TODAY IN THE WORD
The book of Leviticus is essentially a handbook of regulations for Israel’s religious life under the Law. The title means “pertaining to the Levites,” which points out that the priests and Levites were responsible for seeing to it that these regulations were followed.

Historically, Leviticus picks up where Exodus left off. The Israelites had just built the tabernacle and begun receiving the Law. As God revealed to Moses the further rules found in Leviticus, the people remained encamped at the foot of Mount Sinai for about a year.

We’ll study several key themes in Leviticus this month, including worship, purity, obedience, and our identity as God’s people. The first section (ch. 1-10), the sacrifices and priestly duties, focuses on worship and holiness. Part two (ch. 11-16) deals with issues of purity in daily life. The third section (ch. 17-22) explores what it means to be God’s chosen people. And the final section (ch. 23-27) lays out special days and festivals in the Jewish calendar.

The primary purpose of the sacrificial system was worship. As Charles Ryrie has noted, the root of the word offering means to “draw near” to God. This is reflected in David’s words: “May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice” (Ps. 141:2).

Burnt offerings were made voluntarily, and seem to have been the most common type of sacrifice (cf. Ex. 29:38-43). They purified a worshiper from general sin and thus prepared him to draw near to God. This offering was completely burned up to show that it was completely dedicated to the Lord.

To “make atonement” (v. 4) meant that the animal died a substitutionary death in place of a worshiper. By laying hands on it, worshipers showed an understanding of sin and a repentant heart. We know that the blood of these animals did not actually remove sin–only the blood of Christ can do that–but the sacrifices did purify people outwardly and make it possible for them to be in the presence of God (Heb. 9:11-14).

TODAY ALONG THE WAY
As you begin this study of the book of Leviticus, pray over God’s purposes for you personally this month. What would He have you learn? What attitudes would He have you change? What actions would He have you take?

Leviticus 1:1-17
It is a burnt offering, an offering made by fire, an aroma pleasing to the Lord. - Leviticus 1:17

TODAY IN THE WORD
What pleasant memories do you associate with certain smells? Does the odor of freshly-mown grass evoke images of a perfect summer day? You may think of your husband or wife every time you smell his or her favorite cologne or perfume. For others, smells from the oven bring back memories--fresh bread after school, pumpkin pie at holidays, or chicken soup when you were sick. Prompted by these or other meaningful smells, our minds return to significant moments or people in our lives.

Scripture describes God’s response to certain “smells” in a similar way, as illustrated in today’s verse. When the scent of true worship rose from the altar, He was pleased. When people’s hearts were not right, though, He could “smell” that, too. These are key points to remember as we examine the burnt offering of the Old Testament.

The burnt offering is the first of five offerings we will explore. We will spend three days examining each offering, looking at: (1) a basic description of the offering; (2) a key spiritual principle involved in the offering; and (3) one way in which Christ fulfills the offering.

The main purpose of the burnt offering was propitiation for general sin. Propitiation means to satisfy, and the burnt offering was given to satisfy God’s holy wrath over sin. A burnt offering was offered every morning and evening for the whole nation of Israel (Ex. 29:38-43). If an individual wanted to present it, he was required to bring a perfect male animal (Lev. 1:3, 10). He would lay his hand on it, signifying identification, then kill it, signifying that the animal was a substitutionary sacrifice (vv. 4-5). The penalty for sin was--and still is--death, but the animal died instead of the worshiper.

TODAY ALONG THE WAY
One principle from the burnt offering still instructs us today: each person gave according to his ability. A leader sacrificed a larger animal than an ordinary Israelite; a poor family usually had the option of sacrificing a less expensive bird (Lev. 1:3, 10, 14 with Lev. 12:8).

Leviticus 2:1-16
Do not leave the salt of the covenant of your God out of your grain offerings; add salt to all your offerings. - Leviticus 2:13

TODAY IN THE WORD
Salt seems a simple substance, but you may be surprised by some of the facts found in Salt: A World History, by Mark Kurlansky.

For instance, salt is present throughout the human body and is needed for virtually every physical function. As another example, it takes weeks of immersion in a salt bath to create Parmesan cheese. And did you know that Gandhi’s nonviolent drive for Indian independence began as a protest against a salt tax? Or that the creation of liquid bleach became possible only after scientists figured out the chemistry of sodium?

The salt industry boasts 14,000 different uses for salt! In America, most salt, a prized commodity in world trade in ages past, now goes to de-ice roads in winter.

So what exactly did God mean when He spoke of “the salt of the covenant” in today’s verse? In the culture of that day, salt probably symbolized permanence, purity, and value. By putting salt in their grain offerings, the Israelites acknowledged the eternal, perfect, and precious nature of God’s covenant with them.

The grain offering, the second of the five main types of sacrifice, was a voluntary recognition of God’s goodness. Also called the meal offering or the cereal offering, it was the only one that did not include blood, and so it was normally offered alongside other types of sacrifices. As with every sacrifice except the burnt offering, the priests ate designated portions of this offering (cf. 1 Cor. 9:13–14).

Salt was required in the grain offering, but yeast and honey were excluded. Yeast may have stood for sin and rebellion, but more likely God ordered yeast omitted in order to remind the Israelites of the Passover and how He had saved them from slavery in Egypt. The reason for prohibiting honey is unknown. Neither exclusion was across-the-board, since both yeast and honey could be included in firstfruits offerings.

TODAY ALONG THE WAY
Since salt is highlighted in today’s devotional, try going without it as a personal object lesson about its importance. Don’t add salt to anything you eat today, and try to avoid packaged food that lists salt as an ingredient. You may find this rather difficult!

Leviticus 2:1-16
Do not leave the salt of the covenant of your God out of your grain offerings. - Leviticus 2:13

TODAY IN THE WORD
Last fall, after a three-year study, the U.S. Department of Agriculture reported that nearly ten percent of U.S. households suffer from hunger or do not have consistent access to adequate food. The rate was even higher in 18 states, led by New Mexico at 15.1 percent.

Agriculture Secretary Dan Glickman commented, “During this, the most prosperous economy in decades, it should shock most Americans to learn that hunger persists and it is in every state.” The study found that even families living above the poverty line might go through food shortages, depending on such factors as season of the year, local cost of living, and community food programs.

Food. It seems so simple. Yet many struggle daily to obtain enough food. “Daily bread” is not so simple after all.

The Old Testament meal offering often began with this simple act--baking bread. The ingredients were important. This bread could not have any yeast, which reminded the Israelites of the unleavened bread they baked when God delivered them from Egypt in the Exodus (cf. Ex. 12:15; 1 Cor. 5:7-8). But this bread should have salt, symbolizing the covenant relationship between God and His people (Lev. 2:13; cf. Mt. 5:13; Mk. 9:50).

In ancient times, salt was costly. It was often used as a preservative. These two qualities--value and permanence--make it an apt reminder of God’s covenant. Scripture even refers to “an everlasting covenant of salt” (Num. 18:19; cf. 2 Chron. 13:5).

The meal offering, since it was bloodless, had to accompany an animal sacrifice. Representative portions were placed on the altar with the main sacrifice, but most of the meal offering was eaten by the priests. Also called the grain offering or tribute offering, the meal offering’s main purpose was to show thankfulness for God’s provision. It also showed faith for tomorrow’s food, especially since the Israelites were receiving daily manna at the time this sacrifice was instituted

TODAY ALONG THE WAY
One purpose of the meal offering was to help provide food for the priests. God cares for our physical needs.

Leviticus 3:1-17
When anyone brings a fellowship offering to the Lord . . . it must be without defect or blemish to be acceptable. - Leviticus 22:21

TODAY IN THE WORD
One winter’s day, a woodsman saw a snake lying nearly dead in the snow. He picked it up, put it inside his shirt to keep it warm, and hurried home. He lay the snake in front of the fire, where it gradually warmed up and revived. One of the woodsman’s children reached down to pet it, but the snake reared back to strike. The woodsman seized his axe and chopped off the snake’s head.

“Ah,” said he. “There’s no gratitude from the wicked.”

Unlike the ungrateful snake, thankfulness is an essential part of worship for the righteous. That’s the basic meaning of the fellowship offering, the next type of sacrifice covered in Leviticus. The Israelites offered it voluntarily to show gratitude, to fulfill a vow, or as a freewill expression of love for God.

After the animals for the fellowship offering had been sacrificed, the worshipers and priests shared a meal together. In effect, this was a meal with the Lord Himself, and it showed the intimacy and close fellowship He intended between Himself and His covenant people.

That’s why the fellowship offering was also called the peace offering–the word for peace suggests the wholeness found in unhindered fellowship with God. These Old Testament concepts create a rich background for the New Testament’s statement: “Since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).

As with the other types of offerings, we see a truly worshipful heart reflected at several points in the sacrificial ritual. The worshiper brought a perfect animal to honor the Lord. He laid hands on it, acknowledging his sin (Lev. 3:13). Blood was sprinkled to signify atonement or purification. And neither blood nor fat could be eaten by the participants. The breed of sheep offered had a large, fat tail, and this part was specially offered to God on the altar–it would have been disrespectful to “chow down” on it (v. 9).

TODAY ALONG THE WAY
When is the last time you made a “freewill offering” to the Lord? This is something beyond your usual giving, and your normal service in the church. It flows freely and joyfully from your worship, gratitude, and faith in Him.

Leviticus 4:1-5:13
He is to lay his hand on the head of the sin offering and slaughter it. - Leviticus 4:29

TODAY IN THE WORD
In the fifteenth century, the Aztec people practiced human sacrifice on an unprecedented scale. They believed that human sacrifices were necessary to fuel the sun, and that without such sacrifices the forces of darkness would overpower their sun god, Huitzilopochtli.

The Aztecs mostly sacrificed prisoners of war, which led to continuous conflicts with neighboring peoples. Thousands of enemy prisoners might be killed in a single day!

Outside of God’s truth, the idea of sacrifice inevitably goes terribly wrong. But inside the Mosaic Law, animal sacrifices showed an awareness of sin and a truly repentant heart before the one true God.

Today’s reading describes the sin offering, a mandatory offering for unintentional sin, which is sometimes understood as sins of weakness, carelessness, or omission. Four examples are given at the start of chapter 5, including thoughtless oaths. Once a person became aware of such a sin, he demonstrated his penitent heart by bringing a sin offering. To offer it was to confess sin and seek forgiveness or purification, thus restoring fellowship with God.

The priests sprinkled the blood of the sacrifice seven times because seven was the number of perfection or completeness. Putting the blood on the horns of the altar also pointed to atonement or cleansing from sin–God’s perfect forgiveness. The different animals in the passage go along with social roles or wealth. For example, a male goat was expected from a leader, but only flour from a very poor person. Sin offerings for priests and the community were handled more seriously, and had to be burned outside the camp, while sin offerings for leaders and other private persons could be eaten by the priests as usual.

TODAY ALONG THE WAY
Given our devotional’s topic, today might be a good day for an extended time of personal confession. Begin with the words of David: “O Lord, be gracious to me; Heal my soul, for I have sinned against Thee” (Ps. 41:4, NASB).

Leviticus 4:1-7; 5:14-19
The sin offering is to be slaughtered before the Lord in the place the burnt offering is slaughtered; it is most holy. - Leviticus 6:25b

TODAY IN THE WORD
When Max Perutz died of cancer earlier this year at the age of 87, he was mourned as “one of the twentieth century’s scientific giants.” A fellow scientist remarked: “The impact of Max’s work remains a foundation on which science is being undertaken today.” For his groundbreaking work in molecular biology, he shared the Nobel Prize for Chemistry in 1962. Dr. Perutz pioneered the use of X-ray crystallography in studying the body’s proteins, and notably, he determined the structure of hemoglobin, the vital molecule which carries oxygen through the blood. Oxygen in the blood brings life to the body. Similarly, blood from animal sacrifices brought spiritual life to Israel.

So far this month, we’ve focused on the forgiving nature of our God. For the next several days, we’ll move on to consider some biblical roots for the idea and practice of forgiveness. The Old Testament sacrificial system is a good place to start. The major sacrifices were the burnt offering, grain offering, fellowship offering, sin offering, and guilt offering--we’ll focus on the last two of these.

The sin offering was mandatory and was made for specific, unintentional sins. The guilt offering was also required, it accompanied restitution for various sins, even if the sins were unintentional. Leviticus 4–7 emphasizes the holiness of these sacrifices, the holiness of seeking forgiveness. When a man laid hands on the animal to be sacrificed, he identified with it, accepting responsibility for the sins about to be punished. The animal died in his place as his substitute. When the priest sprinkled blood, it represented atonement for sin. The animal offered needed to be unblemished or perfect. That plus restitution (in the case of the guilt offering) served as evidence of true repentance or contrition.

TODAY ALONG THE WAY
In light of today’s reading, we suggest that you do additional study on the Old Testament sacrificial system. What sacrifices did the Mosaic Law require? For what reasons or on what occasions were sacrifices offered? What symbolism was involved? In what ways did these sacrifices anticipate Christ? What can the church learn from these parts of the Old Testament?

Leviticus 4:13-21, 27-35

The elders of the community are to lay their hands on the bull”s head before the Lord. - Leviticus 4:15

TODAY IN THE WORD

The hand is an important tool of human communication. Some research-ers have estimated that as much as sixty percent of all communication is nonverbal!

Consider a few examples related to hands. When a student raises her hand in class, the teacher knows she has a question or comment. When a friend places a hand on your shoulder, you know it is an expression of support or encouragement. When a legal witness puts his hand on the Bible, it indicates his commitment to tell “the whole truth, and nothing but the truth, so help me God.” Joining hands, as for a family prayer, demonstrates unity.

When the elders of Israel (or any worshiper) laid their hands on the head of a sacrificial animal, their act signified an identification with the animal, an acceptance of responsibility for sin. This gesture was an essential part of the sin offering, the third Old Testament offering in this month’s study.

The sin offering, a compulsory sacrifice, was made for unintentional sin. Also referred to as a purification offering, its purpose was to restore the worshiper to unhindered fellowship with God. On the annual Day of Atonement, a special sin offering was made for all unintentional sins of which people were not already aware, an occasion to wipe the spiritual slate clean (see Ex. 30:10).

Acknowledgment and confession of sin was a key aspect of the sin offering (Lev. 5:5-6). It is thus fitting that in this sacrifice the animal was slain by the worshiper himself, rather than by a priest (Lev. 4:29). The overall procedure for the sin offering varied somewhat by person or occasion--today’s reading covers sacrifices for the entire community and for an ordinary Israelite as examples.

TODAY ALONG THE WAY
Although Christians today don’t have to make sin offerings, we need to take sin just as seriously! Why? Because our holy God does.

Leviticus 5:14-6:7
It is a guilt offering; he has been guilty of wrongdoing against the LORD. - Leviticus 5:19

TODAY IN THE WORD
Steve and Mike Lane had a gospel songwriter for a mother and a minister for a stepfather. “We were two kids who grew up in church,” Steve says.

Yet the stepfather kept a collection of pornographic magazines, which Steve and Mike found. As adults, they produced publications defending pornography and were set to enter the lucrative business themselves. Thirty thousand pornographic magazines had been printed and were stacked in a warehouse awaiting distribution.

Then they watched an evangelistic television program and trusted Christ as Savior. Their lives changed, and their magazine investment was lost. Says Steve: “What we have now is worth a lot more than money.”

Steve and Mike could not sell their pornography magazine once Christ had entered their hearts. True repentance changes the heart and thus the actions. This same idea underlies the Old Testament guilt offering, the fourth sacrifice to be considered in this month’s study.

As in the sacrifices we’ve already studied, the guilt offering included true confession, blood atonement, and God’s promise of forgiveness. One new feature is that this offering required restitution, when appropriate (Lev. 5:16; 6:5). To show true repentance, a worshiper was required to pay back and add 20 percent (a double tithe).

One type of sin requiring a guilt offering (also called a trespass offering) was the unintentional breaking of special commands regarding religious duties (vv. 15, 17). Examples included neglecting to tithe or eating the priest’s portion of a sacrifice. The point, as summed up in today’s verse, is that such sins were “wrongdoing against the Lord” in a distinct way.

TODAY ALONG THE WAY
We need to see our sins in the same way that God does. What does this mean?

Leviticus 5:14-6:7
It is a guilt offering; he has been guilty of wrongdoing against the Lord. - Leviticus 5:19

TODAY IN THE WORD
Alexander Pope was one of the leading essayists, poets, and satirical writers of eighteenth-century England. Though he suffered from a disease that affected his spine, hunched him over, and caused him much suffering, he wrote voluminously and did landmark translations into English of Homer’s Iliad and Odyssey.

In his famous work, An Essay on Criticism, he penned a line that has become an everyday proverb: “Good nature and good sense must ever join; To err is human, to forgive, divine.”

Indeed, the fact that humans sin and God forgives seems to sum up the entire Old Testament sacrificial system!

The guilt offering, the last of the five major types of sacrifices, was a mandatory sacrifice for specific sins, ones that might involve personal injury or loss. Sometimes called the trespass offering, it was also made when religious duties were disrespectfully neglected, or when “holy things” were mishandled (Lev 5:15). As with other offerings, the guilt offering indicated a repentant heart and brought the worshiper forgiveness and renewed fellowship with God (Lev 6:7).

The main distinctive of the guilt offering was the requirement to make restitution. When a person had, for example, stolen, cheated, or extorted goods or money, he had to return the money plus 20 percent. The sinner was to sacrifice a ram whose value reflected the seriousness of his crime. That same day, he was to make this restitution, thereby getting right with God and his fellow Israelite at the same time (cf. Matt. 5:23–24). If the sin was committed in the area of worship (for example, withholding tithes), restitution was also required, since this was regarded as robbing the Lord.

There’s a difference between the sin and guilt offerings: the guilt offering seemed to cover more grave or malicious offenses and more defiant or disobedient attitudes. Since the sin was more serious, repentance was also more serious and needed to be demonstrated through making reparations.

TODAY ALONG THE WAY
Learning about the Old Testament’s sin and guilt offerings has hopefully impressed on us the need to confess and repent whenever we do wrong. We cannot afford to take sin lightly.

Leviticus 6:8-7:21
Ascribe to the Lord the glory due his name; bring an offering and come into his courts. - Psalm 96:8

TODAY IN THE WORD
Last November, Moody alumna Bonnie Penner Witherall made the ultimate sacrifice.

Bonnie was serving as a prenatal nurse at a Christian medical clinic in Sidon, Lebanon, working with local people and Palestinian refugees. One morning, she opened the clinic at eight a.m. as usual. Gunmen attacked, and she was shot three times through the head, dying instantly.

Her husband Gary, also a Moody graduate, amazingly said that he forgave the killers. He also said that God had led them to Lebanon and that they had always known that martyrdom–sacrificing their very lives–was a possibility.

Offering a sacrifice has many meanings, as we’ve seen throughout this week. These days we no longer offer animal sacrifices, rather, we offer ourselves as “living sacrifices” in service to God (Rom. 12:1-2).

Today’s passage briefly reviews the key features of each of the five major types of offerings, adding some details along the way (for example, specific categories of fellowship offerings). What are some of the vital principles? First, blood is required for forgiveness or atonement. Second, out of respect for God, the animal sacrificed had to be perfect. Third, offering a sacrifice demonstrated a worshipful or repentant heart. By placing their hands on the sacrifice, the people both took responsibility for their sin and acknowledged the substitutionary nature of the animal’s death.

Each of these principles foreshadowed Christ. His blood was shed to atone for our sins. He was the only person in history able to be the perfect and effectual sacrifice for sin. He took our place, for we owed the penalty of death. And when He offered Himself, He made it possible for us to be forgiven and draw near to God.

TODAY ALONG THE WAY
Paul applied the principle of sacrifice to believers: “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God–this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind” (Rom. 12:1-2).

Leviticus 6:14-17; Malachi 1:6-14
[The offering] must be without defect or blemish to be acceptable. - Leviticus 22:21

TODAY IN THE WORD
Handel’s Messiah “sets out the central truths of Christian faith with a concision and balance never equaled before or since,” says one music scholar. Another writer claims that the work “has probably done more to convince thousands of mankind that there is a God about us than all the theological works ever written.”

Using fifty-three Scripture verses, mostly from the Old Testament, Messiah tells the story of Christ’s birth, redemptive life and death, and future return. Many have noted how perfectly the music and words fit together, for instance, awe and dread are in both the words and music of “Who shall abide the day of His coming?” A sense of joy and expectancy is similarly conveyed in the section “O thou that tellest good tidings to Zion.” And of course the “Hallelujah Chorus” traditionally brings audiences to their feet in exultant respect and worship.

In both form and content, Handel’s Messiah is a perfect sacrifice of praise!

Offering only perfect sacrifices was a requirement of the Mosaic Law, a key principle in the sacrificial system. As Deuteronomy 15:21 summarizes: “If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the Lord your God” (cf. Lev. 22:18-22). Why? Because offerings to the Lord were “most holy” (Lev. 6:17)--only the best was acceptable.

The Malachi passage illustrates what happens when offerings are not perfect. God was angry at the Israelites for offering blind and crippled animals--ones they would never think of offering to a human governor! They showed contempt for Him and dishonored His name in doing so (1:6, 12-13). As a result, He refused to accept their sacrifices (v. 10). As has been the case ever since Cain, unacceptable sacrifices truly reveal the sinful hearts.

TODAY ALONG THE WAY
Perhaps one of your meals could be dedicated to a time of worship, remembrance, and re-consecration just as Passover meals were.

Leviticus 7:22-38
All the holy offerings the Israelites give me I give to you and your sons as your portion and regular share. - Numbers 18:8

TODAY IN THE WORD
What did God value most in the Old Testament sacrificial system?

Samuel knew: “To obey is better than sacrifice” (1 Sam. 15:22). David knew: “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Ps. 51:17). Solomon knew: “To do what is right and just is more acceptable to the Lord than sacrifice” (Prov. 21:3). Isaiah knew: “Stop bringing meaningless offerings! Your incense is detestable to me. . . . Stop doing wrong, learn to do right! Seek justice, encourage the oppressed” (Isa. 1:13–17). Hosea knew: “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings” (Hos. 6:6).

Offering sacrifices was not just some ritualistic observance. The Israelites understood that God was looking for worshipful hearts and righteous actions, including justice and mercy. That’s important to keep in mind as we wrap up Leviticus’ rules for sacrifice today.

Among these miscellaneous rules was a prohibition against eating fat or blood. We’ve already mentioned why not fat (see July 3), but why not blood? We’ll discuss this in more detail on July 17, but for now notice that blood symbolized atonement and life. To eat blood would have dishonored life in general and spiritual life in particular.

These rules also highlighted that one purpose of the sacrifices was to feed the ministering priests. Their share–including what they could eat and when–was mentioned earlier, and is detailed here with regard to the fellowship offering. As in the New Testament, God’s people show respect for Him by supporting those who serve Him in vocational ministry (1 Cor. 9:13-14; 1 Tim. 5:17-18).

TODAY ALONG THE WAY
God’s worthiness to be worshiped was the center of the Old Testament sacrificial system, and we need this truth to hit home with us as well!

Leviticus 8:1-36
What has been done today was commanded by the Lord to make atonement for you. - Leviticus 8:34

TODAY IN THE WORD
The classic hymn, “Take My Life,” by Frances Havergal, begins: “Take my life and let it be consecrated, Lord, to thee.” The following verses invite God to take every part of a person: “Take my hands and let them move at the impulse of thy love; Take my feet and let them be swift and beautiful for thee. . . . Take my voice and let me sing always, only, for my King; Take my lips and let them be filled with messages from thee.”
This idea of dedicating every part of our person to the Lord’s service finds a vivid parallel in today’s reading. During the ordination ceremony consecrating Aaron and his sons to ministry, Moses anointed their right ears, thumbs, and toes with blood (vv. 23-24). This likely signified that their whole persons were now specially dedicated to the Lord for service, and that in all they did from now on they should be mindful of their holy station.

God had previously given instructions for this ordination ceremony (Ex. 28-29, 39-40). The priests wore special garments, including a plate on the high priest’s turban inscribed, “Holy to the Lord.” He carried the Urim and the Thummim, sacred lots for inquiring about God’s will. As Moses enacted special ceremonies, including washing the priests with water, anointing them and the tabernacle items with oil, and offering the sacrifices.

In fact, this was the first official run-through of all God’s instructions for the sacrifices, so Moses was modeling how to do it, both for the priests and for the benefit of the nation. A great deal of work had gone into constructing the tabernacle following God’s design, and everyone present was committed to getting everything off to a good start. No wonder the consecration process took an entire week!

TODAY ALONG THE WAY
As an interesting follow-up to today’s reading, why not investigate the rules for ordination at your church or in your denomination? What qualifications are required? How can candidates fulfill them? Once a person is approved for ordination, what does the service look like? When people become ordained, does that change their status or duties? Can they ever be “unordained”–how and why?

Leviticus 9:1-24
The glory of the Lord appeared to all the people. . . . And when all the people saw it, they shouted for joy and fell facedown. - Leviticus 9:23–24

TODAY IN THE WORD
Some people believe that biblical references to God’s glory, such as the one found in today’s verses, are actually evidence for UFOs. This theory, initially popularized by the book Chariots of the Gods in the 1960s, is held by some even today. According to them, “God” is a name designating advanced extraterrestrial beings who flew around in flashing, glowing spaceships. From these ships, the super-beings spoke to Job, Moses, Isaiah, Ezekiel, Paul and others. The Bible’s teaching of a “Second Coming” may in fact be preparation for a future alien invasion or takeover.

How sad that some people find these crackpot ideas easier to believe than the challenging, holy reality of God Himself!

Immediately following their consecration described in yesterday’s reading, the priests began to minister before the Lord. Within the sacrificial system, they represented God to the people and represented the people to God. As they received the sacrifices and ate the fellowship offerings with the people, their actions showed the covenant relationship and God’s acceptance of their worship (v. 6).

Taking up their commission of spiritual leadership on this momentous day, Aaron and his sons offered their first round of sacrifices, including sin and burnt offerings for themselves, and sin, burnt, and fellowship (plus grain) offerings for the people. God had promised to appear, and everyone needed to prepare to meet Him (v. 4). So the sacrifices were offered, a blessing was spoken, and the glory of God came down. His glory probably manifested itself in a form similar to the pillar of cloud and fire that had guided and protected the Israelites thus far, especially given the miraculous fire that consumed the burnt offering. The people responded with reverence and joy, which they expressed by shouting and falling facedown to worship the Lord (vv. 23-24).

TODAY ALONG THE WAY
In the Old Testament, the priests ministered before the Lord. The New Testament affirms that all believers are a “royal priesthood.” As such, we also have a responsibility to serve the Lord.

Specifically, evangelism, proclaiming the good news of the gospel of God, is our “priestly duty” (Rom. 15:16). We are to “declare the praises of Him who called [us] out of darkness into His wonderful light” (1 Peter 2:9). Have you witnessed this message of life to someone recently? Pray for an opportunity in the near future.

Leviticus 10:1-20
Among those who approach me I will show myself holy; in the sight of all the people I will be honored.

TODAY IN THE WORD
A Far Side cartoon pictures God as a white-bearded old man seated at his computer. On the screen we see a hapless young man walking down the street. A piano is suspended by a rope over his head. God’s finger is poised over a button labeled “Smite.”

All too often, this caricature is how many people, even including some Christians, picture the judgment of God. But as we see in today’s reading, the judgment of God is never arbitrary or cruel, but always just and holy. Aaron’s two eldest sons dishonored God and their priestly calling, and were punished by Him with instant death.

Why did Nadab and Abihu’s action merit such an extreme penalty? It was not because they made a small mistake about some ritualistic detail, but because they did what they pleased how and when they pleased, publicly defiling the act of worship. Their blatant disobedience in the holiest of places and with the holiest of tasks called for swift and public justice: God had sworn to show Himself to be an utterly pure and holy God. Aaron’s silence indicated sad agreement with His justice (v. 3).

It may have been that the two men were drunk, which would have made God’s follow-up instructions a corrective measure (v. 9). Excessive alcohol works against the faculty of reason, underscoring the irrationality of disobeying God.

No doubt Israel was shocked by this event, and the people were allowed to mourn for the two men. Aaron and his two remaining sons, however, were not permitted to participate, because their service before the Lord took precedence over family concerns (vv. 6–7).

TODAY ALONG THE WAY
As we see from the fate of Nadab and Abihu, disobedience and disrespectful worship are serious business. Ask God to examine your heart on these same questions today. Have you ever entered a worship service with your focus on self, your thoughts distracted, or something else at the top of your priority list? Do you think God was pleased with your worship on that day?

Leviticus 11:1-47
I am the Lord your God; consecrate yourselves and be holy, because I am holy. - Leviticus 11:44

TODAY IN THE WORD
Tea is the ubiquitous Chinese drink. In welcoming guests, chatting with friends, and celebrating special occasions, serving tea is a necessary social ritual.

According to legend, tea was discovered when some leaves accidentally fell into an emperor’s cup. Since then, tea-drinking has become embedded as part of China’s cultural heritage. While Shanghai may have 25 Starbucks coffee stores, the city has 3,000 cafés specializing in tea! Recently, a museum and amusement park dedicated to tea were opened in Fujian Province, a region that grows China’s famous oolong tea.

Just as drinking tea is quintessentially Chinese, so the food regulations in today’s reading outline dietary distinctives for God’s people, the Israelites. So far in our month’s study of Leviticus we have focused on the system of worship, including the sacrifices and the priests. We now move on to issues related to daily life and purity. In an outline which conveys a similar idea, Charles Ryrie has divided the book into two parts: the “Way to God” (ch. 1-10) and the “Walk with God” (ch. 11-27).

The theme of holiness remains constant here, as illustrated by today’s verse and the fact that the word holy appears more times in Leviticus than in any other book of the Bible. We might think of the rules that we’ll be reading about as a means for protecting the holiness of God in the daily lives of the Israelites. The Law intertwined ceremonial purity with spiritual purity, so by keeping these rules a person could cultivate the heart of a true worshiper. Some of the rules may have related to hygiene or avoidance of pagan religious practices, but it’s the purity or set-apartness of God’s people that is the deeper, underlying principle.

TODAY ALONG THE WAY
When the Pharisees challenged Jesus on the issue of ritual uncleanness, He responded by teaching them about the true spirit and purpose of the Law in this regard (see Matt. 15). Since we will encounter these concepts a number of times in Leviticus, it might be helpful if you review Matthew 15:18-20 in particular

Leviticus 12:1-8
[The priests] are to teach the difference between the holy and the common and distinguish between the unclean and the clean. - Ezekiel 44:23

TODAY IN THE WORD
A recent British national survey found that most women are “terrified” of giving birth and find it “more painful than they ever imagined.” Sixty percent said their prenatal classes had failed to prepare them for the reality of childbirth, and 75 percent mentioned the pain was far worse than they had imagined it would be.

Nearly half of the women surveyed said postnatal care was inadequate. Eighty-six percent added that they continued to experience pain for up to several weeks after the birth, and feelings from general sadness to depression were also common.

Nonetheless, 99 percent of these women said that motherhood gave them more happiness than their careers!

Although since the Fall women have suffered pain in childbirth (Gen. 3:16), a new baby remains one of life’s greatest joys and God’s greatest blessings: Children are “a reward from him. . . . Blessed is the man whose quiver is full of them” (Ps. 127:3-5).

Why, then, did the Law regard a woman as unclean after giving birth? Theological speculation generally centers around two possible reasons. First, she might be unclean because of the postnatal discharge of blood. Since blood is a symbol of life and forgiveness, all matters involving blood were treated with great care and seriousness in the Law. Also, women who had unusual discharges of blood were required to offer the same sacrifices as listed here for a woman who had given birth (see Lev. 15:25-30).

A second possible reason for the uncleanness might be to remind the Israelites of the Curse–that is, of Adam and Eve’s original disobedience and the fact that pain in childbirth was one of the resulting punishments. In this way, the “unclean” designation reminded the people of history (after all, Moses wrote Genesis), of the universality of sin and of the urgent necessity of obedience.

TODAY ALONG THE WAY
One theme we have been tracing so far in the book of Leviticus is holiness or purity–both God’s perfect righteousness and our calling to live righteous lives before Him.

Leviticus 13:1-59
If an [unclean] person does not purify himself, he must be cut off from the community, because he has defiled the sanctuary of the Lord. - Numbers 19:20

TODAY IN THE WORD
If you think issues of uncleanness are limited to the ancient world, consider this cover story headline last year from an issue of U.S. News & World Report: “The Future of Water: Costly • Dirty • Scarce.”

The article began with an account of dirty water in Atlanta, where in some neighborhoods it had been flowing brown from the tap. From time to time, “boil water” advisories had been issued to let residents know the water was not safe to drink. The situation may grow worse as 700,000 miles of aging pipes and mains throughout America decay and reach the end of their life spans. One federal official called clean water “the biggest environmental issue that we face in the 21st century.”

Such health concerns help bring the world of Leviticus closer to home. For example, our readings for today and tomorrow deal with the problems of infectious skin diseases and mildew.

Some Bibles translate infectious skin disease as leprosy, or Hansen’s disease, as it is called today. But the Hebrew word used here is a general term, and the symptoms don’t seem to fit leprosy. The word for mildew is similarly a general term, and can also refer to mold or fungus. These two health or hygiene issues may be paired here because they were seen as parallel problems–one affecting living things, one affecting inanimate objects.

The Law prescribed several practical responses to these problems, including careful diagnosis, various forms of quarantine, and thorough washing. Why were the priests responsible for this? Perhaps because diseases and such, while not sin, were still consequences of the Fall and thus results of sin. Additionally, the priests were the community’s guardians of purity, no matter what kind of purity was involved.

TODAY ALONG THE WAY
Today, we are going to leave this application portion of the devotional open for the Holy Spirit to direct you. We recommend that you pray for a specific application for yourself based on the principle of purity, modernized for today, and personalized for you. To begin, you might review “Today Along the Way” for the past two days, both of which dealt with the question of purity.

Leviticus 14:1-57
Let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God. - 2 Corinthians 7:1

TODAY IN THE WORD
What exactly is the hyssop plant mentioned in today’s reading?
It is difficult to answer this question precisely, because hyssop is not a specific term. One type of hyssop is a small, hardy shrub. Another is an herb from the basil family, somewhat bitter and mint-flavored. Tourists to Israel are purportedly sold this “hyssop” in small jars, though since it is a protected plant in Israel the jars frequently contain a blend of other Mediterranean herbs. It has also been suggested that hyssop is actually the caper plant, a green, rock-climbing vine that is said to have cleansing properties.

In any case, the hyssop plant in the Bible symbolized spiritual purification (cf. Ps. 51:7; Heb. 9:19). The cleansing sequence in today’s reading involved two components. In the first part, conducted outside the camp, a priest examined the infected person and pronounced him clean. The follow-up ceremony involved sprinkled blood, hyssop, cedar, and scarlet yarn, all symbols of cleansing and forgiveness. One bird was sacrificed and one set free (like the scapegoat). In the second part, done inside the camp, the healed person shaved, washed, and offered sacrifices, signifying renewed fellowship with God. As we also saw during the priests’ ordination, certain body parts were anointed to symbolize renewed commitment to worshiping and serving the Lord.

As we have mentioned previously, it might be better to translate “atonement” simply as “purification” in this passage. After all, to have a disease was not a sin, and in the similar ceremony for cleansing a house from mildew it is difficult to see theologically how “atonement” could be necessary or even possible.

TODAY ALONG THE WAY
Reading through passages on skin disease and mildew may not seem like a very helpful devotional activity! Yet these chapters are part of an important thread that runs through the Bible on purity, consecration, and being clean.

Leviticus 15:1-33
[K]eep the Israelites separate from things that make them unclean, so they will not die in their uncleanness for defiling my dwelling place. - Leviticus 15:31

TODAY IN THE WORD
Until recently, the Colombian army encouraged Marxist rebels to surrender by distributing photos of glamorous women. Since the rebels are not allowed to date without permission from the commanders, the implication was that as soon as they gave up fighting they could have their pick of the beautiful women in the photos. The new defense minister, a woman, put an end to that policy!

We live in confused times. The world has no idea what to do with issues of sexual morality and behavior. By contrast, the Law provided clear guidelines for God’s people. Today’s reading focuses on standards for cleanness and uncleanness related to sexual hygiene.

What was at issue here? Verses 1–15 discuss abnormal male conditions, possibly the result of an illness or sexually transmitted disease. Verses 16-18 describe the appropriate procedures for male hygiene under normal circumstances. And verses 19-24 deal with a woman’s menstrual period. Finally, verses 25-30 cover abnormal female symptoms in which a woman experiences a chronic hemorrhage (called “menostaxis”). The woman Jesus healed in Mark 5 suffered from this condition (see “Today Along the Way”).

The text here is pretty straightforward about the guidelines under normal circumstances, and only minimal times of purification were required. Disease-related complications, by contrast, were more serious. They contaminated all who came in contact with them, and required burnt and sin offerings to be made for purification. (Again, it may be better to think in terms of purification rather than atonement.) The bottom line is that these rules reflect a respect for blood (as symbolic of life) and reproductive organs (as generative of life).

TODAY ALONG THE WAY
As a supplementary Scripture passage today, we encourage you to read and reflect on Mark 5:25-34, the story of Jesus’ miraculous healing of a woman with a chronic bleeding condition. According to the Law, how would she have suffered from her condition physically, socially, and spiritually? In light of this, consider not only the power but also the great love and compassion Jesus showed in healing her. How might the Jewish people in the crowd, who would have known the Law, have perceived and responded to this miracle?

Leviticus 16:1-34
Atonement is to be made once a year for all the sins of the Israelites. - Leviticus 16:34

TODAY IN THE WORD
Modern Jews call the Day of Atonement “Yom Kippur” and regard it as the holiest day on their calendar. On Rosh Hashanah, it is believed that God writes a “book” of each person’s actions during the past year. Eight days later, on Yom Kippur, these “books” are irrevocably sealed. The eight days, known as “Days of Awe,” are a time to repent and be cleansed from sin, and thus to alter the judgments inscribed in the “books.” During this time, many Jews wear white as a symbol of purification.

How does today’s reading describe this important day? As a climactic day of holiness and purity, which is why it is placed here in the flow of Leviticus. It took place around September or October, in between the Feast of Trumpets and the Feast of Tabernacles in the seventh month of the Jewish year.

On the Day of Atonement, the high priest washed carefully, put on special garments, and made sin offerings for himself and the community. He sprinkled atoning blood throughout the tabernacle area and publicly confessed the sins of the nation (v. 21). The people were required to rest and fast. They were to “deny” themselves in the sense of humbling themselves before the Lord about their sin (vv. 29-31)

This was the one and only day of the year when the high priest entered the Holy of Holies and sprinkled sacrificial blood directly on the cover of the ark. The smoke from the burning incense hid the ark and protected the priest from the overwhelming glory and presence of God. And just in case he inadvertently did something wrong, two rams were sacrificed as an extra burnt offering at the end of the whole procedure.

TODAY ALONG THE WAY
If you skipped “Today Along the Way” for July 4, why not return to it now? We suggested spending time in personal and national confession of sin–an application that also fits well with our topic today of the Day of Atonement.

Leviticus 16:1-34
Fix your thoughts on Jesus, the apostle and high priest whom we confess. - Hebrews 3:1

TODAY IN THE WORD
Let your imagination take you back several thousand years to the time of Israel’s wilderness wandering. The golden calf incident showed you that God is holy and takes sin seriously. On occasion, you and your family have brought a goat to the tabernacle to be sacrificed as a sin offering. But throughout the year, there have been ways that you have sinned, not to mention thoughts that have been less than holy. So, you have been eagerly anticipating this day, the Day of Atonement.

Before you stands the great high priest Aaron. He is human like you, but he leads you into worship and sacrifices on your behalf. On his breastplate, you see the stone bearing the name of your tribe, together with eleven other stones (Ex. 28:21). As he offers sacrifices concerning his own sin (v. 6), he also sacrifices for your sins (v. 15). As he sprinkles the blood of the sacrificed goat in the Most Holy Place, he makes atonement for your sin (v. 16). Finally, he confesses your sins and all the people’s sins over the live goat. As the goat is led away into the wilderness, you see the guilt of your sin removed (v. 22).

The Day of Atonement made possible this restoration of the people that was essential for continued worship of the Lord God. Atonement, or the covering of sin, showed that shedding of blood was necessary. In other words, death was the price required of sinful humans. In the Old Testament, the blood shed was that of bulls and goats. But in the New Testament, we learn that only the blood shed by Jesus Christ could fully restore fellowship between God and man.

TODAY ALONG THE WAY
Reread today’s passage, taking note of the function of the high priest, the sacrificed goat, and the scapegoat. Then read Isaiah 53:4–8. In what ways is Jesus, the Suffering Servant, like the goat sacrificed as a sin offering? In what ways is Jesus like the scapegoat who removes the guilt of our sins? Later in our study, we’ll look at Jesus as the true High Priest, but for now, take some time to praise the Father for sending the Lamb who takes away the sins of the world (John 1:29).

Leviticus 16:1-28
Christ was sacrificed once to take away the sins of many people. - Hebrews 9:28

TODAY IN THE WORD
If you were an ""average"" Israelite standing by your tent on the Day of Atonement, you would be witnessing and participating in a very solemn and important event.

First of all, you would have been fasting since the evening before. This was to prepare your heart before the Lord, and because even minor household activities such as lighting a fire and cooking were prohibited.

You would also see the high priest in his special garments as two goats were brought before him at the door of the tabernacle, the ""Tent of Meeting"" (v. 7). He would cast lots for the goats, choosing one for sacrifice and the other to be the ""scapegoat"" that would be released into the wilderness.

But the real focus and concern of this holy day was the moment when the high priest, carrying the blood of the sacrifice, stepped behind the curtain into the Most Holy Place by himself to make an atonement for the sins of Israel for another year (vv. 15-17).

It doesn't take much imagination to sense the hushed tension the Israelites must have felt as they waited to see if the Lord would accept the sacrifice and cover their sins for the coming year.

No one was allowed to go with the high priest into this small room where the presence of God resided. Since the priest faced death if he failed to follow the Lord's requirements, his garment was fringed with bells so the people could hear that he was still moving around. There was also a rope tied around his ankle, so he could be pulled from the inner sanctuary if anything went wrong.

What a relief it must have been when the high priest pushed aside the curtain and stepped out, and the word spread, ""The atonement has been made!"" The people also had a visible testimony to this when their sins were confessed over the head of the scapegoat and it was released in the wilderness, symbolically carrying away Israel's sins.

It's hard for us to imagine this ritual happening every year, with our forgiveness before God hanging in the balance each time. Praise God for Jesus' ""once-for-all"" sacrifice!

TODAY ALONG THE WAY
Although we do not have to bring animals or food to God as sacrifices to atone for sin, we are not empty-handed worshippers.

One of the sacrifices we, as New Testament Christians, can make is ""to do good and to share with others, for with such sacrifices God is pleased"" (Heb. 13:16). Is there someone in your neighborhood or church who has a need you can help meet? Do what you can in the name of Christ, as a witness to the other person and a sacrifice of gratitude to Him.

Leviticus 16:6-10, 20-31
He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites. - Leviticus 16:21

TODAY IN THE WORD
In modern usage, the idiom “scapegoat” is negative. If the boss is “looking for a scapegoat,” it means he wants someone to take the blame, no matter who deserves it. Perhaps the truth is too complex to understand or admit, or perhaps he himself is guilty of failure or wrongdoing and doesn’t want to acknowledge it.

A “scapegoat” is someone who takes undeserved blame, usually unwillingly. This person may be powerless in the situation and is innocent of what he or she is being “punished” for. Most people would sympathize with a “scapegoat,” but no one would want to be one.

The literal “scapegoat” of the Old Testament did indeed receive punishment for others, but it did so as part of God’s directions for the sin offering. The animal was a hapless victim--as is the focus in the modern phrase--but the community identified with the animal in a redemptive ritual. Identifying with the sacrificial animal by laying hands on it symbolically, and even legally, transferred guilt to it.

The sin offering described in today’s reading took place on the Day of Atonement, when Aaron as high priest represented the entire nation before the Lord. On this special day, two “scapegoats” were offered, one to be sacrificed and one to be sent from the camp into the desert. The animals became a substitutionary atonement, that is, they died or were exiled in place of the worshiper. By rights, this should have been the fate of the guilty people!

The first goat paid the price of sin, which is death. But what about the second goat? Why was it sent out of the camp? This goat symbolized the cleansing or removal of sin. “On this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins” (Lev. 16:30).

TODAY ALONG THE WAY
On the Day of Atonement, the Israelites had to show their sincerity by fasting (“deny yourselves,” Lev. 16:29). Many of us might not be familiar with the Bible’s teaching on this discipline or how it applies to us today.
In the Bible, who fasted, when, how, and why? What can be learned from these examples? Is there any teaching relevant to this topic? What is the

Leviticus 17:1-16
Be sure you do not eat the blood, because the blood is the life. - Deuteronomy 12:23

TODAY IN THE WORD
Oliver Cook has written the lyrics and music for a modern chorus entitled, “I Know a Fount.” Its simple, direct words express a powerful truth: “I know a fount where sins are washed away; I know a place where night is turned to day. Burdens are lifted; blind eyes made to see. There’s a wonder-working power in the blood of Calvary.”

As we have seen already this month, blood symbolizes life. That’s why the eating of blood is so strongly forbidden in today’s reading. God is sovereign over all of life, so to eat blood was presumptuous, as if asserting an independent control or power over life. To eat blood would have also disrespected atonement or forgiveness, as well as the sanctity of life itself (v. 11). Interestingly, the idea of blood as cleansing or purifying was not part of the thinking in any other ancient Near Eastern religion, so this symbolism was unique to the Jewish faith.

This month, we have been looking at Leviticus through the lenses of worship, holiness, and purity. One purpose of the Law’s teachings on these topics was to establish the identity of God’s people. That is, what made God’s chosen people different from other peoples? What was different about them in terms of lifestyle, moral standards, and worship practices? We will consider these questions over the next week or so.

One of the distinctives of God’s people was that they sacrificed only at the central place of worship, the tabernacle (or later, the temple). Individuals were not allowed to establish their own altars or offer private sacrifices. The priest was the proper representative, and he would offer the proper sacrifices in the proper ways. This rule protected the Israelites from temptations to idolatry, and the penalty for disobeying it was excommunication (vv. 3-4).

TODAY ALONG THE WAY
The Law commanded the Israelites not to eat blood out of respect for the sacredness of physical life. Spiritual life is also found in the blood--the blood of Christ. “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Eph. 1:7; cf. 1 Peter 1:18-19).

Leviticus 17:11-14; Hebrews 9:22
Without the shedding of blood there is no forgiveness. - Hebrews 9:22

TODAY IN THE WORD
Two days ago, we mentioned how blood transfusions save lives. But why? Scientifically speaking, why is blood so important?

You have about five liters of blood inside you, pumped around your body by your heart. Blood carries oxygen from the lungs to the rest of your body, and returns with carbon dioxide for your lungs to exhale. Blood also transports vitamins and minerals, necessary hormones, and waste materials to their proper destinations in your body. New blood is continually being made inside your bones. Blood clots when you cut yourself, and white blood cells help fight various diseases.

Our Creator designed blood to do all these amazing tasks! The early Israelites knew that “the life of a creature is in the blood” (Lev. 17:11; cf. Deut. 12:23). That also helps explain the spiritual symbolism of blood and why the Old Testament required “blood sacrifice” for sin. Only blood could make atonement (Lev. 17:11; Heb. 9:22; cf. Jn. 6:53-54).

That’s one of the key principles behind the burnt offering. The blood of the sacrificial animal had to be caught in a bowl and sprinkled against the sides of the altar. Today’s readings are explicit--blood is the effective element, that which actually operates to make atonement. Blood is therefore sacred, and the Israelites were forbidden to eat or drink it. By contrast, many pagans did so, believing that they gained strength by absorbing animals’ (or enemies’) lives through their blood.

Why is blood necessary for forgiveness or atonement? This principle can be traced at least as far back as Noah (Gen. 9:4-6) and likely before (see Gen. 4:10). The reason is that sin deserves death--a price must be paid. Life for life must be given to satisfy perfect justice.

TODAY ALONG THE WAY
We have an unusual suggestion for today’s application: blood donation. If your age and physical health allow you to do so, consider donating blood at a local hospital, blood bank, or Red Cross office. You’ll be giving someone a gift of life, particularly if you have a rare blood type or are a universal donor.

Leviticus 18:1-30
Do not defile yourselves in any of these ways, because this is how the nations that I am going to drive out before you became defiled. - Leviticus 18:24

TODAY IN THE WORD
Last summer, a new book was released with the provocative title, The 50-Mile Rule: Your Guide to Infidelity and Extramarital Etiquette.

The author told one interviewer that the book contains “serious information presented in a fun way. There are no books out there on this subject in a format that is not judgmental. I want to help people make smart decisions. . . . Affairs are wrong. But the reality is that people are having them anyway. So you have to meet people where they are. For a lot of people morality doesn’t end up in [the equation]. If you are going about your business in a discreet way and you are continuing to take care of your wife and, most importantly, your children, there is no reason to feel guilt.”

Certainly our culture is confused about standards of right and wrong! The people of Israel faced a Canaanite culture that was even worse, however. Against the subjectivism, permissiveness, and outright perverseness of sexual behavior in the world, the Law set clear standards and boundaries for the people of God.

Forbidden behavior included incest, child sacrifice, homosexuality, bestiality, and adultery. Incest included sex with close relatives and family members (verse 18 may have the Jacob-Leah-Rachel episode in mind). Child sacrifice was done by the Ammonites as part of the worship of Molech, and from its placement here we might infer that the ritual involved sexuality in some way. As for the practice of homosexuality, God’s Word is clear and unequivocal that it is sin (cf. Rom. 1:26–27; 1 Cor. 6:9–10).

What was the punishment for disobedience in this area? If the Israelites wanted to see a demonstration of the answer, they simply needed to see how God was about to judge the Canaanites! Their immoral behavior was so despicable that the land itself needed purifying–colorfully, God said it would vomit out the wickedness of those people (vv. 24-25).

TODAY ALONG THE WAY
In our society, in which promiscuity, pornography, and sexually transmitted diseases are relatively common, the call to sexual purity and marital faithfulness is more urgent than ever. We need God’s help to guard our bodies, minds, and souls from pervasive immorality.

Leviticus 19:1-37
Keep my decrees and laws, for the man who obeys them will live by them. - Leviticus 18:5

TODAY IN THE WORD
One morning at breakfast, four-year-old Hannah complained about the food in front of her. Her dad admonished her not to gripe, especially when so many people in the world are starving or struggling to get enough to eat.

Her mom later said, “She quietly soaked in the comments. Later that day she came to me with the entire contents of her piggy bank: $3.47. She said, 'I’d like to give this to the Salvation Army to help the poor people.’ We were humbled and thankful.”

Several of the miscellaneous rules in today’s reading show God’s heart for justice and the poor (cf. Ps. 146:7-9). For example, harvesters were commanded not to reap their fields completely, but to leave enough for poor people to glean food. Employers were instructed to pay out daily wages to their hired men, since they relied on the money to provide immediate needs for their families. Before God, every person stands equal, and the same should hold true in human law: “Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly” (v. 15).

Other rules listed here include provisions to protect those who may be weaker or less able to protect themselves. For example, people were not to discriminate against impaired individuals, including the deaf and blind. They were to show proper respect and care for the elderly. They were also to give fair treatment to non-Israelites who lived with them, which would have been quite unusual in that day and age (vv. 33-34).

Some of these commands are repetitions of rules stated previously, including the Ten Commandments and instructions for the sacrifices. Others reinforced moral or spiritual points, such as the dictate against witchcraft and the instructions that prevented the Israelites from following pagan cultic practices (vv. 27-28).

TODAY ALONG THE WAY
In this reading we have seen provisions in the Law for the well-being of the poor. Can you come up with a modern application?

Leviticus 19:10, 33-35; 26:27-45
Do not oppress an alien; you yourselves know how it feels to be aliens, because you were aliens in Egypt. - Exodus 23:9

TODAY IN THE WORD
Anyone who has ever traveled knows how vulnerable the experience of being an “alien,” or foreigner, can be. This is particularly true if you don't speak the native language. It's easy to feel misunderstood, or even wonder if you're being taken advantage of somehow. For most of us, such experiences are temporary. There were, however, a number of alien residents within Israel, and we see the Lord's concern for these foreigners throughout the Mosaic Law.

Leviticus 19 is sometimes called the Community Code, because of its focus on farming and commercial practices, but it's also part of a larger section called the Holiness Code (Lev. 17-26). The placement of Leviticus 19 within the Holiness Code shows that every part of life in Israel somehow concerned holiness, even treatment of foreigners.

In Leviticus 19:10, we find instructions to leave some grapes for the poor and the alien, revealing God's heart for those most vulnerable to deprivation and exploitation. It was often difficult for foreigners to make a living, because they didn't have inheritance rights or access to land. We will see a similar provision for foreigners in the story of Ruth (see Dec. 12; see also Deut. 24:19-22). The basis for Israel's treatment of foreigners was the remembrance of what it was like to be a foreigner in Egypt (vv. 33-34).

The passage from Leviticus 26 outlines the disaster that would befall the nation if it failed to keep God's ordinances. First, notice the horror of exile; instead of blessing the nations, Israel would be scattered among them to die (vv. 33, 38). This was the complete reversal of the covenant blessings and the consequence of failing to be the kind of witness the nation was intended to be.

Second, notice the link between Israel's actions and God's reputation among the nations. We have already seen how the nations “watched” as God delivered Israel from Egypt. In a similar way, God's faithfulness to His covenant promises could be observed by all the nations. Thus even when Israel sinned, God would remember His covenant “in the sight of the nations” (v. 45).

TODAY ALONG THE WAY
It's surprising how much of the Pentateuch addresses the concerns of foreigners. Using a concordance, look up “alien,” “foreigner,” and “stranger.” What are some of the specific concerns that are addressed? Ask yourself who the foreigners are in your midst. At one level, this could include anyone outside the body of Christ, but it could also include those from another country. Perhaps there are international students at a nearby college that you could befriend. Or maybe your church could help foreigners learn English.

Leviticus 19:35-36; Proverbs 16:11-13
The LORD abhors dishonest scales, but accurate weights are his delight. - Proverbs 11:1

TODAY IN THE WORD
During the 1860 presidential campaign, a reporter for the Chicago Tribune sent Abraham Lincoln a biographical sketch to review before it was published. Among other information, the article said that Lincoln had read the Greek writer Plutarch. Lincoln returned the sketch to the reporter, tell-ing him that although he had not read any of Plutarch’s writings before, he had read some since, so that the statement could be printed as accurate. “A scrupulous teller of the truth,” the reporter said of the future president.

There’s only one way to be honest, and that’s to be scrupulously honest. It’s hard to imagine what our culture would be like if this principle were applied across the board in the workplace. In the law, God gave Israel the best reason of all for practicing honesty in business: “I am the LORD your God.”

The Proverbs even say that the scales and weights used in business in that day were of God’s making, elevating honesty to a spiritual issue. The reference to kings and their love of honesty (vv. 12-13) applies to leaders who really care about the way their kingdoms are run. A leadership based on righteousness and honesty will honor God and will likely be rewarded with honor in return.

John the Baptist was another “scrupulous teller of the truth” to the people who came out to hear him, and they were convicted by his message (Luke 3:7-14). Tax collectors were infamous for padding their accounts, and Roman soldiers were known to strongarm people for money. John called both groups to be honest in their work as a sign of true spiritual repentance (Luke 3:13-14).

Some people’s honesty, or lack thereof, may make the world’s headlines. But God cares deeply how we respond in everyday situations, whether it’s telling the truth or refusing to “borrow” supplies from the office. He takes note of our actions and rewards accordingly.

TODAY ALONG THE WAY
Another word for honesty is integrity, a quality in short supply today.

Leviticus 20:1-27
You are to be holy to me because I, the Lord, am holy, and I have set you apart from the nations to be my own. - Leviticus 20:26

TODAY IN THE WORD
“Leviticus reminds me of visiting a factory without a guide,” said pastor Ray C. Stedman in a sermon. He described his own experience of going to a steel products factory. At first, he observed what looked like confusion, clamor, and chaos on the factory floor. When a friend gave him a guided tour, however, it all made sense. He understood the machinery’s purposes and how the workers were organized to produce the final product.

“This is what you may experience with the book of Leviticus,” Stedman continued. Dietary laws, miscellaneous regulations, long passages about disease and mildew--what does it all mean? He pointed his audience to our verse for today: God is holy, and His people must reflect that.

This perspective can keep us from getting bogged down. Portions of Leviticus might seem irrelevant to our contemporary walk with God, but it’s still all about the principle of holiness. It’s about being so committed to obedience that our light shines out for all to see!

The flip side, however, is the consequences of disobedience, as seen graphically in today’s reading. Capital punishment or excommunication were the severest penalties, sentences given for sins including idolatry, witchcraft, and sexual immorality. The death penalty was usually carried out by stoning--the whole community participated as a symbolic demonstration that they were resolved to expunge sin. In addition, at least two crimes would be punished by God with childlessness (vv. 20–21). But the most fearful punishment of all was God’s statement that He Himself would set His face against certain sinners (v. 5). Can any worse fate be imagined?

If the Israelites followed the evil example of the Canaanites, they would suffer the same judgment (vv. 22–23). Tragically, the worship of the god Molech, for example, endured many years and was one reason God later sent the nation into exile (Acts 7:43).

Leviticus 20:7-8; 1 Peter 1:13-16
It is written: ""Be holy, because I am holy."" - 1 Peter 1:16

TODAY IN THE WORD
John Wesley and his brother Charles were at Oxford University in England when they became part of a group dedicated to prayer, Bible study, self-examination, and works of charity. The group was called the ""Holy Club,"" and it included the great preacher George Whitefield. But even though John Wesley practiced rigid spiritual discipline, he grew increasingly frustrated. After three years in America, he wrote in his journal: ""I went to America to convert the Indians; but oh, who shall convert me?"" It wasn't until after Wesley returned to England in 1737 that he realized he had been trying to practice holiness without a saving relationship with Christ. He was converted in 1738.

John Wesley's attempts to please God by religious activity and self-discipline put him in a long line of sincere, well-meaning people who have tried to manufacture holiness. But the Bible is clear that holiness, the state of being dedicated to or set apart for God, is not a matter of human effort. God emphasized that to Israel by one of His names, ""The LORD, who makes you holy"" (Lev. 20:7).

The Israelites were holy not because they were better than everybody else, but because God chose them and set them apart for Himself. God gave Israel His holy law and commanded the people to obey Him, separating themselves from the sins of the pagan nations around them.

Leviticus 20 is a good example of this. The verses in today's reading occur in a chapter detailing gross sins that were so offensive to God they carried the death penalty. The Israelites were called to an entirely different way of life.

But while God's law demanded internal righteousness as well as external obedience, the law itself was incapable of providing that righteousness. It took Christ's death on the cross to pay the debt of sin and allow God to declare sinners holy when they put their faith in Christ for salvation.

As Christians, we have an advantage over the people living under the law. We have been born again, given new spiritual life from God--and we have the power of the Holy Spirit to live holy lives. From beginning to end, holiness is the work of the God ""who makes you holy.""

TODAY ALONG THE WAY
Holiness is a term that isn't used much anymore. Some people are afraid of it because it sounds too . . . well, too holy!

But Peter reminds us that holiness is what God wants and expects from us. Holiness is a reflection of God's character, and He wants His children to look like Him. Romans 12:1-2 is one of the most practical formulas for holy living in the Bible. Why not turn to these familiar verses and make them your prayer today? Also, memorize them if you haven't done so before.

Leviticus 21:1-22:16
Tell Aaron and his sons to treat with respect the sacred offerings the Israelites consecrate to me. - Leviticus 22:2

TODAY IN THE WORD
Chicagoan Silas Purnell is credited with helping more than 50,000 inner-city teens get into college. In the mid-1960s, he quit a marketing job and opened a college placement office in the basement of a public housing project. He worked relentlessly to help those who came to his door: persuading administrators to give young people a chance, pleading for scholarship money, asking local businesses for donations, and encouraging students to work hard once they started classes.

A good word to describe Silas Purnell is “advocate.” He believed in young people’s future and spoke on their behalf to those in power. A priest was also to be an advocate, speaking to the people on God’s behalf and to God on behalf of the people.

The rules and regulations in our recent readings in Leviticus have dealt with how God’s people should behave; now the focus shifts slightly to some special standards for those in full-time ministry. How should they act? The bottom line: God was always and exclusively their top priority. That’s why the priests weren’t allowed to participate in the mourning process for a deceased loved one, unless it was the death of a very close family member (and for the high priest, not even then). This wasn’t because God wanted to keep priests from feeling sad; rather it was to preserve the purity of the priests in their service in the presence of God.

Other rules also preserved the honor and purity of the priestly calling. Priests could not practice pagan mourning customs. They could not marry a woman who was not a virgin. Just as the sacrificial animals had to be perfect, physically handicapped men couldn’t serve as priests, though they could eat the holy food (21:21–23). Ceremonially unclean or diseased individuals were similarly barred from offering the sacrifices. Generally, standards were higher for priests and their families than for ordinary Israelites.

TODAY ALONG THE WAY
Today’s reading gives commands regarding proper behavior for the Jewish priests. Since, as we noted in “Today Along the Way” for July 9, all believers are now considered priests, what might be proper behavior for us? That is, what attitudes and actions will best identify us as disciples of Christ and give glory to God?

Leviticus 22:17-33
I must be acknowledged as holy by the Israelites. I am the Lord, who makes you holy. - Leviticus 22:32

TODAY IN THE WORD
When people serve in the U.S. military, they are held to high standards of conduct and obedience. They are not living or acting as private persons, but as representatives of their country. Should they break the rules or disobey a superior, they can be charged with “conduct unbecoming” to a soldier. “Unbecoming” means something like “unsuitable” or “inappropriate.” So “conduct unbecoming” means their behavior was inappropriate for someone wearing the uniform–their actions somehow brought shame to their unit, the armed forces, or even the nation.

We can apply the idea of “conduct unbecoming” to worship and our identity as God’s children. In today’s reading, for example, the Israelites had proper or appropriate ways to offer the sacrifices. Just as those who served before the Lord had to do so in the right ways, so also those who worshiped had to present their sacrifices in the right ways. To worship carelessly or disobediently would dishonor God’s name!

As we read earlier in Leviticus, sacrificial animals needed to be perfect, with no defects of any kind. Though exceptions could be made in the case of a freewill offering, bringing a perfect animal showed a worshiper’s heart. If a person truly understood who God was, would he bring any less than the best to the altar? If he was stingy and kept the good animals for himself, his sacrifice would not be accepted, there would be no forgiveness, and God would not be pleased. This requirement of the Law’s system foreshadowed the perfection of Christ’s sacrifice (Heb. 10:10).

The basis for the sacrifices was the Israelites’ covenant relationship with God. Verse 33 makes the amazing statement that He had brought them out of Egypt for this very relationship! Offering sacrifices was not something they did for Him, to repay Him somehow. It was simply His due–the rightful honor they owed Him.

TODAY ALONG THE WAY
As we’ve been reading this month about the Old Testament system of priests and animal sacrifices, you may have been wondering how the New Testament views all this. These things foreshadow or symbolize Christ, but how does it all come together?

Leviticus 23:1-8
These are my appointed feasts, the appointed feasts of the Lord, which you are to proclaim as sacred assemblies. - Leviticus 23:2

TODAY IN THE WORD
The Passover meal is rich with symbolism relating to God’s salvation, both for the Israelites from slavery in Egypt and for us from bondage to sin.

The unleavened bread shows the haste of the people’s leaving. The bitter herbs reflect the bitterness of slavery. Savory chutney has a mortar-like texture, reminiscent of the brickmaking and hard labor in Egypt. Red wine embodies joy. Most importantly, the roasted lamb, sacrificed before the meal, illustrates redemption. Paul explicitly called Christ “our Passover lamb” (1 Cor. 5:7). When Jesus shared the “Last Supper” with His disciples, it was the Passover meal that He ate and transformed into the “Lord’s Supper” celebrated in our churches today (Luke 22:7–20).

Today’s reading begins a section of Leviticus dealing with festivals and seasons, beginning with the Sabbath, the Passover and Feast of Unleavened Bread, and the Feast of Firstfruits. These were times of rest, play, fellowship, and worship. A holiday spirit–a true “holy day” spirit–pervaded all the feasts.

The purpose of the weekly Sabbath was both physical rest and spiritual blessing, as the people paused to express their thankfulness and trust through worship (v. 3).

Passover and the Feast of Unleavened Bread, which lasted one week altogether, would have been celebrated in March or April. This was one of three annual pilgrimage festivals for which all adult males were expected to journey to the national worship center. The Feast of Firstfruits was actually the second day of the Feast of Unleavened Bread, and signaled the start of the barley harvest, the earliest harvest of the year. By offering God the first part, they acknowledged that all they had came from His hand.

TODAY ALONG THE WAY
If you have time today, turn back a bit in your Bible and read Exodus 12, then flip over to the New Testament and read John 13. The first chapter tells of the original Passover, the day on which God acted powerfully to deliver His people from slavery. The second chapter narrates how Jesus spent His final Passover before His Crucifixion.

Leviticus 23:4-44
These are the Lord’s appointed feasts, the sacred assemblies. - Leviticus 23:4

TODAY IN THE WORD
Imagine a holiday dinner. The smell of roasted turkey or baked ham and your mom’s special pie drifts through the house. The living room is full of cheerful conversation. People bustle about chopping vegetables, setting the table, or helping children wash their hands. Perhaps seasonal music is playing. There are no appointments or obligations. No one is due at work soon. It’s time to relax and celebrate!

This is the kind of festive atmosphere we can imagine accompanied the Jewish feasts of the Old Testament. Occasions of joy and celebration were important not only to Jesus in the New Testament, but also to God the Father in the Old Testament. We may not associate the Mosaic Law with fun times, but such was indeed the case!

There are at least three characteristics in common among the feasts described in today’s reading. The first is rest--the people were to do no regular work. Second was worship--the nation was to hold “sacred assemblies” and make sacrifices and offerings to the Lord. The sacred assemblies had many purposes. During them, people might sing, pray, confess sin, offer verbal praises and testimonies, hear God’s Word read aloud, and receive instruction from the Levites about the meaning of the Scripture they heard. Jesus similarly connected worship, truth, and joy or pleasure.

The third characteristic is celebration--on these occasions, the people rejoiced and gave thanks for the goodness and blessing of God in their lives. This was true both in an immediate sense, as in the Feast of Firstfruits and the Feast of Harvest (Weeks), and in a historical sense, as in the Passover and the Feast of Tabernacles.

Perhaps our mental picture is serious-faced worshipers making burnt offerings to atone for sin. A more complete biblical picture must include the idea of joyful celebration, not unlike our holiday picture mentioned above. These celebrations were focused and purposeful. God actually commanded His people to have a good time! They were not practicing self-indulgence or grabbing worldly pleasures by taking these opportunities to celebrate. Instead, their feasting provides an example of godly pleasure pursued in godly ways.

Leviticus 23:9-32
Bring the best of the firstfruits of your soil to the house of the Lord your God. - Exodus 23:19

TODAY IN THE WORD
Winston Marsalis is considered one of the finest trumpeters of modern times. Born in New Orleans, in the past twenty years he has recorded more than forty albums of both jazz and classical music, winning multiple Grammy awards in both genres. In 1994, he completed the oratorio Blood on the Fields, the story of an African-American couple’s struggle for love in the face of slavery. This landmark composition won him a Pulitzer Prize.

The sounding of a trumpet is a key image in the Bible, including the trumpet call on resurrection day (1 Thess. 4:16). In Jewish festival life, sounding the trumpet during the Feast of Trumpets reminded the people of their covenant relationships and responsibilities. This feast, the second “pilgrimage festival” of the Jewish year, took place in the fall and was followed by the Day of Atonement (see July 16) and the Feast of Tabernacles (discussed tomorrow).

This day is now called Rosh Hashanah, and it marks the beginning of the Jewish civil new year. In the Old Testament trumpets were blown and sacrifices offered at the beginning of every new month. But the Feast of Trumpets was a special time for self-examination, both individually and communally, before God. When the trumpets blew on this day, the people recalled their covenant obligations and renewed their commitment to the Lord.

The Feast of Weeks, also mentioned in today’s reading, took place in May or June. Also called Pentecost or the Feast of Harvest, it traditionally commemorates the giving of the Law on Mount Sinai. It was also the ti