Many people regard sin as little more than a quaint term for inevitable human failings. Even Christians sometimes regard sin casually, thinking that wrongs can be remedied by a cursory prayer for forgiveness. Leviticus shows that God takes sin far more seriously. Consider the impact of carrying out the Lord’s instructions for offering burnt sacrifices:
• The psychological impact. God-fearing Hebrews at the time of Moses slaughtered their own sacrifices. Placing a hand on the animal’s head, they slit its throat and felt its life drain away, all the while knowing that an innocent animal was symbolically dying in their place.
• The financial impact. The requirement for a burnt offering was a flawless bull. Even wealthy Israelites felt the financial burden of losing a prize bull—a tangible reminder of sin’s penalty. Those who could not afford a bull had to make other sacrifices scaled to their means (Lev. 1:10, 14; see also “Giving the Best We Can” at Lev. 5:7, 8).
• The social impact. As a throng of worshipers killed their animals, the death cries of cattle, sheep, and birds drove home the truth that all who were present—relatives, neighbors, even spiritual leaders—were sinners who needed God’s forgiveness.
• The spiritual impact. The sacrificial system reminded participants that sin created a barrier between human beings and God, and that death was the appropriate penalty for sin. Sacrifices also called to mind God’s mercy because He accepted the death of an animal in place of human lives.
The vivid reality of animal sacrifices made it difficult to take sin lightly. As we reflect on these instructions for ancient offerings, we can recall how they foreshadowed a far more precious substitutionary sacrifice, the body and blood of Jesus Christ, God’s only begotten Son. Because God takes our sin that seriously, so should we.
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The Book of Leviticus was Israel’s worship manual. It dictated in extraordinary detail the procedures of Israel’s religious life, down to the correct procedure for sacrificing a bird—split at its wings but not divided completely. The book outlined everything Israel needed to know about worshiping God, including:
• Who. The participants who were to bring the sacrifices (the people) and those who were to offer the sacrifices (a line of hereditary priests made up of Aaron and his descendants).
• What. The mandatory quality and cost of sacrifices and elements involved in different events.
• When. An order and sequence for various offerings and the seasons when sacrifices should be made.
• Where. The places in or around the tabernacle where rituals were performed.
• How. The procedures required for proper worship, such as methods for slaughtering animals and the preparation of materials.
• Why. Reasons for worship, capped by the most important: “You shall be holy, for I the LORD your God am holy” (Lev. 19:2).
Modern readers may find the religious laws of Leviticus tedious and irrelevant. But Leviticus was essential to the Israelites. While Christians no longer practice the rites outlined here, our careful study of this ancient worship manual can still give us insight into worshiping and serving God.
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The peace offering was one of several sacrifices and offerings God required of Israel. See more in the table below.
Offering: Burnt (Lev. 1:1–17; 6:8–13)
Purpose: Dedication to God
Sacrifice Required: Bulls, sheep, goats, turtledoves, pigeons
Procedure: Kill and burn all except the skin.
Offering: Grain (Lev. 2:1–16; 6:14–23)
Purpose: Thanksgiving
Sacrifice Required: Breads, cereals, and other grain products
Procedure: Burn part; priests eat the remainder.
Offering: Peace (Lev. 3:1–17; 7:11–18)
Purpose: Gratitude to God, public celebration, and completion of vows
Sacrifice Required: Any clean, affordable animal
Procedure: Burn part; priests and worshiper eat the remainder.
Offering: Sin (Lev. 4:1–35; 6:24–30)
Purpose: Purification from unintended sin or defilement
Sacrifice Required: Bulls, goats, lambs, rams
Procedure: Kill the animal, burn the fatty portions, sprinkle blood on the altar, burn the remainder outside the camp (when the offering was for the high priest or congregation).
Offering: Guilt or Trespass (Lev. 5:1—6:7; 7:1–10)
Purpose: Removal of guilt related to community life and worship
Sacrifice Required: Lambs, turtledoves, pigeons, fine flour, rams; restitution to injured parties
Procedure: Kill the animal, burn the fat; priests eat the remainder.
Because these sacrifices and offerings took place day and night all year long, this elaborate system focused Israel’s attention on God.
Christians have similar around-the-clock access to God, but our access is more immediate. Instead of following the detailed procedures outlined in Leviticus, we approach directly through Christ (Heb. 10:19–22). Nevertheless, each of these Old Testament sacrifices can inform the ways we worship God—dedicating ourselves to Him, thanking Him, celebrating Him, confessing our sins, and restoring relationships with others.
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Sin often involves more than individual acts of wrongdoing. God held the Israelites responsible for harm they caused others as a group, not letting them off the hook even for unintentional sins. God likewise holds us accountable for our part in group sins. For example, God calls us not to look the other way if our family treats some members unfairly or if our employer pollutes the environment, abuses workers, or promotes unhealthy competition, intentionally or not. While our options and ability to bring about change may be limited, we can’t excuse ourselves from acting. We should be respectful and constructive, but when a group we belong to sins, we must speak up.
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Most people take for granted that leaders are fallible, and citizens of many nations expect crookedness and even outright evil from their government officials. In the ancient world, many cultures believed their rulers to be gods whose pronouncements were sacrosanct. Israel was an exception to this rule. By commanding rulers to bring sin offerings, God made clear that leaders were not gods. Like everyone else, human authorities would fail morally and spiritually, and they needed atonement for their sins.
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God ensured that the cost of a sacrificial animal would not prevent poor families from worshiping Him or making a trespass offering. If a family could not spare a lamb, they could instead bring turtledoves or pigeons. Destitute individuals could bring grain (Lev. 5:11). In the New Testament, Jesus’ family was poor enough to afford only birds. But their offering was enough because it was exactly what God required. See “A Lowly Sacrifice for the Highest” at Luke 2:22–24.
More: Jesus presented a similar idea about the merits of giving the best we can even when we can only give a little, for personal sacrifice and faith in God’s provision is more valuable to Him than gifts offered out of abundance. See “The Widow’s Mites” at Mark 12:41–44.
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Scripture is sober and realistic about our human inclination to sin. Rather than brushing aside offenses, God commanded offenders to bring sacrifices for sin and make restitution to anyone they had harmed. He devised a system that restored relationships with both Himself and with other people.
As a refugee nation traversing the desert, the Israelites faced the daily challenge of limited resources. Their situation could have made it easy to rationalize deception and theft. Yet God mandated that anyone who deceived another in a transaction was required to sacrifice a ram and repay the loss with 20 percent interest. The guiding principle behind this law was that of loving others as much as oneself (Lev. 19:18). Jesus later reaffirmed this as the guiding principle for all moral and social issues (Matt. 5:43, 44; 19:19).
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Leviticus, along with the rest of the Law, outlined practical ways for Israel to show its dedication to God and commitment to each other as a covenant community. One /of the most important of these practical steps was the sacrificial system. Performing these inconvenient and expensive sacrifices turned words into actions.
We too need to follow through on our spoken commitments, even when it comes at a cost. The apostle John declared, “My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him” (1 John 3:18, 19).
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Moses prepared Aaron and his sons for the priesthood according to God’s command, assembling them in front of the tabernacle, where he initiated their ministry with sacrifices that atoned for their sins (Lev. 8:14–36). Prospective priests also had to be trained in elaborate rituals detailed in the Law. But the Bible makes plain that neither special ability nor the simple fact of being born into the tribe of Levi fully qualified a man to serve the Lord as a priest. A man was fit for service only after his sins had been forgiven. Of all the requirements for serving in ministry today, the necessity of being cleansed from sin remains at the top of the list (2 Tim. 2:1, 20, 21).
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Israel meticulously constructed a worship center called the “tabernacle [or tent] of meeting” where they could gather to worship God. While the Book of Exodus records facts about the place of worship (Ex. 36–39), Leviticus details God’s prescribed procedures for the worship itself.
Other ancient cultures also used tents to worship their gods. The Egyptians, among whom the Israelites had lived for four hundred years, took portable shrines on military campaigns. Placed in the center of their military encampments, these worship headquarters were both command posts and communication centers. Professional priests sought divine instructions for the operations of war.
The Israelites’ tent of meeting had a more peaceful purpose as a visible reminder to the Israelites that God was among them and longed for them to worship Him. There He gave His people access to His life, grace, and power. When Jesus Christ came, revealing God in the flesh, He was described as having “dwelt [literally tabernacled] among us” (John 1:14). When we come to Jesus, we come to God. He is our tent of meeting.
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As Israel began to bring sacrifices according to the Lord’s instructions, God revealed His presence through a fire that consumed the first burnt offering. Not surprisingly, the people fell down in worship. The fire showed the mighty presence of the One whom they were serving.
Fire is often used in Scripture to signify things that must be respected.
• Moses described the Lord as “a consuming fire, a jealous God” (Deut. 4:24).
• God’s deliverance of David was described in images of fire (Ps. 18:8–14).
• God appeared to Ezekiel in a cloud of fire (Ezek. 1:4).
• Malachi said that the Lord would act like a refiner’s fire in the day of His coming (Mal. 3:2).
• John the Baptist said that Jesus would baptize people with the Holy Spirit and with fire (Matt. 3:11; see also Acts 2:3, 4).
• The Lord’s final evaluation of believers is described in terms of a smelter’s fire (1 Cor. 3:13–15).
• John the apostle saw a vision of Jesus in which His eyes were like flames of fire (Rev. 1:14).
Peter reminds us that trials and tribulations are testings by fire that purify our faith and make it genuine, like pure gold (1 Pet. 1:6, 7; 4:12, 13). God orchestrates this cleansing process in us, using pain and difficulty to prepare us for Him.
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Names mean: “Generous” (Nadab) and “He Is My Father” (Abihu).
Not to be confused with: Nadab, a king of Israel, successor to Jeroboam (1 Kin. 14:20; 15:25–28).
Family: Oldest sons of Aaron. See “The Family of Moses, Aaron, and Miriam” at Ex. 6:20–25.
Occupation: Priests of Israel.
Best known for: Offering “profane fire” before the Lord and being swiftly put to death as a result (Lev. 10:1, 2).
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While Scripture gives ample practical advice for raising children, it offers no guarantees. Consider Aaron, the high priest and leader of Israel’s worship. His two older sons, Nadab and Abihu, violated God’s commands when they “offered profane fire before the LORD.” This occurred immediately after the ceremonial initiation of the sacrificial system, led by Aaron (Lev. 9:22–24). Soon after Nadab and Abihu paid for their sinful actions with their lives, Aaron’s two remaining sons, Eleazar and Ithamar, also violated the sacrificial code and faced Moses’ discipline (10:12–18).
The incident with the golden calf at Sinai shows that Aaron himself sometimes wavered under pressure (Ex. 32). Aaron’s imperfections as a parent aside, the account of Aaron’s children suggests that we cannot be certain how our children will turn out. We are all sinners who have been given free will. Every individual must make his or her own choice about what path to take in life.
More: The Bible shapes our hopes and expectations about family life. See “Family Expectations” at Gen. 42:36 and “Help for Families” at Heb. 12:3–13. God has used families to accomplish His purposes. Indeed, the Old Testament is a story of families. See “The Families of the Old Testament” at Gen. 12:3. Aaron’s disappointing sons resemble other children of religious figures in the Bible, including the sons of Eli (1 Sam. 2:12–17, 22–25) and Samuel (8:1–3).
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God severely judged Nadab and Abihu not only for offering “profane fire” but also for dishonoring Him before “all the people.” God knew that leaders are always scrutinized for the example they set, whether good or bad. As followers of Christ, we too are constantly examined by others, especially people who do not share our faith. Our call to shine as light in the world (Matt. 5:14–16) may be a weighty burden at times. But God wants us to take seriously the privilege of representing Him in our homes, schools, communities, and workplaces.
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Aaron had reason to pause when his sons’ misbehavior cast doubt on his fitness for ministry. His situation demonstrates that even good people have weaknesses, shortcomings, and a sinful side—failures often caused by our neglect of God and bondage to evil.
A gifted speaker, Aaron answered God’s call to assist Moses, his brother, in leading Israel out of slavery in Egypt (Ex. 4:14). God also appointed Aaron and his descendants as priests over Israel’s worship (28:1–4). But the Bible also shows that Aaron faced significant struggles on several occasions.
• Even though Aaron was aware of God’s holiness and jealous love, he gave in to the masses at Sinai and led them into idolatry (32:1–4). He later avoided taking responsibility for this lapse in leadership (32:21–25).
• Aaron joined his sister in speaking against Moses, taking offense at Moses’ possibly interracial marriage to an Ethiopian woman. Only after God exercised His judgment on Aaron and Miriam did Aaron express remorse and seek forgiveness (Num. 12:1–16).
• The Bible doesn’t specifically comment on Aaron’s parenting skills, but back-to-back incidents involving all four of his sons raise doubts about his effectiveness as a family leader (Lev. 10:1–3, 16–20).
No one can completely avoid failure and sin. Fortunately, God doesn’t make us His children on the basis of our ability to abstain from sin but on Christ’s ability to deal with it. Every spiritual giant of the Bible fell short of God’s holiness. Yet, like us, they found forgiveness and restoration. A frail, human servant of a powerful, merciful God, Aaron experienced God’s favor through reflection, repentance, and recovery.
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Some wonder if God banned the consumption of certain foods, including pork, for more than religious reasons. Yet although the larger context of the Book of Leviticus includes many issues of health and hygiene, we cannot be sure of the primary motivation behind God’s dietary mandates. In the text, pigs are described only as “unclean,” meaning ceremonially unclean. Eating pork made worshipers unfit to approach a holy God. However, we do know that God has a deep concern for His people’s health. See “Good Health” at Leviticus 13:1–59.
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Holiness of Heart
John Wesley (1703–1791) was an English evangelist and preacher who died having finally discovered the liberating, passionate faith that once eluded him. Moments before he went home to glory, he raised his arms and cried out, “The best of all is, God is with us.”
Wesley was one of nineteen children born into a strong Anglican home; his father Samuel was a rector in the Church of England, and his mother Susanna faithfully instilled strong biblical and moral principles in her children (see here for an article on her life). John’s younger brother Charles went on to pen thousands of hymns, including “Hark! The Herald Angels Sing.”
While at Oxford University, Wesley joined a society of young men formed by his brother Charles, which endeavored to pursue a holy lifestyle through daily prayer and study of the Scriptures, taking Communion each week, and performing charitable acts such as visiting prison inmates and teaching orphans how to read. Other students mocked the rigor and rules of what they disparagingly called this “holy club” and dubbed the men methodists for their intensely systematic approach to life and spiritual growth.
In 1735 Wesley left Oxford to sail for Savannah, Georgia. When a storm broke the ship’s mast, Wesley noticed that unlike other passengers who were struck by panic, a group of Moravian Christians was not at all afraid but sang calmly through the storm. Wesley began to realize that for all his practical efforts to attain holiness, the Moravians possessed an inward peace and strength that was missing from his life.
Once in America, the young Anglican minister’s attempt to pastor the newly planted church in Savannah proved disastrous. His congregation was uninterested in spiritual disciplines. His attempts to spread the gospel to the Native Americans likewise failed. And a woman he courted chose to marry another man. A bitter Wesley returned to England.
Before his ideas had been put to the test, Wesley had been more or less satisfied that his righteous works made him holy, or acceptable, to God. Only after his dreams had been dashed was Wesley able to consider a different view. He discovered that while he was deeply impressed with “the exceeding height and breadth and depth of the law of God,” law alone could not save him. Even by following the law to the best of his ability, he was still in bondage to sin. “I was indeed fighting continually, but not conquering,” Wesley wrote in his journal. “Before, I had willingly served sin: now it was unwillingly; but still I served it. I fell and rose, and fell again.”
Broken in heart and spirit, Wesley sought the advice of a young Moravian missionary and attended Moravian meetings in Aldersgate Street in London. On May 24, 1738, as he listened to a reading of Martin Luther’s preface to the Book of Romans (see an article on Martin Luther’s life here), Wesley experienced a spiritual conversion in which his “heart was strangely warmed.” Finally, he found himself able to trust in Christ alone for his salvation, writing, “an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.” Wesley discovered “a true living faith in Christ is inseparable from a sense of pardon for all past and freedom from all present sins.… This faith was the gift, the free gift of God; and … He would surely bestow it upon every living soul who earnestly and perseveringly sought it.”
After this “Aldersgate experience,” Wesley became the leader of a movement that emphasized love for God and others, personal humility, avoiding any appearance of evil, and doing everything for God’s glory. Wesley duplicated the best of his experiences in the holy club by establishing similar groups for men and women across the land. These groups spread and grew rapidly, eventually becoming the start of the Methodist Church. To the end, Wesley was constantly on the move—riding more than a quarter million miles and preaching some forty thousand sermons in his lifetime.
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God’s list of “creeping things” is among some one hundred laws dealing with cleanliness and itemized in Leviticus 11–15. These laws had both spiritual and hygienic applications.
As early as Noah, God designated certain animals as “clean” or “unclean” (Gen. 7:2), “clean” meaning they were suitable for sacrifice. In the Law given to Moses, God later labeled certain practices and bodily functions as “unclean,” including touching a corpse, menstruation, and eating the flesh of an “unclean” animal. These rendered a person ritually unfit to participate in religious ceremonies—without any suggestion of moral defilement. They were not sins.
In Leviticus, however, God linked the notions of “clean” and “unclean” with additional laws. These laws addressed not only questions about food (Lev. 11) but also childbirth issues (ch. 12); bodily functions (ch. 15); contagious skin diseases, especially leprosy (chs. 13–14); and related matters such as mildew and contamination. This section of the Law in effect became Israel’s national health policy.
Since Christians don’t live under the Mosaic system of sacrifices, the ceremonial implications of “clean” and “unclean” no longer apply. Still, “clean” and “unclean” reflected God’s holiness (11:44), and Christians need to pursue a holy lifestyle (1 Pet. 1:15). Furthermore, we need to respect the moral convictions of others, who may view certain things as “clean” or “unclean” (Rom. 14:14–19).
Likewise, Christians today are not subject to dietary laws. However, because these laws looked after the best interests of individuals and the community, they give us precedent to promote public policies that benefit community health, protect the environment, and prevent and treat diseases.
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God’s own holiness is both the basis and the goal of all His ethical requirements. As His followers, we should be holy in order to reflect His character. He has chosen to conform us to His image (Rom. 8:29–30). That is His goal in saving us: that we should be “holy and without blame before Him” (Eph. 1:4).
We are often tempted to put intense effort into fitting in with friends and colleagues, adopting the opinions of popular leaders, and imitating celebrity styles. But God challenges us not to be like everybody else. In the Old Testament, He instructed Israel not to pattern itself after neighboring nations. The Israelites were to consecrate themselves (or set themselves apart from others) and be holy, for He, the Lord their God, was holy (Lev. 11:44, 45).
One of the many ways in which Israel was to be distinct was in its worship. The religions of surrounding cultures included rituals that Israel was not to follow. These forbidden practices reflected values inconsistent with a high view of God, people, or creation. Among them were …
• divination or magic,
• frenzied, chaotic dances,
• self-mutilation,
• ritual prostitution,
• promiscuity and orgiastic fertility rites,
• human sacrifice, and
• sacrifices made on behalf of the dead.
By contrast, Israel’s worship revealed God’s moral perfection. Worship inspired by God’s holiness meant that Israel need not model itself after other nations, cultures, or religions. True worship defined the nation as God’s people.
The closing song at the end of Leviticus, Israel’s manual for ritual and worship, says: “I will walk among you and be your God, and you shall be My people” (26:12). God repeated this treasured promise to Israel again and again (for example, Jer. 30:22; 31:33; Ezek. 36:28). Generations later, the church also defined itself as God’s own, a people called to holy worship and holy living (1 Pet. 1:13–16; 2:9, 10).
When we feel pressured to imitate the patterns of people around us, we can ask God for strength to be like Him, not like everybody else.
More: For more help on avoiding the temptation to make unwise comparisons of yourself to others, see “Seeing Ourselves Through God’s Eyes” at Rom. 12:3.
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The connection between a woman’s physiology and the need for a sin offering is one of several laws in Leviticus showing that Israel’s priests had to pay as much attention to the body as they did to the soul.
Priests had to be concerned with childbirth (Lev. 12); actual, potential, and false cases of leprosy (chs. 13–14); bodily discharges and emissions, including those related to reproduction (ch. 15); dietary matters (ch. 11); and the disposal of dead bodies (Num. 19:11–22). Priests were required to be aware of both physical and spiritual needs. They could not separate the two; the Law forced them to see the connection.
In our world, the body is often seen as disconnected from the soul. Disciplines dealing with the body (such as medicine and health) often have little crossover with those that treat the soul (such as ministry and religion). But there is no biblical basis for this division. God created us as whole people whose bodies and souls both need compassionate care. Healthcare providers have a strategic opportunity to raise spiritual issues, and religious professionals should not ignore physical needs.
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God has a persistent interest in both individual and community health, and He cares not only about curing illness but also preventing it. The detailed laws of Leviticus 13 are concerned with detecting, examining, quarantining, cleansing, and restoring to health people suffering from leprosy, skin diseases, boils, burns, skin spots, sores, and other skin-related maladies. These laws demonstrate God’s concern for those who suffer from illness as well as those who can be spared from it through proper hygiene.
Earlier in the Law, the Lord outlined dietary restrictions the Israelites were to follow (for example, Ex. 22:31; Lev. 11:1–47). While the text does not mention the health-related aspects of these statutes, we now know that several of them promoted good health. The same is true for God’s instructions about the cleanliness of garments and the walls, floors, and ceilings of houses, and even the stones used for building (13:47–59; 14:33–53).
We cannot read these and other similar passages without concluding that the environment where people live and work matters to God. Moreover, these scriptures should cause us to look closely at the tradeoffs we often accept between environmental health hazards and the opportunity for economic gain. Knowing that God cares about good health, we should always consider how we might glorify Him through the way we cultivate our environment and promote bodily health.
More: Even though none of the Mosaic laws were given with specific reference to the people’s health, they all contributed to it. See “Sanitation and the Sacred” at Deut. 23:12, 13.
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Skin maladies in the ancient world had to be contained quickly to prevent them from spreading. The Bible gives no indication that Israel had medical professionals. Instead, priests fulfilled a double role as both religious leaders and physicians. When leprosy was suspected, priests were to …
• Diagnose the disease. The word examine is used numerous times in Leviticus 13–14. God gave meticulous instructions for identifying the disease, which suggests that priests were to show patient, thorough care for its victims.
• Prescribe treatment. Isolation of the infected person protected others from the dreaded contagion while intricate processes were used to counteract the ravaging effects of the sickness (Lev. 13–14).
• Preserve possessions. Many of the Israelites were poor. God designed the sanitizing process to keep infected people from losing their property unnecessarily. A leper’s clothes were thoroughly cleaned rather than destroyed, preserving what might be his or her only possession (13:47–59). Similarly, the person’s house was carefully purged if possible rather than demolished (14:33–57).
• Sanitize the environment. In addition to preserving possessions, concern about the spread of the disease is evident in the careful process of cleaning and checking the patient’s possessions and residence (13:47–58; 14:34–47).
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Leprosy was one of the ancient world’s most dreaded diseases. Lepers suffered from a debilitating, progressive skin disease believed to be incurable and highly contagious. Anyone who appeared to have leprosy was banished from the community, even if the symptoms resulted from another condition.
True leprosy is caused by a type of bacteria that spreads across the skin, creating sores, scabs, and white shining spots. The disease’s most serious symptom, however, is a loss of sensation. Without the ability to feel, lepers injure themselves, leading to further infection. Lepers can also suffer from deformity, muscle loss, and paralysis. Fortunately, modern medicine has all but eliminated this disease.
Old Testament law was comprehensive in its instructions regarding the recognition and quarantine of leprous persons. Priests became the central figures for diagnosis, patient care, and sanitary precautions for the protection of the rest of the community (see “Priests as Physicians” at Lev. 13:2). The Law required lepers to be isolated from the rest of society and excluded from worship (13:45, 46). Infected persons were required to wear mourning clothes, leave their hair unkempt, cover their beards, and cry “Unclean! Unclean!” so that others could avoid them. Any physical contact with a leper was considered defilement.
Sometimes lepers were miraculously cured, as in the case of Moses (Ex. 4:7), his sister Miriam (Num. 12:10), and Naaman (2 Kin. 5:1, 10). In the New Testament, Jesus intentionally healed lepers as a sign to vindicate His ministry. On one occasion He healed ten men suffering from the disease, but only one returned to thank Him (Luke 17:11–15).
More: In addition to healing people of leprosy, Jesus cured numerous other maladies, reinforcing His claim of being the Messiah. See “He Healed Them All” at Luke 4:40. Lepers were ostracized in the ancient world, but we still find plenty of reasons to treat other people like outcasts. See “The Leper’s Burden” at Luke 5:12–15.
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Once each year, the Israelites were to “afflict their souls,” humbling themselves by fasting and ceasing from work in observance of the Day of Atonement (Lev. 16:29, 30). This most solemn of Israel’s holy days was held on the tenth day of the seventh month, Tishri (September/October).
The Day of Atonement reminded the people that the regular sacrifices made in the tabernacle were inadequate to cleanse them from sin. The tabernacle itself, the priests, and the people all needed further purification in order to stand before a holy God.
This nationwide atonement for sin required several steps. The high priest first carefully washed himself, then dressed in white linen garments rather than his usual ceremonial robes (16:4). He slaughtered a bull for himself and the other priests, then entered the Most Holy Place, the inner sanctuary inside the tabernacle (the text of Lev. 16 refers simply to the “Holy Place,” the area inside the tabernacle in front of the veil, but the context indicates that this actually refers to the Most Holy Place beyond the veil, where the mercy seat was located). This was the only occasion when he was allowed to enter the tabernacle’s most sacred space. Once inside, he sprinkled the blood of the bull on the mercy seat to make atonement for himself and the other priests (16:11–14).
The high priest next sacrificed a male goat on behalf of the people and sprinkled its blood on the mercy seat. This sprinkling also purified the Most Holy Place (16:15–19). Then a second goat, called the scapegoat, was led to the edge of the camp, where the high priest laid his hands on its head and confessed over it all the sins of the nation. The goat was then driven into the wilderness as a symbol of the people’s sins being carried away (16:20–22). Finally, the bodies of the slaughtered animals were taken outside the camp and burned (16:27).
The Day of Atonement must have been sobering. The annual event reminded every Israelite of the serious nature of sin and of God’s grace in dealing with it. Centuries later, Isaiah drew on the ceremony’s symbolism as he described the sacrifice of the Messiah: “He was wounded for our transgressions, He was bruised for our iniquities … the LORD has laid on Him the iniquities of us all” (Is. 53:5–6). The New Testament connects this prophecy to Jesus Christ (for example, John 12:38; Acts 8:32, 33). He is the “Lamb of God who takes away the sin of the world” (John 1:29). As a result of Christ’s atoning work, Christians …
• have redemption from sin’s penalty (1 Pet. 1:18, 19);
• receive forgiveness for their sins (Eph. 1:7);
• enter God’s presence with full justification, as if they had never sinned (Rom. 5:9);
• enjoy peace with God (5:1; Col. 1:20); and
• begin the process of sanctification, being made holy like God (Heb. 13:12).
The ancient Israelites set aside one day each year to atone for their sins, in addition to daily, weekly, and monthly sacrifices and offerings. Now, every day of the year, Christians can praise God for the completed work of atonement that Jesus accomplished once and for all (Heb. 9:11–15).
More: Those who accept Christ enjoy benefits that perfect those of the Mosaic law and the sacrificial system described in the Old Testament. See “Better Than Before” at Heb. 7:19–22.
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The Hebrews had only one place to worship God by offering sacrifices—the tabernacle. This doesn’t mean they couldn’t worship God elsewhere. But to make atonement for sin, they were required to come to the altar. Only there could a priest offer up a sacrifice according to the highly detailed instructions in the Law.
As Christians, we look to Jesus as our high priest. When Jesus died on the cross, He offered the final, everlasting sacrifice for our sins (Heb. 10:11–14). We can now receive forgiveness at any time and any place. We are not required to travel to a specific location, nor does the Bible prescribe a certain ritual. We need only draw near to God through Christ with a “true heart” and the faith to confess our sins and receive His forgiveness (10:19–22).
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God promised that whoever kept His statutes and judgments “shall live by them” (compare Gal. 3:10–12). Yet the question remains as to what exactly God meant by the term live. The context makes it doubtful that He was speaking of eternal salvation. He was more likely indicating a quality of life that those who honor His ways will tend to experience (see “Two Paths” at Ps. 1:1, 2).
The Lord wanted His people to live in purity, unlike their old Egyptian masters, whose ordinances and customs He regarded as “abominable” (Lev. 18:3, 30). To help the Israelites avoid those practices, God gave them His holy statutes, which He said would produce life—life in the sense of fulfillment, joy, and prosperity of spirit. Scripture is clear that eternal life does not depend on human effort. It is always a gift of God’s grace (Rom. 10:12, 13; Eph. 2:8, 9).
More: To learn more about the nature of salvation, see “Salvation: Past, Present, and Future” at Rom. 5:6–11.
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Respecting the Gift of Human Sexuality
God created sexuality as one of the most powerful facets of human life. Sexual union can create cherished bonds of intimacy and trust for a loving couple and it can lead to the conception of a human being formed in God’s image. But when the gift of sex is misused, it can also destroy. Infidelity, an out-of-control sexual addiction, and the terrible tragedy of rape and other forms of sexual abuse are swift harbingers of heartbreak and destruction.
God wants people to understand the proper use and context for sexuality. So He spoke clear warnings about its misuse. The commands given in Leviticus 18:6–30 also reflect the nomadic, tent-dwelling life of ancient Israelite families. How should they conduct themselves while living in such close proximity? God gave a number of principles to guide them:
1. The people were not to engage in incest. God commanded them not to “uncover the nakedness” of other family members, including one’s …
• father or mother (Lev. 18:7),
• stepmother (18:8),
• sister or half sister (18:9, 11; 20:17),
• daughter-in-law (18:15; 20:12),
• sister-in-law (18:16; 20:21), except in the case of a widowed sister-in-law (Deut. 25:5–10), and
• mother-in-law (Lev. 20:14).
Following these guidelines would eliminate many of the dangers of inbreeding for the Israelites. Yet this opposition to incest was presented in terms of reflecting God’s holiness in marriage. While God certainly cares about the physical health of His people (see “Good Health” at Lev. 13:1–59), He is also deeply interested in their spiritual health.
2. People outside the marriage relationship, including the spouses of neighbors, were not appropriate sexual partners. Such intercourse amounted to adultery (18:20; 20:10).
3. A woman’s menstrual period was to be respected (18:19; 20:18).
4. People were not to participate in sexual relations with others of their sex (18:22; 20:13).
5. People were not to engage in bestiality, sexual intercourse with animals (18:23; 20:15, 16).
God acknowledged that surrounding nations routinely violated His design by practicing the things that He commanded Israel not to do (18:24–26; 20:22, 23). God called their offenses an “abomination” and a cause of those nations’ “defilement” (18:27–30; 20:23).
God never intended nakedness to be a danger for humankind. In the beginning, it posed no threat at all (Gen. 2:25). But Adam and Eve’s rebellion and subsequent separation from God led to the misuse of all good things, including sex. Human sexuality has suffered and caused untold damage, for its power is largely uncontrollable outside of God’s guidance and help.
Leviticus sounds a call to holy sexuality (Lev. 20:26). The Lord’s commands present sex as a beautiful and powerful gift from God worthy of dignity and respect.
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The Abominations of the Canaanites
Occult rituals are nothing new. They were common in the ancient world and took place in Canaan at the time Israel left Egypt. God referred to the Canaanite practices as “abominations” for which “the land vomits out its inhabitants.”
The historical context of Leviticus 18 shows that God was concerned for both ritualistic and sexual purity. The chapter opens and closes with warnings to avoid the ways of the Canaanites (Lev. 18:3, 30). The practices mentioned—incest, adultery, fornication, intercourse during a woman’s menstrual flow, child sacrifice, sodomy, bestiality—were all acts committed as part of Canaanite religious rites. Worshipers in this fertility cult made sexual intercourse central to their religion, appealing to their gods to help women reproduce and to make their land fertile.
The Canaanites practiced other “abominations,” including idolatry and the use of mediums and witchcraft. For all of these things, the Lord promised to drive the Canaanites from the land. In their place, He planned to install His people, who would live according to His ways and worship according to His holy practices.
The Canaanites were a model of how the Israelites should not act. Their outrages became a measure of evil against which God later evaluated Israelite kings (2 Chr. 33:2).
More: The Canaanites worshiped more than seventy deities. See “The Gods of the Canaanites” at Deut. 32:39. Canaan was divided into city-states ruled by powerful kings. Find out how these ancient tribes influenced the Hebrews in “The Canaanites” at Josh. 3:10.
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God’s commands always flow from God’s character. The commands in Leviticus 19 are mandates of holiness because, as the Lord declared, “I the LORD your God am holy.” Here are a few of the standards that our holy God enacted for His people:
• respect for parents (Lev. 19:3),
• keeping the Sabbath (19:3, 30),
• forsaking idolatry (19:4),
• concern for the poor (19:10),
• honesty and integrity in business (19:11, 12, 35, 36),
• protection of the physically challenged (19:14),
• justice and truth in speech (19:16),
• loving one’s neighbor as oneself (19:18),
• waiting five years before harvesting a fruit tree for food (19:25),
• dignified mourning (19:28),
• forsaking magic and witchcraft (19:31),
• respect for the elderly (19:32),
• loving treatment of foreign visitors and immigrants (the “stranger,” 19:34), and
• keeping the Law fully (19:37).
A holy God makes a visible difference in people’s everyday lives. The single, all-sufficient reason to obey His statutes? “I am the LORD your God!”
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Gleaning was the process of going back over a field, orchard, or vineyard after the main harvest to gather every last bit of produce, reaping thoroughly and stripping bare every stalk or branch (Lev. 19:9, 10; 23:22). By prohibiting landowners from gleaning their lands after harvest, God showed His concern for the poor. He said they were free to glean the corners of a field and whatever the harvesters missed. To emphasize this statute, God punctuated it with the reminder, “I am the LORD your God” (19:10).
That final word reminded Israel who stood behind the commandment and who was the actual owner of the land. The poor obviously did not own it—but neither did the “landowners.” The land belonged to God. He graciously gave it to people to grow food, also giving strength for plowing, sowing, cultivating, irrigating, and harvesting. The produce of the land, therefore, belonged to God. The Lord graciously gave it to His people to provide for their needs, but the gift came with a few conditions, including the command that the poor be allowed to benefit from gathering leftover produce. If the people followed God’s ways, He promised there would be more than enough food for everyone (26:4, 5).
More: One poor woman who used gleaning to keep herself alive was Ruth, the great-grandmother of King David. See the Book of Ruth.
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Allowing the poor to glean fields after the main harvest was ideally suited to the agriculturally-based society of ancient Israel. Yet there are ways to allow the poor to live off the excess of a modern, information-based culture. Homes, offices, churches, factories, restaurants, hospitals, military installations, airports, and farms generate tons of valuable leftovers. Some fill up online auctions, garage sales, used goods stores, and used car lots. Some is recycled, burned, or buried in landfills. Many of these leftovers could instead be used to benefit the poor. The spirit of gleaning at least encourages us to consider our options.
• How could programs, organizations, and establishments that give (or sell at thrift rates) used clothing and other goods to the poor be expanded and made more efficient?
• Is there excess public transportation capacity that could be made available to the poor at low cost or no cost?
• What laws could make it easier for the poor to pursue higher education or self-employment?
• What projects and processes might intentionally use human muscle power rather than machines in order to give more people the opportunity to work?
• Where could local churches develop partnerships with businesses to channel remaindered, returned, and used goods to the poor?
• How could the food industry better coordinate with soup kitchens and homeless shelters to use excess food rather than throw it away?
As Christians, it is our duty to love our neighbors as ourselves. Working to improve the lives of the poor is an important way for us to follow this commandment. What might we do in our individual personal lives to help the less fortunate?
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Love Your Neighbor as Yourself
Included among this book’s detailed laws for religious ritual and daily living is a principle that shines brighter than almost any other command in Scripture. Jesus called the command to “love your neighbor as yourself” one of the two preeminent laws of the covenant (Matt. 22:36–40). By keeping this commandment—and the commandment to love God above everything else—we fulfill every other law.
More: Of the Ten Commandments given in Ex. 20:1–17, four teach us how to revere God. Six tell us how to love other people as we love ourselves. See the diagram in “Love God, Love People” at Deut. 5:6–21.
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How we conduct ourselves in business should reflect the character of the God we serve. We live in a complex society, yet Old Testament law still conveys important principles for Christians. Here are some ways that God’s ancient law continues to apply to our contemporary world of business:
Ancient Law | Modern Application |
• Pilfering supplies and equipment • Stealing time through extended lunch breaks, idleness, and faking illness | |
Prohibited fraud (Lev. 19:11). | • False advertising • Deceptive trade practices |
Prohibited deception (Lev. 19:11). | • Lying to a customer, vendor, or coworker |
Prohibited false oaths (Lev. 19:12). | • Lying on a resume • Writing bad checks |
Prohibited “profaning” the name of the Lord (Lev. 19:12). | • Swearing and blaspheming • Taking the Lord’s name in vain • Causing unbelievers to disdain Christ because of our hypocrisy |
Prohibited cheating one’s neighbor (Lev. 19:13). | • Poor workmanship • Overcharging |
Demanded timely payment of wages (Lev. 19:13). | • Delayed payments • Using bureaucratic procedures as an excuse to stall |
Prohibited spreading rumors and lies (Lev. 19:16). | • Gossiping and false accusations • Incorrect credit reports |
Demanded accurate measurements and honest scales (Lev. 19:35, 36). | • Dishonest accounting • Inaccurate test scores and unfair use of results |
More: To find out more about the Bible’s “marketplace theology,” see “God: The Original Worker” at John 5:17 and “People at Work” at Ps. 8:6. See also “Work in the Bible” at Rev. 22:1–11, as well as the articles under “Ethics and Character,” “Wealth and Poverty,” and “Work” in the Themes to Study index.
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“You can believe anything you want.”
“We each have to determine what is right for ourselves.”
“That may be true for you but not for me.”
Each of these statements makes its proponent the ultimate definer of truth and reality, leaving no room for absolutes or objective truth. Yet if there are no absolutes determined by a Source higher than human beings, then we are all gods. And if no absolute truth exists, there is nothing to bind us together or define how we should treat each other.
God did not leave His people Israel in such a philosophical morass. He clearly spelled out moral and spiritual absolutes, warning His people to seek ultimate truth from Him rather than from other sources.
God’s unchanging Word still stands as absolute truth. Apart from Him, we have no hope of peace. We lack standards to define issues of community, honesty, ethics, truth, morality, crime, and justice. Apart from His help, we are on a destructive path toward a world where everyone is always right and no one is ever wrong.
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One of the Ten Commandments that God gave to Moses was to honor one’s father and mother. Here we find a related command to refrain from cursing one’s parents. Turning away from family—and in the process, turning away from God—was punishable by death (see “Juvenile Delinquents” at Deut. 21:18–21). By Jesus’ day, some religious leaders had found a way around the commands to respect and obey one’s parents—or so they thought (see “Honor Your Parents” at Mark 7:9–13).
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The prohibition against priests marrying a prostitute, a defiled woman, or a woman who had been divorced involved spiritual issues, not just moral matters. The priest was “holy to his God,” set apart as a representative between God and the people. The Lord wanted nothing to interfere with that representation. Moreover, in many of the cultures surrounding Israel, prostitution was often tied to religious rites. See “Prostitutes in the Ancient World” at Judges 16:1.
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Israelite priests were required to reflect God in conduct, character, and more. One practical result of this standard was the exclusion of priests with certain physical characteristics or disabilities from serving at the altar. This doesn’t mean that God does not love all people equally. As we grapple with this part of God’s law, we must note several important facts:
1. Certain physical characteristics did not exclude a man from the priesthood, only from serving at the altar where sacrifices were made (Lev. 21:22).
2. The disabled were not singled out to be excluded from serving at the altar; so were most of the rest of Israelite society: women, children, foreigners, and any man not from tribe of Levi, including kings.
3. Elsewhere in the Law, God demanded protection and fair treatment for those with physical limitations (19:14).
God perhaps implemented this policy because He is perfect, and to as great an extent as possible, He wanted the ceremonial life of His people to reflect that perfection. But it didn’t mean that only perfect people could gain access to God. If that were the case, there would have been no priesthood, for priests were sinners just like everyone else (16:11; Heb. 5:2, 3).
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When the Israelites brought sacrifices and offerings, God required their best animals and goods. Nothing with a defect was allowed to be given to a holy, perfect God who was worthy of the best that His people could bring. In the end, everything they had belonged to Him anyway (compare Deut. 8:18; 1 Chr. 29:14, 15). As we contemplate this command, we can ask ourselves the following questions:
• Do we honor God with the best of what we have—time, talent, and treasure—or do we just offer Him the leftovers?
• Do we serve God with our best effort at work, using the resources and abilities that He has given us as best we can?
• Do we worship God in an alert, active way, with all our mind, emotions, and will?
• Do we treat others—who are made in God’s image—with good intentions, honor, respect, and love, just as we would treat Christ?
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In the spring, on the fourteenth day of the first month of the Hebrew calendar, Nisan (March/April), the Hebrews celebrated Passover and the Feast of Unleavened Bread. This holy occasion was a crucial moment in Jesus’ life and a religious observance that survives to this day. See “Passover” at Luke 22:7.
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The Feast of Tabernacles was a memorial to Israel’s wanderings in the wilderness. During those years, the people were often weary, hungry, and thirsty. That might be why Jesus used the Feast of Tabernacles to publicly declare His identity and intentions, especially His desire to satisfy people’s spiritual thirst. See “Living Water” at John 7:37.
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As the incident with Shelomith’s son reveals, God takes His name seriously (Lev. 24:10–23). The young man “went out among the children of Israel,” perhaps taunted by racial insults because of his Egyptian roots. That would help explain his fighting with an Israelite and reviling Israel’s God. By dishonoring God, the son committed the sin of blasphemy.
In the Ten Commandments, God had warned His people that He would “not hold him guiltless who takes [My] name in vain” (Ex. 20:7). In the case of Shelomith’s son, God followed through on His Word. He told Moses to remind the people that blasphemy carried the death penalty (Lev. 24:15, 16); then the children of Israel carried out the horrible sentence (24:23).
This sobering incident prompts us to consider ways we might dishonor God’s name:
• Blaming God for evil. If we charge God with responsibility for troubles that result from human sin, that amounts to blasphemy. God gives only good gifts and cannot be the author of evil (James 1:13, 17). We are wrong when we hold Him responsible for acts unworthy of Him.
• Dishonoring another person. Many who would never curse God still readily curse others. James 3:9, 10 strongly warns against cursing any human being, because dishonoring a human being created in God’s image dishonors the Creator.
• Persistent rebellion and unbelief. The ultimate insult to God is turning our backs on His clearly revealed will, especially scorning Christ’s work on our behalf and the spiritual growth that ought to result from having faith in Him.
Religious leaders accused Jesus of blasphemy, but He warned that it was they who were blaspheming by resisting the Holy Spirit (see “The Unpardonable Sin” at Matt. 12:31, 32). The Book of Hebrews similarly cautions believers against “falling away” from a vital relationship with God into unbelief and disobedience (see “Knowing About God” at Heb. 6:1–20).
More: Stoning was reserved for the most serious crimes defined by Mosaic law. See “Stoning” at John 10:31.
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Anyone in authority faces the difficult task of disciplining others. Whether the discipline involves a mild verbal warning to a child or a career-ending firing of an employee, it’s never easy. Yet God’s severe correction of a blasphemer demonstrates two principles that may help us make our discipline more effective.
1. Enforce standards from the beginning. God had already informed His people that blasphemy was a capital offense (Ex. 20:7), and the case involving Shelomith’s son (Lev. 24:10–12) was the first major test of that law. God followed through on His warning by instructing Moses to carry out a sentence of stoning. God made His expectations clear and held tough. If we let improper behavior slide—hoping it won’t happen again—we are certain to face the same problem again. When people in our charge see that we meet noncompliance with definite consequences, they are less likely to disobey.
2. Hold everyone to the same standard. It is significant that the text names the offender’s father as an Egyptian (24:10). Perhaps some Israelites thought the man was punished severely because of his ethnic background. After all, he was the son of a foreigner and had cursed Israel’s God. But God made clear that there was no double standard: “Whoever curses his God … whoever blasphemes the name of the LORD … the stranger as well as him who is born in the land” would be punished (24:15, 16). God had no intention of playing favorites. Justice for all means justice for each one. There are times for mercy and making adjustments for extenuating circumstances. But fairness demands that even our exceptions be exercised evenly.
More: God modeled additional principles for the effective use of authority at the conclusion of Leviticus. See “Exercising Authority” at Lev. 26:3, 4.
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One of the most unusual laws that God imposed on Israel was a requirement to let the Promised Land lie fallow every seventh year. This was not unlike the requirement for the people to rest every seventh day, or Sabbath (Lev. 23:3), and therefore was called the Sabbath year or sabbatical year.
The Sabbath year was important for two reasons. First, it taught the people that the land belonged to God (25:23). He created it and put it under humanity’s management to “tend and keep” (Gen. 2:15). Even after people sinned, God charged them with responsibility for restoring the earth, so far as that is possible, from the effects of the Curse, such as natural infertility, weeds, pests, germs, and pollution. Letting the land lie fallow would help restore the ground’s nutrients.
Second, the Sabbath year forced dependence on God. Forgoing a harvest every seventh year would remind the nation of its complete reliance on God, who promised to send three years’ worth of harvest in the sixth year—food enough for the remainder of the sixth year, for the unplanted seventh year, and for the first year of the next cycle (Lev. 25:20).
In a technological society, the idea of a Sabbath year seems completely out of date. Yet the truths behind the Sabbath year have not changed. Ultimately, God still owns the means of production, and we are simply workers using His resources. Likewise, we are still ultimately dependent on Him.
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God appointed the Sabbath year primarily to bring the people’s focus back to Him. But the concept of letting the land rest every seven years yielded significant environmental benefits, allowing the soil to replenish itself and conserving resources. This is just one of many indications that God cares deeply about the environment where His people live. See “God and the Environment” at Psalm 104:14–23, 35 and “Faith and the Environment” at Revelation 9:4.
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Israel’s Jubilee year occurred every fiftieth year. It was like a Sabbath year except that it had the additional purpose of returning property and lands to their owners and servants to their families. The result was that twice each century, the wealth of Israel was leveled though not equally redistributed. The goal was that no family’s lands would be permanently lost to creditors and no person’s freedom would be forever lost to servitude.
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Many people rely on family when they encounter financial trouble. But more and more people have nowhere to turn when hard times hit. In ancient Israel, on the other hand, people could usually count on a family member to step forward if poverty forced them into slavery or caused them to lose their land. This relative was called a “redeeming relative” or kinsman-redeemer.
The redeeming relative was usually a male relation—a brother, uncle, or cousin (Lev. 25:48, 49)—appointed to protect the clan. The Hebrew word used for this kinsman meant “one who has the right to redeem.” An Israelite could sell himself, his family, or his land (25:39–43) in case of poverty. But the Law gave the redeeming relative the first option to buy back any land or person being sold, allowing ownership to be kept within the clan (25:23–28; Jer. 32:6–10).
The redeeming relative was prominent in Israelite culture. In fact, God is often represented as a redeemer in the Old Testament (Deut. 7:8; 2 Sam. 7:23). In the New Testament, Jesus is described as our brother who redeems us from the power of sin (Heb. 2:11, 12, 17).
More: The obligation to redeem a family member from poverty was only one of numerous responsibilities placed on close relatives in Hebrew society. See “Family Responsibilities” at Num. 27:4. The importance of a redeeming relative is well illustrated by the story of Ruth, the great-grandmother of King David. See the Book of Ruth to find out how God used this ancient custom to accomplish His purposes.
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Charging interest on loans is expected in the modern world. But in ancient Israel, the law prohibited charging interest on at least one category of loans: money loaned to the poor.
This law had broad social, financial, and spiritual implications, but two are especially significant. First, the law assisted the poor by not making their situation worse. It was bad to have fallen into poverty. It was humiliating to seek assistance. But crushing interest payments would make a loan more hurtful than helpful.
Second, the law taught a vital spiritual lesson. To forgo interest on a loan was an act of mercy. Losing the use of that money during the term of a loan was a lender’s tangible expression of gratitude to God for freely extending grace. Just as God brought a throng of poor slaves out of Egypt and gave them a land of their own, so He expected the Israelites to show similar kindness to the poor among them.
Because Jesus’ life, death, and resurrection have paid our debt to God, we can now joyfully help others in ways that do not escalate their troubles. Jesus instructed us that because “freely [we] have received,” we should “freely give” (Matt. 10:8).
More: The law prohibiting interest on loans to the poor assumed that the borrower was so destitute he had nothing to offer as collateral but the clothes off his back. See “Charitable Loans to the Poor” at Ex. 22:25–27. Jesus once told a parable about two creditors and their attitude toward forgiveness. See Matt. 18:23–35.
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God carefully defined rewards for obedience (Lev. 26:3–13) and punishments for disobedience (26:14–39). He also promised to remember His people when they repented from disobedience (26:40–45). His pattern modeled two principles for us as we effectively exercise authority. First, leaders must establish and clearly communicate what they expect others to do and to refrain from doing. Second, leaders need to clarify the consequences for fulfilling or not fulfilling those expectations.
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The Habit of Holiness
Brother Lawrence (1611–1691) was born Nicholas Herman, a poor peasant from Lorraine, France. At age eighteen his poverty compelled him to join the army for the promise of regular meals and a small stipend. He fought in the Thirty Years’ War, one of the most destructive conflicts in European history.
During these difficult days, Lawrence underwent a profound spiritual awakening. As he looked upon a gaunt, leafless tree in the dead of winter, the thought that, in a short time, the bare branches would again be covered with life filled him with “a high view of the providence and power of God.” It was from that moment that he began experiencing a deep love for God.
Eventually the young man found his way to a monastery in Paris, taking the name Brother Lawrence of the Resurrection. His lack of education prevented him from becoming a priest, so he was assigned the menial duties of a lay brother, first working in the community’s kitchens, then making sandals when his health prevented him from continuing his former work.
During his years of service at the monastery, Lawrence developed a keen sensitivity to God’s holy presence in everyday life. His description of what he called a “habitual, silent, secret conversation with God” was recorded in a collection of writings published posthumously as The Practice of the Presence of God. “The time of business does not with me differ from the time of prayer,” Lawrence wrote. “In the noise and clatter of my kitchen, while several persons are at the same time calling for different things, I possess God in as great tranquility as if I were upon my knees at the blessed sacrament.”
Lawrence made every moment a loving encounter with his Lord. He found fulfillment not in extraordinary achievements but in a quiet experience of God’s grace during the ordinary tasks of life. “It [is not] needful that we should have great things to do,” he remarked. “We can do little things for God; I turn the cake that is frying on the pan for love of him.” He added, “Men invent means and methods of coming at God’s love, they learn rules and set up devices to remind them of that love, and it seems like a world of trouble to bring oneself into the consciousness of God’s presence. Yet it might be so simple. Is it not quicker and easier just to do our common business wholly for the love of him?”
This humble servant of the Lord also sensed the return of his love in a description reminiscent of the parable of the Prodigal Son:
I imagine myself as the most wretched of all, full of sores and sins, and one who has committed all sorts of crimes against his king. Feeling a deep sorrow, I confess to him all of my sins, I ask his forgiveness, and I abandon myself into his hands so that he may do with me what he pleases.
This king, full of mercy and goodness, very far from chastening me, embraces me with love, invites me to feast at his table, serves me with his own hands, and gives me the key to his treasures. He converses with me, and takes delight in me, and treats me as if I were his favorite. This is how I imagine myself from time to time in his holy presence.
Brother Lawrence did not seek to attain holiness for its own sake. Rather, he sought God—and was raised to holiness as he was transformed into a dwelling place for God’s holy presence. Great deeds and sacred ritual are never worthless—but what Brother Lawrence might say is that their holiness derives from their expression of one simple truth: there is a God who loves us. Let us welcome his embrace.
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Every society has rules, along with penalties for violating those rules. It is a pattern of morality deeply rooted in God’s design for the people He made. At the end of Leviticus, we find that the intricate relationship between creation and its Creator cannot be violated without costly consequences to His people.
• God will be known as a “terror” rather than as a Friend and Companion (Lev. 26:16, 23, 24).
• Life will become painful and fleeting (26:16).
• Work will become futile for them as others profit from their labors (26:16, 20).
• Enemies will create both real and imaginary fears to dominate others (26:17, 25, 36–38).
• Reputations will suffer (26:19).
• Violence will become their destiny (26:22).
• Children will die before their parents (26:22).
• Food will be limited and unsatisfying, and in extreme circumstances people will become cannibals (26:26–29).
• Dwellings and cities will become repulsive, smelling foul and lying devastated (26:30–34).
This bleak passage ends with God repeating His offer to forgive and receive His people back. He wants them to enter into life as He planned it, with all the blessings He intended for a holy and obedient people (26:40–46). Forgiveness and holy living would bring stable, gratifying life to God’s people.
More: To see an example of the terrible, long-term price of sin, read the Book of Ecclesiastes. The writer turned from God to idols (1 Kin. 11:1–8). As a result, he came to the sad conclusion that “all is vanity” (Eccl. 1:2).
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God cared about the land that He provided for Israel, and He judged the nation for abusing it. Centuries after warning His people not to forsake the Sabbath years, He sent their descendants into exile. The length of Israel’s stay in Babylon was seventy years, exactly the number of Sabbath years Israel had failed to let the land rest (2 Chr. 36:20, 21).
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How God Deals with Disobedience
Israel did not do well keeping God’s commandments. Within a generation or two of entering the Promised Land, idol worship was rampant (Judg. 2:10–13). The nation failed to keep the sabbatical and Jubilee years (Jer. 34:12–16). And the people repeatedly dishonored the Lord’s sanctuary (1 Sam. 4:3, 4, 11; 13:7–13). These were direct violations of the covenant (Lev. 26:1, 2), and Israel broke almost every other law as well.
God always responded with firm correction, just as He had warned (26:14–39; compare Judg. 2:14, 15; Jer. 34:17–22; 1 Sam. 7:2; 13:14). The people continued to disobey, and He finally allowed foreigners to take them into exile (2 Chr. 36:17–21). Even so, God’s relationship with His recalcitrant people always held out a promise of forgiveness and restoration if they repented:
• He would remember His covenant with Israel’s ancestors, Jacob and Abraham (Lev. 26:42, 45).
• He would remember the Promised Land (26:42).
• He would not cast His people away completely, or “abhor” them (26:44).
• He would not destroy them or break His covenant with them (26:44).
God shows how a leader must practice loyalty toward disobedient followers even when correcting them. Rather than explode in anger, we can find methods that benefit the offender. Whether we are dealing with children, subordinates, students, or others, by following His example, we can discipline in ways that help people rather than hurt them.
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Vows were offerings the Israelites pledged to God to thank Him for His blessing or help. Vows were strictly voluntary, but once they were made, their fulfillment became obligatory.
The Israelites had several common ways to pay vows. One was by “consecrating” or setting apart a person from the household for religious servitude (Lev. 27:2). These individuals may have been servants or family members; the text does not say. Other vows were paid with animals, houses, or land. God established a scale for the value of vows as follows:
• Vow of a person for service (27:2–8):
Age: 1 month–5 years
Female: 3 shekels
Male: 5 shekels
Age: 5–20 years
Female: 10 shekels
Male: 20 shekels
Age: 20–60 years
Female: 30 shekels
Male: 50 shekels
Age: 60+ years
Female: 10 shekels
Male: 15 shekels
• Vow of an animal for sacrifice and consumption (27:9–13): value to be assessed by a priest.
• Vow of a home for God’s use (27:14, 15): value to be assessed by a priest. Buy-back included a 20 percent increase in value.
• Vow of land for God’s use (27:16–25): value to be assessed in light of the productivity records of the land. Buy-back included a 20 percent increase in value.
The psalmist asked, “What shall I render to the LORD for all His benefits toward me?” (Ps. 116:12). It is a question every follower of God should ponder. God never demands that we pay Him vows, but it seems reasonable to consider tangible ways to thank to God for “all His benefits.”
More: Hannah vowed that if the Lord would allow her to conceive a son, she would give him back to God for religious service. Learn more about her vow and the life of her extraordinary son in the books of 1 and 2 Samuel.
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The shekel of the sanctuary was a unit of weight. No one knows exactly how much fifty shekels of silver was worth in Moses’ day. See “The Temple Shekel” at Exodus 30:13.
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Whatever a person gave to God as a vow became holy or “set apart” to the Lord. That is, it could not be given and then taken back. It belonged to God. This total consecration made vows a serious proposition, especially for one vow not mentioned in Leviticus 27, the vow of oneself to God. See “The Nazirite Vow” at Numbers 6:2.
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