Leviticus chapter 8
8:1-36 Moses was now to carry out the instructions given in Exodus 28 and 29 for the consecration of the priests.
Chapters 8-10 of Leviticus form the only historical section of the book, except for the few verses in 24:10-23.
Chapter 9 contains the account of the inauguration of the tabernacle service, and chapter 10 includes the solemn
warning as to the sanctity of the divinely appointed worship.
The ceremony was held at the door of the tabernacle of the congregation in the presence of the people. Aaron and
his sons were divinely chosen: take Aaron and his sons with him (verse 2). They were then cleansed by washing.
They were then clothed with the robe and given the ephod and the breastplate with the Urim and the Thummim.
Aaron and his sons, as well as the tabernacle, were then anointed with oil and thus sanctified.
Not only the priests but the very place where they ministered was consecrated to God. The oil symbolized the
presence and the power of the Holy Spirit of God in the actual worship of Israel.
Moses first presented a sin offering, then a burnt offering. The "sin offering" indicated the need of pardon and
expiation for guilt for all who were part of the priestly service. The "burnt offering" symbolized the fact that Aaron
and his sons were completely dedicated to the Lord.
In the ceremony of the "peace offering" a unique feature was introduced with the use of the blood. A portion was
placed upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right
foot. Likewise, this was done to each of his sons. This indicated that in view of the blood that had been shed, one
who is truly serving God must be ready to hear His word, to undertake His work, and to move at His command. God
was to consecrate them for seven days in which they were not to go out of the door of the tabernacle of the
congregation. It probably indicated not only the importance of the ceremonies, but that the very essence of
consecration consists in separation. Aaron and his sons were thus confined, lest they be rendered ceremonially
unclean by contact with the unclean and become unfit for service. Note Hebrews 10:19-23 as it relates to Christ.
Leviticus Chapter 9
9:1-24 This chapter relates the inauguration of the tabernacle service. Aaron first offered a young calf for a sin
offering and a ram for a burnt offering for himself. He had already been washed, clothed, and anointed for service;
thus it might seem surprising that he is so soon to offer up a sin offering. Yet this is a reminder of our need of daily
cleansing from sin due to its defilement. The “young calf” was absolutely unique; for no other person at any time
was such a sacrifice needed. It is possible that the connection is with his preparing a golden calf in Exodus 32. The
burnt offering symbolized his need for consecration wholly to God. For the people, in addition to a sin offering and
a burnt offering, there were to be presented a meat (grain) offering and a sacrifice of peace offerings. The “grain
offering” symbolized the consecration to God of the fruit of one’s labor. It indicated that all of their toil or activities
should be dedicated to God. And the “peace offerings” conveyed the concept of fellowship and communion with
God.
Leviticus chapter 10
10:1-7 Nadab and Abihu...his censer: The censers were fairly flat pans in which burning coals were carried. The
strange fire has many different interpretations: (1) coals that were not taken from the altar as required in 16:12; (2)
offering it at the wrong time of day (Exodus 30:7-9 which prohibits "strange incense"); (3) apparently no one except
the high priest himself should place incense on a censer of coals and present it to God; or (4) that Nadab and
Abihu were even intoxicated, thus making the prohibition of verse 9 significant.
Whatever the case may have been, it is clear that it was strange fire which he commanded them not; they certainly
knew that it was in violation of God's Word. God's words I will be sanctified in them that come nigh me, and before
all the people I will be glorified set the theme for the whole book. The whole nation was called to be holy (19:2). A
clearer translation would be, "Among those who approach Me I will show Myself holy; in the sight of all the people I
will be honored." Any disobedience of God's commands detracted from His glory! Those who begin to approach
God must know that He is "separate from everyone else" and must approach Him on His terms. Even in a time of
great calamity, the priests of the Lord must set an example to the nation of strict obedience to the will of God: and
ye shall not go out from the door of the tabernacle...lest ye die (verse 7). Nothing must be allowed to interfere with
the work of the ministry.
10:16-20 Chapter 9 had mentioned two purification offerings, one for Aaron (9:8-14) and one for the people,
namely, a goat (9:15). Moses' anger is aroused because they have not followed the rules with the second offering.
They have burned the meat instead of eating it themselves as they were entitled to (verses 16-18). Since (the
behold of verse 18) the blood was not brought into the holy place, that is, the outer part of the tent of meeting, ye
should indeed have eaten it in the holy place, as I commanded. The such things that have befallen me, refer to the
sorrowful events of verses 2-7. Given the circumstances, Moses was content.
Leviticus chapter 11
11:1-47 The reason for the rules concerning clean and unclean flesh has been a topic of discussion for many
centuries. Clean and unclean animals as such were distinguished even before the Flood (Genesis 7:2, 3, 8, 9) but
only in Leviticus 11 and Deuteronomy 14 were the various kinds specified. Four explanations have been offered for
these laws: (1) The distinctions were arbitrary, and the rationale was known only to God, who revealed them to man
as a test of obedience. (2) The cultic explanation holds that the unclean animals were either those used in pagan
worship or those associated with particular non-Israelite deities, so they were to be shunned. (3) The hygienic
interpretations holds that the unclean creatures were unfit to eat because they were carriers of disease. The clean
animals were relatively safe to eat. (4) The symbolic interpretation of the food laws views the behavior and habits of
clean animals as living illustrations of how the righteous Israelite was required to behave, while the unclean
represented sinful men. It seems best to recognize that these restrictions were adapted to a people dwelling for 40
years in a wilderness and afterward located in a tropical climate,. Thus, the health of the Israelites must be
considered, and now was the time to reinforce the principle that God did make distinctions in every area of their
lives: "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31).
Leviticus chapter 12
12:1-8 This chapter involves purification after childbirth, for the mother was considered to be unclean seven days;
according to the days of the separation for her infirmity. The "separation for her infirmity" is a reference to her
menstrual period (verse 5). This is more fully explained in 15:19-24. This legislation deals with the secretions that
occur when giving birth, which made the mother unclean. So chapter 15, dealing with bodily secretions, provides
the context for chapter 12. Verse 7 says she will be cleansed from the issue of her blood. This is the third mention.
Why should a woman become unclean by bearing children? Reproduction is essential to the survival of the human
race, yet intercourse made both Israelite man and wife ceremonially unclean (15:18).
Why should any discharge make a person unclean? The Bible gives no explicit answer. Some say it was a reminder
that sin is transmitted to each person at birth. Others say that every bodily discharge is a reminder of sin and
death. It is also suggested that a bleeding or discharging body lacks wholeness and is therefore unclean. Loss of
blood can lead to death, the antithesis of normal, healthy life. Anyone losing blood is at least in danger of becoming
less than perfect and therefore unclean. In any case ,the woman was to bring a burnt offering and a sin offering
indicating her total dedication and surrender to God and the admission of her sin and need for a covering.
Leviticus chapter 13
13:1-59 Actually chapters 13 and 14 go together. They have a threefold division, each introduced by "The Lord
spake unto Moses [and Aaron]" (13:1; 14:1, 33) and closed by "This is the law for..." (13:59; 14:32, 54). Serious
skin disease in men and clothing is dealt with in 13:1-59: It details its diagnosis and treatment. Ritual cleansing after
the cure of serious skin disease is described in 14:1-32. And 14:33-57 relates to serious skin disease in houses:
diagnosis, treatment, and cleansing. The Hebrew word translated "leprosy" comes from a root meaning "to become
diseased in the skin," and is a generic term for severe skin disorders, including Hansen's disease, rather than a
specific description. In Old Testament usage it was extended to include mold or mildew in fabrics, as well as mineral
eruptions on the walls of buildings, and possibly dry rot in the fabric of such structures. The Hebrew is technical in
character, and the passing of time has obliterated the original meaning of the terms used. The individual under
consideration was to be brought Aaron the priest, and if indeed infected he was to be pronounced unclean. A man
pronounced unclean by the priest then began a terrible separation, for he would dwell alone; without the camp (2
Kings 7:3), which was actually a living death. He was cut off from spiritual fellowship with the covenant people, and
in a real sense would be without hope and without God in the world.
Leviticus chapter 14
14:1-57 The occasion on which a person was cured of his skin disease or leprosy was of considerable significance.
It marked his unexpected restoration to fellowship with his family and the community as a whole, and brought him
back into a relationship with God's sanctuary.
The reference to two birds alive and clean typified the renewed state of cleanness in the healed person. Clean
animals were characteristic of the holy Israelites, who were exhorted continually to remain in this condition of body
and mind. One of the birds [should] be killed...and he shall let the living bird loose into the open field is symbolic of
the new life for the cleansed leper.
He was to offer three unblemished lambs successively as a guilt offering, a sin offering, and a burnt offering. He
now had to renew his relationship with the God of the covenant. The smearing of blood by the priest on the right
ear, thumb, and great toe was the same action taken in 8:24 for the consecration of Aaron and his sons. The
cleansed man should hear God's voice, should perform works of righteousness with his hands, and should walk in
God's ways.
The tragedy of leprosy lay not so much in personal sin as in isolation from community life and worship. The real
message of the legislation is that any type of uncleanness separates the believer from God. Leprosy is symbolic.
Leviticus chapter 15
15:1-33 The literary structure of this chapter balances two types of discharge, chronic and intermittent, dealing with
both sexes, making four specific cases. Verses 2-15 relate to a chronic discharge in the male, a running issue out
of his flesh. The verb means "to flow" and is taken to mean from the organs of generation, although the exact
nature of the disease is not known. Some suggestions have been hemorrhoids or gonorrhea. The letter is based
upon the Greek version of the Old Testament (Septuagint) and most commentators accept this diagnosis. The
striking thing about the uncleanness associated with these discharges is that not only the affected person became
unclean, but also people and objects that came in contact with him, and these in their turn could become
secondary sources of uncleanness.
Thus, it was much more "infectious" than the uncleanness of skin diseases dealt with in chapters 13 and 14, or
unclean animals in chapter 11. For example, and bed (verses 4, 5), chair (verses 6), or saddle (verse 9) became
unclean and also a sources of secondary pollution. The phrase under him (verse 10) indicates something that he
has sat upon. Spit (verse 8) also polluted. It seems he was still able to live at home and was not driven out into the
wilderness like those afflicted with serious skin disease in 13:45, 46, nor did he have to undergo the elaborate
cleansing rituals described in chapter 14. When he recovered, he simply had to wait seven days...wash...and...offer
the two cheapest sacrifices, one for a sin offering, and the other for a burnt offering. Verses 16-18 contain
regulations governing an occasional emission for semen. This seed of copulation (lit. "outpouring of seed"), in
intercourse (verse 18) or at other times (verses 16, 17), also caused pollution (Exodus 19:15; Leviticus 22:4;
Deuteronomy 23:10, 11; 1 Samuel 21:5; 2 Samuel 11:11). No sacrifice was required, but the man and woman
simply had to wash and wait until evening (verses 16-18). The practical effect of this legislation was that when a
man had religious duties to perform, whether this involved worship or participation in God's holy wars, sexual
intercourse was not permitted. Verses 19-24 relate to women and the intermittent discharges associated with
menstruation. Then certain rules governing a chronic emission are dealt with in verses 25-30.
The last section relates to a discharge of blood outside the normal period of menstruation (verse 25), such as that
which the woman mentioned in the Gospel suffered (Mark 5:25; Luke 8:43). Sacrifices are required here because,
like childbirth (chapter 12), skin disease (chapters 13 and 14), and gonorrhea (15:2-12), the uncleanness lasted
for more than a week. The purpose is cited in verse 31: "Thus shall ye separate the children of Israel from their
uncleanness." The precise verb from used here occurs only five other times, each referring to the vows of the
Nazarite (Numbers 6:2, 3, 5, 6, 12). Those who were unclean could not participate in divine worship in the
tabernacle (Exodus 19:10, 12, 15, 21; Leviticus 10; 17:16; 19:8; 20:18; 22:9).