Leviticus 21:7-15 - Holiness in Family Relations

"7 They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. 8 Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy. 9 And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. 10  And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; 11 Neither shall he go in to any dead body, nor defile himself for his father, or for his mother; 12 Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD. 13 And he shall take a wife in her virginity. 14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife. 15 Neither shall he profane his seed among his people: for I the LORD do sanctify him." — Leviticus 21:7-15 KJV.

HOLINESS IN FAMILY RELATIONS, 7-15.

7. Whore — A woman wilfully wanton. Profane — Hebrew, profaned or dishonoured in any way, whether by violence or with consent. Put away — A divorced woman may be perfectly virtuous, but the priest’s wife, like Caesar’s, must be above suspicion. He may marry a widow, unless he be a high priest. See verse 14. We call attention to the absence of all limitations as to nationality. The priest might marry a non-Israelite if not an idolater; but not a Canaanite, because of their idolatry, nor an Ammonite nor a Moabite, on account of national antipathy. Exodus 34:16; Deuteronomy 7:3; 23:3. From verse 14 we infer that he was permitted to marry a widow, as Josephus declares. Others infer from Ezekiel 44:22 that he could marry only the widow of a priest.

Leviticus 19:11-18

"11 Ye shall not steal, neither deal falsely, neither lie one to another. 12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. 13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. 14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD. 15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. 16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. 17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." — Leviticus 19:11-18 KJV.

11. Not steal — Property, one of the great natural rights of man, is sacredly guarded by the eighth commandment. See Exodus 20:15. “Here is a marvellous distinction of classes. That distinction is carefully preserved throughout the whole record of Scripture. At first sight, it is not only a marvelous, but an incredible thing that one man should be rich and another poor. Poverty is more than a merely incidental condition of life. There is a moral mystery about poverty, relating alike to the poor man and to the rich man. It may seem heartless to speak in this way, and it would be heartless but for the consistent record of time and testimony of experience. Here is a distinct recognition of the right of prosperity. We read of ‘thy field,’ and ‘thy vineyard,’ and ‘thy harvest.’ Yet though property is distinctly recognised, beneficence is also made matter of law. The Bible is the book of the poor. From no other book in the world could so many injunctions be culled as bearing upon the rich in relation to the claims of poverty.” — Joseph Parker. Neither deal falsely — All fraud, which is not included in stealing, is forbidden. See Leviticus 6:2-4, notes.

Levitius 14:1-9 The Cleansing of the Leper (Part 1)

"1 And the LORD spake unto Moses, saying, 2 This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: 5 And the priest shall command that one of the birds be killed in an earthen vessel over running water: 6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field. 8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. 9 But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean." Leviticus 14:1-9 KJV. 

The first section of this chapter is addressed to Moses alone, and relates to the ritual for cleansing the leper and restoring to full communion with Israel. Verses 1-32. The second section, addressed to Moses and Aaron, describes the leprosy in a house, and prescribes the mode of its treatment. Verses 33-57.

THE CEREMONIAL CLEANSING OF THE LEPER, 1-32.

Our position that the treatment of the leprosy was founded on ceremonial, rather than sanitary, grounds, is confirmed by the minute ritual required for the cleansing of the leper after he has been healed, together with the total absence of any medicinal prescriptions for his cure. By what natural means this was ever effected we are not informed in the Scriptures. The only cures which are detailed are miraculous, as Miriam, in answer to the prayer of Moses, Numbers 12:13-15; Naaman, at the command of Elisha, 2 Kings 5:14; and the instances of healing by Jesus Christ, Matthew 8:3; Luke 17:14. In his sermon to his indignant towns-men on the universality of the divine regards, Jesus gives two very valuable historical items: 1. That in the long and eventful life of Elisha not an Israelite leper was healed; and 2. That “many lepers were in Israel” at that time. Luke 4:27. We infer, therefore, that the perfect healing of the leprosy was a rare exertion of supernatural power, and that the cases provided for in this chapter are either instances of miraculous healing, or, more probably, cases in which the disease had reached the stage of complete whiteness, when the patient has become clean, (Leviticus 13:13, note,) and may be constructively called healed.

The Arrangement and Divisions of the Book of Leviticus.

The order of subjects has been much criticised by those who deem themselves competent to sit in judgment even upon the style in which God should speak to men. Dr. Kalisch, with the double vail of Judaism and Rationalism before his eyes, amplifies on the “illogical arrangement” of Leviticus. It is not marvellous that a series of types should seem confused and chaotic to one who is stone-blind to the great Antitype which explains and harmonizes them all. On the other hand, Bertheau sees a regularity and exactness in the arrangement of topics which it is difficult for us to discover. His “seven groups of the laws of Moses,” each containing a greater or less number of decalogues, proceeds in some cases upon assumptions so arbitrary that we have not thought it wise to adopt it.

The chief difficulty in the grouping of subjects arises from the commingling of rules of life relating to morals with those relating to mere ceremonial requirements, the Hebrew mind never having made that sharp discrimination between the ethical and the ritual which the Christian has been trained to make. Acts 15:20, 29.

The division of the book into two parts adopted by Keil and Murphy, the first relating to the expiation of guilt and the second to the sanctification of the life, we have adopted, only making the division at the end of chap. x instead of chap. xvi, since the intervening chapters bear more or less directly upon sanctity of life, especially in the conception of the Hebrews. Even the day of atonement, described in chap. xvi, was not for the removal of conscious guilt at the initiation of the spiritual life, but for those “errors” (ἀγνοημάτων,) “of the people,” (Hebrews 9:7,) which are incidental to the most advanced stages of holy living on the earth, making appropriate the daily prayer, “Forgive us our debts.”

OUTLINE OF CONTENTS.

Part I. Propitiation, chapters 1-10.

SECTION I. Ritual of the Altar, chapters 1-7.

Introductory, Leviticus 1:1-17. The Meat Offering, Leviticus 2:1-16. The Peace Offering, Leviticus 3:1-17. Ordinary Sins of Inadvertence, Leviticus 4:1, 2. Sin of a Priest, Leviticus 4:3-12. Sin of the Congregation, Leviticus 4:13-21. Sin of a Prince, Leviticus 4:22-26. Sin of a Private Person, Leviticus 4:27-35. The Trespass Offering: Sin Against Justice — Concealing Testimony, Leviticus 5:1. Involuntary Violation of Ceremonial Purity, Leviticus 5:2, 3. Inadvertency in Oaths, Leviticus 5:4, 5. Trespass Offering Therefor, Leviticus 5:6-13. Defects in Holy Things, Leviticus 5:14-19. Wilful Fraud, Leviticus 6:1-7. Ordinances Appertaining to the Priests, Leviticus 6:8-30. Additional Laws of the Trespass Offering, Leviticus 7:1-10. Laws of the Peace Offering, Leviticus 7:11-21. The Fat and Blood Forbidden to be Eaten, Leviticus 7:22-30. Portion of the Priests, Leviticus 7:11-34. Summary of Preceding Laws, Leviticus 7:35-38.

SECTION II. Consecration of the Aaronic Priesthood — First Service —

Judicial Death of Nadab and Abihu, chapters 8-10.

The Investment and Unction, Leviticus 8:1-36. Aaron’s First Offering and Blessing, Leviticus 9:1-7. Aaron’s Personal Offerings, Leviticus 9:8-14. The Offerings for Israel, Leviticus 9:15-21. The Benediction and the Consuming Fire from Jehovah, Leviticus 9:22-24. Nadab and Abihu Slain by Jehovah, Leviticus 10:1-7. The Priests Forbidden Wine and Strong Drink, Leviticus 10:8-11. Eating the Most Holy Things, Leviticus 10:12-20.

Part II. Holiness, Rules for Sanctity of Life, chapters 11-27.

SECTION I. External Purity, chapters 11-15.

Purity and Impurity in Animals: Concerning Beasts, Leviticus 11:1-8. Concerning Fishes, Leviticus 11:9-12. Concerning Fowls, Leviticus 11:13-19. Concerning Winged Insects, Leviticus 11:20-25. Concerning Larger Animals, Leviticus 11:26-28. Purity and Impurity in Persons, Leviticus 12:1-8. The Leper, Leviticus 13:1-59. The Ceremonial Cleansing of the Leper, Leviticus 14:1-32. Signs of Leprosy in a House, Leviticus 14:33-45. The Cleansing of a House Suspected of Leprosy, Leviticus 14:46-57. Physical Sanctification: Treatment of Issues, Leviticus 15:1-18. The Uncleanness of Women in their Issues, Leviticus 15:19-33.

SECTION II. Ceremonial Purity, chapters 16-27.

The Day of Atonement: Occasion of the Institution, Leviticus 16:1, 2. Outline of the Ceremonial, Leviticus 16:3-10. Detailed Description of Certain Rites, Leviticus 16:11-28. General Rules respecting the Day of Atonement, Leviticus 16:29-34. The Sacredness of Blood, Leviticus 17:1-16. Holiness in Social Life: The Vices of Egypt and Canaan Prohibited, Leviticus 18:1-5. Prohibition of Incestuous Marriages, Leviticus 18:6-18. Unnatural Lusts Prohibited, Leviticus 18:19-30. Holiness Towards God and Righteousness Towards Men, Leviticus 19:1-37. Punishments, Leviticus 20:1-27. Holiness in the Priests: The Priests’ Mourning for the Dead, Leviticus 21:1-6. Holiness in Family Relations, Leviticus 21:7-15. Personal Disabilities for the Priesthood, Leviticus 21:17-24. Reverence for Holy Things, Leviticus 22:1-16. Acceptable Sacrifices, Leviticus 22:17-28. Miscellaneous Precepts Reiterated, Leviticus 22:29-33. Holiness in Days — Festivals Instituted; The Feasts of the Lord, Leviticus 23:1-8. The Sheaf of Firstfruits, Leviticus 23:9-14. The Feast of Pentecost, Leviticus 23:15-21. The Law of Charity, Leviticus 23:22. The Feast of Trumpets, Leviticus 23:23-25. Day of Expiations, Leviticus 23:26-32. The Feast of Ingathering, Leviticus 23:33-44. Purity in Oil and Showbread; Holiness of the Divine Name, and Sacredness of Human Life; The Illumination of the Tabernacle, Leviticus 24:1-4. Ordinance of the Showbread, Leviticus 24:5-9. The Blasphemer Stoned, Leviticus 24:10-23. The Law of Retaliation, Leviticus 24:17-23. Holiness Applied to Years: The Sabbatical Year, Leviticus 25:1-7. The Year of Jubilee, Leviticus 25:8-55. Rules for the Sale of Land, Leviticus 25:14-17. Additional Legislation respecting the Sabbatical Year, Leviticus 25:18-22. The Redemption of Land, Leviticus 25:23-28. The Redemption of Houses, Leviticus 25:29-34. Mercy to the Poor Enjoined, Leviticus 25:35-43. Non-Hebrew Servants, Leviticus 25:44-46. The Hebrew Servant and the Foreign Master, Leviticus 25:47-55. Promises and Threatenings as Sanctions of the Law and Motives to Holiness. Idolatry, the Sabbath, and the Sanctuary, Leviticus 26:1, 2. Blessings Promised to Obedience, Leviticus 26:3-13. Threatenings Against Disobedience, Leviticus 26:14-39. Mercy After Judgments — Israel not Utterly Destroyed, Leviticus 26:40-46. Holiness in Promises — Vows: Persons the Objects of Vows, Leviticus 27:2-8. Animals Vowed, Leviticus 27:9-13. Houses and Fields Vowed, Leviticus 27:14-25. Firstlings and Unclean Beasts, Leviticus 27:26, 27. Things Under the Ban and Tithes, Leviticus 27:28-34.

— Commentary on Leviticus.

A Higher School of Faith

"Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." — John 16:7 KJV.

The withdrawal of the visible Christ and the substitution of His visible presence in the Paraclete whom He sent was the introduction of His disciples into a higher school of faith. Hitherto they had walked chiefly by sight. The Miracles of their Master had appealed to their reason through the senses. They were not entirely destitute of faith, else they would not have forsaken their fish-nets and followed the Man of Nazareth. But their faith was weak; it needed to be exercised and developed by struggles in a far different arena. They must be taught the spiritual nature of Messiah's kingdom. The visible presence of Christ as a veritable man had been a help to the primary lesson they had already learned; it would be a hindrance to the advanced lesson now to be learned. They must learn that deliverance from sin and restoration to true holiness consist not in outward ceremonials and prescribed rituals, nor in abstract truths grasped by the intellect, but in a vital union with a personal Saviour effected by the Spirit.

What Meats Should Christians Eat?

QUESTION: What meats should be eaten by Christians?

ANSWER: The word meat includes both vegetable and animal foods. There are some vegetables, such as tobacco, unfit for either saint or sinner to eat,  and  the extract of others, such as opium from the poppy, and alcoholic distillations from fruits and cereals, should not go into the mouth of any Christian. He is sure to eat healthy food if he limits himself to the clean animals enumerated. in Lev. II. But since Jesus abrogated the ceremonial law (Mark 7:19, American Revised Version), the Christian does not sin if he eats swine's flesh, clams, oysters, lobsters, eels, etc. It is thought that the superior longevity of the Jews arises from their observance of the Levitical Law which perfectly guards his beefsteak and mutton chops.

— Steele's Answers p. 149.

The Law of Moses

QUESTION: (1) How much is included in what is termed the Law of Moses? (2) Is this the same as that referred to in the New Testament as "the Law"? (3) As Christians, what is our relation to the Mosaic Law?

ANSWER: (1) It is the legislative part of Exodus, Leviticus, Numbers, and Deuteronomy. It consisted of three portions, the Moral, the Ceremonial. And the Judicial. (2) The Moral embraces the Decalogue and certain ethical precepts such as relate to marriage, etc. This is binding on all Christians. The Ceremonial and the Judicial or civil law of the Hebrew nation are not binding on Christians. (3) When Paul says we are justified without the Law, he means we are not under obligation to plead that we have kept the moral law in order to be accepted. It is not the ground of our justification, but it is still the rule of life, and obedience to it is the fruit if faith in Jesus Christ. It will always be obligatory.

— Steele's Answers pp. 80, 81.

Freed From the Law?

QUESTION: In what sense are Christian believers freed from the Law?

ANSWER: (1.) It is true that all mankind are, by the atonement, forever freed from the necessity of pleading that we have perfectly kept the law, in order to acceptance with God. We are freed from the necessity of legal justification. Such a necessity would shut up a sinful race in eternal despair. We are freed from the law as the ground of justification. Our ground of justification is the blood of Christ shed for us.

(2.) Nor are true believers, who have received the Spirit of adoption, under the law as the impulse to service. They are not spurred on to activity by the threatened penalties of God's law. Love to the Law-giver has taken the place of fear of the law as a motive. This is specially true of those advanced believers, out of whom perfect love has cast all servile, tormenting fear. Before emerging into this experience, there is a blending of fear and love as motives to service. In this state the believer is not wholly delivered from legalism. But the law is put into the heart of the full believer, and its fulfillment is spontaneous and free. "I will run the way of Thy commandments when Thou shalt enlarge my heart." The Septuagint Version, used by our Lord Jesus, reads: "I have run .... Since," etc. "Without the law," says St. Paul, as an outward yoke laid upon the neck, "but under law to Christ." Love to Christ absorbs into itself all the principles of the moral law, and prompts to their glad performance. Hence, "Love is the fulfillment of the law." This is the meaning of Rom. vii. 6, as translated in the Revision which corrects the blunder of King James' version from a faulty MS., making the law of God die, instead of the believer's dying to it; that is, ceasing to be actuated by its terrors, and becoming obedient from the new principle of love. "But now we have been discharged from the law, having died to that wherein we were holden; so that WE SERVE IN NEWNESS OF THE SPIRIT, and not in the oldness of the letter."