Leviticus

Although the subheading in many Bibles for this chapter is "Statutes Against Eating Blood," more than one principle is addressed here. Verse five clarifies the foundation “The reason is so that the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them in to Yahweh... as sacrifices of peace offerings to Yahweh." But the statute is addressed to both the native and the sojourner (vv8,10,12,13,15) as a command to cease blasphemous practice that persists in the camp. "And they shall no longer (לֹא עוֹד lo-od), sacrifice their sacrifices to the goat demons with which they play the harlot." (v7) לֹא עוֹד is to cease from something that is continuing. As Yahweh has now instituted for His children the proper practice of sacrifice (Lev 1-8), the improper must cease. God is a jealous God. (Ex 34:14). More than merely for the sake of His jealousy, however, the proper reverence paid to the blood of a sacrifice is also due to the purpose of the blood. "For as for the life of all flesh, its blood is identified with its life." (v14). There will come a day when the need for sacrifice will be done away when the Perfect Sacrifice comes in the Messiah Christ. This passage prophetically points also to the day when the prohibition against the consumption of life-giving blood is transferred into the perfect as well, by the same fulfillment. On the eve of His trial before the crucifixion, Christ spoke these words to His disciples at the Last Supper: "And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins." Mt 26:27–28. Every passage of Scripture has the precise purpose God intended before it was ever delivered or fulfilled. Amen.

Moses wrote the first five books of the Bible. Therefore, the language he used in each would reflect the meaning used in the others. In this chapter, the statutes and judgments address uncovering the nakedness of a blood relative (vv6-16), uncovering the nakedness of a woman in an improper status (vv17-19), all other improper sexual relations (vv20-23), and the distinction the sons of Israel are to hold from the former and current inhabitants of the land of Canaan (vv24-30) "nor are you to do according to what is done in the land of Canaan where I am bringing you; you shall not walk in their statutes." (v3) Because of the distinction in description ("it is nakedness" versus "it is lewdness," "defiling," "an abomination," and "a perversion") and terminology ("the nakedness of" עֶרְוָה ěr·wā(h), versus "lie sexually with," שָׁכַב נָתַן shakav natan "give your seed to," and "lie with") used for these relations, we know them to be of different categories. There is a negative and impure connotation delivered with the relations described in vv17-23; however, "the nakedness of" (vv6-16) is not described negatively or with impurity. Rather, it is prohibited for relations between blood relatives (v6). There is the understanding that the relationship is sexual and involves a transfer of ownership of what belongs to the other - "it is your father's nakedness" (v8), "their nakedness you shall not uncover; for their nakedness is yours" (v10). With this understanding, and knowing that Moses used the same language throughout his writings, consider Genesis 9:22 again: "Then Ham, the father of Canaan, saw the nakedness עָרָה ā·rā(h) of his father and told his two brothers outside." The following verses (Gen 9:23-27) make much more sense, knowing that Ham betrayed his father by sleeping with his father's wife (probably his mother-in-law) to steal then "his father's nakedness" and leadership of the family. Shem and Japeth refused to acknowledge this (Gen 9:23), but the illegitimate offspring of Ham and Noah's wife's union (Canaan) was cursed by Noah (Gen 9:25). It is no wonder that Moses tied this statute so closely to the land of Canaan.

You shall be Holy, for I, Yahweh your God, am Holy. The words of Yahweh spoken through Moses in this chapter are easily seen reflected in the words of David or Solomon in the Proverbs and Psalms later in the Old Testament. Rather than merely laws or statutes for the children of Israel, these words are wise and worthy of meditation. Harkening back to the law Moses first laid out for God's people in the book of Exodus (ch.20-23), the purposes for these laws were clearly for the benefit of the mighty and the weak. More important than this, however, is the true reason for all obedience, and we see it repeated throughout this passage. "I am Yahweh, your God." (vv.2,3,12,14,16,18,25,28,30,31,32,34,36,37). There is no other justification needed, yet this is the justification that promises (and delivers confidence in) an outcome for our good. ‘You shall thus keep all My statutes and all My judgments and do them; I am Yahweh.’” (v37).
Holiness is the outcome of repentance, yet there is a standard by which we come before God that is not legalistic. Holiness is the character of God that He demands we acknowledge, yet our own holiness is attained not through adherence to the law. We recognize this today as the redeemed in Christ, but Yahweh never intended anything different before Christ. In the acknowledgement of Yahweh's holiness, we do not approach Him merely because His righteousness demands it. The fellowship that is attained through sacrifice is only acceptable to God when it is offered of our freewill. "Now when you offer a sacrifice of peace offerings to Yahweh, you shall OFFER IT so that you may be accepted" (v5 emphasis added). The clear implication is that our fellowship with God is attained only when we seek it through offerings made of our own free will. We cannot pay our own debts, and the reconciled fellowship God seeks with man, is not one He will allow us to purchase. Only the prophesied purchase made in Christ's blood will redeem us. Our approach to the throne of heaven is because of a sacrifice made out of a desire for fellowship between man and Yahweh our God - for He is holy.

Rather than simply turning away from God, this chapter goes straight to the heart of defiling God's character by condemning those who turn to other gods. Namely, Molech, a god to whom the people of the land burned their children in sacrifice. This false god remained so prevalent in the land, in fact, that until the day of Solomon and beyond, the temples and altars to this abomination remained even within the city of God (1 Kings 11:1-13). King Saul personally disobeyed the statute/commands here (1 Samuel 28:7-8) and suffered the consequence Yahweh declares. "‘As for the person who turns to mediums and to spiritists, to play the harlot after them, I will also set My face against that person and will cut him off from among his people." (v6). These are the foundations of what contradicts God's primary desire for His people: "Therefore, you shall set yourselves apart as holy and be holy, for I am Yahweh your God. And you shall keep My statutes and do them; I am Yahweh who makes you holy." (vv7-8). The family relationship God places between children and their parents is built to reinforce the strength of the bond between God and His children. Therefore, the respect that this relationship requires also bears the same consequences when it is betrayed. "If there is anyone who curses his father or his mother, he shall surely be put to death; he has cursed his father or his mother. His bloodguiltiness is upon him." (v9). The theme of the previous two chapters, wherein the guilt of the land inherited by the sin of Ham and his offspring Canaan, is continued through the remainder of this chapter. Note how clearly the sin of Ham in Genesis 9:22 is laid bare in the proper context of Leviticus 18 and 20.