Leviticus chapter 20
20:1-27 This chapter deals with holiness in worship (verses 1-8, 27) and holiness in family relations (verses
9-26).
20:2-8, 27 The death penalty was prescribed for those who fell into Molech, worship, which was forbidden in
18:21. Death by stoning was also required for goring oxen (Exodus 21:28-31), necromancers (verse 27),
blasphemers (24:16; 1 Kings 21:10-13), sabbath breakers (Numbers 15:35, 36), idolaters (Deuteronomy
13:10; 17:5), intransigent children (Deuteronomy 21:21), and adulterous brides (Deuteronomy 22:21, 24).
Turning to familiar spirits and wizards would incur similar judgment. God's people were to sanctify themselves
(set themselves apart from the world) and be...holy, because He was the One "sanctifying them."
20:9-26 The death penalty was also required for the following: (1) adultery (verse 10); (2) incest with a mother,
stepmother, daughter-in-law, or mother-in-law (verse 11, 12, 14); (3) homosexuality and sodomy (verse 13); (4)
bestiality (verses 15, 16); (5) incest with a sister or half sister (verse 17); and (6) relations with a women during
her menstrual cycle (verse 18). A lesser penalty was attached to an alliance with an aunt by blood (verses
19-21) for they shall bear their sin, or "be held responsible." Every one of these issues strikes at the heart of
the family and its very existence. The section closes (verses 22-26) with a strong invitation to holiness of life.
The Israelites were not to walk in the manners of a nation that had been cast out before Israel had come into
the land; but they were to make a difference between clean beasts and unclean, according to what God had
separated from them as unclean. The Israelites were to be God's people-ye should be mine.
Leviticus chapter 21
21:1-24 This section is concerned with the standards of holiness expected of the priests as indicated by the
Lord said unto Moses, Speak unto the priests of the sons of Aaron (verse 1) and speak unto Aaron (verse 17).
The phrase for I the Lord, which sanctify you, am holy appears in verse 8 and also ends the next two sections
at verses 15 and 23. The chapter is thus divided into three sections: (1) restrictions on mourning and marriage
for ordinary priests; (2) restrictions on mourning and marriage for the high priest; and (3) physical impediments
to the exercise of priestly office.
21:6 The bread of their God is an ancient sacrificial term for "flesh" (Leviticus 3:11, 16; 21:21).
21:7 The priests were forbidden to take a wife who was a prostitute, that is, one who had been involved in illicit
heterosexual intercourse. The word profane describes the woman as being "dishonored" or "defiled" and not
indicating another type of woman. This word appears 14 times in Leviticus out of the 66 times it occurs in the
Old Testament. Neither could they marry a divorced woman, one put away from her husband.
21:18-20 Twelve defects that would bar a person from carrying out the priestly duties are enumerated (later
Judaism expanded the list to 142). A flat nose most likely means "split" as it is a passive participle and has this
idea in Isaiah 11:15. Crookbacked has been interpreted to mean "brow or forehead." Others take it as
"hunchback" and make it a reference to spinal tuberculosis, citing a model suffering like this from an ancient
Egyptian tomb (2700-2200 B.C.) of Mitri at Saqqara. Dwarf actually means "thin, small," used of incense
(16:12) or cows (Genesis 41:3, 4). Its association with "crookbacked" may not be accidental if related to
tuberculosis. The reference to stones broken seems to refer to an ailment of the testicles.
Leviticus chapter 22
22:1-33 This chapter continues the emphasis from chapter 21. The concept of the Lord as the sanctifier is
continued in 22:9, 16, and 32, marking off three distinct sections: (1) impediments to eating priestly food; (2)
the relatives' right to priestly food; and (3) physical impediments to sacrificial use of animals. The Aaronites are
reminded that they, too, can become defiled ceremonially, just like any other member of the congregation.
Purity is mandatory for those officiating at the sacrifices. If a priest approaches having his uncleanness upon
him, that soul shall be cut off from my presence (verse 3).
22:10 Stranger: No "outsider," that is, one who was not of priestly stock, might eat the holy food, unless he had
been incorporated into the priest's family. Simply to live with the priest or to work for him (verse 10) was not
enough, but the slave could be bought, in which case he was considered a member of the family (verse 11).
22:24, 25 Castration of animals was not to be practiced in Israel, and no castrated animals were to be offered
under any circumstances, even those brought from foreigners (verse 25). Men in similar condition were
forbidden even to worship with the congregation in ancient Israel (Deuteronomy 23:1). Castration damaged
God's good creation. Holiness was symbolized in wholeness (Genesis 1:22, 28; 8:17).
22:27, 28 No animals younger than eight days were to be offered in sacrifice (Exodus 22:30), nor as a cow or a
ewe to be killed with her young on the same day, whether for sacrificial purposes, as in some pagan cults, or
for ordinary food consumption. This was in harmony with law prohibiting such wasteful practices as taking a bird
as well as its eggs (Deuteronomy 22:6, 7), or the indiscriminate destruction of trees (Deuteronomy 20:19, 20).
In all these matters the main purpose was that God's name should be hallowed (Matthew 6:9; Luke 11:2) by His
elect people.
Leviticus chapter 23
23:1-44 This section comprises a list of the holy seasons in the Israelite religious calendar, including the three
great celebrations of Passover, Pentecost, and Tabernacles. Beginning with Sabbath Observance, the list
concluded with the joyous Feast of Tabernacles, with its emphasis on God's deliverance of captive Israel from
Egypt.
23:2 Feasts of the Lord is the term used in the expression "tent of meeting" (mo'ed); thus they are assemblies
of the people taking place at set times, and as holy convocations they are celebrated at the tabernacle. The
description of these events as feasts (hag, which means "pilgrim feast" or simply "holiday," i.e., a day or season
of religious joy) indicates their joyful character, and demonstrates that not all the gatherings within the
sanctuary precincts were necessarily solemn or filled with foreboding.
23:3 The sabbath followed the pattern of God's rest from creative activity (Genesis 2:3) and it was to be set
apart (Exodus 20:11). This sanctity was reinforced in the manner of giving manna in the wilderness (Exodus
16:5, 23-30). Two lambs were sacrificed on the Sabbath, as opposed to one on the other days of the week
(Numbers 28:9, 19). In the New Testament, the "first day of the week" (Matthew 28:1; Mark 16:2; Acts 20:7;
Revelation 1:10), commemorating Christ's resurrection, replaced the Jewish Sabbath as a regular period for
Christian worship.
23:5 The passover goes back to Exodus 12:1-28 and commemorated the deliverance of the enslaved Israelites
from Egypt by a mighty act of divine redemption. The event served as a wonderful illustration of the redemption
Christ accomplished at Calvary (John 1:29; 1 Corinthians 5:7): He was the offering without blemish (Exodus
12:5; 1 Peter 1:19), the Lamb who had to be killed (Exodus 12:6; John 12:24, 27), whose blood had to be
applied (Exodus 12:7; Hebrews 9:22).
23:6 The feast of unleavened bread began on the evening of Passover (Exodus 12:6, 8) and lasted for seven
days. On the first day, homes were to be cleared of leaven and a "holy convocation" was to be called (Exodus
12:16). This week was concluded with another convocation. The rituals are described in Numbers 28:16-25.
This, along with the Feasts of Pentecost (Weeks) and Tabernacles, had the character of pilgrimage
celebrations. All adult males in Israel were required to observe these three great feasts (Exodus 23:17;
Deuteronomy 16:16). Unleavened Bread and Passover are usually considered as one feast. By this feast,
Israel not only expressed heartfelt joy for the Lord's deliverance, but was reminded of its devotion to the Law
(Exodus 13:9) and the implications of covenant relationship.
Leviticus chapter 23
23:10-14 Sheaf of the first fruits: A "sheaf" was actually an "omer," about two quarts, presented to the Lord on
the second day of the Feast of Unleavened Bread. The "waving" by the priest before the Lord may have
involved making the sign of the cross. This token offering was accompanied by burnt, grain, and drink
offerings. The ceremony acknowledged God as the real author of all the land's crops by making a
representative presentation of the crops to Him, thereby consecrating them. The concept of firstfruits of the
Spirit (Romans 8:23); to the Jews as precursors of the Christian church (Romans 11:6); to individual believers
(Romans 16:5); to Christ as the firstfruits of resurrection (1 Corinthians 15:20); to believers born again by the
Word of God (James 1:18); and to the group that had been redeemed as firstfruits (Revelation 14:4).
23:15-22 The Feast of Pentecost occurred 50 days after the Feast of Firstfruits (thus Pentecost in Greek) and
was regarded by later Jewish authorities as the complement or conclusion of the Passover celebrations, since it
followed the latter by seven weeks. It lasted for only one day (Deuteronomy 16:9-12), and was a joyous
occasion when the entire nation gave thanks to a gracious heavenly Father for His abundant gifts of food. This
was symbolized by two loaves baked with leaven (verse 17) and presented to the Lord, along with sacrificial
animals, cereal gifts, and drink offerings. The feast reminded the Israelites that God's care and control reached
into every area of life, making no distinctions between material and spiritual blessings. Pentecost symbolized
the thankfulness of a people who were not only grateful for the firstfruits of the grain harvest but who looked
forward to the culmination of the harvest season in the fall. On the Feast of Pentecost the Holy Spirit was
poured out on the apostles (Acts 21:1-4).
23:23-25 The Feast of Trumpets was one of three festivals that occurred in the seventh month (Tishri,
September/October). It was to be a sabbath, or day of rest, when trumpets were blown to assemble the
congregation (Numbers 10:10). It signaled the beginning of the civil new year, Rosh Hashanah. In the postexilic
period, the Torah was generally read in public in an atmosphere of rejoicing and celebration. The people were
reminded of God's mercies, which would sustain them through the new year if they obeyed His covenant.
23:33-44 The feast of tabernacles was also referred to as "The Feast of Booths." It was seven days in length
and concluded with a holy convocation (verse 36). During the week the people lived in booths or huts made of
boughs (Nehemiah 8:14-18, or branches of palms, willows, or other native trees. It served as a reminder of the
way in which the Israelites wandered about in the wilderness after the Exodus, living in tents and temporary
shelters. God had provided for them in bringing them out of Egypt and through the wilderness (23:43) There
were 189 animals sacrificed (Numbers 29:12-38). It also celebrated the autumn harvest of fruits, when ye have
gathered in the fruit of the land (verse 39) and olives (Exodus 23:16). According to Zechariah 14:16, it will be
observed during the Millennium. Thus, the Feast of Tabernacles marked the climax of the religious year when a
thankful people entered fully into the anticipated promises, resting fully in the God who had supplied their
needs.
Leviticus chapter 24
24:1-23 The material in the chapter centers on two points: (1) laws of the Holy Place in relation to the
lampstand (verses 2-4) and the bread of the presence (verses 5-9); and (2) laws concerning
blasphemy--including the offense (verses 10-12), the judgment of God (verses 13-22), and the execution by
the people (verse 23).
24:4 Pure candlestick: Actually, it was a "lampstand" (Exodus 27:20, 21) that was put in the Holy Place, which
otherwise would have been completely dark. Some have seen the lampstand as typical of Israel, which, in
God's purpose, was meant to be a light to the ancient Near Eastern nations. But the true light for revelation to
the Gentiles, and for glory to His people Israel, is Jesus Christ (Luke 2:32; Matthew 5:16; Ephesians 5:8;
Philippians 2:15).
24:5 Twelve cakes: These represented the 12 tribes of Israel, in the same way as the two onyx stones, each
engraved with six names, served as "stones of memorial for the sons of Israel" (Exodus 28:9-12). Like
circumcision (Genesis 17:13, 19) and the Sabbath (Exodus 31:16), the bread of the presence symbolized the
"everlasting covenant" (verse 8) between God and Israel (Psalm 105:10; Romans 11:26-29).
24:11 Blasphemed the name of the Lord, and cursed: The verb translated "blasphemed" actually means "to
pierce" with the intent of debilitating a person. The word cursed means to declare someone to be "contentless"
or without significance, and thus to deny that he has any power. The guilty person here did not pronounce a
curse in our sense of the word, but rather attacked the Lord's holy nature and declared Him to be without
content or significance. He was apparently one of the "mixed multitude" (Exodus 12:38; Numbers 11:4).
24:14 Lay their hands upon his head: By this act, the people transferred to him whatever guilt might have
accrued to the community. His subsequent death then atoned for his own and his hearer's sin. The sinner
bears full personal responsibility (verse 15).
24:20 Eye for eye, tooth for tooth: This is one of three passages in the Old Testament setting out the so-called
lex talionis (Exodus 21:23-25; Deuteronomy 19:21), a fundamental principle of biblical and Near Eastern law. It
means that punishment must be proportionate to the offense. This phrase seems to have been just a formula.
If a slave lost an eye, he was given his freedom (Exodus 21:26). The man who killed an ox had to pay its owner
enough for him to buy another (verse 18). Only in the case of premeditated murder was such compensation
forbidden (Numbers 35:16-21). Then the principle of "life for life" must be literally enforced, because man is
made in the image of God (Genesis 9:5, 6).