. 33:9, italics mine). Though he wasn't guilty of disobeying God, Moses identified himself with the sins of the people, as did Ezra and Daniel in their prayers of confession (Ezra 9; Dan. 9). The Lord had just declared that He forgave "iniquity and transgression and sin" (Ex. 33:7), and Moses laid hold of that truth.
Moses based his appeal on the grace (favor) of God, for he knew that the Lord was merciful and gracious and that the people were guilty. If God gave them what they deserved, they would have been destroyed! The Jews were God's people and Moses was God's servant. They didn't want an angel to accompany them, for there was nothing special about that. The thing that distinguished Israel from the other nations was that their God was present with them, and that's what Moses requested. His heart must have leaped for joy when he heard God promise to accompany the people and lead them to the place of rest that He had promised.
The fact that God renewed the covenant is evidence that He forgave His people and gave them a new beginning. But God also repeated the essential elements of the covenant, especially the laws about idolatry (vv. 12–17). When Israel moved into their Promised Land, it would be very easy to compromise with the enemy, first by making agreements with them, then by joining in their feasts, and finally by intermarrying with them and adopting their pagan ways. It was important from the very beginning that Israel repudiate and destroy everything associated with idols and to realize that what adultery was to marriage, idolatry was to their covenant with the Lord.
Do God's children have the right to "negotiate" with God as Moses did? It all depends on our relationship with God. Moses knew the ways of God (Ps. 103:7) and was the intimate friend of God, and therefore he was able to present his case with faith and skill. The godly Scottish minister Samuel Rutherford, who knew what it was to suffer for Christ, wrote, "It is faith's work to claim and challenge loving-kindness out of all the roughest strokes of God." That's what Moses was doing for the people.
We who live many millennia after these events can't begin to comprehend how filthy Canaanite idolatry was when Israel conquered the land. It was unspeakably immoral, and like cancerous tumors in human bodies, the pagan temples and altars had to be removed and destroyed before the land could be healthy. God had called Israel to be the channel of blessing to the world, culminating in the birth of the Savior, and idolatry was the enemy that almost destroyed the nation. Humanly speaking, were it not for a faithful remnant after the captivity that struggled to be true to God, the world might not have had the written Scriptures and the birth of the Savior.
God's glory revealed (33:18–23). The true servant of God is concerned more about the glory of God than about anything else. Moses and the Jews had seen God's glory in the pillar of cloud and fire, as well as in the "storm" on Mount Sinai, but Moses wanted to see the intimate glory of God revealed to him personally. God did give Moses a guarded glimpse of His glory and he was satisfied. When God's servants are discouraged and disappointed because of the sins of their people, the best remedy for a broken heart is a new vision of the glory of God.
By the grace of God, Moses achieved his purposes:
Exodus 24—40
God promised to go with the people, God showed Moses a glimpse of His glory, and God forgave the sins of the nation. Moses could return to the camp with the second tables of the law and tell the people God had forgiven their sins.
God's glory resident (39:32—40:38). The people of Israel had no idea what Moses had experienced on the mountain and how close they had come to being rejected by God and destroyed. Never underestimate the spiritual power of a dedicated man or woman who knows how to intercede with God. One of our greatest needs today is for intercessors who can lay hold of God's promises and trust God to work in mighty power (Isa. 59:16; 62:1; 64:1–7).
Glory: God's presence dwells with the people (34:29–35; 39:32—40:38) The book of Exodus opens with Moses seeing God's glory in the burning bush (3:1–5), and it closes with the glory of God descending into the camp and filling the tabernacle. The presence of the glory of God in the camp of Israel was not a luxury; it was a necessity. It identified Israel as the people of God and set them apart from the other nations, for the tabernacle was consecrated by the glory of God (29:43–44). Other nations had sacred buildings, but they were empty. The tabernacle of Israel was blessed with the presence of the glory of God.
The work on the tabernacle and its furnishings was now completed, so the workers brought it all to Moses for his inspection. It would have been foolish to erect the tabernacle and put the furnishings and utensils in place only to discover that the workers had made serious mistakes. The word "commanded" is used eighteen times in Exodus 39 and 40 to remind us that the workers did what God had told them to do. Moses was a faithful servant who did all that God told him to do (Heb. 3:1–6).
E.God's glory enters the tabernacle—40
The work was approved and the building was constructed (Ex. 40:1–8, 17–19, 33). This chapter summarizes the dedication of the priests, which was already described in Exodus 28—29, as well as the dedication of the building and its contents. Moses personally saw to it that every piece of furniture and every utensil was anointed and placed where it ought to be. God could not and would not dwell in the tabernacle unless everything was done according to the pattern He showed Moses on the mount (25:8–9, 40; Heb. 8:5; 9:9).9 Too many sincere people have tried to do God's work their own way and then have asked God to bless it. But ministry doesn't work that way. First we find out what God wants us to do, and we do it to glorify Him. If we obey His will and seek to honor His name, then He will come and bless the work with His powerful presence.
God's glory reflected (Ex. 34:29–35; 2 Cor. 3). Moses had been fasting and praying in the presence of God for eighty days, and he had seen a glimpse of God's glory. Is it any wonder that he had a shining face? He didn't realize that he had "absorbed" some of the glory and was reflecting it from his countenance.7 Because of this glory, the people were afraid to come near him, but he summoned them to come and they talked as before. However, after he was finished speaking to the people, Moses put on a veil to cover the glory.
Why did Moses wear a veil? Not because he was frightening the people, but because the glory was fading away (2 Cor. 3:13). The Jews saw this glory as something wonderful and exciting, but what would they say if they knew it was fading away? Who wants to follow a leader who is losing his glory? So Moses would go into the tent of meeting to talk with God, and the glory would return, but then he would wear the veil so the people wouldn't see the glory disappear.
After everything and everybody associated with the tabernacle was dedicated to the Lord, then the glory of God filled the tabernacle and abode there. The Hebrew word translated "abode" in Exodus 39:35 ("settled," niv) is transliterated shekinah in English, "the abiding presence of God." (See 24:16 and 25:8.) So powerful was the presence of God's glory that Moses wasn't able to enter the tabernacle!
In 2 Corinthians 3, Paul made several applications of this remarkable event. First, he pointed out that the glory of the Mosaic legal system was fading away, but that the glory of the gospel of God's grace was getting more glorious (vv. 7–11). This was his answer to the legalists who taught that obedience to the law plus faith in Christ was God's way of salvation (Acts 15:1). Why believe in something when its glory is vanishing?
When you read Jewish history, you discover that the glory that once dwelt in the tabernacle departed from it when the priests and the people sinned against the Lord (1 Sam. 4:21–22). Ichabod means "the glory is gone." When Solomon dedicated the temple, God's glory once again came to dwell with His people (1 Kings 8:10–11), but once again their sins drove God's glory away (Ezek. 8:4; 9:3; 10:4, 18; 11:23).
He also applied the event to the lost Jews of his day whose hearts were covered by a veil of unbelief so they couldn't see the glory of Christ (2 Cor. 3:14–16). The only way to remove that veil was to believe the Word and trust in Jesus Christ.
Finally, he applied Moses' experience to Christians who by faith see the glory of Jesus Christ in the Word and experience a spiritual transformation (vv. 17–18). This is why Christians read the Bible and meditate on it, because when the child of God looks into the Word of God and sees the Son of God, he or she is transformed by the Spirit of God into the image of God for the glory of God.8
The next time the glory of God came to earth was in the person of Jesus Christ (John 1:14). In the Greek translation of the Old Testament (the Septuagint), the word "abode" in Exodus 39:35 is the Greek word used in Luke 1:35 and translated "overshadowed." Mary's virgin womb was a Holy of Holies where the glory of
Exodus 24—38
God dwelt in the person of God's Son. What did the world do with this glory? Nailed it to a cross!
4 At least three times in his career, Moses put the people of God ahead of his own interests. In Egypt, he gave up his future as a royal prince to identify with the people of God in their trials (Heb. 11:24–26). On Mount Sinai, he refused God's offer to make a new nation out of him and his descendants (Ex. 32:10), and he refused the same offer a second time at KadeshBarnea (Num. 14:1–20). Moses made his mistakes, but by every measure you can find, he was a great man and a great leader. 5 In Scripture, committing sin is sometimes compared to eating and drinking. See Job 15:16; 20:12–19; Ps. 109:18; Prov. 4:17; 9:17; 18:8; 20:17; 26:22. 6 The "Book of Life" is the book in which the names of the living are recorded and then blotted out when they die. See Psalms 9:5; 69:28. It must not be confused with the Lamb's Book of Life which records the names of the saved (Rev. 13:8; 17:8; 20:15; 21:27). An unforgiven sinner was in danger of being killed by the Lord (2 Sam. 12:13). Paul was willing to be eternally condemned for the sake of the Jews (Rom. 9:3), and Jesus did die and suffer judgment for the sake of His people as well as the whole world (Isa. 53:4–6, 8). 7 Truly spiritual people don't recognize their own godliness but usually feel as though they're failures and far from what they ought to be. At Pentecost (Acts 2), each believer could see the tongues of fire above the other believers' heads, but not over their own heads. 8 The Greek word for "transformed" in 2 Corinthians 3:18 is "transfigured," as in Matthew 17:2. It describes the glory on the inside being revealed on the outside. Moses only reflected the glory of God; the dedicated believer radiates the glory of God. Unlike Moses, we don't wear a veil when we come to God's Word because we have nothing to hide. 9 The statement in verse 33 "So Moses finished the work" reminds us of Christ's prayer in John 17:4 and His cry from the cross, "It is finished" (John 19:30), as well as Paul's words, "I have finished my course, I have kept the faith" (2 Tim. 4:7). How important it is in the Christian life to end well.
Where is God's glory today? The body of every true believer is the temple of God (1 Cor. 6:19–20), but so is the local church (3:10–23) and the church universal (Eph. 2:20–22). When Solomon finished the temple, the glory of God moved in, but when God finishes building His church, He will move the church out! Then we will share God's glory in heaven for all eternity! "And the city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it, and the Lamb is its light" (Rev. 21:22 nkjv).
God today doesn't live in buildings (Acts 7:48–50; 1 Kings 8:7). Buildings are dedicated to God to be used as tools for His work and His workers. But God does dwell in His people, and it's our responsibility to glorify God individually (1 Cor. 6:20) and collectively (14:23–25). What a tragedy it would be if the glory departed and we had to write "Ichabod" on our buildings. How much better it would be if, like Moses, we did everything according to the heavenly pattern so that God's glory would feel at home in our midst.
1 Phillips Brooks, The Influence of Jesus (London: H.R. Allenson), 191. 2 Some have defended Aaron by saying that the golden calf was supposed to represent God (v. 4) and not replace Him, but their arguments are weak. It was unlawful for a Jew to make any representation of Jehovah, and Aaron knew it. Unable to control the people, he compromised with them and encouraged their sin. 3 The phrase "rose up to play" in 32:6 is described in verses 18–19. Their feast was a demonstration of idol worship with all its sensuality and immorality. The word "naked" in verse 25 can also mean "to cast off restraint." Aaron allowed the people to do whatever they wanted to do, and their evil hearts took over.
L E V I T I C U S
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
S o l o m o n I s a i a h
OUTLINE Key theme: The holiness of God—"Be holy, for I
Getting Acquainted with Leviticus 206 The Most Important Thing in the World
am holy'' Key verses: Leviticus 11:44–45
Leviticus 1:5—7 209 The Sacrifices and the Savior
I. HOLY OFFERINGS (1—7)
A. Laws for the worshippers—1:1—6:7 B. Laws for the priests—6:8—7:38
Leviticus 8:5—10 213 A Kingdom of Priests
Leviticus 11:5—12 216 Cleanliness and Godliness
II. A HOLY PRIESTHOOD (8—10; 21—22)
A. Consecration—8—9 B. Admonition—10 C. Qualification—21—22
Leviticus 13:5—15 220 The Great Physician
Leviticus 16 224 Israel's High and Holy Day
III. A HOLY NATION (11—17)
A. Clean and unclean food—11 B. Childbirth—12 C. Diseases and defilement—13—15 D. The day of Atonement—16—17
Leviticus 17:5—20 227 Holiness Is a Practical Thing
Leviticus 21—22 231 The Cost of Spiritual Leadership
IV. A HOLY LAND (18—20, 23—27)
Leviticus 23 235 The Calendar that Tells the Future
A. Immorality—18 B. Idolatry—19 C. Capital offenses—20 D. Annual feasts—23 E. Blasphemy—24 F. Sabbatical Year—25 G. Blessings and cursings—26—27
Leviticus 24 238 Holy, Holy, Holy
Leviticus 25 242 This Land Is God's Land
Leviticus 26—27 246 The Big Word "If''
A Summary 250 Learning from Leviticus
Leviticus
profitable for God's people to use in developing godly lives. Jesus said that we should live by every word that God has given us (Matt. 4:4), and that includes Leviticus.
CHAPTER ONE Getting Acquainted with Leviticus THE MOST IMPORTANT THING IN THE WORLD W
The book of Leviticus explains five basic themes that relate to the life of holiness: a holy God; a holy priesthood; a holy people; a holy land; and a holy Savior.
e will stand and sing hymn 325,'' announced the worship leader, "'Take Time to Be Holy.' We will sing verses one and four.'' If I had been sitting with the congregation instead of on the platform, I might have laughed out loud. Imagine a Christian congregation singing "Take Time to Be Holy'' and not even taking time to sing the entire song! If we can't take the time (less than four minutes) to sing a song about holiness, we're not likely to take time to devote ourselves to "perfecting holiness in the fear of God'' (2 Cor. 7:1).
A holy God What is "holiness''? Contrary to what you may hear today in some sermons and popular religious songs, the emphasis in the Bible is on the holiness of God and not on the love of God. "Love is central in God,'' wrote American theologian Augustus H. Strong, "but holiness is central in love.''2 God's love is a holy love, for the Bible states that "God is light'' (1 John 1:5) as well as "God is love'' (4:8, 16). Love without holiness would be a monstrous thing that could destroy God's perfect law, while holiness without love would leave no hope for the lost sinner. Both are perfectly balanced in the divine nature and works of God.
Happiness, not holiness, is the chief pursuit of most people today, including many professed Christians. They want Jesus to solve their problems and carry their burdens, but they don't want Him to control their lives and change their character. It doesn't disturb them that eight times in the Bible, God said to His people, "Be holy, for I am holy,''1 and He means it.
God's holiness isn't simply the absence of defilement, a negative thing. The holiness of God is positive and active. It's God's perfect nature at work in accomplishing God's perfect will.
The Hebrew word for "holy'' that Moses used in Leviticus means "that which is set apart and marked off, that which is different.'' The Sabbath was holy because God set it apart for His people (Ex. 16:23). The priests were holy because they were set apart to minister to the Lord (Lev. 21:7–8). Their garments were holy and could not be duplicated for common use (Ex. 28:2). The tithe that the people brought was holy (Lev. 27:30). Anything that God said was holy had to be treated differently from the common things of life in the Hebrew camp. In fact, the camp of Israel was holy, because the Lord dwelt there with His people (Deut. 23:14).
"He that sees the beauty of holiness, or true moral good,'' wrote Jonathan Edwards, "sees the greatest and most important thing in the world.''
Have you ever thought of personal holiness— likeness to Jesus Christ—as the most important thing in the world?
In God's kingdom, holiness isn't a luxury; it's a necessity. "Follow peace with all men, and holiness, without which no man shall see the Lord'' (Heb. 12:14). Yes, God wants His children to be happy, but true happiness begins with holiness. "Blessed are they which do hunger and thirst after righteousness; for they shall be filled'' (Matt. 5:6). "If I had my choice of all the blessings I can conceive of,'' said Charles Spurgeon, "I would choose perfect conformity to the Lord Jesus, or, in one word, holiness.'' Would you make the same choice?
Our English word "holy'' comes from the Old English word halig which means "to be whole, to be healthy.'' What health is to the body, holiness is to the inner person. The related word "sanctify'' comes from the Latin sanctus which means "consecrated, sacred, blameless.'' We use the word "sanctification'' to describe the process of growing to become more like Christ, and "holy'' to describe the result of that process.3
Leviticus tells New Testament Christians how to appreciate holiness and appropriate it into their everyday lives. The word holy is used 91 times in Leviticus, and words connected with cleansing are used 71 times. References to uncleanness number 128. There's no question what this book is all about.
How does God reveal His holiness? The religion of the nations in Canaan was notoriously immoral and involved worshipping idols and consorting with temple prostitutes, both male and female. (The mythological deities of Greece and Rome weren't much better.) For this reason, God commanded His people to stay away from their altars and shrines and to refuse to learn their ways (Ex. 23:20–33; Deut. 7:1–11). In many ways, God made it clear to His people that He was a holy God.
"But wasn't the book of Leviticus written for the priests and Levites in ancient Israel?'' you may ask; and the answer is, "Yes.'' But the lessons in Leviticus aren't limited to the Jews in ancient Israel. The spiritual principles in this book apply to Christians in the church today. The key verses of Leviticus—"Be holy, for I am holy'' (Lev. 11:44–45)—are applied to the New Testament church in 1 Peter 1:15–16; and the book of Leviticus itself is quoted or referred to over 100 times in the New Testament. Since all Scripture was given by inspiration of God (2 Tim. 3:16), then all Scripture is
To begin with, He gave them a holy law that contained both promises and penalties, of which the Ten Commandments are the essence (Ex. 20:1–17). God's
Leviticus
are mentioned in only one verse in this book (Lev. 25:32); the regulations in Leviticus pertain primarily to the priests. Of course, as assistants to the priests, the Levites would have to know what the Lord wanted done in the ministry of His house.
statutes and ordinances governed the daily life of the people and told them what was right and wrong, what was clean and unclean, and what the penalties were for those who deliberately disobeyed.
At Sinai, God revealed His holy presence. "And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking; and when the people saw it, they removed, and stood afar off'' (20:18; see 19:14–25). He also revealed His holy power and presence when He judged the gods of Egypt (12:12), when He opened the Red Sea and destroyed the Egyptian army (14:13—15:21), and when He did miraculous works for Israel in the wilderness.
God insisted that the priests be holy men, set apart for His service alone. Not only must they come from the tribe of Levi, but also they must not have any physical defects or marry women whom God disapproved (chaps. 21—22). They were set apart in an elaborate ceremony that involved their being bathed in water and marked by oil and blood (chap. 8). The high priest was anointed with special oil. The priests wore special garments, and special laws that didn't apply to the common people governed their lives. In every way, the priests demonstrated the fact that they were set apart and therefore holy to the Lord.
God is "glorious in holiness'' (15:11), and His glory dwelt in the Holy of Holies in both the tabernacle (40:34–38) and the temple (1 Kings 8:10). The presence of the cloud of glory and the pillar of fire reminded Israel that Jehovah was a holy God and "a consuming fire'' (Deut. 4:24; Heb. 12:29). In fact, the very structure of the tabernacle declared the holiness of God: the fence around the tent, the brazen altar where the blood was shed, the laver where the priests washed their hands and feet, and the veil that kept everybody but the high priest out of the Holy of Holies.
The Levites were in charge of the sanctuary, and during the wilderness years of Israel's wanderings they carried the tent and its furnishings from place to place (Num. 1:47–54). They were also responsible to guard God's sanctuary (1 Chron. 9:19), to teach the people the law (Deut. 33:8–11; Neh. 8:7–9), and to lead the worshippers in praising God (1 Chron. 28:28–32).
Only a holy priesthood could approach God's altar and be acceptable to serve God. If the priests weren't dressed properly (Ex. 28:39–43), if they didn't wash properly (30:20–21), or if they tried to serve while unclean (Lev. 22:9), they were in danger of death. If the Levites were careless with the tabernacle furnishings, they too might die (Num. 4:15, 20). The high priest wore a golden plate at the front of his turban on which was the inscription, "Holiness to the Lord'' (Ex. 28:36), and he dared not do anything that would violate that inscription. He could be serving in the Holy of Holies in the tabernacle and still be in danger of death (Lev. 16:3).
The whole sacrificial system declared to Israel that "the wages of sin is death'' (Rom. 6:23) and "the soul who sins shall die'' (Ezek. 18:4 nkjv). God hates sin, but because He loves sinners and wants to forgive them, He provides a substitute to die in the sinner's place. All of this is a picture of the promised Savior who laid down His life for the sins of the world.
You could never call any of the heathen deities "holy.'' But "Holy One of Israel'' is one of the repeated names of Jehovah in Scripture. It's used thirty times in Isaiah alone.
In declaration and demonstration, Jehovah made it clear to the people of Israel that He is a holy God, righteous in all His works and just in all His judgments.
Every true believer in Jesus Christ is a priest of God, with the privilege of offering spiritual sacrifices through Jesus Christ (1 Peter 2:5, 9). In the Old Testament, God's people had a priesthood, but in the New Testament, God's people are a priesthood (Rev. 1:6). Through faith in Christ, we've been washed (1 Cor. 6:9–11), clothed in His righteousness (2 Cor. 5:21), anointed by the Spirit (1 John 2:20, 27), and given access into His presence (Heb. 10:19–20).
A holy priesthood The Jewish priesthood belonged only to the tribe of Levi. Levi, the founder of the tribe, was the third son of Jacob and Leah (Gen. 29:34; 35:23) and the father of Gershom, Kohath, and Merari (46:11). Since Kohath's son Amram was the father of Aaron, Moses, and Miriam (Num. 26:58–59), Aaron, Moses, and Miriam belonged to the tribe of Levi.
Aaron was the first high priest and his male descendants became priests, with the firstborn son in each generation inheriting the high priesthood. (Every priest was a Levite, but not every Levite was a priest.) The rest of the men in the tribe of Levi (the "Levites'') were assigned to serve as assistants to the priests. The Levites were the substitutes for the firstborn males in Israel, all of whom had to be dedicated to the Lord (Ex. 13:1–16; Num. 3:12–13, 44–51). To facilitate their ministry, David eventually divided the thousands of Levites into twenty-four "courses'' (1 Chron. 23:6).
A holy people God's purpose for Israel was that the nation be "a kingdom of priests and a holy nation'' (Ex. 19:6 nkjv). Everything in the life of the Old Testament Jew was either "holy'' (set apart for God's exclusive use) or "common,'' and the "common'' things were either "clean'' (the people could use them) or "unclean'' (it was forbidden to use them). The Jews had to be careful to avoid what was unclean; otherwise, they would find themselves "cut off from the people'' until they had gone through the proper ceremony to be made clean again.
The name "Leviticus'' comes from "Levi'' and means "pertaining to the Levites.'' Actually, the Levites
Leviticus
follow to help them appreciate His gifts and use them for His glory (chaps. 23; 25). Until after the Babylonian captivity, the Jews were primarily an agricultural people, and the calendar of feasts was tied directly to the annual harvests. The sabbatical years and the Year of Jubilee not only helped conserve the land, they also helped regulate the economy of the nation. The ungodly nations could just look at the land of Israel and see that Jehovah was blessing His people and caring for them!
The laws governing marriage, birth, diets, personal cleanliness, the quarantine of diseased persons, and the burial of the dead, while they certainly involved hygienic benefits to the nation, were all reminders that God's people couldn't live any way they pleased. Because they were God's chosen people, the Jews had to learn to put a difference "between holy and unholy, and between unclean and clean'' (Lev. 10:10). They must not live like the godless nations around them.
When you read Leviticus 11—17, you will see how the Jewish people were distinguished by their diet, their treatment of newborn babies (and the mothers) and of dead bodies, and their handling of people with diseases and sores. Once a year, on the day of Atonement (chap. 16), the nation was reminded that Jehovah was a holy God and that the shed blood was the only way of cleansing the people.
A holy Savior To study the Bible and not see Jesus Christ is to miss the major theme of the book (Luke 24:47). The law was "a shadow of good things to come'' (Heb. 10:1). Especially in the Levitical sacrifices and the priestly ministry do we see the person and work of Jesus Christ vividly portrayed.
God's church is supposed to be "a holy nation'' in this present evil world, to "declare the praises of him who called you out of darkness into his wonderful light'' (1 Peter 2:9 niv). The Greek word translated "declare'' means "to tell out, to advertise.'' The holy nation of Israel in Canaan, with its holy priesthood, revealed to the pagan nations around them the glories and excellencies of Jehovah, the true and living God. The church in today's world has the same privilege and responsibility. When Israel started to live like the pagans, they robbed God of His glory, and the Lord had to chasten them.
No amount of good works or religious efforts can make a sinner holy. Only the blood of Jesus Christ can cleanse us from our sins (1 John 1:7), and only the risen glorified Savior can intercede for us at the throne of God as our Advocate (2:1) and High Priest (Heb. 8:1; Rom. 8:34). What the Old Testament Jews saw only in shadows, believers today see in the bright light of Jesus Christ.
Just as the nation of Israel had to beware of that which was unclean and defiling, so must believers today "cleanse [themselves] from all filthiness of the flesh and spirit, perfecting holiness in the fear of God'' (2 Cor. 7:1). God wants us to be a "holy priesthood'' and a "holy nation'' so that we will advertise His virtues and glorify His name (1 Peter 2:5, 9).
A holy land The people belonged to the Lord, because He had redeemed them from Egypt to be His very own, and the land belonged to the Lord, and He gave it to Israel with the stipulation that they do nothing to defile it. A holy God wants His holy people to live in a holy land.
On Sunday morning, January 24, 1861, Charles Haddon Spurgeon closed his sermon at the Metropolitan Tabernacle with these words:
In Leviticus 18—27, the word "land'' is used sixtyeight times. In these chapters, Moses named the sins that defile the land and invite divine judgment: immorality (chap. 18); idolatry (chap. 19); capital crimes (chap. 20); blasphemy (chap. 23); and refusing to give the land its rest (chap. 25). Unfortunately, the Jewish people committed all these sins and more, and God had to chasten them by allowing Babylon to destroy Jerusalem and take the people captive (2 Chron. 36:14–21).
An unholy Church! It is of no use to the world, and of no esteem among men. Oh, it is an abomination, hell's laughter, heaven's abhorrence. And the larger the Church, the more influential, the worst nuisance does it become, when it becomes dead and unholy. The worst evils which have ever come upon the world, have been brought upon her by an unholy Church.
The nations of the world today don't have the same covenant relationship to God that Israel has, but they are still responsible to obey His moral law and use His gifts wisely (Amos 1—2). I can't speak about other nations, but I believe my own beloved land is guilty of abusing God's gifts and refusing to obey God's laws, and is therefore ripe for judgment. The very sins that God condemns—murder, deceit, immorality, violence, greed, and blasphemy—are the very things that entertain the masses, whether it's on television or in movies or books. Take the violence and vice out of entertainment and many people won't pay to see it.
Eight times in His Word, the Lord says, "Be holy, for I am holy!'' Are we listening?
1 Leviticus 11:44–45; 19:2; 20:7, 26; 21:8; 1 Peter 1:15–16. 2 Augustus H. Strong, Systematic Theology, 12th edition (Philadelphia: The Judson Press, 1949), 271. 3 There are three aspects of sanctification that should be noted: positional, practical, and perfect. Positional sanctification means that the believer is once-and-for-all set apart for God (1 Cor. 1:2; 6:9–11; Heb. 10:10). Practical sanctification is the
God even gave His people an annual calendar to
Leviticus 1—7
us of the basic spiritual needs we have as God's people: commitment to God, communion with God, and cleansing from God.
process by which the believer daily becomes more like Christ (John 17:17; 2 Cor. 3:18; 7:1). Perfect sanctification will be our experience when we see Christ in glory (1 John 3:2). One of the "birthmarks'' of a true believer is a hatred for sin and a desire to become more like Jesus Christ (1 John 2:29; 3:9; 5:4–5). We are saved to become holy in Christ (Eph. 1:4; 5:27; Col. 1:22).
Commitment to God (1—2; 6:8–23) The burnt offering (1:1–17; 6:8–13) was the basic sacrifice that expressed devotion and dedication to the Lord. When we surrender ourselves to the Lord, we put "all on the altar'' (1:9) and hold back nothing. The New Testament parallel is Romans 12:1–2, where God's people are challenged to be living sacrifices, wholly yielded to the Lord.
I. Holy Offerings (1—7) A.Laws for the worshippers—1:1—6:7 B.Laws for the priests—6:8—7:38
CHAPTER TWO Leviticus 1:5—7 THE SACRIFICES AND THE SAVIOR L
The ritual of the offering was spelled out by the Lord and could not be varied. The sacrifice had to be a male animal from the herd (Lev. 1:3–10) or the flock (vv. 10–14), or it could be a bird (vv. 14–17);2 and the worshipper had to bring the sacrifice to the door of the tabernacle, where a fire was constantly burning on a brazen altar (6:13). The priest examined the sacrifice to make sure it was without blemish (22:20–24), for we must give our very best to the Lord (see Mal. 1:6–14). Jesus Christ was a sacrifice "without blemish and without spot'' (1 Peter 1:19), who gave Himself in total dedication to God (John 10:17; Rom. 5:19; Heb. 10:10). Except when birds were sacrificed, the offerer laid a hand on the sacrifice (Lev. 1:4), an action which symbolized two things: (1) the offerer's identification with the sacrifice and (2) the transfer of something to the sacrifice. In the case of the burnt offering, the offerer was saying, "Just as this animal is wholly given to God on the altar, so I wholly give myself to the Lord.'' With the sacrifices that involved the shedding of blood, the laying on of hands meant the worshipper was symbolically transferring sin and guilt to the animal who died in the place of the sinner. Even the burnt offering made atonement for the offerer (v. 4).
et's review what Israel had been doing prior to the giving of the instructions found in the book of Leviticus. About ten weeks after their deliverance from Egypt, the Israelites arrived at Mount Sinai (Ex. 19:1). There God declared His law and gave Moses the instructions for building the tabernacle. Moses erected the tabernacle on the first day of the first month of the second year of Israel's liberation (40:17), so that what you read in Exodus 16—40 covers about nine months (see Num. 9:1–5). The book of Numbers opens with a census being taken on the first day of the second month of the second year (Num. 1:1), which means that what's recorded in Leviticus covers about one month. The tabernacle was ready for use, and now God gave the priests the instructions they needed for offering the various sacrifices.
Six basic offerings could be brought to the tabernacle altar. When worshippers wanted to express commitment to God, they brought the burnt offering, and possibly along with it the grain or meal ("meat,'' KJV) offering and the drink offering (see Num. 15:1–10). These offerings speak of total dedication to the Lord. The fellowship ("peace,'' KJV) offering has to do with communion with God, and the sin offering and the guilt ("trespass,'' KJV) offerings deal with cleansing from God. Each of these offerings met a specific need in the life of the worshipper and also expressed some truth about the person and work of Jesus Christ, God's perfect sacrifice.
The offerer then killed the animal, and the priest caught the blood in a basin and sprinkled the blood on the sides of the altar (vv. 5, 11). The priest, not the offerer, killed the bird and its blood was drained out on the side of the altar, and its body burned in the fire on the altar (vv. 15–17). The dead body of the bull, lamb, or goat was dismembered, and the parts washed. Then all of it but the hide was laid in order on the wood3 and burned in the fire. The hide was given to the priest (7:8).
The shedding of animal blood couldn't change a person's heart or take away sin (Heb. 10:1–4). However, God did state that the sins of the worshipper were forgiven (Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7), and He did this on the basis of the sacrifice of Jesus Christ on the cross (Heb. 10:5–14).1
The significance of the offering is seen in the repetition of the phrases "before the Lord'' and "unto the Lord,'' which are found seven times in this first chapter of Leviticus (vv. 2–3, 5, 9, 13–14, 17). The transaction at the altar wasn't between the offerer and his conscience, or the offerer and the nation, or even the offerer and the priest; it was between the offerer and the Lord. Had the worshipper taken the offering to one of the pagan temples, it might have pleased the heathen priest and his people, but it would not have brought the blessing of the Lord.