Leviticus 15-16

CHAPTER 15:
         Chapter 15 continues the subject of personal uncleanness that was begun in chapter 12. Whereas chapters 13 and 14 dealt with uncleanness that resulted from a specific disease, leprosy, this chapter continues with the subject of uncleanness that results from bodily discharges, whether natural or as the result of other types of disease and/or sickness. The specific examples given in this passage are related to human sexuality, specifically the discharge of semen from the men and the cycle of menstruation in women.
           It’s important to remember two things: 1) God created the act of procreation between a husband and wife, and thus the act itself is not sinful. God is not condemning marital sex here. 2) All of these laws pertaining to the tabernacle, the blood sacrifices, the proper and improper methods of worshiping God, the differences between clean and unclean – it’s all centered around the subject of God’s holiness. Even though God created and blessed the act of sexual union between husband and wife, there are still side effects that result from that act that can make a person unclean only as it relates to God’s holiness and the Israelites’ worship of Him in the tabernacle. (This is also the reason behind the command from Moses to the people in Exodus 19:15 when they were preparing to meet with God for the first time at Mount Sinai.) Just as childbirth is not sinful for the woman, she is still unclean for 33 days following the birth, and must present the proper sacrifices and offerings before God to restore her relationship with Him. The same principle applies here in chapter 15 where the results of natural bodily discharges can make a person unclean in the presence of a holy and righteous God.
         It's also important to keep in mind the many pagan rituals involving human sexuality in the idolatry of the nations surrounding Israel at this time, as well as those of the heathen peoples of the promised land. God is establishing a clear line of separation between anything related to human sexuality and the proper, holy worship of Him. Thus, any bodily discharge, or “issue” as it is described here in the KJV, automatically makes a person unclean, and he/she must make the proper restitution to God to be fully restored to right fellowship with Him.
 
              Verses 1-18: The first half of this chapter pertains to the men. The word “issue” in verse 2 has been translated from the Hebrew word “zûb” (pronounced zoob) which means “to flow freely, gush, or discharge”. (Leviticus 22:4, Numbers 5:2, 2 Samuel 3:29) Here in the context of chapter 15, it is most likely referring to not only the natural ejaculation of semen, but also any unnatural discharges due to sexually transmitted diseases such as gonorrhea. Note from my study Bible: “This is based upon the Greek version of the Old Testament (Septuagint) and most commentators accept this diagnosis. The striking thing about the uncleanness associated with these discharges is that not only the affected person became unclean, but also people and objects that came in contact with him, and these in their turn could become secondary sources of uncleanness.” Even saliva (v.8) is considered unclean in these instances. (Numbers 12:14)
         Anything that the man sits upon, or touches, or the bed in which he sleeps is considered unclean. (v.4-5, 9-10, 12) (Leviticus 6:28, 11:32-33) Anyone that comes into contact with him during this time is also deemed unclean until sundown. (v.6-8, 11) Unlike leprosy and the other skin diseases, however, the man is not cast out of the camp to live in isolation while he is suffering from these issues. Though the text does not state it specifically, the man presumably remains in his house, avoiding any contact with others – except his wife and children, of course – until he is cleansed of his sickness.
            Once the issue has cleared up and ceased, the man is to wait another seven days in isolation. (v.13) (Leviticus 14:8, Numbers 19:11-12) During this time he is to wash his clothes and bathe himself in running water in order to be considered completely clean. On the eighth day he is bring two turtledoves or two pigeons to the priest at the tabernacle for the sin offering and burnt offering. (v.14-15) (Leviticus 14:22-23, 30-31) The sin offering removes the stain of uncleanness while the burnt offering restores the man to the Israelite community.
           Verses 15-18 pertain to the ejaculation of semen, either during the sexual act with his wife (v.18) or a nocturnal emission while he is asleep (what we today often refer to as a “wet dream”). The couple shall be unclean until evening and are to bathe themselves as well as wash any garments that were stained during the sexual activity. (Deuteronomy 23:10-11)
 
           Verses 19-30: The same instructions for a man’s uncleanness and methods of cleansing are the same for the woman who is going through her monthly period. (v.19) (Leviticus 12:2) She is to isolate herself in her home for seven days. Anything that she has worn or touched or slept upon shall be unclean until evening, and her husband, too, shall be unclean if he touches anything that she has come into contact with. (v.20-23) If her period – or any other cause of the discharge of blood or other bodily fluid – lasts longer than seven days, she is to remain in isolation until the issue ceases. (v.25)
           If her husband – or any man if she is unmarried – has sex with her while she is menstruating, he is also deemed unclean. (v.24) This is, in fact, expressly forbidden by God (Leviticus 18:19, 20:18) and punishable by death for the couple caught doing it.
After the issue has cleared up she must wait an additional seven days before she is considered clean (v.28) and then she is to bring two turtledoves and two pigeons to the priest at the tabernacle for the sin offering and burnt offering on the eighth day. (v.29-30)
 
            Verses 31-33: God repeats His reason for these specific laws: “…that they die not in their uncleanness, when they defile My tabernacle that is among them.” (v.31) (Leviticus 11:47, 14:57, 22:2, Deuteronomy 24:8, Ezekiel 44:23, Hebrews 12:15) As stated before, the whole purpose of these laws in the book of Leviticus is so that the Israelites have a proper understanding of God’s holiness. There must be a clear line drawn between what is clean and what is unclean so that that holiness is not violated.

CHAPTER 16:
         Chapter 16 gives instructions for the Day of Atonement. (Exodus 30:10, Leviticus 23:27, Hebrews 6:19, 9:7-8, 12, 10:19) Verse 1 indicates that God gave this law to Moses shortly after the deaths of Aaron’s two sons, Nadab and Abihu, in chapter 10. Verse 2 refers to “…the holy place within the vail before the mercy seat, which is upon the ark…”. This is the holy of holies, the place where God dwells in the form of a cloud that covers the mercy seat. Verses 29-34 explain that the Day of Atonement is to be observed on the tenth day of the seventh month (v.29), that it is a sabbath day for all the people of Israel (v.31), and the high priest may enter the holy of holies to make an atonement for the whole nation (v.30). (Exodus 30:10, Leviticus 23:27, Numbers 29:7) Even today, when there is no temple and no official sacrificial system, every orthodox Jew still observes Yom Kippur. The Day of Atonement remains the holiest day of the Jewish calendar.
        Verses 3-28 describe the sacrifices and the ritual that is necessary for the high priest to not only properly make the atonement for the children of Israel, but also properly cleanse and prepare himself to enter the holy of holies. While the wording of verse 2 makes it sound like Aaron is permanently forbidden from entering the holy of holies (“…that he come not at all times into the holy place…”), it’s clear form the context of the rest of this chapter that the high priest is allowed inside on a specific day once a year and only after he has performed the proper rituals and sacrifices.
            The Day of Atonement “…was a reminder that the nation’s ritual uncleanness imperiled the whole nation before God. Uncleanness defiled the Lord’s tabernacle, God’s dwelling place in their midst (Leviticus 16:16, Numbers 19:13, 20), as well as the land itself (Leviticus 18:27).” (The Moody Bible Commentary) While the sacrifices and ceremonies described in this chapter are the same as all the other daily sacrifices and offerings that have already been dictated in the earlier chapters of this book, there is one unique exception: the presence of a scapegoat. And, as always, precise and proper obedience is key. That’s the reason for the reference to Nadab and Abihu in verse 1. God slew them because they had not precisely followed all of His instructions for offering up incense to Him.
 
            Verses 3-22: To begin, Aaron is to bring a young bullock for a sin offering and a ram for a burnt offering. (v.3) He is to be properly attired in the prescribed priestly garments after fully bathing himself. (v.4) (Exodus 28:39, 42-43, 30:20, Leviticus 6:10, 8:6-7, Ezekiel 44:17-18) He is to slay the bullock and offer it up for atonement for himself and his house first before proceeding with the sacrifices for the congregation of Israel. (v.6, 11-14) (Leviticus 9:7, Hebrews 5:3, 7:27-28, 9:7) Using the censer, he is to transfer from the brazen altar to the altar of incense inside the tabernacle burning coals and sweet incense. (v.12) (Exodus 30:34-36) This will create a cloud that will cover the mercy seat. (v.13) The blood of the bullock is to be sprinkled upon the mercy seat and before it seven times. (v.14) (Leviticus 4:6, 17)
           Of the two goats that are designated for the nation, one is to be the scapegoat and one is to be the sin offering. (v.5, 7-9) (Leviticus 4:14, Numbers 29:11, 2 Chronicles 29:21, Ezra 6:17, Ezekiel 45:22-23) This determined by casting lots. (v.8) The goat that is designated for the sin offering is slain, and its blood is sprinkled within the holy of holies, seven times upon the mercy seat and before it, same as with the blood of the bullock. (v.15) No other man except the high priest is to enter the tabernacle during this ritual (v.17). He then returns to the brazen altar and places blood upon the horns of the altar (v.18) before sprinkling it seven times to “…cleanse it, and hallow it from the uncleanness of the children of Israel.” (v.19)
            After all this the scapegoat is brought forth and presented to the Lord at the door of the tabernacle where Aaron is to lay his hands upon the animal’s head. (v.10, 21-22) He confesses all the sins of the nation of Israel (Leviticus 5:5, 26:40), transferring them to the scapegoat, and then chooses a man from the congregation to take the goat into the wilderness to be released. (Isaiah 53:5-6, Romans 3:25, Hebrews 7:27, 9:23-24, 1 John 2:2) The Hebrew word here for “scapegoat” (v.8, 10, 26) is “azâzêl” (pronounced ‘az-aw-zale’). The only time this word appears in the whole Bible (KJV 1611) is the three verses here in Leviticus 16. The purpose of these two goats is not only a blood sacrifice for the atonement of the nation’s sins, but also the symbolic removal of the guilt of those sins by the releasing of the scapegoat into the wilderness. The scapegoat “…shall bear upon him all their iniquities…”. (v.22) (Isaiah 53:11-12, John 1:29, Hebrews 9:28, 1 Peter 2:24)
           The death of Jesus on the cross at Calvary is again foreshadowed here in these two goats. He was not only the atonement for our sins by giving up his life and shedding his blood for us, but he was also the expiation of our guilt from those sins. The moment that we accept Christ as our Lord and Savior and we accept His sacrifice as payment for our sins, God imputes to us Jesus’ righteousness. The burden of guilt of our sins is forever removed, and God remembers it no more. All He sees now when He looks upon is the perfect and pure righteousness of His only begotten son. This is yet another reason that Christ was the final and ultimate sacrifice for all time. After His death on the cross and resurrection from the grave, there was no more need for “… the blood of bulls and of goats…”. (Hebrews 10:4) That’s the whole reason for these oft repeated sacrifices and offerings here in the OT: the blood of the animals was not sufficient to permanently remove our sin. Only the pure, perfect blood of Christ could do that.
 
        One of the many reasons I do not use any other English translation of the Bible except for the KJV is because of the way that other modern versions incorrectly translate Leviticus 16:10. Here’s some examples:
           American Standard Version (ASV): “But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send away for Azazel into the wilderness.”
         Common English Bible (CEB): “But the goat selected by Azazel’s lot will be left standing alive before the LORD in order to make reconciliation upon it by sending it away into the wilderness to Azazel.”
           English Standard Version (ESV): “But the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.”
            Revised Standard Version (RSV): “But the goat on which the lot fell for Aza′zel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Aza′zel.”
          New Living Translation (NLT): “The other goat, the scapegoat chosen by lot to be sent away, will be kept alive, standing before the LORD. When it is sent away to Azazel in the wilderness, the people will be purified and made right with the LORD.”
            Now, compare these to the KJV: “But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.”
          Notice, first of all, how the other versions capitalize a common Hebrew noun, thus turning that word into a proper name. This changes the entire meaning of the verse and makes it appear that the high priest is sacrificing the second goat to a specific person or deity. This has misled many Biblical scholars and historians of the last 200 years to speculate about who, exactly, Azazel is. Some of the commentaries of those other modern translations even suggest that Aaron was sacrificing the scapegoat in order to appease a demon of the wilderness! This is heresy, plain and simple. The KJV translators knew what they were doing when they translated this chapter of Leviticus from the original manuscripts preserved through Antioch, Syria, and not the manuscripts that were preserved in Alexandria, Egypt. It’s those latter corrupt manuscripts that are used to translate all modern English translations of the Bible except for the KJV. The word “azâzêl” is nothing more than a common noun that means “scapegoat” in English. That’s it. There’s no other significance or meaning to that word other than what is made plain in the KJV text.
          Secondly, look again at the ASV translation of this verse. Notice the phrasing “…atonement for him…”. Since the most recently mentioned proper name is Jehovah, which obviously is referring to God, this translation states that the scapegoat is making an atonement for God! A single prepositional word choice changes the entire meaning of a verse which, in turn, alters fundamental doctrine! God is perfect and sinless and does NOT need atonement! WE are the ones who need the atonement! This is one of many perversions of God’s word that you will find in all other English translations of the Bible. Only the King James A.V. 1611 is the divinely inspired, pure, perfect word of God! Amen!
 
            Verses 23-28: After releasing the scapegoat, both Aaron and the man selected to take the goat into the wilderness must ritually bathe themselves once more. (v.23-24, 26) (Leviticus 6:11, Ezekiel 42:14, 44:19) After this, Aaron is to finish the sin offerings for himself and the people. (v.25) The carcasses are taken outside the camp to a predesignated place to be wholly burnt. (v.27) (Leviticus 4:12, 21, 6:30, Hebrews 13:11) The man selected to do this will also bathe himself before coming back into camp. (v.28)
 
          Verses 33-34 sum up the entire chapter. This annual ritual and sacrifice is to make atonement for the holy of holies, the tabernacle, the brazen altar, the priests, and all the people of Israel. (v.33) This is to be an everlasting statute, a way of “…atonement for the children of Israel for all their sins once a year.” (v.34) The purpose of this chapter is to emphasize two things: 1) The holiness of God, and 2) the wretched sinfulness of man. Our fallen, broken condition is such that even physically touching and interacting with sacred objects such as the brazen altar or entering the holy place causes a stain upon God’s holiness. That’s why the annual Day of Atonement was needed for the children of Israel. Like clean, white raiment that becomes stained and dirty with everyday use over a long period of time, the tabernacle and all its furnishings needed to be cleansed and purified once a year of the stain of sin brought into it by the Israelites and the priests. God’s pure, perfect holiness demanded nothing less.