Leviticus

"On the eighth day" (v1) followed the seven days that Aaron and his sons remained at the doorway of the tent of meeting (8:35). The eighth day was the inauguration of the priests, known as "Hanukkah." This chapter clarifies the initiation of the altar for the public, climaxing in the foretold (v6) appearance of Yahweh (v24). There is irony in verse two that has long been noted by Jewish commentators. The first sin offering Aaron must make (a perfect bull calf) beckons to his sin of making the golden calf for the children of Israel in Exodus 32, while the first burnt offering recalls the substitutionary sacrifice God provided for Abraham instead of Isaac in Genesis 22. The purpose of the Burnt Offering was for general atonement of sin and expression of devotion to God. In verse seven, Aaron is commanded to come forward for the only time. The reason is that this is the first time Aaron will officiate. After this, he will not need to be directed to lead. The flesh and the skin of the offerings would have normally been reserved for the priests, but in verse eleven, we read that these are taken outside of the camp to be burned. The reason for this is apparent when considering that the priest made the sacrifice on behalf of himself. The priest could not profit from his own sacrifice. We read of this same principle in 6:23 of the grain offerings the priests make for themselves “So every grain offering of the priest shall be burned entirely. It shall not be eaten.” The people of the whole congregation who had come near and stood before Yahweh (v5) responded in awe when His glory appeared and consumed the burnt offering (vv23-24). Responding correctly is deadly important, as will be very apparent in the following chapter.

When Nadab and Abihu were burned up for having brought strange fire before Yahweh, which He had not commanded them (v1), it was their cousins who carried them from the place where they had been burned. The remaining two sons of Aaron - Mishael and Elzaphan (v4), therefore, remained ritually clean, not having touched their dead bodies. Aaron nor his living sons were permitted to mourn the deaths of the sons who had brought strange fire (thereby dishonoring God's glory). Instead, the other relatives and the whole house of Israel were to weep for the burning that Yahweh brought onto the disobedient sons (v6). Moses gives instructions for the commencing of offerings with the grain offerings and tells Aaron and his remaining sons what they may eat of the sacrificial remnant. Yet when he searches for the goat of the sin offering, he discovers it has been burned up (v16). This made Moses angry because Aaron and his sons were incapable of eating what had been consumed by fire. Moses had commanded that meat of a sin offering from which blood had not been taken into the sanctuary was permissible to eat, and it was most holy (v18). Yet Aaron, despite what must have been a greatly conflicted spirit, having just witnessed his two oldest sons burned up, responded with a justification that corresponded to the fact that he would also not have been hungry in his depression - "Then things like these happened to me. So if I had eaten a sin offering today, would it have been good in the sight of Yahweh?” So Moses heard this, and it was good in his sight." (vv19b-20) In our own mourning, we are also often in a status most suited to fasting.

In addition to the commands for what is permissible to eat or touch among the clean and unclean animals in this section of the law, there is an appropriate sense of disdain for the disallowed things. Rather than simply being "unclean to you" (vv4,5,6,7,8,24,25,26,27,28,29,31,32,33,34,35,38,39,40), the foods that are prohibited are declared "detestable to you" (vv10,11,12,13,20,23,41,42), and "you shall detest (them)" (v13). Among the traditionally domesticated animals (vv3-8), only those with cloven hooves and who chew the cud (digest their food twice) are considered clean. Even among the animals that should have cloven hooves (divided hooves), if their hooves are not entirely split, they are to be considered unclean (v26). This ensures that the laws are regarded with care and specificity. Of creatures taken from the water (vv9-12), only those with fins or scales may be eaten. Of the birds (vv13-19), those known to consume carrion (ergo, will touch other dead/unclean animals) are prohibited. The concept of unclean transference is present in this prohibition. Swarming things (vv20-23) and those that walk on all fours (27-30) are the types of creatures that can often be found in homes, and are, therefore, also given a special designation as pollutants for other vessels used to prepare foods (vv32-36). Even if an otherwise clean animal dies, it becomes unclean (v39). Too often the Bible is considered a book of prohibitions or restrictions. When considered without understanding why they were given, the biases of a Godless worldview take over. Every designation of uncleanliness is specific for the preservation of the health of the people - to prevent the spread of infection, disease, or poison. Men have avoided poisonous plants since sin came into the world. Self-preservation dictates so. Men have avoided other murderous criminals and have acknowledged their own sinful nature as well. By these laws, God ensures a further clarification of sin's impact. Uncleanliness was not limited to 1) sinful man, or 2) poisonous herbs, berries, thorns, and thistles. God's laws are to protect His people. God's design is for the good of those He loves.

"Behold, children are an inheritance of Yahweh, The fruit of the womb is a reward." (Ps 127:3). Despite the atonement for the woman after the birth of a child, called for and prescribed in chapter 12 , there is no mistake that the occasion is one of celebration. The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Ge 17:12; Ro 4:11–13); the mother of a girl for two weeks (v5). The mother would remain in the period of her cleansing for an additional 33 days if she bore a son (v4) or an additional 66 days if she bore a daughter (v5). The circumcision of the male child may be seen to bear his own share of the atonement and entry into the covenant, which is lacking for the female child and, therefore, borne in the additional time of the mother's cleansing. Verse six details each of the allowed offerings for atonement (lamb, pigeon, or turtledove). Though the occasion was festive, the sacrifices appointed were not a peace offering but a burnt offering and sin offering. These would impress upon the mind of the parent the origin and sin nature the child (all mankind) inherited - a fallen and sinful nature. Consider this in light of what we read from Luke's Gospel: "And when the days for their cleansing according to the Law of Moses were fulfilled, they brought Him up to Jerusalem to present Him to the Lord (as it is written in the Law of the Lord, “EVERY firstborn MALE THAT OPENS THE WOMB SHALL BE CALLED HOLY TO THE LORD”), and to offer a sacrifice according to what was said in the Law of the Lord, “A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS.” (Lk 2:22–24). The fact that two turtles were the offerings made by Mary, the mother of Jesus, attests to the justified condition of the poor and humble who render obedient responses to God.