Key verse: Leviticus 16:29-30

“This is to be a permanent statute for you: In the seventh month, on the tenth day of the month you are to practice self-denial and do no work, both the native and the alien who resides among you. Atonement will be made for you on this day to cleanse you, and you will be clean from all your sins before the LORD.”


Monday, April 15 | Read Leviticus 15

From pp. 223-224 of The Book of Leviticus, by Gordon J. Wenham in The New International Commentary on the Old Testament series:

“The laws concerning the menstrual period on first inspection seem very harsh to the modern mind. At face value they seem to consign every adult woman in Israel to a state of untouchability for one week a month. But as has been pointed out, it is probably a fairly recent phenomenon for women to suffer a menstrual period once a month between adolescence and menopause. This is not because female physiology has changed, but because of the different social habits of modern Western society. In ancient Israel three factors would combine to make menstruation very much rarer, at least among married women. These were early marriage, probably soon after puberty, and late weaning (perhaps at the age of two or three years), and the desire for large families (Ps. 127:4-5). The only women likely to be much affected by the law of Lev. 15:19-24 would be unmarried teenage girls. The relative frequency of their periods and the contagiousness of the uncleanness associated with menstruation should have made any God-fearing young man wary of physical contact with a girl he did not know well, for if he went to worship in an unclean condition, he was liable to God’s judgment. In this way these regulations may have promoted restraint in relations between the sexes and have acted as a brake on the passions of the young.”


Tuesday, April 16 | Read Leviticus 16

From the Story of Redemption Bible note on ch. 16:

“Leviticus 16 is one of the most important chapters in the Old Testament, so it is worth taking the time to read it carefully. It gives instruction for the once-a-year observance of the Day of Atonement, the holiest and most solemn day on the Israelite calendar. As we will see, the day is rich with significance. From the smoke of the burnt offerings, to the sin of the people being transferred to a scapegoat that is then sent into the wilderness, to the high priest’s entering the Most Holy Place of the Tabernacle, this is the day above all others on which the people of Israel are reminded of their sins and offered forgiveness through blood sacrifice. As you read this chapter, remember that God is teaching his people about the very mechanics of salvation. This is how forgiveness of sin happens–through substitution and blood and death and sacrifice. There is no other way.”


Wednesday, April 17 | Read Leviticus 17

From the NKJV Reformation Study Bible note on v. 11:

“One of the most important theological statements in Leviticus (see also Lev. 18:5). Life is sacred because it belongs to God. As a mark of respect for life and for its Creator, no Israelite may eat meal with blood in it “for the life of the flesh is in the blood” (cf. Gen. 9:4-6). A second reason is that “it is the blood that makes atonement for the soul.” The animal’s life, represented by its blood shed in sacrifice, takes the place of the life of the worshiper, symbolically redeeming him. Because animal blood is the sign of salvation, people may not consume it. These ideas are both assumed and transformed in the NT. Christ’s shed blood actually atoned for sin (Heb. 9:14, 22; 1 John 1:7), and those who drink that blood spiritually–receiving the benefits of His death through faith in Him alone–have eternal life (John 6:54).”


Thursday, April 18 | Read Leviticus 18

From the Hebrew-Greek Key Word Study Bible note on v. 21:

Perhaps one of the most atrocious elements of the religion of Israel’s neighbors in Canaan was the practice of human sacrifice. This passage and others (Lev 20:2; Dt 18:10) show how God hates this practice. Yet some of the kings of Judah sacrificed their sons to Moleh, the Ammonite national deity (2Kg 16:3; 21:6). The people of Judah even built a special high place where they could sacrifice their sons and daughters (Jr 7:31). All of this was done in the worship of foreign gods, which only served to intensify God’s hatred of it.”


Friday, April 19 | Read Leviticus 19

From the NASB Life Application Study Bible notes on vv. 9-10:

“This law was a protection for the poor and the stranger (foreigner) and a reminder that God owned the land; the people were only caretakers. Laws such as this showed God’s generosity and liberality. As people of God, the Israelites were to reflect his nature and characteristics in their attitudes and actions. Ruth and Naomi were two people who benefited from this merciful law (Ruth 2:2).

“God instructed the Hebrews to provide for those in need. He required that the people leave the edges of their fields unharvested, providing food for travelers and the poor. It is easy to ignore the poor or forget about those who have less than we do. But God desires generosity. In what ways can you leave the “corners of your field” for those in need?”


Saturday, April 20 | Read Leviticus 20

From the NKJV Spirit-Filled Life Bible note on vv. 7-8:

“Growth and Sanctification

“Notice the number of synonyms used in this passage. “Consecrate” and “holy” (v. 7) are from the same root; “sanctifies” (v. 8) becomes the third use of the same word. The basic concept expressed here is one of being set aside for God’s use and His use only. However notice that in v. 7 we are told to consecrate or sanctify ourselves, while in v. 8 God says He is the One who does the sanctifying. the former finds its capacities in the latter; “I can become holy because God has declared me so in Christ and has provided the means for my growth in holiness.” the emphasis in the words “sanctify” and “holy” is on position. Our position when we accepted Christ as Lord and Savior became as one set apart by God, having been called out of the world and placed in the body of Christ (1 Cor. 12:12). To sanctify ourselves, we open to His nature and power, enabling us to follow the model of our holy God (Lev. 19:2). Thus, “consecrate yourselves” is a command, not a suggestion or an option for the believer. Our call within His promised grace directs us to desire to grow in our relationship to God.”


Sunday, April 21 | Leviticus 21

From the note on vv. 16-23 in The Lamb of God: Seeing Jesus in Exodus, Leviticus, Numbers, & Deuteronomy, by Nancy Guthrie, in the Seeing Jesus in the Old Testament series.

“When we read this, we can’t help but feel a bit offended on human terms–especially those of us who have dealt with the pain of disability, disfigurement, or birth defects. It can appear that those who have physical defects are not “good enough” for God or that he has no desire to have them in his presence. But we must set those instinctual feelings of offense aside so that we can hear and understand what God is really doing and saying here, which, rather than being offensive, provides the answer we have looked for our whole lives to the pain of physical disfigurement and defect. We need eyes to see the hope in what may at first seem harsh.

“When the priest went into the tabernacle, he was entering into the holy abode of God. As we remember…the tabernacle provided a reminder of Eden and the hope of heaven. So when the priest entered into the Holy Place is was as if he was entering into heaven itself. And God is too good to allow disease, deformity, defect, and death to enter into heaven. When we read that God will not allow a priest with any defect or deformity to enter into the Holy Place, that is not bad news for those of us who have felt the pain of such things in this world, but good news. God is saying that he is not willing to make peace with effects of sin on this world. He will not forever tolerate disease and deformity and death. He intends to put an end to them. They will not be allowed into his holy heaven. This means that if you have been touched by the pain of such things, you can be sure that when you enter into his presence, you will be healed and whole. All of the effects of the brokenness of this world that have brought you pain will be gone for good.”