Leviticus 12:1-8

Introduction

At this point, the LORD begins to instruct Moses about cleanliness laws. This section continues from chapter twelve to chapter fifteen and covers everything from the cleanliness of a woman haven given birth, issues of leprosy, mold within a home, skin diseases and other genera cleanliness laws.

However, there is a very real element in Leviticus 12 which contradicts what the largest "church" in the world teaches. And for that, it is probably good for us to take a moment to look at Leviticus twelve.

Commentary

12:1
Again, the LORD instructs Moses in regard to these laws. Moses is then called to respond to these words and teach the nation of Israel.

12:2-3
When a woman gives birth to a child, she will be unclean for the first seven days. On the eighth day, however, her son will be presented before the LORD for circumcision. The act of circumcision is an exterior response to the covenant God has made with Israel. Circumcision does not enter a person automatically into the covenant with God, but is an exterior sign of an inward reality. Consider:

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Obviously, an eight day old baby cannot choose to be circumcised, so this is really a response from the parents to the promises of God. Simply cutting the foreskin of a son does not grant eternal life. But this is a response to the promise made by God, and the passionate desire to walk in obedience, not to establish the covenant, but to celebrate it. (see Genesis 17).

12:4
If the woman gives birth to a son, she remains unclean in her blood for a period of thirty-three days. Though she does not remain "unclean," there is some restriction which looks similar to that of uncleanness.

12:5
The time is doubled for a girl baby. There is no circumcision process for the girl, however the mother remains unclean for two weeks. Her total time of purification is sixty-six days.

12:6-7
Once her days of purification are completed (thirty-three days if she had a son, sixty-six if a daughter), she is to come to the doorway of the tent of meeting and offer a one year old lamb as a burnt offering and a young pigeon or turtledove for a sin offering. The priest will offer the sacrifice for the woman and atonement will be made and she will be cleansed from the flow of her blood.

12:8
God offers another opportunity for those without financial means. Any parent knows that the birth of a child immediately makes you assess your finances differently. The LORD offers that the person who may not have financial means, but has been blessed witha son or daughter is able to respond to the LORD in obedience without the sacrifice being too burdensome. Instead of the lamb and a pigeon/turtledove (again, notice the LORD does not give parameters as to what constitutes poverty), the LORD provides two pigeons or two turtledoves. One bird would be for the burnt offering and one is to be for sin offering. Again, we are assured that the sacrifice is pleasing to the LORD for we are told the priest will make atonement for her.

Exposition

Why would the female child cause the mother to be unclean and in her blood of purification for twice as long? There are a lot of theories, but none proves ultimately satisfactory. The text does not give us any indication as to the purpose but simply states that this is God's standard and we should comply.

But why would child birth make a person unclean?

First, the union of a husband and a wife is not sinful. God was pleased that a husband and wife would become one flesh, and such a union is intended to point us to the beauty of Christ and the church. (Genesis 2:24/Ephesians 5:31-32).

Second, reproduction is not sinful. God is not displeased when a family grows and multiplies. (Genesis 1:28)

Instead, this is a testimony to the imputation and pervasive effects of the sin nature. David stated, "Behold, I was brought forth in iniquity, And in sin my mother conceived me" (Psalm 51:5). Some assume this means than David was conceived in illegitimacy. However, nowhere is Scripture is this indicated and people should be cautious about making such charges. Instead, it should be understood that David is acknowledging that the sin nature was present in him from the moment of conception.

The sin nature is often misunderstood. We do not become a sinner the moment we sin, for David acknowledges the sin anture at conception. No, we sin because we are a sinner. The emphasis of the blood flow in this passage should remind us that the process of childbirth has become cursed, due to sin. Sin effects childbirth. Sin effects the child, for he/she will be conceived as a sinner.

However, the emphasis of Leviticus 12 is upon the woman. She bears the child and is unclean or in the process of purification. She offers the sacrifice. The priest presents it for her. The priest will make atonement for her. The emphasis is not upon the father or the child, but upon the mother. It should remind us of the pervasive effects of our sin nature and its universal application to all men and women.

However, many actually deny this principle!

And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb. And when the days for their purification according to the law of Moses were completed, 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."--Luke 2:21-24

From this text, we see two things:

a) Mary and Joseph were not wealthy.

Jesus was not born into a family of prestige or privilege. Mary does not offer up a year old lamb, but instead offers two birds. This tells us that she and Joseph could not afford to offer anything else.

b) Mary was a sinner.

First, we see that Leviticus says the offering is for the woman. Second, we know that Joseph is not actually involved in the process of Jesus' conception and is therefore removed from the birth process (other than general emotional support to Mary). Thirdly, we know that Jesus is unblemished and therefore without sin. However, Mary does not just offer a burnt offering, but presents to the priest a pair of birds.

Ironically, in an offering that is intended to teach the pervasive universal truth of sin nature, Mary's actions refute the Roman heresy of Mary's sinlessness. The "Immaculate Conception" is not about the sinlessness of Jesus Christ. The Immaculate Conception, as a Roman doctrine, is the heresy that Mary was actually born without a sin nature, so that she could then bear the Messiah. Therefore, Roman Catholicism teaches the perpetual virginity of Mary and that since she did not have a sin nature, she also lived a sinless life. When we carefully study Leviticus 12, we see that Luke 2 exposes and destroys the heretical concept of a sinless Mary! If Mary was without sin, why would she offer a sin sacrifice?

At this point, you may wonder, why would this matter? This is not a Christian apologetic blog, nor is it devoted to exposing and debunking the views of false religions. This is intended to be an online commentary of Scripture. However, I would suggest that the Roman Heresy of the perpetual virginity of Mary is deeply personal.

The Roman church has declared me damned to hell.

Consider the following "anathemas" from the Council of Trent:

“If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.” Sixth Session CANON IX

“If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.” Sixth Session CANON XII

“If any one saith, that, in the Catholic Church there is not a hierarchy by divine ordination instituted, consisting of bishops, priests, and ministers; let him be anathema.” Twenty-Third Session CANON VI.

“If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema. “ Fourteenth Session CANON II

“If any one saith, that baptism is free, that is, not necessary unto salvation; let him be anathema.” Seventh Session CANON V

“If any one saith, that all Christians have power to administer the word, and all the sacraments; let him be anathema.” Seventh Session CANON X

(This list is not a complete list of the anathemas from the Council of Trent, nor is it the only ones which are in direct conflict with the Scriptures and therefore consider me condemned to hell. It is also noteworthy that the Roman Catholics are not the only ones who proclaim these rules. A very strong case can be made that the Old German Baptist Brethren place all of these listed restrictions [and many more] upon people as well--except for that of confession to a priest.)

Therefore, the Roman system has officially declared that the biblical message of salvation is a message that condemns a person to hell. They have officially convened and "gone on the books" to state that I am condemned forever for believing the Bible.

I have experienced the agony of this deception upon others.

Just last week, my mother buried her father. He was honored during a mass. I had shared the gospel several times with my grandfather. My father had shared the gospel several times with my grandfather. Neither of us ever saw him respond with an affirmation of the Biblical gospel. Instead, he would ponder what was said, meet with a priest and allow the priest to explain away the Scriptures. I never had the joy of seeing my grandfather respond to the Biblical gospel with understanding.

Is my grandfather in heaven? I hope so. But my only hope is that the coma he was in for the last week of his life was actually the gracious work of My Heavenly Father to shut his ears of from the lies of the "priesthood" and allow him to be alone with the Scriptures he had heard. I prayed madly during that week that God might save him since the lies were silenced. Perhaps in His grace He did.

My ministry has been marked by too many heartbreaks due to the enemy's use of false religion. A person is counseled to read the Scriptures for a week. They return and see things which are not in the text, or ignore the obvious things that are, because a religious system has lied to them and Satan uses it as a veil over their eyes to keep them from seeing the gospel.

My Savior, the Only One Who is truly holy, Who died for my sins, is robbed of His glory.

This is actually that which is most personal. In the throne room of God, as we declare, "Holy, holy, holy is the Lord God Almighty" (Revelation 4:8), should I also sing a song to Mary's holiness? Is she able to ascribe to the Lord the praise He is due when she also stands in the throne room holy in her own right? Is God's holiness really a factor that sets the Trinity apart if there is another in the room who is holy? (See how their system quickly finds Mary elevated to divine status?)

I have no idea if we will sing songs written in our present age, but how could Mary join us in singing "Jesus Paid It All?" For what has Jesus paid for Mary if she has no sin? How could she cry out "Worthy is the Lamb," a direct attestation to His atoning work, when it was not necessary for her? Furthermore, when we add just one person to the Throne room of heaven who does not actually need Christ's righteousness imputed to her, how have we not diminished His glory and made Him a liar when He said "no man gets to the Father but through Him?"

So what?

This does not become a simple exercise in doctrinal fidelity for doctrine's sake. Anyone who passionately loves Christ should greatly desire that He receive the glory He is due and hate any false doctrine which robs Him of this glory. However, in our pluralistic society, we are exhorted to believe it really doesn't matter as long as a person is sincere. Right worship matters, and right worship requires right doctrine.

The point is not simply to avoid Catholicism, for most people can easily apply this principle, and quite frankly, few probably find themselves tempted by it. The point is to passionately pursue and proclaim the glory of Christ in all His fullness and reject anything which diminishes that glory.

The Roman Catholic Church does not preach a gospel that leads to salvation and presents Christ in His deserved glory. The German Baptist Brethren Church does not preach a gospel that leads to salvation and presents Christ in His deserved glory. Neither does a liberal protestant church. Neither do silly Grace Brethren Churches which do not think it necessary to preach the gospel (because their people already know it), or who claim to be centered in Christ but do not find it necessary to talk about Him every week. There are multiple avenues and every religious organization is prone to deny or even neglect the truth of the gospel in Jesus Christ.

At this point, it is necessary to clarify. There are Roman Catholics who are saved. There are German Baptists who are saved. There are people in liberal protestant churches who are saved. There are people in gospel neglecting, Christ diminishing Grace Brethren churches who are saved. I am not saying that a specific church membership can separate a genuine believer from the love of God which in Christ Jesus our Lord.

However, our hearts should be broken to realize that Mother Teressa (a woman typically lauded for her piety) is facing eternal condemnation if she actually believed the "gospel" her church taught. If she believed in the denial of imputed righteousness (as the Catholic church proclaims), then none of her works were considered righteous by God and she did not have the wrath for her sin transferred to Christ.

This should be used as a litmus to search your own soul for salvation. If you believe that you are saved by grace through faith in Jesus Christ, but that others may be saved through a different way, I would challenge that you do not have saving faith. If you believe Mother Teressa could accomplish salvation through her good works, you do not believe Jesus is the only way. If you believe Mary could actually be sinless and stand before God in His glory in her own merit, you believe there is another way to God than through Christ alone. The truth of the sinfulness of all of humanity should not be used as a self-righteous study to take pride in our own accurate doctrine. This truth should instead drive us to humility as we understand the severity of our own sin problem and then fill us with compassion as we genuinely try to win others to salvation in Christ.

And if you know a person who knows genuine salvation in Jesus Christ but is in the fellowship of a gospel denying fellowship, you should be compassionately pleading with them to get out! God's glory matters and we should fear the contamination of poor teaching and genuine dislike those doctrines which rob Him of His glory.

Conclusion

Such understanding of doctrine is offensive to many. It is considered judgmental and "heresy hunting." False doctrine matters and has grave consequences. How then should we respond to false doctrine?

But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.--Jude 20-23

If you know Christ as your Savior, yet the noise of our pluralistic society has influenced you, and you find yourself doubting the firm conviction of the exclusivity of Christ, find a merciful believer who will help instruct you with the Word of God. Repent of the ways you have conformed to the image of the world and seek the transformation into the image of Christ by the renewing of your mind. And if you know someone who professes Christ but is struggling with doubt, seek to be that person who mercifully ministers the Word of God to him/her.

If you have not seen the severe and total depravity caused by your sin nature, nor have you understood the exclusive nature of the perfect sacrifice of Jesus Christ for sin, then understand your soul is at stake. This is the universally, eternally, undeniably most important issue in your life to resolve. Your soul hangs in the balance. Find someone who understands this urgency and seeks to share the message of salvation with you. If you know someone who does not understand the consequence of their sin and the exclusivity of Christ, understand their soul hangs in the balance and seek to share Christ with them. It is not your love for them that keeps you silent (for how can you claim you love them if you allow them to continue to hell without you pleading them to repent and turn). It is your love for self (and desire to avoid awkward confrontation) that keeps you silent.

And if you attend a church because it is socially acceptable, makes it easier to find customers for your multi-level-marketing home business or simply gets your mother-in-law off your back, yet you resist the message of salvation preached regularly by your church, quit coming to the church. Other souls are at risk and if you do not care enough about your own soul to submit to Christ, at least do not prevent others through your influence. And if you know someone who weekly (or regularly) attends and participates in the life of a congregation but has no interest in submitting to the gospel, have the courage to speak to them about how you do not want to see the garment polluted by the flesh.

The issue is not doctrinal fidelity for doctrine's sake. If you have tasted and seen that the Lord is good, we should desire that people understand that message. Like a person who is enjoying their best meal they have ever tasted at a restaurant raves about the meal and even offers others a bite. We should be people, who once we have seen the severity of our sin are drawn to see the glory of the grace offered in Christ and should be calling others to taste and see as well!

Leviticus 11:1-47

Introduction

Many people have not given much thought to the "dietary laws" found in Leviticus. Often, the response can be quite troubling. Some have a crisis of faith, assuming this is a portion of Scripture we simply ignore, thus leading them to question what other portions of Scripture "no longer apply." Others, read the dietary laws and attempt to apply them. They seek to show their devotion to the Lord by eliminating pork or lobster. So which is it? Are we still bound by the dietary laws, or are there passages of Scripture that have no application today?

Commentary

11:1
The LORD begins to teach between the clean and unclean animals. Both Moses and Aaron receive this instruction from the LORD.

11:2-8
The nation of Israel may eat of any land animal that has a split hoof and chews cud. This is not a reference to the gestational process of the cow, but merely to the constant appearance of chewing (such as a rabbit). However, the LORD makes it clear that a rabbit is not clean, for it does not have split hoof. The requirements for cleanliness are not either/or, but the animal must have both a split hoof and must chew the cud.

Not only is the person to avoid eating these animals, but the LORD also instructs that they should not make contact with their carcasses. To touch the carcass of an unclean animal will make the person unclean as well.

11:9-12
Likewise, and Israelite may eat of any sea animal with fins and scales and remain clean. However, those sea creatures which do not have scales or do not have fins are to be regarded as unclean. This applies to all water animals, whether in the sea or in a river. They are to avoid consumption and are not to touch their carcasses.

The text makes it very clear that the LORD expects the Israelites to keep themselves distanced from these things. They are to abhor these creates and detest them. They are not to make any form of compromise.

11:13-19
The LORD next lists birds which are to be considered unclean. With birds, he does not list features that make the bird clean or unclean, but merely lists off different birds that are unclean. Though a bat is technically not considered to be a bird, it makes sense on this list since it has wings and flies, and is considered unclean.

11:20-23
Any winged insect that walks on all fours is unclean, unless they have jointed legs with which to hop. The grasshopper and the locust may be eaten, but other winged four-footed insects are forbidden.

11:24-28
The LORD reminds us that contact with an unclean animal carcass will make the person unclean. In fact, if he must move the animal (carry it), he becomes unclean until evening and must also wash his clothes. This is a deliberate "ritual" since they did not naturally wash clothing after one wearing (as we do today). These unclean carcasses could come from any of the afore mentioned unclean animals, as well as any animal with four paws.

11:29-31
The LORD also instructs Moses and Aaron that reptiles, rodents and other "swarming things" are considered unclean and detestable.

11:32-35
The LORD also instructs that the contact of an unclean animal with something will make that object unclean.

If an unclean animal dies on a fabric or clothing, the person is to wash the garment and it remains unclean until evening.

If an unclean animal dies in contact with an earthenware vessel, and oven or a stove, they are to be smashed. They remain unclean.

If an animal dies in contact with water or food or any other form of beverage, they are considered unclean. Since the LORD gives no parameters to them becoming clean again (He does not say "until evening"), it is assumed that they remain unclean and should be discarded.

11:36
However, if an unclean animals dies in contact with a cistern or well, the water remains clean, although the person who removes the animal becomes unclean.

11:37-38
If an unclean carcass falls upon a pile of seed, the seed is still considered clean. However, if the seed has had water applied to it, thus beginning the germination process, the seed is to be considered unclean.

11:39-40
The LORD also instructs that the carcass of a clean animal can also make a person unclean. If an animal used for food (a clean animal) dies, then a person who contacts the carcass or eats from it will be considered unclean until evening. Now surely, every clean animal that they ate was dead, but this speaks to the manner of the death. If they animal died without being killed for the purpose of butchering and eating, then it was unclean. However, if they killed the animal to eat it, this would not mean they are unclean. Otherwise, every form of meat would make one unclean, and even a peace offering would make one unclean.

11:41-43
The LORD "recaps" the unclean animals on the land that are not allowed. If it crawls on its belly, walks on four feet or has many legs, it is to be considered unclean and will make the person unclean. The Israelites response was that he was to detest such things.

11:44-47
The LORD explains that the motivation for pursuing cleanliness should be the holiness of God. Since God is holy and set apart, so the Israelites should seek to make a distinction between the clean and the unclean. God has called Israel out of the land of Egypt, therefore, they should act like a people who have been called out and are separate. This pursuit of holiness is motivated out of the work God has done on their behalf.

Exposition

While the LORD gets very specific in listing the clean and the unclean animals, He does not reveal to us the purpose in labeling some things clean and others unclean. This has led many to speculate. Why are some animals clean and others are not. There are a number of theories:

Safety--Some speculate that God kept certain animals from the Israelites because they were unhealthy. Some scientific reports claim that pork, for instance, can be quite easily contaminated with disease. This view says that God is graciously saving them from a poor diet. However, this view should be viewed with caution, for it's basic premise relies on science to tell us what is healthy and what is not. (Has the scientific community even come to a consensus about eggs yet?) Also, some of science's findings are in contradiction with this view. (For instance, ostrich is considered a healthier alternative to beef.)

Symmetry--Others suggest that God condemns some animals as unclean because they are abnormal. They argue that an animal that splits the hoof and chews the cud is normal, while other forms are abnormal. However, what makes this the standard, but all animals with four paws are to be considered unclean? Again, the list seems to be arbitrary.

Proximity to Death--Since the text lays out that carcasses (even from a clean animal) can make one unclean, some speculate that the distinction between clean and unclean becomes an issue regarding death. Those animals which kill other animals, eat from dead animals or are similarly related to death become unclean. While many of the birds listed do eat carrion, camels and rabbits do not, making this list difficult to affirm.

Pagan Practice--Others assume that the LORD's desire for the Israelites to remain separate is a call to their worship practices. Since they are surrounded by pagan worship, God is calling them to abstain from practices that could be misunderstood as pagan participation. Therefore, animals (ie. pigs) which were central in pagan worship practices are forbidden. However, cattle were central in pagan worship (especially Egypt, which the LORD directly references), yet they are considered clean.

While we can become distracted chasing possible purposes (I encountered one scholar who suggests that chewing the cud is meant to symbolize meditating on God's Word?), we can miss God's great calling in this.

This is not simply an issue of time or detail, that God doesn't consider it important, so neither should we. In actuality, God considers this quite important, for He calls the people to detest and abhor that which is unclean. He fails to give us the specific detail as a grace. Knowing our fleshly tendencies, we would create greater law around the "dietary laws" if we knew the purpose of the separation. For instance, if the purpose was health, wouldn't we be tempted to create a new "super clean" category that was proper healthy preparation of clean animals? Wouldn't we now declare that free-range cattle are even cleaner than the previous standard. We would not be freed from the Law, but would find ourselves under a greater yoke to it.

But there is a reason why we can eat a double bacon cheeseburger and still be strong believer:

On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance; and he *saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all {kinds of} four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, "Get up, Peter, kill and eat!" But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean." Again a voice {came} to him a second time, "What God has cleansed, no {longer} consider unholy." This happened three times, and immediately the object was taken up into the sky. Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate; and calling out, they were asking whether Simon, who was also called Peter, was staying there. While Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you. But get up, go downstairs and accompany them without misgivings, for I have sent them Myself." Peter went down to the men and said, "Behold, I am the one you are looking for; what is the reason for which you have come?" They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was {divinely} directed by a holy angel to send for you {to come} to his house and hear a message from you." So he invited them in and gave them lodging. And on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him.--Acts 10:9-23

It is interesting to note that God does not say, "Don't call it unclean anymore!" or "Quit thinking of it as unclean." The LORD says, "What God has cleansed, no longer consider unholy." It is more than a semantic change. God has actually made the animals clean. But what has been accomplished? Peter should have known that the animals were clean, for Jesus said it Himself:

After He called the crowd to Him again, He {began} saying to them, "Listen to Me, all of you, and understand: there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. ["If anyone has ears to hear, let him hear."] When he had left the crowd {and} entered the house, His disciples questioned Him about the parable. And He *said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" ({Thus He} declared all foods clean.) And He was saying, "That which proceeds out of the man, that is what defiles the man. For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, deeds of coveting {and} wickedness, {as well} {as} deceit, sensuality, envy, slander, pride {and} foolishness. All these evil things proceed from within and defile the man."--Mark 7:14-23

The Pharisees are outraged that the disciples have not ceremonially cleansed their hands before eating. Without declaring their hands consecrated, aren't they taking uncleanness into themselves? Jesus addresses this issue by saying that what goes into a man's mouth is not what makes him unclean. But how can Jesus say this, and how can He declare all foods clean, when Scripture says He came not to abolish the Law, but to fulfill it? Isn't He destroying the Law?

Not if the proper purpose of the dietary laws were understood. No person, despite how closely they followed these laws, should have allowed himself to think he was achieving personal holiness. As designed, a person should go through the day, careful to avoid all that is unclean, and yet realize that his heart is still impure before the LORD. The laws were meant to point people to the need of a Savior, for a simply change in diet could do nothing to change the condition of the heart.

But to a heart not surrendered to the LORD, we do just the opposite. We would be tempted to declare to the LORD, "LORD, I didn't eat pork or lobster or even a rock badger today. I thank you that I am not like the pagan unclean people all around me." Such self-righteousness is an offense to the LORD. It does not reveal a heart set apart for God, but instead reveals a mind still conformed to the image of this world.

Jesus fulfilled the Law by obeying it at all times, but also by revealing it's real purpose. The dietary laws were never intended to create holiness in a person, for what enters the stomach and passes through the body cannot make a person holy. The dietary laws were intended to reveal to us that holiness can only be given by God, to us, through the righteous work of Jesus Christ.

Conclusion

Peter would understand the principles of the dietary laws better than anyone else. When presented with unclean animals to eat, Peter exclaimed, "By no means, Lord, for I have never eaten anything unholy and unclean." He had understood the dietary laws, studied them and ordered his life around them. However, God rebuked him by stating, "What God has cleansed, no {longer} consider unholy." Peter had also heard Jesus declare that all foods were clean. As Peter begins to process this from Acts 10, he also realizes the impact is evangelistic. Simply calling a people to look different from the exterior will not produce holiness, nor will it draw other to the gospel. The proper function of these dietary laws is to reveal their incompletion.

But this does not mean the pursuit of holiness is futile:

Therefore, prepare your minds for action, keep sober {in spirit,} fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the former lusts {which were yours} in your ignorance, but like the Holy One who called you, be holy yourselves also in all {your} behavior; because it is written, "YOU SHALL BE HOLY, FOR I AM HOLY."--1 Peter 1:13-16

Peter calls believers to pursue holiness. However, notice how he roots this. First, we keep our hope fixed on the grace of God through Jesus Christ. We then seek to avoid conforming to the world and pursue holy behavior...for He has called us. He makes us holy. He provides the holiness for us. We then seek to live it out.

This kind of holiness, produced from a heart transformation and working its way outward (not developed from exterior rules to try to change the nature of the person) is the true kind of holiness God desires and is that which really sets us apart from the world. It is not God's desire that we return to the dietary laws, but that we see the purpose of the dietary laws, and call upon the Lord to produce holiness. He offers to truly make us different and set us apart from the world.

It doesn't come from food. It doesn't come from rules. It comes from the LORD.

Leviticus 10:1-20

Introduction

There is nothing wrong with informal worship, but casual worship is deadly. At the end of Chapter 9, we see the people fall to the ground and shout out to the LORD for His grace in providing mediation. The response of God was glorious, as fire came out from His presence and completely consumed the offering. But because we are sinful men, our temptation is to turn the glorious grace of God into an opportunity for sin and self exaltation.

Commentary

10:1
Many suggest that "now" indicates immediate action since the events in Chapter 9. Perhaps even as Moses and Aaron join the people in praising God, Nadab and Abihu decide to "make a show" themselves. Each one grabbed his own firepan and placed incense on it. They then offered "strange fire" unto the LORD. What exactly does that mean? Well, the text gives some possible clues:

1. The incense may have been unusual or unordinary.

2. They may have been drinking. (10:9)

3. They may have tried to enter the Holy of Holies. (16:1-2)

4. It was an offering which the LORD had not commanded. (10:1)

"All of the above" may possibly be the most accurate answer. No matter what the specifics, Nadab and Abihu approached the LORD without proper reverence.

10:2
Ironically, if Nadab and Abihu were looking to repeat the previous display, they came quite close. Just as fire had come out from the LORD's presence and consumed the sacrifice in Chapter 9, now fire comes out from the LORD's presence and completely consumes the brothers, killing both of them.

10:3
Moses reminds Aaron that the LORD requires that He is treated as set apart. He reminds Aaron that the priests role should remind the people that God is set apart. This should result in Him being honored. The word honored here actually means weighty/heavy. Quite literally, He is reminding Aaron that He is not to be taken lightly.

There is no response, debate or defense, for Aaron knows his role is to keep silent and receive God's just judgement.

10:4-5
Aaron and his surviving sons would have become unclean had they touched Nadab or Abihu. Leviticus 21 gives us more specific instructions. The High Priest is not to official mourn or come in contact with the body. Though Eleazar and Ithamar would have been allowed to touch the body (since it was their brothers who died), due to the unique aspect of their ordination, Moses order for Aaron's cousins, Mishael and Elzaphan, to carry the bodies outside the camp.

We are told that they were still in their tunics. This probably speaks to the nature of the fire. Many suppose it was a like lightening, a very targeted jolt that killed the priests but did not consume their clothing. This at least tells us that the fire was not a raging inferno, devouring both the man and his clothing.

10:6-7
Moses immediately warns Aaron, Eleazar and Ithamar to refrain from official mourning. This is the specific instruction not to uncover their heads or tear their clothes, for these would be signs of a being in a mourning period. Moses warns that this is not only for the priests welfare, but they should refrain so the LORD does not become wrathful against the entire congregation. The rest of the nation of Israel will mourn for the loss that day. But for Moses and his surviving sons, they are not even to leave the doorway of the tent of meeting.

This command reinforces the mediatorial role of the priesthood, and in a way, we see it reversed. Aaron, because he has the anointing oil upon him, is not able to defile himself by mourning for his sons. However, the nation of Israel, for whom he is a representative to the LORD, will mourn on his behalf.

10:8-11
It should not be missed that God speaks directly to Aaron at this point. Previously, God has spoken to Moses, who then conveyed the message to Aaron and his sons. This does not only signify a stern warning coming directly from the LORD, but also reveals the compassion of the LORD, that He would speak to Aaron in the midst of his suffering.

It is reasonable to assume that Nadab and Abihu had been drinking, since the LORD immediately addresses this with Aaron. Perhaps the alcohol caused these two brothers to be more bold, experimenting with the fire. Whatever the reason, the LORD makes it clear to Aaron that this statue carries throughout all generations. The priests shall not drink any alcohol when coming to the Tent of Meeting to serve. This will further instruct all of Israel to see a difference between the holy and profane.

This also serves as a reminder to Moses, Aaron and all of Israel, that everything about the priesthood that has been shared through Moses carries the same authority to all of Israel as if it came to all of them directly through the LORD.

10:12-15
In essence, Moses' words tell Aaron and his sons to proceed with the offerings. Because they have obeyed Moses and did not defile themselves with mourning, they may now follow through with the grain offering and the peace offerings.

10:16-18
As Moses searches around, he discovers that Eleazar and Ithamar neglected to eat their portion of the sin offering, and allowed it to be consumed with fire instead. Moses was angry for it seems that Eleazar and Ithamar are not taking the sacrificial work seriously either. Moses responds that since this was not the atoning sacrifice, the sons of Aaron should have completed the offering by eating their portion. In fact, verse 17 allows us to see that they are to eat the sacrifice, not only as a form of provision, but also as part of the lesson of someone bearing guilt. This ultimately points to how Christ bears our sin for us.

10:19
Aaron intervenes for his sons, letting Moses know that it is not out of neglect that the sacrifice was not eaten, but rather out of reverent fear. With all that happened that day, it didn't seem proper to participate in the sin offering.

10:20
Once Moses hears their motive, he responds that their actions seem right. This statement would also be a confirmation that the LORD is not angry, for the LORD would have revealed otherwise to Moses.

Exposition

While there are many options for that which made the fire offensive, it is certainly clear that their attitude was irreverent. Moses immediately reminds Aaron of the LORD's words. He will be set apart and He will be honored. In the wake of seeing the LORD open up worship before Him, Nadab and Abihu are then tempted to take the LORD casually.

To be casual is not the same as being informal. We have people who gather for worship with us who dress informally. This is not a problem, provided the person does not become casual in their worship. What is the difference? Many times, people say a believer should dress up for church because, "You would dress up if you met the President of the United States." However, what if I was to meet the President on a basketball court? Would I still be expected to show up in shirt and tie? No, the informality would be understandable, however at no point should I become casual. He does not cease to be the President.

In the same way, God does not give us commands regarding a dress code or require formality of attire. Yet, at no point should a person think he is offering reverent worship, simply by what he is wearing. If a person is tempted toward a casual nature, perhaps more formal clothing would help, but it is not the solution. Many people are tempted to only consider exterior requirement but not search that attitude of the heart. For instance, consider another issue revealed in this passage: alcohol.

While some may think God simply requires a person to avoid alcohol while in worship, the person has missed the point of the text. (For one, it would be hard to take the bread and the cup when the cup traditionally was filled with wine!). However, Paul helps us see beyond just the outside:

And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ.--Ephesians 5:18-21

It is not enough to simply abstain from alcohol. Reverent worship requires a person is filled with the Holy Spirit. Paul explains that this filling has three key elements. The Spirit filled worshipper will sing songs to the LORD in the presence of other believers. He will live a life of gratitude, not grumbling, but acknowledging the grace of God in all his life. And reverent worship requires that a believer has a good attitude toward authority. He must show submission to authority over him, for this shows a proper attitude toward the authority of God.

So often, we are tempted to sing songs, attend services or claim that we are engaged in worship, even as we neglect these elements. However, God has the right to dictate what worship looks like and how the person should worship him. Certainly, as we see the mediatorial system, we recognize that all worship must be through Jesus Christ, as our Great High Priest.

But is reverence still an issue in the midst of grace? Doesn't grace negate our need for reverence?

Interestingly, people often miss the grace of God which is revealed in this text. We easily spot two men's irreverence and the negative consequences that come upon them. However, Aaron, Eleazar and Ithamar are all subject to the wrath of God as well. They have neglected to properly handle the sin offering, and in reality, have placed the entire nation at great risk. However, in the midst of this, we see God graciously receive them and hold off any judgement.

Even as we read this text, our hearts are inclined toward irreverence. Our flesh convinces us that just a few minor adjustments will make it possible to show God the proper reverence that He deserves. However, none of us are capable of offering Him perfect reverence on our own. Only Christ, placed such perfect honor upon His Father:

Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I glorified You on the earth, having accomplished the work which You have given Me to do. Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. Now they have come to know that everything You have given Me is from You; for the words which You gave Me I have given to them; and they received {them} and truly understood that I came forth from You, and they believed that You sent Me. I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. I am no longer in the world; and {yet} they themselves are in the world, and I come to You. Holy Father, keep them in Your name, {the name} which You have given Me, that they may be one even as We {are.} While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled.--John 17:1-12

I only show proper reverence to God when I acknowledge that righteous reverence was only shown to the Father by His Son, Jesus Christ. And now, as I have been set free by Christ, I may now worship Him with the reverence He deserves...not to earn His grace, but because I have received His grace!

Conclusion

Many times we are tempted to allow the grace of God to tempt us to come to God lightly. However, knowledge of the grace of God should encourage reverence, not distract from it. David said:

Make me know Your ways, O LORD;
Teach me Your paths.
Lead me in Your truth and teach me,
For You are the God of my salvation;
For You I wait all the day.
Remember, O LORD, Your compassion and Your lovingkindnesses,
For they have been from of old.
Do not remember the sins of my youth or my transgressions;
According to Your lovingkindness remember me,
For Your goodness' sake, O LORD.
Good and upright is the LORD;
Therefore He instructs sinners in the way.
He leads the humble in justice,
And He teaches the humble His way.
All the paths of the LORD are lovingkindness and truth
To those who keep His covenant and His testimonies.
For Your name's sake, O LORD,
Pardon my iniquity, for it is great.
Who is the man who fears the LORD?
He will instruct him in the way he should choose.
His soul will abide in prosperity,
And his descendants will inherit the land.
The secret of the LORD is for those who fear Him,
And He will make them know His covenant.
--Psalm 25:4-14

Genesis 38:1-30

Introduction

While it the account of Judah and Tamar can be a troubling account to read, we are often reminded that "all have sinned and fall short of the glory of God" (Romans 3:23). No Patriarch is presented in Scripture as blameless and without sin. We could shrug our shoulders and just assume that God is making the best of what he has available to Him. However, Jacob's blessing makes the account of Genesis 38 even more troubling:

"Reuben, you are my firstborn; My might and the beginning of my strength, Preeminent in dignity and preeminent in power. Uncontrolled as water, you shall not have preeminence, Because you went up to your father's bed; Then you defiled {it} --he went up to my couch.--Genesis 49:3-4

Though Reuben is the firstborn, he forfeits his right as the firstborn because he slept with his father's concubine (Genesis 35:22).

"Simeon and Levi are brothers; Their swords are implements of violence. Let my soul not enter into their council; Let not my glory be united with their assembly; Because in their anger they slew men, And in their self-will they lamed oxen. Cursed be their anger, for it is fierce; And their wrath, for it is cruel. I will disperse them in Jacob, And scatter them in Israel.--Genesis 49:5-7

Similarly, though Simeon and Levi would be next in the succession, the firstborn blessing is forfeited due to their angry vengeance against the Shechemites (Genesis 34).

"Judah, your brothers shall praise you; Your hand shall be on the neck of your enemies; Your father's sons shall bow down to you. Judah is a lion's whelp; From the prey, my son, you have gone up. He couches, he lies down as a lion, And as a lion, who dares rouse him up? The scepter shall not depart from Judah, Nor the ruler's staff from between his feet, Until Shiloh comes, And to him {shall be} the obedience of the peoples. He ties {his} foal to the vine, And his donkey's colt to the choice vine; He washes his garments in wine, And his robes in the blood of grapes. His eyes are dull from wine, And his teeth white from milk.--Genesis 49:8-12

Now, Judah has slept with his daughter-in-law, yet he is promised supremacy over his brothers, great prosperity--and most astoundingly--that the Messianic line will come through him. How is this possible?

Some will argue that Judah did not realize he was sleeping with his daughter-in-law. And though her identity was hidden from him at the moment, this seems to ignore that his intention was still to sleep with a harlot.

Others will argue that since Judah offers to be the substitute for Benjamin (Genesis 44:18-34), he proves himself to be of noble character. But this ignores that Reuben also tried to intercede for his brother (Genesis 37:20-22).

Why wouldn't the blessing pass to Zebulun, whom we have no sinful account? The answer must be found in chapter 38.

Commentary

38:1-5
As Judah is visiting his friend, Hirah the Adullamite, he meets his wife, the daughter of Shua the Caananite. Through Shua's daughter, Judah has three sons, Er, Onan and Shelah. By the time she has Shelah, she and Judah are living in Chezeib.

38:6-7
Presumably from the land of Chezib (though we do not know for certain), Judah takes Tamar as a wife for Er. However, Er was evil in the the sight of the LORD, so the LORD took his life.

38:8-10
Though "levirate marriage" has not been fully instituted yet (Deuteronomy 25:5-10), Judah understands his son's responsibility to provide offspring in Er's name. Onan, however, does not want to comply and commits coitus interruptus. The LORD is not pleased with this and takes Onan's life also.

[There is much debate as to why Onan's actions were offensive to the LORD. Many throughout ages have distorted these verses in an attempt to defend or condemn any number of activities. However, at a minimum we see two heart conditions of Onan which would be offensive to the LORD. First, Onan was willing to simply give the appearance of honoring his father and brother Er. Though he had no desire to produce offspring for his brother, and was going to take action to keep this from happening, he was willing to go through the motions to make his father, and others, think he was obeying. We also see a selfishness in Onan, as intercourse was clearly not the obstacle for him, but the condition of offspring. This is probably and indicator that Onan did not want Er to have any offspring, for that would effect the inheritance that his own children could receive. Lastly, we see that Onan had no problem with finding pleasure in Tamar, but refused to allow her the pleasure of children. Such selfishness shows he was willing to use this woman for his own purposes without allowing for the real intention of their intimacy. While there may be other reasons that some could find his actions offensive, the above reasons seem more than sufficient for the LORD to judge him.]

38:11
Judah delays in giving Tamar to his son, Shelah. While he claims Shelah is too young, his real purpose is fear. He is afraid that if Shelah has Tamar for his wife that he too may die. Tamar is left to go back to her father's home and wait.

38:12
Some time later, Judah's wife dies. After the time of mourning, Judah and Hirah head up to his sheepshearers in Timnah.

38:13-14
When Tamar finds out that Judah is heading to Timnah, she removes her widows clothes and covers herself with a veil. She heads to Enaim, which is a town on the way to Timnah. She plans to confront Judah because she has heard the Shelah is now old enough, yet she has not been given to him.

38:15
Judah mistakes Tamar for a harlot. Commentators disagree about Tamar's intent. Some argue that Tamar intentionally posed herself as a prostitute in an attempt to trap Judah. Others argue that Tamar removed her widow's clothes and wrapped herself in a veil as a means to present herself as a bride. This latetr perspective seems probable since the text says her actions were based upon hearing Shelah was now old enough to marry. Whatever her intent, Judah sees a woman alone on the side of the road with her face covered and assumes she is a prostitute.

38:16-18
Whatever Tamar's intent, she does not reveal herself when Judah approaches her. Even when Judah reveals his desires and asks to have relations with her, she does not reveal herself, but asks what he may be willing to pay. They agree to the price of a young goat from among Judah's flock. However, since Judah does not have the goat with him, he must give Tamar a form of collateral. Judah agrees to give her his seal, cord and staff...all objects which would be easily identified with him. Once they have agreed, Judah enters Tamar and she conceives.

38:19
Judah departs completely unaware. Tamar rises up, removes her veil and returns to wearing widows clothes.

38:20-23
True to his word, Judah sends Hirah back to Enaim with a goat to present to the harlot. By presenting the goat to the woman, Hirah would also be recovering Judah's staff, cord and seal. However, since Tamar has returned to her father's home, Hirah is not able to find the woman. He inquires about the temple prostitute, but is told by the men that their is no local temple prostitute. When Hirah returns to Judah and informs him, Judah decides to drop the issue rather than face embarrassment.

38:24
Tamar will not be able to keep her action quiet for long. After about three months, when Tamar's pregnancy would begin to be public, Judah receives word that she has played the harlot. Since his son is pledged to be married to Tamar (and two of his sons used to be), Judah has a right to demand her execution. Judah demands that she be burned for her harlotry.

38:25
As Tamar is being brought out to Judah, she sends his effects ahead of her, stating that they are owned by the father of her child. This is a very discrete way to reveal Judah's action to him.

38:26
Judah immediately recognizes his staff, cord and seal. Judah also immediately recognizes his own sin. Rather than executing Tamar, he takes her into his home and cares for her and his children. However, he does not enjoy relations with again.

38:27-30
When the twins are due to be born, the midwife ties a scarlet cord around a hand that appears first. However, the hand retracts and the other brother is born first. This brother is called Perez (meaning breach), while the other brother is named Zerah (meaning scarlet).

Exposition

Genesis 38 is a brilliant reminder to us that the Scriptures do not rest ultimately in human origin. If men had desired to present their forefathers as admirable men, this chapter certainly would have ended up on the floor of the editing room. Just in this chapter we see that Er is evil. Onan would prefer to take advantage of Tamar and prevent his brother's lineage from continuing. Judah responds in selfishness. Not only this, but Judah desires to sleep with a prostitute. His own friend assumes she was a temple prostitute, merging idol worship in with fornication. Tamar, whatever her motive may have been outside the city, decides to go along with Judah's offer, and though he did not recognize her, she willingly offers herself to her father-in-law. We even see Judah respond in self-righteousness, though he has slept with a harlot, he was willing to kill Tamar for harlotry.

Yet, no where in this passage do we see Judah or Tamar face judgement. In fact, by Genesis 49 we see Judah blessed beyond his brothers! How can this be? If Reuben, Simeon and Levi all sinned in ways which disqualified them from the supreme blessing, shouldn't we be able to say the same thing about a man who mistakes his daughter-in-law for a prostitute and fathers his own grandchildren through her?

Certainly Judah's sin is not something which we should model. "Don't mistake your daughter-in-law for a prostitute," doesn't really appear to be a necessary moral lesson either. However, there does appear to be something to understand about Judah's response to his sin.

When Judah first hears about Tamar's sin, he responds with self-righteous anger. At this point, he is so hardened to the situation, that a charge of harlotry does not even remind him of his own sin at Enaim. He hears of someone else's sin and is ready to act as judge, jury and executioner. (His attitude is quite similar to that of David in 2 Samuel 12.)

However, when Tamar reveals Judah's sin to him, we see immediate repentance.

She is more righteous than I (38:26)

Judah is immediately humbled and sees his own sin before the Lord. However, his is not merely humbled about his participation in harlotry, Judah sees the full course of his sin.

She is more righteous than I, inasmuch as I did not give her to my son Shelah.

Judah sees that he has sinned by keeping his son from Tamar. He realizes his sin was not just one "indiscretion" but is born out of a pursuit of his own desires. Judah's self-righteousness is immediately crushed and he then sees himself as the "chief of sinners" (1 Timothy 1:15).

We also see the extent of Judah's repentance when we consider how he treats Tamar. From this point forward, the man who threatened to kill her, now takes her into his own home to care for her and his children. However, he does not dishonor the Lord again by keeping himself from her from relationally. Judah shows her the kind care and provision he should have been offering her in the first place.

Though his response is the proper response to sin and the forgiveness of sin, his response is not enough to account for the forgiveness of sin.

Conclusion

The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham: Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. Judah was the father of Perez and Zerah by Tamar, Perez was the father of Hezron, and Hezron the father of Ram.--Matthew 1:1-3

In Matthew 1 we see the great fulfillment of Genesis 49. God grants that the Messiah will come from the tribe of Judah. This great grace is not to be understood in spite of the story of Judah and Tamar--as if God's agenda is simply to show He can use icky situations. No, Judah's response in light of his sin, his repentance and brokenness become great vehicles for presenting the gospel.

Genesis 38 presents a disturbing picture of sin and its escalating effects. It can be difficult to look this account in the eyes. However, Judah, like all his brothers, stands before God as a sinner. Yet, we see God's grace poured upon Judah. First, Judah becomes the tribe through which Jesus would come. Also, in this account we see that the Lord grants Judah repentance.

Oh that we might turn from our sin and trust in the work of Christ also!

Leviticus 8:1-9:24

Introduction

The priesthood is a concept that can be difficult for us to grasp. Many times, contemporary (erroneous) religions cloud our understanding of the priesthood and sometimes we are tempted to replace the role of a priest with the role of a pastor.

I remember taking a friend shopping at a mall when we were in college. He was from Florida and our college was in northern Indiana. When winter hit, he was not prepared for the weather! So, we headed to the nearest shopping mall and he began buying necessary winter clothes. The girl working the counter, seeing the amazing pile of commission coming near her, was understandably unusually chatty. She asked why he was buying so much clothes and what we were studying in college. When I explained to her that I wanted to go into the ministry, her reply was quick: "Wow, I could never do that. I want to get married some day."

Well, I had all hopes that I was going to marry and have kids some day as well! But this girl had mistaken a pastor with a priest and then applied contemporary cultic understandings of the priesthood to the Biblical description. (Clearly, Old Testament priests had to marry, for the priesthood was passed along through ancestry. If the priests ceased to marry and have children, there would cease to be a priesthood! She assumed celibacy from the Roman Catholic heresy.)

This girl was confused as to my calling because she misunderstood the concept of a pastor and the priesthood. In the direct sense to my life, her confusion was not that tragic. However, the real tragedy is that she probably misunderstood the general purpose of the priesthood as recorded in Scripture. And by misunderstanding the priesthood, she probably misunderstood the grace of God extended to her in the mediatorial work of Christ for sinful men.

Sadly, few are probably available to explain to her the role of the priesthood, for few Christians understand its purpose either.

Commentary

8:1-5
The work of the ordination/preparation for the priesthood is spoken by God to Moses, then from Moses to the people. God commands Moses to gather Aaron and his sons, the articles for sacrifice and all of the congregation to the door of the Tent of Meeting. Moses obeys the Lord and gathers everyone together for the process of ordination.

8:6-9
Moses then prepares Aaron and his sons for their priestly attire. Moses washes Aaron and his sons, as well as dressing Aaron in his priestly garments. Aaron's "uniform" would be a large white robe which would nearly go the the ground. Next, he would have a blue sleeveless robe placed over him. This would be nearly as long (if not as long) as the white robe. Finally, the ephod would be placed upon him. This would be a type of apron, two-sided, which would cover his torso. Upon the ephod, two stones would be mounted at the shoulders. Each stone would have six of the tribes of Israel etched upon it. From the ephod, the breastpiece would also be hung. The breastpiece would have 12 stones upon it, one for each tribe. It would be shaped similar to a pocket, which would allow the Urim and Thummim to be kept within.

Upon Aaron's head, Moses placed the turban. This would be a white cloth with a golden crown on the front. This plate would read, "Holy unto the Lord" in Hebrew.

The ESV Study Bible has best resources and illustrations I've seen in helping a person understand the priestly garments. Each of these garments should help us understand that the priest have been commissioned and set apart as a mediator for the people. His job is to represent the entire nation before God.

8:10-12
Moses then anoints the tabernacle, the instruments and Aaron for priestly service.

8:13
Moses then dresses Aaron's sons in priestly garments.

8:14-17
Moses then offers the bull of the sin offering before the Lord. As a bull, it is an offering both for the priesthood and on behalf of the entire nation. For this purpose, Aaron and his sons are expected to place their hands upon the head of the bull. However, Moses slaughters the bull. This symbolizes the transfer of sin and guilt as onto a substitute sacrifice. Moses uses blood from this sacrifice to consecrate the altar and even make atonement for the altar. As according to the commands of the Lord, the fat, kidneys and lobe of the liver are offered on the altar, while the remainder of the bull is taken outside the camp to be completely burned up.

8:18-18-21
Moses next offers the burnt offering. In the same way, Aaron and his sons must lay their hands upon the head of the ram. Moses slaughters the ram and sprinkles the blood upon the altar and the entire ram is consumed on the fire as an offering to the Lord.

8:22-28
Next, Moses offers the ram for the ordination offering. Instead of placing the blood upon the altar, however, Moses places blood upon Aaron and his sons. He places some blood from the animal on their right ear lobe, right thumb and right large toe. This appears to be an ancient way to signify the entire person was devoted unto the Lord. He next places the fat upon the altar and even presents some of the bread offering upon the altar with it. Aaron and his sons receive this sacrifice in their hands as a wave offering before Moses places them on the smoke of the altar.

8:29
As the Lord has commanded previously, Moses is to receive the breast as his portion for being the one to offer the sacrifice. This not only symbolizes the Lord's provision, but also shows the Lord's pleasure in Moses' obedient service.

8:30
Now Moses takes a mixture of the anointing oil and the blood from the sacrifices and sprinkles Aaron and his sons, as well as their clothing. The text says this was done as an act of consecration.

8:31-35
Moses then commands Aaron and his sons to obey the practice of the ordination offering. They are to boil the flesh at the doorway and eat the provisions, including the breads. Anything that is left over is to be burned up in the fire. Aaron and his sons were to remain in the doorway of the tent of meeting for seven days. This would mean that they are to remain in the tabernacle, but also visible to the entire congregation for the next seven days.

8:36
Aaron and his sons obediently observed these commands.

9:1-6
Once the seven days have been complete, and Aaron is completely consecrated as the High Priest, Moses calls for him to offer his first sacrifices, for himself and for the people. Moses instructs Aaron to offer a bull for personal sin offering and ram as a personal burnt offering. Next, he is to offer a sin offering for the people, a burnt offering for the people, a peace offering for the people, and a grain offering for the people. Moses explains that today the Lord will appear before Aaron. The glory of the Lord will appear, and the congregation is gathered at the doorway of the tent to observe it.

9:7
The only way that Aaron will be able to offer a sacrifice for the atonement of the people is if he first offers a sacrifice for atonement of sin for himself.

9:8-11
Aaron offers the sin offering for himself. While Aaron slaughters the calf and presents the blood before the Lord, his sons to assist him in the presentation of the offering. Aaron offers up the fat portions on the smoke of the altar and takes the flesh and the skin outside of the camp to be burned.

9:12-14
Aaron then, with his sons assisting, offers up the burnt offering to the Lord.

9:15-20
Upon making sacrifice for himself, Aaron, with his sons, now presents the offerings for the people. Aaron offers the goat as a sin offering, the burnt offerings, the grain offering and the peace offerings. Aaron did all these things according to the instruction of the Lord.

9:21
As according to the ordinance of the Lord, the breast and the right thigh were presented before the Lord as a wave offering, but were kept by Aaron (see 8:29 for purpose).

9:22-23
Aaron turns to the congregation who would be in the doorway of the tent and blesses them. Next Aaron and Moses entered into the tent together. When they came out, the blessed the people and the glory of the Lord appeared to all the people.

9:24
Fire consumes the the sacrifices that are upon the altar. That the fire came from the presence of the Lord suggests that it proceeded out of the Holy of Holies and immediately consumed all of the flesh. When the people see this divine act they immediately fall to the ground and shout to the Lord.

Exposition

The role of the priest was to be a mediatorial role. He was to go before the Lord on behalf of the people, representing them. His role was not simply to teach, or not simply be the one who understood how sacrifices were to be offered. He was commissioned by the Lord as one capable of making the sacrifice on behalf of the person. (Notice the judgement of the Lord when some try to deny his mediatorial purposes: Numbers 16 & 17).

The mediator is a gracious gift from God to allow Himself to be accessible to men. However, this role as mediator is not one which can whimsically or easily be accomplished. Before Aaron could ever offer sacrifices on behalf of the people, he first had to offer sacrifices for himself. However, before he could even offer sacrifices for himself, the following must happen:

--Aaron must be washed with water. (8:6)
--Aaron must be clothed in priestly garments. (8:7-9)
--Aaron must be anointed with oil. (8:12)
--A bull for a sin offering must be made to consecrate the altar. (8:15)
--A ram must be offered for a burnt offering. (8:19)
--A ram of ordination must be offered and Aaron must be consecrated with the blood upon his right ear lobe, right thumb and right big toe. (8:23)
--Aaron must be anointed with oil and blood. (8:30)
--Aaron and his sons must enjoy the provisions of the ordination offering and remain in the tent of meeting for seven days. (8:35)

At this point, Aaron is now able to assume his role as a mediator for the people. But notice carefully, Aaron had to have a mediator on his behalf. He was not qualified to ordain himself:

--Moses receives the commands from God. (8:1)
--Moses gathers the people, the priests and the materials. (8:4)
--Moses washes Aaron and his sons. (8:6)
--Moses clothes Aaron and his sons. (8:7-13)
--Moses anoints the tabernacle, the instruments, the altar and Aaron (8:10-12)
--Moses offers the bull for the sin offering. (8:14)
--Moses offers the ram for the burnt offering. (8:18)
--Moses presents the ram for ordination and applies the blood to Aaron's ear, thumb and toe. (8:23)
--Moses anoints Aaron, his sons and their clothing with the blood and oil. (8:30).
--Moses is the one who initiates and calls Aaron to begin offering the sacrifices. (9:1)

Moses is central and absolutely necessary to ordain Aaron into the role of a mediator. In fact, Moses was necessary to serve as a mediator for Aaron, so that Aaron could serve as a mediator for the people. Though these two chapters clearly spell this out for us, we can see this was the will of God from three particular verses:

Then the LORD spoke to Moses, saying--Leviticus 8:1

God did not turn to Aaron for the instructions of the priesthood. Though these commands have come to Moses, which he is to share with the people, God does not alter this pattern. He gives these commands to Moses who is responsible to share them with Aaron and the people.

Moses also took the breast and presented it for a wave offering before the LORD; it was Moses' portion of the ram of ordination, just as the LORD had commanded Moses.--Leviticus 8:29

An approved mediator (priest) would receive the breast as his provision for making the offering. When Moses receives this portion for himself, this reminds us it is the ordinance of the LORD and He is pleased with Moses' role.

Thus Aaron and his sons did all the things which the LORD had commanded through Moses--Leviticus 8:36 [emphasis added]

This is a perfect display of the meditorial work. Though Aaron receives the commands from Moses, he (and his sons) are to understand the commands originate from the Lord. Moses becomes the vessel by which the Lord delivers His commands.

The people were not capable to offer sacrifices for themselves. They must have a mediator. Aaron and his sons serve in this role of mediator. However, Aaron was not capable of establishing himself as the mediator. One (Moses) had to go before the LORD on Aaron's behalf. The mediator needed a mediator! This should lead us to a great question:

But who is Moses' mediator?

For a mere man to serve in a mediatorial capacity between God and man, he had to be established into that position by someone other than himself. Aaron may appear properly ordained because he was ordained by another, but Moses was also a sinful man. How was he able to serve as a mediator? Who was the mediator for him?

For there is one God, and one mediator also between God and men, the man Christ Jesus, who gave Himself as a ransom for all, the testimony given at the proper time.--1 Timothy 2:5-6

Aaron never truly was the mediator for Israel. Moses never served as the mediator for Aaron and Israel. These men (and the entire priesthood) merely served as a representation of the True Mediator. Paul tells Timothy there is only One Mediator. He does not state that Jesus is one among many, nor does he state that Jesus is the permanent mediator and the others simply served in a temporary capacity. Moses is not qualified to go before God as the mediator between God and man, but is merely a picture for us of the work of Christ on our behalf. Though Moses, Aaron and other priests would offer animal sacrifices on behalf of the people, Paul reminds Timothy that Jesus Christ is both our Priest and our Sacrifice. He offers Himself on our behalf! This was always God's intent, that the priesthood would point to our Ultimate High Priest!

For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; and because of it he is obligated to offer {sacrifices} for sins, as for the people, so also for himself. And no one takes the honor to himself, but {receives it} when he is called by God, even as Aaron was. So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU"; just as He says also in another {passage,} "YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK." In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek.--Hebrews 5:1-10

Conclusion

As a product of the fall, we are all tempted to make a god in our own image and liking. Therefore, it is easy for us to become casual and complacent when it comes to being in God's presence. We can be tempted to think that He will accept us just the way we are, or that God is so loving any man can quickly come into His presence. However, Scripture is very clear to us that it was not possible to approach God without a Mediator on our behalf. The Scriptures lay out that the Mediator is Christ.

This becomes the proper understanding of John 14:6, He is not a way but is the Way. We should not be casual and flippant before the Lord for it took the shed blood of Jesus Christ to even permit us to be in His presence.

But this also means we should enter the presence of God with confidence, for our satisfaction before God is not our own, but is based upon the work of Christ on our behalf.

Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as {we are, yet} without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.--Hebrews 4:14-16

Confidence? Does this not seem contrary to the attitude of the people before the LORD? After all, did they not fall to the their faces and shout when fire came out of the Holy of Holies? These people were virtually scared to death, right?

Look closely at the word shouted. This is not typically a word associated with fear or dread, but instead is usually accompanied with joy. (In the Psalms, this word is almost always translated "sing joyfully!"). The congregation was not on the ground screaming out in terror and dread. They are on their face in reverence to the LORD, but singing out joyfully to Him, for He has made mediation possible!

For the believer, we should come before the LORD with the same attitude. We should worship Him with reverence, for we are not even capable of being in His presence without a Mediator. But we should also sing joyfully, for He has provided the mediation in the person and work of His Son, Jesus Christ! He has become both the Sacrifice for our sins and Mediator on our behalf before God!