Unlocking the Bible

The three words sacred, secular and sinful correspond roughly to these divisions of holy, clean and common, and unclean. Just as there is a process of profaning the holy to make it common, and polluting the common and clean to make it unclean, so there is a process of redeeming this situation. You can cleanse the unclean and make it clean, then you can consecrate it and it becomes holy.

What is holy and what is unclean must never come into contact. They must be kept rigidly apart. Things holy and things unclean have nothing in common. If there is a mixture of unclean and clean it will make both unclean. Similarly, if you mix holy and common things, that makes them all common – it does not make them all holy.

Hence the downward process shown on the chart leads to death, quite literally, whereas the upward process leads to life – but this involves sacrifice. Only by sacrifice can you cleanse what is unclean and bring it to life.

This has ramifications for our view of life. According to the Bible our work can be consecrated to God. Work can be any of these three things, holy, clean or unclean. There are some jobs that are illegal and immoral, which are therefore unclean. A Christian should not be in them. There are other jobs that are clean, but common. But you can consecrate your work and do it for the Lord, and then it ceases to be common – it becomes a holy vocation in the Lord. So it is possible for a printer to be doing holy work, just as it is possible for a missionary to do only common work. Your money can be unclean if it is spent on bad things, clean if it is spent on good things, or holy if it is consecrated to the Lord. Sex, too, can be any one of these three things.

Plenty of people are living decent, common, clean lives, but they are not holy people. God does not want us just to be living good lives: he wants us to be living holy lives. This is the emphasis in Leviticus.

Those outside the Church may claim that they can live lives as good as the lives of those within it, but they are not the holy people God is looking for.

Holy living

Living holy lives involves all kinds of very practical things.

The health of the body is just as important to holiness as the health of the spirit. What we do with our bodies does matter if we want to be holy to the Lord. Leviticus has instructions about haircuts, tattoos and men wearing earrings, as well as regulations on male and female bodily discharges and childbirth.

There are a lot of regulations concerning food here, clean and unclean food especially.

There is teaching in Leviticus about not getting involved in occultism or with spiritualist mediums.

Instructions are given on the action to be taken when there is dry rot in the house. The house is to be torn down in love for your neighbour.

There is teaching concerning clothing. There is to be no mixed material.

Social life is covered: holiness means paying special attention to the poor, the deaf, the blind, and the aged. If you are a holy youth you will stand up when an older person comes into the room.

Sex is also dealt with. Leviticus has things to say on incest, buggery and homosexuality.

If you ask what is a holy life, Leviticus says it is how you live from Monday to Saturday and not just what you do on Sunday. God is looking not just for clean people, but for holy people. That is a big difference and until you become a Christian you never even think of becoming holy; you just think of being good – and that is not good enough.

Rules and regulations

We need to be clear about our understanding of the law of Moses. It is called the ‘law’, not the ‘laws’, because it all hangs together. Holiness means wholeness, and all these rules and regulations fit together and form one whole. If you break any of them you have broken them all. (In the chapter on Exodus I likened the breaking of one of the Commandments to breaking a necklace, which causes all the beads to scatter.) This fact cuts across most people’s view of the Ten Commandments. It is generally thought that if we can keep a high percentage of the laws we are doing well! This is not enough.

REASONS

God did not give reasons for all his rules. He did not tell us why we should not wear clothing of mixed materials, for example, or why we should not crossbreed animals or sow mixed seed. We can perhaps see a reason, however, in the fact that God is a God of purity – so he does not like mixed material for clothes, or mixed seed or mixed breeding. Although he does not always give the reasons for a prohibition, in some cases we can make an informed guess. The reason in some cases is undoubtedly hygiene. Some of the regulations about toilets are obvious, for example: there are hygienic reasons behind what God told them to do. Also it may be that some of the food forbidden as ‘unclean’ was also prohibited because of health concerns. Pig’s flesh, for instance, was peculiarly liable to disease in that climate.

Where there are no reasons given, the people were simply to obey because they trusted that the law-giver knew why he had commanded it. In the same way, there are times in the family home when children need to be told that they are to do something ‘because Daddy says so’. Sometimes to give the reason would be inappropriate, or it would be impossible to explain.

With many of the laws God is saying: Do you trust me? Do you believe that if I tell you not to do something I have a very good reason for that?

Too often we are only prepared to do something after we are convinced that it is for our good. We want to be God. Just like Adam and Eve, who took the fruit of the tree of the knowledge of good and evil, we want to decide, to experience and to settle it for ourselves. But God has no obligation to explain himself to us.

Sanctions

God may not give reasons, but he does give sanctions. There is a call for obedience, but the cost of disobedience is also spelt out. And the punishments are pretty severe. In Leviticus 26, therefore, a whole collection of positive reasons for being obedient is laid out, but by the same token there is also a curse on those who disobey. If a Jew reads the book of Leviticus, he finds that a number of things could happen if he disobeys God’s law.

He could lose his home, he could lose his citizenship and he could lose his life. There are 15 sins mentioned in Leviticus for which capital punishment is the consequence. Maybe now we can see why understanding this book was so critical – it is literally a matter of life and death.

Furthermore, Leviticus makes clear that the nation as a whole can lose two things. They could lose their freedom, being invaded by enemies from outside (we see this in the book of Judges). Or they could lose their land, being driven out and made slaves somewhere else. In time, both these things happened to the nation of Israel. These were not empty promises and threats. There are rewards for trusting and obeying God, but there are also punishments for those who distrust and disobey him.

HAPPINESS AND HOLINESS

What God is actually saying through this combination of rewards and punishments is that the only way to be really happy is to be really holy. Happiness and holiness belong together and the lack of holiness brings unhappiness. Most people get it the wrong way round. God’s will for us is that we be holy in this world and happy in the next, but many want to be happy in this world and holy later.

God is willing to let things happen to us which may be painful, but which will make us more holy as a result. Our character tends to make more progress in the tough times than the good.

Reading Leviticus as Christians

What has this book to say to us, living as Christians in the modern world? Do we have to get rid of all mixed-fibre clothing? If we get dry rot in the house, do we have to burn it down?

One principle we can use as a guide is found in Paul’s second letter to Timothy. Paul writes: ‘From infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work’.

Paul is talking to Timothy about the Old Testament. The New Testament did not exist when he wrote this, so ‘the Scriptures’ referred to must be the Old Testament. When Jesus said, ‘Search the Scriptures, for they bear witness to me,’ he meant the Old Testament. We can learn about two things from the Old Testament: salvation and righteousness. This goes for Leviticus as well. It, too, can help us understand how to be saved, and it will open our eyes to right living. Those two purposes just shine out.

Leviticus in the New Testament

It is always very illuminating to see what the New Testament does with an Old Testament book. As somebody said: ‘The Old is in the New revealed, the New is in the Old concealed.’ The two belong together and each Testament outlines the other.

There are a number of direct quotations from Leviticus in the New Testament, but two in particular come very frequently: ‘Be holy, for I am holy’ and ‘You shall love your neighbour as yourself.’ There are many other passages where parts of Leviticus are clearly in mind, and in particular we cannot understand the letter to the Hebrews unless we read Leviticus. These two belong to each other. Hebrews could not have been written unless Leviticus had been written first.

There are over 90 references to Leviticus in the New Testament, so it is a very important book for Christians to get to grips with.

THE FULFILMENT OF THE LAW

What, then, are we to make of the law of Moses today, remembering that there are not just 10 laws but 613 in total? We may have a hunch that we are not tied to them all, but how many are we tied to? For example, some churches teach their members to tithe. Others have strict rules about the Sabbath, even if for them the Sabbath is Sunday, not Saturday as observed by the Jews? Every Christian has to come to terms with this difficulty. It is complicated by the fact that Jesus said, ‘I have not come to destroy the law, but to fulfil it.’

We must therefore ask how each law is fulfilled. It is obvious that some are fulfilled in Christ and finished with. That is why you do not have to take a pigeon or a lamb to church when you go to worship next Sunday. The laws about blood sacrifices have been fulfilled.

In a similar way the Sabbath law is fulfilled for us every day of the week when we cease to do our own works and do God’s instead, thus entering into the rest that remains for the people of God. We are still free to keep one day special if we wish, but we are also free to regard every day alike. So we cannot even impose Sunday observance on other believers, never mind unbelievers, for we are all free in Christ.

It is very important to realize exactly what the fulfilment of each law is. Of the Ten Commandments, nine are repeated in the New Testament in exactly the same way, e.g. you shall not steal, you shall not commit adultery. The Sabbath one is not, being fulfilled in a very different way.

Other laws of Moses are fulfilled in different ways. One law in Deuteronomy says, for example, that when you are using an ox to thresh the corn, walking round and round, its hooves breaking the wheat from the chaff, you must not put a muzzle on it because it has every right to eat what it is preparing for others. This is fulfilled in the New Covenant. Paul quotes that law and gives it a completely different fulfilment, explaining that in the same way those who live for the gospel have a right to expect financial support from others. It is necessary to look at each law and see how it is fulfilled in the New Testament and given a deeper meaning.

There are, however, four crucial things that we learn from the book of Leviticus which are unchanged in the New Testament.

1. THE HOLINESS OF GOD

There is no book in the Bible which is stronger on the holiness of God than Leviticus and it is something we forget at our peril, especially in an age when people ask the question: ‘How can a God of love send anyone to hell?’ We know through Jesus that God is a God of love, and Jesus also spoke openly about hell. We cannot pick and choose: if Jesus told the truth about God being a God of love, we must also accept that he spoke the truth about hell.

Actually, God’s understanding of love is a little different from ours. Ours is sentimental love, his is holy love. His love is so great that he hates evil. Very few of us love enough to hate evil. We learn about the holiness of God from the book of Leviticus. We learn to love God with reverence, with holy fear. Hebrews says, ‘Let us worship God with reverence and awe, for our God is a consuming fire.’ This is a sentiment the writer got straight out of Leviticus. It is vital for Christians today to read Leviticus, in order to keep hold of this sense of God’s holiness.

2. THE SINFULNESS OF MAN

Leviticus strongly underlines the sinfulness of man as well as the holiness of God. It is so realistic and down to earth. Here is human nature, capable of bestiality, incest, superstitions, and many other things which are an abomination to God. ‘Abomination’ means something that makes you want to be physically sick because you are so disgusted. The Hebrew word for it is a very, very strong expression; the English translations – abomination, loathsome, vile, revolting – are all just poor substitutes.

The Bible is about God’s emotions. God’s emotional reaction to sin comes because he is holy. The sinfulness of man is not just in polluting clean things, but also in profaning holy things. Common swearing is the profaning of holy words. There are only two sacred relationships in our lives – that between us and God, and that between man and woman. Ninety per cent of swearwords come from one of these two relationships. Mankind profanes holy things and pollutes clean things. We live in a world that is doing both, and the sinfulness of man is not only in making clean things dirty, but in making holy things common and in treating things as common when they are not.

3. THE FULLNESS OF CHRIST

Leviticus points towards the fullness of Christ and his sacrifice, once for all. God has provided a way of cleansing the sin from mankind. His problem is how to reconcile justice and mercy. Should he deal with this sin in justice and punish us, or should he deal with it in mercy and forgive us? Since God is both just and merciful, he must find a way of being just and merciful at the same time. It is impossible for us to find a way, but it has been possible for him – by the substitution of an innocent life for a guilty life. Only when that happens are both justice and mercy satisfied. The sacrificial laws of Leviticus begin to show us how that can happen.

There are particular words associated with this process which occur many times. ‘Atonement’ and ‘blood’ are frequently mentioned, because in the blood is the life. If a person’s blood is taken away, their life is taken away. ‘Offerings’ are also frequently mentioned. The burnt offering speaks of the total surrender that is needed. The meal offering speaks of our service. The peace offering tells us of the serenity we can have with God. These are the three things that should characterize a grateful life, a life that has been saved.

Yet we note too God’s side of the equation, his sacrifice. The only sacrifices we now have to bring to the Lord are the sacrifices of praise and thanksgiving, and these should be properly prepared and brought before him. But the sacrifices in Leviticus also speak of the sacrifice that Jesus made. The sin offering tells us about the substitution of an innocent life for the guilty, and the trespass offering brings home to us that this sacrifice satisfies divine justice, that there is some law that is being met by it. It all looks straight forward to the New Testament.

4. GODLINESS OF LIFE

Leviticus tells us to be holy in every part of our lives, even down to our toilet arrangements! Holiness is wholeness, which is why we can read of the incredible detail God goes into as he applies his holiness to every part of his people’s lives. It tells you that a godly life is godly through and through or it is not godly at all.

It is important to note, however, that there are two major shifts between the holiness of the Old Covenant and the holiness of the New. In Leviticus there is the triple division between holy, clean and unclean. This still applies in the New Testament, but there are two major alterations to it.

First, holiness is moved from material things to moral things. The children of Israel were children and they had to be taught as children. They had to learn the difference between clean and unclean in matters of food, for example. Christians have no such rules, however. It took a vision to teach this to the apostle Peter. Jesus said that it is not what goes into your mouth that makes you unclean now, but what comes out of your mouth. Being clean or unclean is no longer a matter of clothes and food, but of clean and unclean morality. It has shifted from the material to the moral. Now we do not have all those regulations about clothes and food, but we do have a lot of teaching about how to be holy in moral questions.

Second, the rewards and punishments are shifted from this life to the next. In this world holy people may well suffer and not be rewarded, but the shift has happened because in the New Testament we have a longer-term view. This life is not the only one there is – it is only the preparation for a much longer existence elsewhere. So in the New Testament we read ‘great is your reward in heaven’, not on earth.

Given these two major shifts, Leviticus is a most profitable book for Christians to read. Above all, it gives us insight into those four vital things: the holiness of God, the sinfulness of man, the fullness of Christ, and godliness of life.

5.

NUMBERS

Introduction

Numbers is not a well-known book, neither is it widely quoted. Perhaps only two verses are well known. Samuel Morse quoted one of these after he sent the first telegraph message in Morse code to Washington DC on 24 May 1844. He expressed his amazement at what had happened with the verse, ‘What hath God wrought?’ (translated in the NIV as ‘See what God has done.’) The discovery of electronic communication was attributed to the God who had given the power.

The second verse is known by most people: ‘Be sure your sin will find you out’. This was originally said by Moses as a warning to the people when he was telling them that they must cross the Jordan and fight their enemies.

Neither verse is generally known to come from Numbers. Very few people are able to quote verses from the book and I have found that few know what any one chapter contains. We need to remedy this situation, as Numbers is another very important part of the Bible.

‘Numbers’ is a strange title for a book. In the Hebrew the title is taken from the first words of the scroll, ‘The LORD said’. When the Hebrew Scriptures were translated into Greek, the translators gave it a new title, Arithmoi (from which we get the word ‘arithmetic’). The Latin (Vulgate) version translated this as numeri. So in English we know it as ‘Numbers’.

It begins and ends with two censuses. The first was taken when Israel left Sinai one month after the tabernacle had been erected. The total number of people counted was 603,550. The second was taken when they arrived at Moab prior to entering the land of Canaan almost 40 years later. The number of people had dropped by 1,820 to 601,730 – not a very great difference. These were male censuses used for military conscription.

The book of Numbers tells us that there is nothing wrong with counting. King David was punished by God for counting his men, but this was because he was motivated by pride. Other parts of the Bible include examples of counting and taking stock – we are told, for example, that 3,000 were added to the Church at Pentecost. Jesus encouraged his followers to count the cost of following him by reflecting on how the leader of an army might evaluate his chances according to the relative strength of his army.

Three things can be said about the figures given in Numbers.

1. What a large number!

Many Bible commentators question the size of the numbers. The figures actually represent the military conscription – the men over 20 years old who were able to fight. We have seen already in our studies of Exodus that there were over 2 million people in total, so the ‘large’ number of 603,550 is actually a fraction of the whole population. There are a number of points to consider which indicate that the numbers given are, in fact, feasible and reasonable.

In 2 Samuel we are told that David’s army was 1,300,000, so a figure of around 600,000 is small in comparison.

The number is also small in comparison to the Canaanites. The Israelites would need to be of a certain strength in order to fight battles (remembering, nevertheless, that God was on their side).

Those who argue that it is impossible for the 70 families who came to Egypt to produce so many forget that the people were in Egypt for 400 years. If each generation had four children (a small figure for those times), the figure is possible.

Some say it is too great a number to fit into the wilderness of Sinai. It is feasible, however: there was enough space. If they travelled five abreast, the column would be 110 miles long and it would take 10 days to pass!

Some say these numbers mean that there were too many people to be fed successfully in the wilderness. That would certainly have been the case, but for God’s supernatural provision.

2. What a similar number!

Given the magnitudes involved, a difference of 1,820 between the first and second censuses represents a very small percentage change. The tribe of Simeon had lost 37,100 and Manasseh had gained 20,500, but most remained about the same. Since numerical growth indicates God’s blessing, we can note from the outset that this was not a period when God was pleased with his people. Considering the hostile environment and the length of time, however, maintaining such numbers was remarkable.

3. What a different number!

There were over 38 years between the two censuses, so a whole generation perished in the wilderness. (It was rare for men to reach 60; Moses was an exception to live until 120.) So although the number was similar, the people were not. Only Joshua and Caleb (2 out of 2 million) survived from those who left Egypt to enter the Promised Land. In some ways this is the biggest tragedy in the whole Bible. Numbers is a very sad book. Two-thirds of the book need never have been written. It should have taken 11 days to travel from Egypt to the Promised Land, but it actually took them 13,780 days! Only two of those who set out actually reached their home. The rest were stuck in an aimless existence, ‘killing time’ until God’s judgement was complete. Over time they all died in the wilderness, and a new generation took up the journey.