This week we
will continue to study the Book of Leviticus.
Seven feasts are being highlighted in this chapter. Details of most of these feasts are mentioned elsewhere in the Pentateuch. It appears the Lord is setting some kind of a religious calendar for Israel with emphases on “rest” and “sacred assemblies”, both terms being repeated many times throughout this chapter. We shall reflect on each of them briefly today:
V. 3 Sabbath—The brief command here contains highlights which deserve our reflection:
(1) What does the contrast of six days (of work) versus one day of rest imply?
(2) What is the true meaning of “rest” within the context of Sabbath?
(3) Why is such a day “a day of sacred assembly”?
(4) While we observe our “Sabbath” on the Lord’s Day today, how may you (and the church) live out the true meaning of Sabbath?
Vv. 4-14—The Passover, Unleavened Bread and the First Fruits: We know that the Passover (observed on the 14th of Abib, 1st month) was set to remember God’s deliverance of Israel from Egypt with the slaying of the first-born of Egypt, but the sparing of those of Israel; and this festival continued right into the Feast of Unleavened Bread (beginning on the 15th of Abib) which lasted a week. It recalled the time of Exodus when they had to leave so suddenly that there was no time to leaven their bread. The details of their observance are contained in Exodus 12-13. While Exodus 23:15 and 34:18-20 might have hinted at the offering of first fruits on this occasion, it is being spelled out clearly here in vv. 10-13 and points to a communal, rather than a personal presentation of first fruits (likely on the 16th of Abib). Two things, perhaps, are worth noting:
(5) The cereal offering on this occasion is twice as much as required normally (see Num. 28:13). What might this signify?
(6) And, only after these offerings have been made to God could the people eat of the new season’s produce. What is the significance of such a provision?
Vv. 15-22—The Feast of the Weeks (i.e. Pentecost): The word Pentecost comes from the Greek word that means “50th”, referring to the 50 days (i.e. seven weeks) after the first sheaf was offered, marking the end of the grain harvest:
(7) This is the one occasion in the year that “leavened” bread is to be brought as an offering (v. 17). Why is that? (see Note below)
(8) Why does the Lord end this stipulation of Pentecost with a reminder to take care of the poor and the alien? (v. 22)
Vv. 23-44—The Fall Festivals—the Feast of the Trumpets, Day of Atonement and the Feast of Tabernacles:
- These feasts are celebrated on the seventh month, Tishri, which marks the end of the agricultural year with grapes and olives having been picked, and the beginning of a new one, anticipating the rainy season which runs from October to March.
- Tishri, being the 7th month with the most solemn festival (Day of Atonement) and the most joyous festival (Feast of Tabernacle) taking place in the month, is considered to be of such significance that in the post-exilic era, it was turned into the first month of the civic year, and the Day of the Feast of the Trumpets has become the New Year's Day (Rosh Hashanah) of Israel.
(9) How important is the Feast of Trumpets in “announcing” the beginning of the month of Tishri?
(10) In this brief mention of the Day of Atonement, to deny oneself is mentioned twice, with the warning of being cut-off as the consequence of its disobedience; why is it being so emphasized and why is the punishment so severe?
(11) Read Nehemiah 8:13-17 to get an idea of how the Feast of Tabernacles was celebrated. What do you think is the purpose of this festival? (See v. 43 and Deut. 16:10-12)
(12) What is the main message to you today and how may you apply it to your life?
Note:
While commentators have differing opinion in this respect, I tend to think that yeast, in this context, does not denote sin as it normally does, but rather as the Feast of the Unleavened Bread recalls the time when they left Egypt in a hurry with no time to leaven the bread, that now at the conclusion of their grain harvest (to be celebrated when they have entered into the Promised Land), the offering and eating of leavened bread at this point signifies the fact that they have “entered into God’s rest”.
“These are my appointed feasts of the Lord which you are to proclaim as sacred assemblies.” (Lev. 23:2)
In Leviticus 23, the Lord lays out a religious calendar for the people of Israel, setting annual festivals that are of the utmost importance for them to observe (except Sabbath, which is meant to be a weekly observance). Their importance is expressed by the repetition of these words throughout the chapter:
(1) “A lasting ordinance for the generations to come” (vv. 14, 21, 31 and 41):
Evangelical Christians tend to overlook the importance of the observance of any biblical festivals, and some still hold that it is, in fact, unbiblical to observe any religious festivals as we are no longer under the law, but under grace. While the intention might be noble, it is pretty wrong-headed. These were not just festivals that the Lord had meant for them to keep as pure rituals; these were important events in the salvation history of Israel that marked the power and goodness of the Lord. Yes, there were sumptuous feasts and much rejoicing, but there were much denial of oneself and offerings of sacrifices that reminded the people of their sins as well. Throughout the Bible, the exhortation to “remember” is one of the most frequent teachings, and the reason is very obvious: God knows that we are most forgetful and thus most ungrateful. It was true of the Israelites (and hence the need to institute these festivals), and it is true of us today.
(2) ”Sacred assembly” (vv. 2, 4, 7, 8, 21, 24, 27, 35, 37):
The instituting of these festivals also points to the importance of a communal identity of the people of God. No one is meant to be just a child of God, but a part of His family. It has a very important message for today’s Christians; many have somehow adopted a rather individualistic mindset to their faith in Christ. It is important for us to recognize not only are we a part of God’s family, but we need one another to know Christ, to grow in Christ’s likeness and to evangelize the world — we need other Christians as much they need us.
(3) “Rest” or “not to do any work” (vv. 3, 24, 32, 39 and 7, 8, 21, 25, 28, 30-31, 35-36):
In all these stipulations, the same requirements for the weekly Sabbath apply and the key purpose cannot be clearer — they are to rest. Such rest is not just rest from work, but from all activities that could prevent us from resting in God. As a result, we can see that all preparations are done, including the setting up of tents etc. prior to the Sabbaths, and all the chores of sacrifices etc. are left to the priests. The people truly spend their time for “sacred assembly” — the drawing near to pray and to hear the reading and the exposition of Scripture (Deuteronomy 31:10ff; Nehemiah 8-9). It is unfortunate that many churches these days allow the people to busy themselves with all kinds of activities and business meetings at church and have turned the Lord’s Day into such a busy day that many Christians have developed Monday sickness — not the best witness by marketplace Christians.
It appears that the emphasis on this reiteration is on the provision that both the oil for the golden lampstand (Exodus 27:20-21) and the flour for the Bread of Presence (Exodus 25:30), should be supplied by the people. A diagram of the sanctuary might be helpful as a reminder:
|
The Holy of Holies Ark |
|
The Holy Place Altar of Incense Lampstand Table of Bread |
(1) The emphases include the following. (vv. 1-4)
a. The type of olive oil to be used
b. The lamps are to be tended to ensure it will keep burning
Why should these be singled out in this reiteration?
(2) The Bread of Presence (literally, face) (vv. 5-9)
a. Twelve loaves of breads using 2/10 of an ephah each
b. Put pure incense on the bread as a memorial portion to the Lord
c. Eaten only by Aaron and his sons after being replenished weekly
d. Called the most holy part of their regular share of offerings
Since the Most Holy Place with the Ark (which represents God’s presence), could only be entered into by the High Priest only once a year, how do the above emphases express the significance of the Bread of Presence?
A Case of Blasphemy (vv. 10-23)
(3) Do you think that it was accidental that the blasphemer was the son whose father was an Egyptian? Why or why not?
(4) Did the man not violate that 3rd Commandment (Exodus 20:7)? Why then would they choose to wait for “the will of the Lord” to be made clear to them?
(5) What was God’s verdict? Was it too harsh? Why or why not? (See how the religious leaders used this to judge Jesus in Matt. 26:66-67.)
(6) Now God also lays down how they should treat those who take life (the assumption is to pass judgment through a proper judicial process):
a. What is the judgment about taking a human life?
b. What is the judgment about taking the life of an animal that belongs to someone else?
c. What is the judgment concerning bodily injury?
What do you think is the basis of these punishments?
(7) What is the main message to you today and how may you apply it to your life?
“The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death.” (Lev. 24:16)
Rebellion against the Lord may take many forms, but blasphemy against His name is perhaps its ultimate expression. While the command to stone might appear harsh, if it can lead to repentance and sorrow, it is far better than eternal damnation. Of course, we have to understand that this command was given within a society under a “theocracy”, not democracy.
However, the reading of the Law of Moses might evoke the
feeling that our God is purely a God of vengeance, and those who believe in the
Bible are war-mongers and people of hatred. To people like this, I would have to use what
Jesus says in Matthew concerning the ignorance of the true intent of the Law of
Moses (and thus the intent of God as well) by pointing out that what they think
is purely “hearsay”, and not the Law itself.
Take for example the command in Leviticus 24, part of which is a reiteration of Exodus 21. The instruction is given to the elders or judges so that they may judge the people fairly (Exod. 24:14) and prevent any private execution or vengeance. The emphasis here is to make sure the judges would administer punishment commensurate with the severity of the crime, and not beyond. This means that the intent of this provision is to limit the penalty and not to exact penalty as a revenge. As Augustine puts it, “Moderation is signified by these words, so that the penalty may not be greater than the injury.” (On the Lord’s Sermon on the Mount, 1.19.56)
Indeed, this intent is being elaborated upon by Jesus in Matthew 5:38ff when He further explains how God has intended for us to love our neighbors: instead of abiding within the limitations of revenge, we should expand our limitation of tolerance, willing to be hurt doubly (turning the other cheek), willing to be wronged doubly (parting with the coat on top of the tunic), and willing to be taken advantage of doubly (walking an extra mile). This is what John Cassian (circa A.D. 360-435) refers to as the “redoubling of the mistreatment”.
If you care to consider these expansions of our limits of tolerance, you would understand that Jesus’ demands are not unreasonable or unbearable. He is not asking us to let others cut both our limbs, seize our children, or to walk ten extra miles. We are willing to expand our limit of tolerance so that we may mimic the love of our God in an effort to win over our neighbors. This is the true spirit of the Law.
These instructions to keep the Sabbath Year and the Year of Jubilee had to be unprecedented in ancient times, but they also carry messages that we need to hear today:
Vv. 1-7—The Sabbath Year—The Israelites are instructed not to sow, prune or gather every 7th year:
(1) Where would the owner of the fields get their food?
(2) What would happen to that year's annual profit that they would usually gain?
(3) What might happen to their hired workers that year?
(4) Since the land would still bear its fruit and produce its crops, who would benefit from these?
(5) It is said that it is the land that enjoys “a Sabbath to the Lord”:
a. What would it mean to the land?
b. Who then truly owns the land?
(6) We know the Law reveals the character of the Lord. What then is the character of the Lord revealed by this provision?
Vv. 8-28—The Year of Jubilee (I)—Since the 50th year (the Year of Jubilee) begins with the Day of Atonement, it is the agricultural year or cycle:
(7) Its observance (vv. 25:8-12)
a. What might be the reason to have it begin on the Day of Atonement (when the whole nation received forgiveness for all its sins), in order that the year may be consecrated and used to “proclaim liberty through the land and all its inhabitants”?
b. For those who had lost their family property and thus were displaced, how did “liberty” become more than a symbol, but a reality?
c. It appears the Year of Jubilee follows immediately after the 49th year which is the Sabbath year of the seventh year, and it in itself is a Sabbath year; again the people are not to sow and reap. How might the average land owner feel?
(8) Jubilee of the land (vv. 25:13-28)
a. Vv. 13-17 — Basis of assessment: The basis of assessing the value of the land is being explained which works like a modern-day lease agreement. What is the ethical principle laid down by the Lord?
b. Vv. 18-22 — Incentives: In spite of the apparent loss of profit because of two consecutive years of Sabbath and the limits being put in assessing the value of the land, what are the incentives given by the Lord for their obedience?
c. Vv. 23-28 — No permanent transfer of ownership: In laying down this important law, what are the reasons given by the Lord?
(9) Can you sum up the important messages and principles behind this Year of Jubilee?
(10) What is the main message to you today and how can you apply it to your life?
“Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his own clan.” (Lev. 25:10)
The introduction of the Sabbath Year and the Year of Jubilee had to be something unprecedented in the ancient world. No wonder some scholars tried very hard to date this chapter to the post-exilic period. However, as unprecedented as it was, it fully reveals God’s desire that holiness is not just confined to the area of worship, but to be lived out in our everyday life. Several messages or principles are hard to miss:
(1) The earth belongs to the Lord:
As much as we know that God is the One who created the heavens and the earth, and we are simply being entrusted to manage it (Gen. 1), we often see the land we own, the house we possess and the business we operate as ours — we have absolute ownership, complete authority and total control. However, with this Year of Jubilee, God reminds all of us that “the land is mine and you are but aliens and my tenants” (Lev. 25:23).
(2) No exploitation of people or land to maximize profit or gain:
With the concept of absolute ownership, we somehow feel the need to maximize our income or gain at all times, forgetting that it is the Lord who causes us to prosper, not our wisdom, our hard work or frugality. The consecutive years of Sabbath (i.e. the 49th and the 50th years) must be very hard on the landowners. But this is exactly what is needed to train our obedience and our trust in the Lord, and His promise is a very extravagant one: “I will send you such a blessing in the sixth year (referring to the 48th year) that the land will yield enough for three years” (Lev. 25:21). The amazing part of this instruction has also meant that even the land needs to rest!
(3) No permanent poverty:
If the Israelites were to strictly obey this commandment and observe the Year of Jubilee, it would have meant that no Israelites would end in perpetual poverty. Even if one was forced to sell his or her family property, in the 50th year, the descendants, if not the original seller, would be able to reclaim it and start over again!
In this proclamation of the Year of Jubilee, I can see the sovereignty, wisdom and kindness of our God for whom we must set ourselves apart and live out His holiness in obedience, in trust and in kindness to one another.
(1) Redemption of a house versus open land (vv. 29-31):
a. A house within a walled city refers to a house used purely for residence.
b. A house in an open field is then part of the field which is meant for the planting of crops or other income producing plants or trees.
What is the reason for the difference in their treatment regarding ownership?
(2) Houses of the Levites (vv. 32-34)
-An exception is made to the houses of the Levites which are always redeemable, while their lands could never be sold (even in their poverty)
Why is such an exception given to the Levites?
Who are they and how different are they in terms of sources of income?
(3) Cannot charge interest (vv. 35-38)
a. What is their obligation to one of their own countrymen?
b. What is the reason given for not allowing them to charge interest on loans to one of their countrymen? (v. 38)
c. How then should it be applied among us?
(4) On slavery (vv. 39-55):
a. What is the reason given for not enslaving one of their own countrymen? (v. 42)
b. Why then could they purchase aliens as slaves? (vv. 44-46)
c. What provisions are made to ensure the possibility of redemption of Jewish slaves owned by foreigners within Israel?
d. What does such a distinction between Israelites and foreigners speak to their relationship with God? (vv. 54-55)
e. How does God treat us, His children, differently from those who do not belong to Him?
(5) What is the main message to you today and how may you apply it to your life?
“The Spirit of the Lord is on me, because He has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor…Today, this scripture is fulfilled in your hearing.” (Lk. 4:18-21)
Commentators in general see that the reading of Isaiah 61:1-2 by Jesus in the synagogue as His proclamation that the Year of Jubilee was being fulfilled by His coming — “the term release/forgiveness, which is the name of Jubilee in LXX (the Greek O.T.), functions as the key dimension of Jesus’ earthly work in Luke-Acts" (Hartley, Word, 447). Indeed, the Lord Jesus Christ has come not only to proclaim, but to fulfill the ultimate liberty from sin by His death and resurrection. However, there is a more “earthly” or temporal impact on Western civilization with this proclamation in Leviticus and allow me to quote a bit more fully from Hartley:
“This Jubilee manifesto has not been lost on the pages of a forgotten OT book. It has had a leavening effect on social thought in the west… (as it) holds out the ideal of an egalitarian society being realized in an era of social harmony. These ideals often inspired leaders of democracy and great social reformers. This legislation, which encourages each family’s ownership of land, has contributed to the Western ideal that every family has a right to own property. The view of land ownership herein, however, is revolutionary. It does not promote the ownership of private property in a way that allows the rich to amass large tracts of land, displacing the poor, nor does it permit the speculative buying and selling of land that feeds inflation, which in turn increases poverty. Neither does this manifesto promote a social or common ownership of land. Instead, this legislation prescribes a classless society in which each family has an inalienable ownership of a plot of land. It promotes responsible work that attends ownership of property, and at the same time it promotes responsible brotherhood of all Yahweh’s people arising from their faith in Yahweh. Those who are more prosperous assist the poorer brothers, raising them to their own level, because they fear Yahweh. Kinsman helps kinsman, neighbor helps neighbors to face and to overcome economic hardship. Greed and covetousness are broken…”
As we draw closer to the end of the collection of “the decrees, the laws and the regulations that the Lord established on Mount Sinai between Himself and the Israelites through Moses” (26:46), we read in chapter 26 that the Lord lays before His Covenanted People the blessings for their obedience and the curses for their disobedience. We shall consider the blessings today:
(1) In announcing His promised blessings, what are the two commandments that the Lord prefaces them with? (vv. 1-2)
(2) How significant is each of these commandments (to the point that the Lord would preface His blessings and curses with)?
(3) How important are they to us today?
(4) 1st promised blessing: Enough food all year round (vv. 3-5) — see Note below
a. Do you think this promise is still applicable to Israel today?
b. Do you think this promise is applicable to us today?
(5) 2nd promised blessing: Peace and safety (vv. 6-8)
a. Given the location of Palestine — a land passage between the world powers in the north and those in the south historically, how important was this promise?
b. How did King David experience this promise of “lying down” in peace in Psalm 23?
(6) 3rd promised blessing: Increase in number (v. 9)
a. The promise of fruitfulness and increase here is tied to God’s covenant. What covenant is being referred to? (See Gen. 15:5; 17:2-6)
b. What does this covenant ultimately point to?
(7) 4th promised blessing: Abundant harvest (v. 10)
a. What kind of picture is being used to depict their abundant harvest?
b. As much as we like to put the spiritual before the material, what does this say about God’s desire for the world and the people He has created?
(8) 5th promised blessing: Continued covenanted presence (vv. 11-12)
a. Of course, the spiritual is of utmost importance: What does this promise entail?
b. How precious and significant is this promise?
(9) Basis of promise (v. 13)
a. Who is God to Israel and what has He done for them?
b. Who is God to you and what He has done for you?
c. Have you been able to “walk with your head held high”?
(10) What is the “all important” condition attached to these promises in v. 3?
(11) What is the main message to you today and how may you apply it to your life?
Note:
Grapes and olives are the last of the harvest of the year which precedes the rainy season (October to March) and marks the beginning of another planting season for crops.
“I will walk among you and be your God and you will be my people.” (Lev. 26:12)
As Leviticus draws to its end, the Lord lays down the blessings that would be bestowed upon the Israelites if they would follow His decrees and be careful to obey His commands (26:3). In the blessings that God has promised, we can see that God is not a God who delights in seeing mankind suffer with droughts, famines and wars. Instead, He desires that His creation and His creatures would live in harmony and enjoy peace and prosperity. However, the greatest blessing He has promised remains that He will dwell and walk among them, and they will be His people, He their God (26:12). Augustine has this to say about this very promise in Leviticus:
“True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, ‘I will be your God, and ye shall be my people’ than, I shall be their satisfaction, I shall be all that men honorably desire — life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, ‘That God may be all in all.' He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all.”
(Augustine, City of God, XXII, 30)
As much as the rewards for obedience are great, the punishments for disobedience are also severe, and yet they do reflect the patience and long-suffering of God, because they are mentioned in stages:
Vv. 14-17—The Initial Stage
(1) The punishments are being described in vivid fashion, perhaps, summed up best with the beginning words, "sudden terror":
a. How would you describe the condition they have to live in when they sin?
b. Which to you presents the most horrific punishment?
c. See Judges 6:3, 4 to see how one of these punishments had come to pass.
(2) Given the tremendous blessings that awaited them, why would Israel choose to reject God’s decrees?
Vv. 18-20—The 2nd stage—The “seven-time” punishments are featured by
(3) Barren land: God causes the sky and the land to become like iron and bronze, instead of abundant yield. There will be no yield:
a. Why would they not repent given the punishments they would have suffered?
b. What does God aim to achieve with more severe punishments? (v. 19)
Vv. 21-22—The 3rd stage—The “seven-time” punishments are featured by
(4) Extermination of cattle and childlessness
a. What will be the means that God uses?
b. In what ways are these punishments “seven times” more severe?
Vv. 23-26—The 4th stage—The “seven-time” punishments are featured by
(5) War, plague and famine
a. What does the Lord say before declaring His accelerated punishments?
b. What does God accuse them of in v. 25?
vv. 27-39—The 5th stage—the “seven-time” punishments are featured by
(6) Severe famine, destruction of idols’ altars, ruined cities and sanctuaries, land laid waste and exile:
a. What are the reasons given for such utter destruction? (vv. 28, 39)
b. How does the history of Israel turn this warning into a fulfilled prophecy? (See 2 Ki. 6:24-31; 25:1-12)
A Message of Hope (vv. 40-45)
(7) Even when their sins are so horrendous, what would turn God’s heart around? (vv. 40-41)
(8) Will Israel repent of their sins one day? (Zech. 12:10; Rom. 11:25-27)
(9) What obliges the Lord to accept their repentance? (v. 42)
(10) What is the main message to you today and how may you apply it to your life?
“These are the decrees, the laws and the regulations that the Lord established on Mount Sinai between Himself and the Israelites through Moses.” (Lev. 26:46)
As clear as the above verse is, scholars, including some Evangelical scholars, still insist that chapter 26 of Leviticus was a later invention based on their “god”—the historical and grammatical method of biblical criticism. Make no mistake, I am not against this method per se, but, as Robert Barron puts it, these scholars “placed great stress on discerning the intentionality of the human authors and the specificities of their historical settings, which resulted in a loss of the sense of the integrity of the Bible as a whole” (First Things, April 2014, 21).
Allow me to share with you the insight of Keil and Delitszch in this respect:
“When modern critics, who are carried away by naturalism, maintain that Moses was not the author of these exhortations and warnings, because of their prophetic contents, and assign them to the times of the kings, then [sic] end of the eighth or beginning of the seventh century…they have not considered, in their antipathy to any supernatural revelations from God in the Old Testament, that even apart from any higher illumination, the fundamental idea of these promises and threats must have presented itself to the mind of the lawgiver Moses. It required but a very little knowledge of the nature of the human heart, and a clear insight into the spiritual and ethical character of the law, to enable him to foresee that the earthly-minded, unholy nation would not fulfill the solemn demand of the law that their whole life should be sanctified to the Lord God, that they would transgress in many ways, and rebel against God and His holy laws, and therefore that in any case times of fidelity and the corresponding blessing would alternate with times of unfaithfulness and the corresponding curse, but that, for all that, at the end the grace of God would obtain the victory over the severely punished and deeply humbled nation, and bring the work of salvation to a glorious close. It is true, the concrete character of this chapter cannot be fully explained in this way, but it furnishes the clue to the psychological interpretation of the conception of this prophetic discourse, and shows us the subjective points of contact for the divine revelation which Moses has announced to us here. For, as Auberlen observes,
‘there is a marvelous and grand display of the greatness of God in the fact, that He holds out before the people, whom He has just delivered from the hands of the heathen and gathered round Himself, the prospect of being scattered again among the heathen, and that, even before the land is taken by the Israelites, He predicts its return to desolation. These words could only be spoken by One who has the future really before His mind, who sees through the whole depth of sin, and who can destroy His own work, and yet attain His end. But so much the more adorable and marvelous is the grace, which nevertheless begins its work among such sinners, and is certain of victory notwithstanding all retarding and opposing difficulties.’
"The peculiar character of this revelation, which must deeply have affected Moses, will explain the peculiarities observable in the style, viz. the heaping up of unusual words and modes of expression, several of which never occur again in the Old Testament, while others are only used by the prophets who followed the Pentateuch in their style.”
(K&D, Pentateuch, 633)
This final chapter in Leviticus acts more like an appendix to the Book of Leviticus and it deals with a rather good thing — the voluntary making of vows to God, except that it also opens up an opportunity to sin against the Lord:
(1) Before we reflect on the provisions concerning the honoring of vows to God, can you think of the reasons or conditions which might prompt to a person to make a vow to God?
a. Any example in times of distress?
b. Any example in times of blessings?
c. Are vows normally made in the heat of the moment?
d. Why would a person wish to “withdraw” their vows?
(2) Read the following passages concerning vows:
a. Deuteronomy 23:21-23
b. Proverbs 20:25;
c. Ecclesiastes 5:3-5
(3) Vows to dedicate a person (vv. 2-8)
a. Just for clarity, the following is a chart of the price of redemption:
|
AGE |
SHEKELS -MALE |
SHEKELS-FEMALE |
|
1 month – |
5 |
3 |
|
5-20 years |
20 |
10 |
|
20-60 years |
50 |
30 |
|
60 + years |
15 |
10 |
b. The dedicating of a person amounts to a commitment to be slaves for God, except that only the Levites could serve in the temple of the Lord. Therefore as an expression of such a dedication, “money” is to be paid as redemption in the expression of such a vow. The amounts so set appear to be reasonable prices for the redemption of slaves in the marketplace.
c. Using Samuel (which was really an exception) as an example (1 Sam. 1:11), can you understand what it might mean to dedicate a person to the Lord?
(4) Vows to dedicate animals (vv. 9-13)
a. Good or bad seems to imply value and should have nothing to do with blemishes. What does the “no-exchange” provision aim to achieve and teach?
b. Note: A clean animal so dedicated is probably used as sacrifice, while an unclean animal will be sold by the priest with its price going back to the coffer of the temple.
(5) Vows to dedicate property (vv. 14-24)
a. Houses: redeemable at one and one/fifth of the value (vv. 14-15)
b. Family land: redeemable as above; if not redeemed, it will permanently belong to the priests in the Jubilee (vv. 16-21)
c. Purchased land: price to be paid to the priests as valued (right away), with land returning to the original owner in the Jubilee (vv. 22-25)
Why would the Lord permit the person to redeem what has already been vowed?
(6) First-born animals (vv. 26-27)
a. What do these provisions for first-born animals, clean or unclean, seek to safeguard?
b. Is there any spiritual lesson that we may learn from it?
(7) Irreversible Vows (vv. 28-29)
a. V. 28 appears to deal with a special, most solemn kind of vow, although we do not really know its exact nature: the word, “to devote” means “to ban” (K&D, 644).
b. V. 29 appears to deal with divine judgment against idolaters such as those described in Deuteronomy 13:13ff.
(8) Tithing (vv. 30-33)
a. What is the reason given for this command of “tithing” of grain and fruit? How is it related to the safeguard against using the first-born as vows?
b. Why is the redemption of grain or fruit tithing permitted?
c. How does the provision concerning the herd and flock safeguard against manipulation?
(9) When
you are reading the above provisions and realize that even voluntary vow
makings need to be regulated, consider the following:
a. Does it make you sad?
b. How does it speak to our sinfulness?
(10) As we come to the end of the Book of Leviticus, spend some time going through your notes or journal, and highlight the main messages you have learned. Translate your thoughts into a prayer of response.
“Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God — it is your spiritual act of worship.” (Rom. 12:1)
As we embarked on the reflective study of Leviticus, I believe you did so with a feeling of trepidation, wondering how you might survive the study of this seemingly monotonous book, let alone learn anything from it of significance. I hope, after several weeks of reflective study, you have changed your mind and have come to appreciate how meaningfully rich this Book of Leviticus is. I, for one, wish that I could have studied this book much earlier in my days of youth; if I did, I would have understood not only the holy character of God, the utter sinfulness of mankind, but the value He has put on lives — human or otherwise, and His rightful demand for sexual purity.
The first five chapters of instructions to the lay people concerning the laws of sacrifice signify not only the need for atonement of the people’s sin through the shedding of blood, but God’s invitation to them to come before Him and have fellowship with Him. The call to holiness is complemented by the invitation to draw near to Him.
The next two chapters of instructions to the priest concerning the laws of sacrifice together, with chapters 8-10 concerning the institution of the priesthood and the rules of chapters 21-22, highlight the awesomeness of the priesthood and how sacred a task it is. The judgment of the two sons of Aaron in chapter 10 should serve as a serious warning to all servants of the Lord as to how careful we should go about our ministry and how holy an example we should set for the congregation.
The detailed instructions in chapters 11-15 about clean and unclean animals, childbirth, diseases, discharges etc. point to a holiness that is not confined to the time of worship, but to everyday life.
The Day of Atonement is strategically situated in the middle of the book in chapter 16 and forms not only the most important religious festival of the Jewish Calendar, but also the most pivotal prophetic act of salvation for all mankind, the ultimate fulfillment of which took place in the person of Jesus Christ and His blood-shedding death on the cross. The functionality of blood sacrifice is then explained in the immediate chapter that follows.
Every day’s holiness is then elaborated in chapters 18-20 for the lay people, with heavy emphases on sexual purity and a reiteration of the second part of the Ten Commandments which is to love one’s neighbor as oneself. The repeated emphasis is on the demand to be different from their pagan neighbors. While many of the regulations concerning the distinction between clean and unclean in chapters 11-15 are ceremonial and have been fulfilled by the redemptive act of Christ, these ethical laws of sexual purity and of loving one’s neighbors are permanent. We need to continue to live out such holiness to distinguish ourselves from the world.
From chapter 23 to chapter 25, I have learned much about the communal aspect of our faith in God — the designated time for sacred assemblies, the observance of the Sabbath Year and the Year of Jubilee — all point to what is meant to be a people of God and a priesthood of believers. Had the Israelites been able to obey all the commandments and observed all God’s decrees, they would have been such a powerful witness to true rest, peace and liberty in God. Unfortunately, instead of enjoying true peace, rest and liberty in God, the prophetic warning of punishments in chapter 26 has come to pass. However, it does end in the glorious hope of repentance of God’s people and forgiveness promised by the God who “remembers” His covenant with Abraham through whose seed, our Lord Jesus Christ, the Lord will not only be their God once again, but also ours.