The name of the book of Leviticus is derived from the Septuagint (Greek) version of the Old Testament and means “pertaining to or relating to the Levites.”
Fully one-fourth of the book describes the various offerings of the people and the priests. The balance of the book covers a variety of subjects, many vital to the overall theme summed up by the statement: “Be ye holy, for I am holy” (Lev. 19:2; 20:7, etc.). There are laws concerning purification (Lev. 12, 15), leprosy (13, 14), and consecration (8); there is detail regarding the day of atonement (16) and the other feasts and days of holy convocation” (23), a chapter of emphatic warning (26) and one concerning vows and the price of redemption (27).
Leviticus 1:2 – “If any of you bring an offering”
The word here rendered “offering” is found 39 times in Leviticus, 38 times in Numbers and 2 times in Ezekiel. It is usually rendered “offering” or “oblation” and comes from the Hebrew word qorban (pronounced kor-bahn).
The word should be familiar to us as Jesus refers to someone who avoids aid to their parents by making use of the “Corban” tradition of the Jewish elders (cf. Mk 7:11). The Hebrew noun comes from the verb “qareb” which means to come into the nearest, most intimate proximity of an object or subject. The word thus indicates the means by which this may be accomplished.
In Divine etiquette, it is the means by which we may draw as near as possible to God. Under the Law, it was accomplished through sacrificial offering. The offering would reflect self-sacrifice for it was to be without blemish of the best of the herd. It would also reflect care and consideration and devotion and duty and responsibility.
By New Testament times, like many other laws, the elders had turned it into a hideous caricature; corban or qorban represented a vow whereby one’s goods were given to the temple upon one’s death (but available for one’s use during one’s lifetime) and hence could not be given to others.
Jesus laid bare the perversity of Israel’s leaders by exposing this law for what it truly was – a blatant attempt to circumvent the command of God. Qorban was a provision which demonstrated God’s kindness as through offerings His children were allowed to draw near to their Heavenly Father; to the self-serving and unholy, however, it became a means for children to avoid kindness to their earthly parents.
Leviticus 8
This chapter recounts the consecration of Aaron and his sons. Apparently for the first time, Aaron puts on the clothing of the High Priest which would set him apart from all others in the congregation. Aaron is anointed as are the tabernacle and its furnishings; they are sanctified, set apart together indicating the close connection between the priest and the tabernacle.
The blood of the ram of consecration was put upon the tip of the right ear, the right thumb and the great toe of the right foot of Aaron and his sons. They must not only hear what God says but must also listen attentively (the tip of the ear as if to bend the ear to listen closely), carefully, and only to what God says. Without the thumb, it would be difficult, if not impossible to do most tasks which the hand is to perform such as grasping (whether a pen to write or a blade to fight), holding (whether to help or to hinder), or any other task that requires strength or gentleness. The foot symbolizes walk; the right foot would symbolize a Christ-like walk; but with the emphasis on the great toe, more than walk is involved. The great toe allows for balance. In the Truth, there must be balance, steadiness, strength. Aaron and his sons were to listen carefully, walk surely and handle the Truth with gentleness and strength. Obviously, the same holds true for ourselves as we seek to be holy, consecrated, set apart.
9:23-24 “there came a fire out from before the LORD”
Just for a moment visualize this event: several days have passed in the consecration process. Next Aaron (and his sons) will participate in the offering of sin-offerings, burnt offerings, meal and peace offerings and wave offerings. Suddenly, the glory of Yahweh appears, either in a cloud or pillar of fire or both; the people would be startled, fixing their gaze upon this wonderful appearance. Then, even more suddenly, fire comes from the glorious manifestation of Yahweh and instantly consumes the sacrifices.
“The people … shouted!” What a response! The Hebrew word “ranon” signifies joyous shouting, exultation, jubilation. In 14 appearances of the word in Isaiah, it connotes holy joy shown by shouts of joy. Frequently it is used in connection with singing. Whenever the word is used it involves crying aloud to God. What a sight and sound this must have been! The coming Kingdom of God will bring such a time of great joy and singing for those who are God’s holy ones.
Lev. 10 – “there went out fire from before the LORD”
Just moments before, the fire from the LORD brought shouts of joy and singing. Now the fire brings shouts of anguish followed by a great silence for this time it does not consume offerings but the iniquitous sons of Aaron on the very brightest day of their lives.
They had defied the LORD by taking “strange” fire in their censers for the burning of incense. The key must be in the word “strange”. It comes from “zuwr” which means “to turn aside (especially for lodging); hence to be a foreigner, strange, profane” (Strong ‘s).
Nadab and Abihu did something different from that which was prescribed by the Law, or they did something on their own outside the Law, or there existed something or some condition which caused the fire to be “strange”. Following are a few of the possibilities:
- Something opposed to that which was prescribed by the Law. This is difficult to specify with respect to the fire for there does not appear to be any instruction as to where the fire should come from nor does there appear any command as to when the incense should be offered on this special day.
- On their own – outside the Law. They may have seized upon this opportunity to call specific attention to themselves: after all (they might think), hadn’t they been responsible (at least in part) for this wonderful series of events; weren’t they important figures before the people? They had just been set apart for special service before God; weren’t they special? Perhaps, moved emotionally by the shouts and singing of the people, they chose on their own to burn incense to God, not waiting for instructions from Moses and Aaron.
- A condition existed which made the fire strange or foreign to God – they may have consumed too much of the “drink offerings” and together with the excitement, become drunk (cf. vs.9-11) and failed to properly prepare the incense. Exodus 30:9 states the command that “the priest must offer on the altar only the incense prescribed by God; no strange incense could be offered.” The specific formulation used could not be mixed for personal use, “consider it holy to the Lord. Whoever makes any like it to enjoy its fragrance must be cut off from his people” (Ex. 30:37,38).
By looking carefully at the subsequent Divine statements, we may piece together a satisfactory answer which is a combination of the above. They were forbidden to make the incense and burn it for themselves, even if it were properly made. It was to be “holy to the LORD.” They probably had consumed so much wine, they forgot the command or relegated it to secondary importance. Carried away by the moment, the wine, and their own self-importance, they violated God’s command and suffered the consequences. Furthermore, whatever the actual circumstances, they were presumptuous.
They took that which was holy and made it profane with their hand; they did not listen with their ear to God’s command; they clouded their judgment, became unbalanced and stumbled before God. And they paid the consequences. Let us take heed. “I will be sanctified in them that come nigh me, and before all the people I will be glorified.”
* Special Note: The fire consumed them, their bodies, but not their coats (cf. v.5).
24:10-16 “he that blasphemeth the name of the LORD, he shall surely be put to death.”
There are many lessons in this particular incident. As background we should note that the various major feasts, as well as other feast days, had been presented to the Israelites by Moses. The last feast, that of “booths”, recalled how Israel was delivered from Egypt by Yahweh, who had truly revealed His Name to all, Egyptian as well as Israelite. The NIV of Lev. 23:42,43 reads: “All native-born Israelite’s are to live in booths so your descendants will know that I had the Israelites live in booths when I brought them out of Egypt. I am the LORD your God.” These instructions are then followed in the opening verses of chapter 24 with commands to Israel that the people are to supply the ingredients for the lightstand-oil and for the shewbread.
Next is recorded the incident of blaspheming the name of God. A half-Israelite, half-Egyptian (not native-born) goes out among the native-born Israelites and gets into a serious fight. The Hebrew word rendered “strove together” implies more than an argument or minor shoving match. Then this son of an Egyptian blasphemes the Name of Yahweh.
There had been several past references made to the holiness of the Name of God, and the fact that His Name was not to be taken in vain, but what were the people to do when God’s Name was cursed? The blasphemer was held in custody until God made the punishment clear.
When Israel came from the land of Egypt and God had revealed His Name to them, He told them to remember His Name and keep it as a memorial – that is, something to be remembered, thought of often. They were to remember that they belonged to God and that they had a hope of being a part of His Name. One who blasphemes God’s Name demonstrates his true character.
What kind of person would deliberately blaspheme the Name of God particularly someone who had been redeemed by the gracious power of God whether from bondage to Egypt or bondage to sin?
We must remember that blasphemy of the Name can be done with our conduct as well as with our lips. This stands out clearly when we note that the basic meaning of “blaspheme” is “to puncture” (Strong’s). Hebrews 6:4-6 comes to mind: “It is impossible for those who have been enlightened…if they fall away, to be brought back to repentance, because to their loss they are crucifying “puncturing” the Son of God all over again and subjecting him to public disgrace” (NIV).
The next law in Leviticus 24 discusses what to do with someone who kills another person. Following the execution of the blasphemer as it does, perhaps this law is reiterated because the Egyptian/Israelite had killed the person he had fought or to indicate that while God would have the people punish the person with death, the taking of life was not to be lightly regarded. They could not just go out and put to death anyone they thought guilty of a capital crime. They would only be allowed to carry out a punishment which fit the offence, and no more. One would not be able to demand two eyes for the loss of one eye or someone’s life for a broken leg. God alone has the prerogative to set punishment for the guilty.
The Origin of the Organic World – Part One