Leviticus

TITLE
The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what
follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).
The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as
the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant th at relate to the Levites, or more
specifically, the priests.

WRITER
The kind of arguments used to support the Mosaic authorship of Genesis and Exodus apply to Leviticus because the Pentateuch is a literary unit. In addition to these arguments
here are other: External Evidence: (1) There is a uniform ancient testimony to the Mosaic authorship of Leviticus. (2) There are ancient parallels to the Levitical system of
trespass offerings in the Ras Shamra Tablets dating from about 1400 B.C. and found on the coast of northern Syria. (3) Chri st ascribes the Pentateuch, which includes Leviticus,
to Moses. More specifically, He alludes to Leviticus and attributes it to Moses (Matt 8:2-4 and Lev 14:1-4; Matt 12:4 and Lev 24:9; also see Luke 2:22). Internal Evidence: (1)
Leviticus states 56 times in its 27 chapters that Yahweh imparted these laws to Moses (see 1:1; 4:1; 6:1,24; 8:1). (2) The Levitical Code fits the time of Moses. Economic, civil,
moral, and religious considerations show it to be anicent. Many of the laws are also related to a migratory lifestyle.

DATE AND SETTING

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical
narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant
and reasonable places. No movement takes place in Leviticus – the children of Israel remain camped to at the foot of Mt. Sinai (25:1-2; 26:46; 27:34). The new calendar of Israel
began with the first Passover (Exod 12:2), and according to Exodus 40:17 the tabernacle was completed exactly one year later. Leviticus picks up the story at this point and take
splace in the first month of the second year. Numbers 1:1 opens at the beginnings of the second month. Moses probably wrote much of Leviticus during the first month. He may
have put it in its final form shortly before his death in Moab, about 1405 B.C.

PURPOSE
Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and
then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be p resented, the precise meaning and function of the
priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the
purpose of the book of Leviticus. It teaches that one must approach a holy God on the basis of sacrifice and priestly mediation, and that one can only walk with a holy God on the
basis of sanctification and obedience. God’s chosen people must approach Him in a holy manner.
Thus the central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be 'a kingdom of priests and a holy nation' (Ex
19:6; Lev 26:5). New Testament theology makes full use of the idea of holiness. All Christians are hol y, 'saints' in most English translations. That is, they have been called by
God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet.
1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make
the motto of Leviticus their own: 'Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor.
11:1). Leviticus therefore provided for Israel a guide for worship, a law code, and a handbook on holiness for the priests. In Genesis man ruined and Israel was born; in Exodus
people were redeemed and Israel delivered; in Leviticus people were cleansed and Israel consecrated to the service of God.

MESSAGE
The major theme of Leviticus is worship. Introducedin the later chapters of Exodus, this book reveals how sinful Israelites could have a relationship with the holy God who dwelt
among them. It also reveals how they could maintain that relationship and express it through worship.

Three major revelations: Nature of Sin, Atonement and Redemption: First Nature of Sin:

1. Sin is unlikeness to God. In the Creation man was made in the image of God, but in the Fall we see man's unlikeness to God. The whole system of worship in Leviticus teaches
this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. Even in the
sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. God's holiness reveals man's sinfulness.
Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character
of man and the character of God.
2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this
wrong daily (the natural fruit of his sinful nature). So he had to make payment for his sin periodically to God, by the offerings and sacrifices specified in the law. We learn that
wrong done to another human being is wrong done to God, for people belong to God, he gives them their lives in trust, and they bear God's image. If one person violates the basic
rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4).
3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God
made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring
man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in
worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Second, the nature of atonement. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old
Testament saints obtained salvation on credit. Through atonement man who is a sinner could enter into fellowship with God.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the
punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute.
2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual
illustrated the transference of guilt for the Israelites.
3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death.
Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even
though Moses did not explain why God provided atonement in Leviticus.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way
whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.
2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain
redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.
3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being
holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.
Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experie nced redemption, but God has atoned for your sins.
Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed
sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we
live under the New Covenant.
 Summary Ideas
Summary Statement

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and
express it through worship. Therefore it reveals the nature of sin (the hindrance to sin), atonement and redemption.

Purpose Statement

The purpose of Leviticus was to clarify for Israel as the vassal, the details of the sacrificial system, the role and meaning of the priesthood, the standards of holiness and
unholiness, the times and places they could approach King Yahweh and what would happen if they failed to obey him.

Content Statement

In order for Israel to live with their Holy God as an individual in the community or as a nation in the Land they must approach him through sacrifice, through a holy
priesthood who honors him and through established cultural patterns of separation from uncleanness and morality which are in distinction to the life of their pagan neighbors.

The Major Plots in Leviticus

In order to get the most out of your reading, you need to remind yourself of two things: (1) These laws are part of God’s covenant with Israel, and therefore they are not just
religious rites but have to do with relationships, and (2) Leviticus is part of the larger narrative of the Penteuch and must be understood in light of what has proceded and what follows.
To pick up the second point first: Just as the legal portions of Exodus make good sense when you see their place in the larger narrative, s o you need to see Leviticus as a
longer expression of the same before the narrative resumes in Numbers. Crucial here is the fact that Israel is still camped at the foot of Sinai – a wilderness are – where they will spend a
full year being molded into a people before God will lead them toward the conquest of Cannan. Here they will need double protection – from diseases of various kinds and from one
another! Therefore, in order for these individuals who grew up in slavery to be formed into God’s people, there is great need for them to get two sets of relationships in order, namely, with
God and with one another. Note, then that Leviticus continues with the same ordering of things found in the Ten Commandments (first vertical, then horizontal).
The covenantal aspect of these various laws is their most important feature. Recall the parts of the covenant noted in our Exodus chapter. God has sovereignly delivered
these people from slavery and has brought them to Sinai; here he has promised to make them his own “treasured possession” out of all the nations on earth (Exod 19:5), who will also
therefore be for him “a kingdom of priests and a holy nation” (v. 6). That is, their role as a “kingdom” is to serve as God’s priests for the world, and to do so they must bear his likeness
(“be holy, because I am holy”). Thus, God covenants with them on his part to bless them (Lev 26:1-13); what he requires on their part is that, even though they are his treasured
possession, they maintain a holy awe and obedience toward him. So note in this regard how often, expecially in chapters 18 – 26, the requirement is punctuated with the words, “I am the
LORD (Yahweh)” or “I am LORD your God.”
Thus the first set of laws in Leviticus has to do with their “getting it right” when they come to God with various sacrifices. You will note that they are not told what the
sacrifices mean (which they already knew), but how to do them properly – although we can infer some things about their meaning from these descriptions. The covenantal nature of these
sacrifices appears in three ways: First, the sacrifice constitutes a gfit on the part of the worshipers to their covenant Lord; second, some of the sacrifices imply fellowship on the part of
the worshiper with God; third, sacrifice sometiems functions as a way of healing a break in the relationship – a form of atonement.
So also with the laws of purity. Here the concern again is that the poeople have a proper sense of what it means for God to be present among them (see 15:31). At issue here
is who may be in the camp, where God himself dwells at the center, and who must remain outside (because they are unclean). Included is the separating out of certain animals and insects
that are clean or unclean. At the heart of all this is the fact that “God is holy” and therefore his people also must be hol y.
But holiness does not deal simply with rites and being clean. God’s holiness is especially seen in his loving compassion that made the Israelities his people. Therefore, the
laws – particularly in the Holiness Code – demand that God’s people bear God’s likenenss in this regard. Since the Israelities are thrown together (in a very orderly way, of course!) in
this very tight camp where God dwells in the midst of them, they must dsiplay his character in their dealings with one anothe r. Thus, even though this code also contains further
“relationship with God” laws, it is especially concerned with how people in community treat one another. And it includes treating them justly and mercifully, which is why the collection
ends with the sabbath and jubilee years, so that the land also may “rest” and a time to “proclaim liberty to all” may occur on the sabbath of the sabbath years (25:10). If you look for these
covenantal moments as you read these laws, you may find it to be a far more interesting experience than you might have expected.

Contribution to the Canon

For some readers Leviticus appears dull. It has no action or plot except for the death of Nadab and Abihu in chapter 10. It is heavy with rules, regulations and repetition. Its
content seems outmoded and difficult to apply. But in reality Leviticus is rich in spiritual truth. It develops a number of doctrinal and practical themes centering on the questions of
pardon for guilt and fellowship with God. It reveals how God in His grace accepts the death of a substitute as payment for t he penalty of sin. And it has a number of types and portraits of
the coming Messiah. Leviticus is to Exodus what the Epistles are to the Gospels:

Exodus Leviticus
Pardon Purity
God’s approach to man Man’s approach to God
Man’s guilt Man’s defilement
Salvation Sanctification
A great act A long process
The predictive types and symbols in this book are fulfilled in the New Testament, particularly in Hebrews.

Christ in Leviticus

1) The firve offerings: The burnt offering typifies Christ’s total offering in submission to His Father’s will. The meal offering typifies Christ’s sinless service. The peace
offering typifies the fellowship believers have with God through the work of the cross. The sin offering typifies Chrsit as our guilt bearer. The trespass offering typifies Christ’s payment
for the damage of sin. (2) The high priest: There are several comparisons and contrasts between Aaron, the first high priest and Christ, our eternal High Priest. (3) The seven feasts:
Passover speaks of the substitutionary death of the Lamb of God. Christ died on the day of Passover. Unleavened Bread speaks of the holy walk of the believer (1 cor 5:6-8). First Fruits
speaks of Christ’s resurrection as the first fruits of the resurrection of all believers (1 Cor 15:20-23). Christ rose on the day of the First Fruits. Pentecost speaks of the descent of the Holy
Spirit after Christ’s ascension. Trumpets, the Day of Atonement, and Tabernacles speak of events associated with the second advent of Christ. This may be why these three are separated
by a long gap from the first four in Israel’s year.
 A Walk Through Leviticus
1:1-7:38 Instructions for the Five Offerings
It is important to note that Leviticus picks up precisely where Exodus left off – with the Lord speaking to Moses “from the Tent of Meeting” and saying, “Speak to the
Israelities and say …” From that point on, the movement from one section to another is signaled by the phrase, “The LORD said Moses” (4:1; 5:14; 6:1, 8; and so forth). It will be no
surprise, then, to discover that the first main part of the book (chs. 1-16, commonly known as the Levitical code) has primarily to do with regulations for the people and the priests related
directly to the tabernacle, which appeared toward the end of Exodus (chs. 25-31; 35-40).
You need to know that Israel’s offerings (sacrifices) were regularly crucial elements in symbolic meals. A portion of the sacrifice was burnt on the altar as God’s part, but the
rest was eaten by the worshipers and priests as a fellowship meal – a meal at God’s house, in God’s presence (Deut 14:22-29), with God as the host (see Ps 23:5-6; cf. “the Lord’s table” in
1 Cor 10:21). This is especially important in your reading these laws about offerings, since what is described is not their function or meaning but only their proper preparation. Not all
were sacrifices for sins. Some offerings were for fellowship and had different covenantal functions altogether.
Note that only the burnt offering (ch 1) was dedicated entirely to God and thus burned entirely as an atonement for sin. Again, the principle was this: If you are to live,
something must die in your place (see Ex 12:1-30). The worshipper identified with the sacrifice by placing their hand on it. In our culture we do nto understand the cost of ha ving an
entire animal burnt up before our eyes, thus it was a sign of conscretation to God. As Christians, too, need to remember our need for daily forgiveness, confess our sins, and consretate
ourselves to walk in God's ways (cf. 1 John 1:7-9). Leviticus 2 describes the grain offering (various options for oil and flour ingredients within a balanced meal). The meal offering
seems to be an offering of a persons work to God. The meal offering appears to have been acceptable only when offered with t he burnt offering. This indicated that one's works were
acceptable to God only when they accompanied the offerer's consecration of himself to God. Chapter 3 addresses the fellowship offering (sometimes transalted ‘peace offering ‘), which
was an animal offering with the general purpose of keeping one in fellowship with God. There are many similarities between this offering and the Lord's Supper. Both were celebrations
that commemorated a covenant, both were occasions of rededication to God, and both involved blood. The sin (also purification) offering (4:1-5:13) provided atonement for accidental sin,
since transgression is not limited to intentional disobedience. Under the New Covenant the blood of Jesus Christ cleanses the believer from all sin (cf. Heb. 9—10; 1 Pet. 1:2; 1 John 1:7;
Rev. 7:14). Thus this offering is now obsolete for the Christian. However sin in the believer's life can grieve the indwellin g Holy Spirit (Eph. 4:30). Furthermore the New Testament
reminds us that judgment is still proportionate to responsibility (cf. Luke 12:48; James 3:1). For us confession is a prerequisite to cleansing for fellowship (1 John 1:9) even though Christ's
death has brought purification from sin's condemnation. Finally, the guilt (sometimes reparation) offering in 5:14-6:7; provided a means for making amends for the transgression.
Christians do not need to try to compensate God for our offenses against Him since He has accepted the sacrifice of Jesus Christ as full payment for our debts (cf. 2 Cor. 5:19; Eph. 2:1;
Col. 2:13). Nevertheless we have a responsibility to recompense others against whom we trespass (cf. Matt. 5:23-24; 6:12). The rest of the section (6:8-7:38) reviews the role of the
priests in supervising the five offerings, as well as prescribing their share of the sacrificed animal. The priests enjoyed special privileges, but they also had to observe high standards of
behavior. This is also true of Christians compared to non-Christians (cf. Luke 12:48; James 3:1; 1 Pet. 4:17). This code outlines easily. It begins with offerings by the people (1:1-6:7),
followed by instructions for the priests (6:8-7:38).

The Pathway to Intimacy with God (Holiness) for Believers

According to the Old Covenant According to the New Covenant

Trust in God's promise that the

death of the Passover lamb Trust in God's promise that the
redeemed them. death of Jesus Christ redeems us.

Repudiation of God's revealed Repudiation of God's revealed

will could result in divine fatal will can result in divine fatal
judgment (a sin unto death). judgment (a sin unto death).

Breaking God's revealed moral Breaking God's revealed moral

will required confession and will requires confession.
sacrifice.

Violating laws requiring

cleanliness required ritual Violating laws requiring
purification. separation requires repentance.

S erving God required additional S erving God requires additional

limits on one's personal freedom. limits on one's personal freedom.

Closest contact with God required Closest contact with God requires
additional self-sacrifices. additional self-sacrifices.

GOD GOD

8:1-10:20 Priesthood Begins

Since priests specially represented God to the people and the people to God, Aaron and his sons were ordained to their assignments (chs 8-9), and Aaron’s first official
sacrifices are listed. This section climzxes with God’s presence coming down (9:23-24). The obedience of Moses and people is then contrasted with the disobediecne of Aaron’s sons.
(The phrase "Moses did as the Lord commanded him" occurs 16 times in this section (8:4, 5, 9, 13, 17, 21, 29, 34, 36; 9:6, 7, 10, 21; 10:7, 13, 15). It stresses Moses' faithfulness to God
(cf. Heb. 3:1-6)) Note that his sons failed to follow clear rules and so died, showing the importance God placed on proper worship, further emphasized in various commands from Moses
(ch.10:12-20) God also gave further instructions for the priests (10:8-11). Moses did not identify Nadab and Abihu's exact offense in the text. However the "strange fire" seems most
likely to have been an incense offering presented apart from God's command. It may have involved assuming the role of the high priest (cf. Heb. 5:4) or offering incense at a time or in a
way contrary to God's prescription. The incident took place on the eighth day of the priests' inauguration (ch. 9; cf. 10:12, 16). Perhaps Nadab and Abihu wanted to add to the festivities by
offering an additional incense offering. Nevertheless their action constituted disobedience to God's word re gardless of how good its ends might have seemed to them. This incident should
warn modern readers against worshipping God in ways that we prefer because they make us feel "good." We must be careful about worship that is designed to produce effects in the
worshippers rather than honoring God. Some forms of contemporary worship may reflect the selfish spirits of Nadab and Abihu. This disobedience of Aarons sons transitions into the
section on clean and unclean.

11:1 – 16:34 On Cleanness and Uncleanness

The next section (chs. 11-15) then begins with a new rubic, “The LORD said to Moses and Aaron” (11:1, emphasis added; see also 13:1; 14:33; 15:1, but nowhere else in
Leviticus). Here you will find laws that deal expecially with ritual cleanness (purity) – with a view to avoiding what happened to Aaron’s tow sons. Here also appears for the first time
the very important injunction, “Be holy, because I am holy” (11:44, 45). You need to know that clean means acceptable to God in worship. Unclean means unacceptable to God and
banned from the tabneracle, or sometimes (in the case of skin diseases) from the encampment itself. The mixture of food, health, sanitation, and ritual laws is thus aimed at helping the
covenant people to show that they belong to God and reflect his purity (Theologians see three main reasons for these laws: 1) hygiene 2) symbolic 3) They would separate Israel in
lifestyle from their pagan neighbors). While the laws seem to be partly a matter of simple hygiene and partly symbolic obedience, they are always in light of the divine presence. (Lev
15:31, Thus you shall keep the sons of Israel separated from their uncleanness, so that they will not die in their uncleanness by their defiling My tabernacle that is among them.)
Thus certain animals, for reasons not given, are unclean (ch. 11). Childbirth (ch. 12) and some diseases (ch. 13) require ritual cleaning (ch. 14) before one is restored to
purity. The Israelities were to regard any bodily discharges as unclean (ch. 15, perhaps because in general these are unsanitary or some have said what is abnormal is unclean). Sin is
wrong done to God, but ritual uncleanness was a condition that while related to sin was not itself sinful. Sin separated the person further from God than uncleanness did. These conditions
did not result in the sinfulness of the Israelite but in his or her disqualification from public worship in the nation. Jesus' attitude toward the laws about bodily uncleanness were the same as
His attitude toward the food laws. When He came He announced the end of their authority because God would open the church to Jews and Gentiles equally. These Isr aelite laws
separated Jews from Gentiles by illustrating Israel's unique function in God's program, which ended temporarily (until the Millennium) with the death of Christ.
The Day of Atonement (ch. 16) was a special solemn day of forgiveness that not only cleansed the people of their sin but also purified the tabernacle itself and kept it a holy
place for worship. The sacrifices and offerings that Moses described thus far in the law were not sufficient to cleanse all the defilement that the sins of the people created. Much sinfulness
still needed covering. Therefore God appointed a yearly sacrifice that cleansed all the sins not covered by other means that the Israelites committed ignorantly (Heb. 9:7). The sacrifice of
the Day of Atonement was the highest and most comprehensive of the Mosaic sacrifices.
This chapter is a theological pivot on which the whole Book of Leviticus turns. It is the climax of the first part of the book that deals with the public worship of the Israelites
(chs. 1—16). The second major part of Leviticus begins at the end of this chapter and reveals the private worship of the Israelites (chs. 17—27). The chapter begins with a reference back
to chapter 10, the judgment of Nadab and Abihu (v. 1). The material in chapter 16 is legislation that God prescribed shortly after and in view of that apostasy. Chapter 10 showed how
important it was for priests to approach God with due care and self-preparation; those who did not died. Chapter 16 contains information about how the high priest must behave to preserve
himself from a similar fate. There is this tie to the narrative of Israel's history, but chapter 16 is also a continuation of the legislation designed to differentiate between clean and unclean
contained in chapters 11—15. It is another block of legal material, though the style is quite discursive.
The Day of Atonement took place six months after the Passover. These two great festivals were half a year apart. Whereas the Passover was a day of great rejoicing, the Day
of Atonement was a time of great solemnity in Israel.

17:1 – 25:55 The Holiness Code

Notice that the first part (17:1-20:27) concentrates on personal and social holiness in daily life. We move from public regulations in chapter 16 to intimate regulations in
chapter 18 with chapter 17 providing the transition. In contrast to the first sixteen chapters, chapter 17 says very little about the role of the priests. The emphasis is rather on mistakes that
the ordinary Israelite could make that would affect his or her relationship to God. Food and sacrificial meals were a promine nt part of heathen worship. Therefore what the Israelites ate
and how they ate it demonstrated their consecration to Yahweh. It begins with prohibitions regarding non-regulated sacrifices and drinking blood (17:1-16), aimed especially at countering
Canaanite practices (idolatry and drinking blood in an attempt to capture its life force; cf. Acts 15:20, 29; 21:25), followed by rules for secual behavior Lev 18 (They set out foundational
principles of social morality. Marriage is the cornerstone of all human society. This chapter reflects the basic structure of a suzerainty treaty with some omissions. It begins with a warning
concerning the vile practices of the Egyptians and Canaanites as well as an exhortation to obey God (vv. 1-5). It concludes by alluding to consequences that would overtake the Israelites if
they disobeyed Him (vv. 24-30), The New Testament writers restated the laws on incest (cf. 1 Cor. 5:1-5), adultery (cf. Rom. 13:9), idolatry (cf 1 Cor. 10:7-11; Rev. 2:14), and
homosexuality (cf. Rom. 1:27; 1 Cor. 6:9). They are binding on us who live under the New Covenant) and for neighborliness, which means truly caring for others, not just for those who
live near you (ch. 19). This chapter contains quotations from or allusions to all ten of the Ten Commandments. Its structure is chiastic. The first and last sections deal with a person's
relationship to God (vv. 3-8, 32-36), and the second and fourth with one's relationship to his fellow man (vv. 9-18, 30-31). The central section deals with man's relationship to himself (vv.
19-29).Here occurs for the first time the second love command, “love your neighbor as yourself” (19:18), picked up by Jesus (Mk 12:28-34 and par.) and his followers (e.g. Rom 13:8-
10). Note how the punishments for serious crimes in Leviticus 20 respond directly to the prohibitions in chapter 18.
With chapter 21, note the shift back to holiness in matters of religious observance – 1. Rules for priests (ch. 21); A formula statement, "For I am the Lord who sanctifies
them," or a similar affirmation, closes each of the six subsections (21:8, 15, 23; 22:9, 16, 32). Certain restrictions applied to priests who were physically defective. They could not enter
the holy place or offer sacrifices at the altar of burnt offerings. Handicapped priests were not inferior spiritually. Howeve r the priest's duties and office required completeness since the
priest stood between God and people. 2. Rules for the proper offering and eating of sacrifices (ch. 22). The previous section (21:16-24) named physical impediments that prohibited
some priests from offering sacrifices. This one identifies the circumstances under which priests could neither officiate at the sacrifices nor eat priestly food. These chapters like many
others in this book form the background to much NT teaching. Christ is both perfect priest (21:17-23; Heb. 7:26) and perfect victim (22:18-30; Heb. 9:14; 1 Pet. 1:19; 2:22). His bride
(cf. 21:7-15) is the Church, whom he is sanctifying to make her 'without spot or wrinkle or any such thing, that she might be holy and without blemish' (Eph. 5:27; cf. Rev. 19:7-8; 21:2).
God considered the Israelites (chs. 17—20), the priests, the holy gifts, and the sacrifices (chs. 21—22) as set apart to Him as holy. He regarded certain days and times of the year in the
same way (ch. 23). This chapter contains a list of seven festal days and periods of the year when the Israelites were to celebrate holy meetings. These were normally convocations (v. 2)
when the Israelites assembled around the tabernacle area. The recurring phrases "holy convocations" and "rest days" indicate that this calendar was primarily for the benefit of the ordinary
Israelites rather than for the priests. He starts with the weekly (sabbath) and then moves to the annual (ch. 23). God had prescribed Sabbath observance earlier (Exod. 20:8-11; 31:13-17;
35:2-3; Lev. 19:3). Evidently Moses included it in this list because like the feasts it was a day set apart to God for holy purposes. The Sabbath was a "convocation" in that the people
assembled in spirit to remember God's work for them that resulted in their being able to rest. For this convocation the Israelites did not assemble around the tabernacle but observed the
day in their own dwellings.
Next was the Passover and Feasts of unleavened Bread. In one sense the Passover (Heb. Pesah, v. 5) was the most important feast (cf. Exod. 12:1-28). It commemorated
God's deliverance of Israel from Egyptian slavery by a powerful supernatural act and His preparation of the nation for adopti on as His special treasure. Jesus died as the Paschal Lamb on
Passover in the year He died for our sins (John 19:14; Matt. 26:17-29; cf. 1 Cor. 5:7; 1 Pet. 1:18-19). The Passover was primarily a time when Israel commemorated the Lord's delivering
her from bondage in Egypt. Likewise our worship should include a commemoration of our past salvation from the bondage of sin (cf. Matt. 26:26-29). The day after the Passover marked
the beginning of the seven-day Feast of Unleavened Bread (vv. 6-14; cf. Num. 28:16-25). This was one of the three feasts that all the adult males in Israel had to attend along with the
feasts of Firstfruits and Tabernacles (Exod. 23:17; Deut. 16:16). It was a holy convocation or gathering together of the nation around the sanctuary. This feast reminded the believing
Israelite that he needed to live a clean life since God had redeemed him by the blood of the Passover lamb (cf. 1 Cor. 5:6-8; Gal. 5:9).
Next was the feast of the firstfruits. The Feast of Firstfruits included the presentation of firstfruits of the spring barley harvest in the Promised Land. The Israelites also
offered a lamb, flour, and wine, all representative of God's provisions of spiritual and physical food and drink for His people (vv. 9-14). They presented this offering on the day after the
Sabbath following Passover. The ancients regarded the firstfruits (Heb. Shavuot) as a kind of down payment with more to follow. Jesus arose from the grave on this day as the firstfruits
of those who sleep in death (1 Cor. 15:20). In modern times it is customary for observant Jews to stay up the entire night of Shavuot studying and discussing the Torah. The tradition that
the Israelites had fallen asleep the night before God gave them the Torah and Moses had to awaken them is the basis of this custom.
Next was the Feast of Pentecost. This festival had several names: Harvest, Weeks, and Pentecost (Gr. pentekostos, meaning "fiftieth"). It fell at the end of the spring harvest
50 days after Passover, namely, the day after the end of the seventh week. Pentecost means fiftieth day. This feast was a thanksgiving festival, and it lasted one day. The people offered
God the first fruits of the harvest as a thank offering for His provision for their physical and spiritual needs. The loaves of bread that the Israelites offered to God (v. 17) contained leaven.
These were common loaves of daily bread. The Israelites did not cook them specifically for holy purposes. They also presented other acco mpanying offerings (vv. 18-19). God sent the
Holy Spirit to indwell believers permanently as the firstfruits of God's blessings on Christians on the Pentecost following our Lord's death and resurrection (Acts 2). This feast was
primarily a time of appreciation for God's present provisions and care. Likewise our worship should include appreciation for these mercies as well.
Next was the Feast of Trumpets. During the seventh month of Israel's religious calendar three festivals took place. This reflects the importance that God att ached to the
number seven in the Mosaic economy. Not only was the seventh day special (v. 3) but so were the seventh week (vv. 15-22) and the seventh month. The Jews celebrated the Feast of
Trumpets (Heb. Rosh Hashana) on the first day of this month. After the Babylonian captivity the Jewish civil year began on this day. It became a new year's celebration in Israel's
calendar. The ram's horns (shophars) that the priests blew on this occasion were quite large and produced "a dull, far -reaching tone." They called the congregation to turn attention freshly
to God and to prepare for the other two festivals of the month and the 12 months ahead. They also signaled God's working again on behalf of His people. A trumpet will sound calling
Christians to meet the Lord in the air (1 Cor. 15:52; 1 Thess. 4:16-17). It will also assemble the Israelites and herald the Day of the Lord when God will again resume His dealings with
His people Israel in Daniel's seventieth week (Jer. 32:37). Some commentators have felt that this event will provide a prophetic fulfillment of the Feast of Trumpets.
Next was the day of Atonement. Moses described this day (Heb. Yom Kippur) in chapter 16 more fully for the priests' benefit. Here he stressed the responsibilities of the
average Israelite. This day was a fast rather than a feast. The people were to "humble" themselves (v. 29), which involved fasting (cf. 16:29). God permitted no ordinary work on this day
(vv. 28, 30-32). By this He taught the Israelites that the yearly covering of their sins was entirely His work to which they contributed absolutely nothing (cf. Eph. 2:8-9). The sacrifices the
priests made on this day atoned for all the remaining sins of the believing Israelites that other sacrifices did not cover. However the benefits of the Day of Atonement lasted for only one
year. Prophetically this day will find fulfillment at the second coming of Christ. Then God will purify His people who have returned to Him in repentance and self-affliction as a result of
His chastening during the Tribulation period (Zech. 12:10; 13:1; cf. Heb. 9:28).
Last came the feast of tabernacles. This feast (Heb. Sukkot) was another very joyous occasion for the Israelites. It was the third fall festival. It commemorated the Israelites' journe y from
Egyptian bondage to blessing in Canaan. Its other names were the Feast of Booths and the Feast of Ingathering. The people built booths out of branches and lived under these for the
duration of this eight-day festival as a reminder of their life in the wilderness. They presented many offerings during this holiday (Num. 29:12-38). In this feast the Israelites' looked
backward to the land of their slavery and forward to the Promised Land of blessing. The feast opened and closed with a Sabbath. It was primarily a time of joy since God had just recently
provided atonement. It revolved around the harvest of grapes and other fall field products. God designed this feast primarily as a time of anticipation as well as reflection. Similarly our
worship should include the element of anticipation as we look forward to entering into all that God has promised us in the future. The Puritans patterned their Thanksgiving Day feast in
New England after this Jewish festival.

FEASTS & FASTS IN THE EARLY HISTORY OF ISRAEL

Atten-dance by
Day(s) of Adult Males
Season Month Month Feast or Fast

Sacred Civil Modern

Spring 1 7 March/April 14 Passover Optional

Unleavened Bread
Spring 1 7 March/April 14-20 Required
The day after
the Sabbath
Spring 1 7 March/April following Firstfruits Optional
Passover
Pentecost (a.k.a.
Harvest, Weeks)
Spring 3 9 May/June 4 Required
September/ October
Fall 7 1 1 Trumpets Optional
Day of Atonement
September/
Fall 7 1 October 10 (the only fast) Optional

Tabernacles (a.k.a.
September/
Fall 7 1 October 15-21 Booths, Ingathering) Required

When we celebrate Good Friday we should think not only of Christ's death on the cross for us, but of the first exodus from Egypt which anticipated our deliverance from the slavery of
sin. At Easter we recall Christ's resurrection and see in it a pledge of our own resurrection at the last day, just as the firstfruits of harvest guarantee a full crop later on (1 Cor. 15:20, 23).
At Whitsun (Pentecost) we praise God for the gift of the Spirit and all our spiritual blessings; the OT reminds us to praise God for our material benefits as well.
Then Leviticus moves on to talk about rules for lamp oil and offering bread at the tabneracle (24:1-9). The connection of these instructions with what precedes is this. The
Israelites were not only to offer themselves to Yahweh on special days of the year, but they were to worship and serve Him every day of the year. The daily refueling and burning of the
lamps and the uninterrupted presentation of the showbread to Yahweh represented the daily sanctification of the people to their God. The Israelites donated the oil for the lamps (vv. 1-4).
It symbolized them ". . . as a congregation which caused its light to shine in the darkness of this world . . ." In this offering Israel offered its life to God daily for consumption in His
service of bringing light to the nations (cf. Zech. 4; Isa. 42:6).The flour for the twelve loaves of showbread, one for each of the tribes of Israe l, was likewise a gift of the people that
represented their sanctification to God (vv. 5-9). The flour represented the fruit of the Israelites' labors, their good works. It lay before God's presence continually in the holy place. The
addition of incense to the bread (v. 7) represented the spirit of prayer (dependence) that accompanied the Israelites' sacrifice of work. The priests placed fresh loaves on the table of
showbread each Sabbath day.
Finally in 24:10-23 you come to another narrative – about punishment for blasphemy (cursing God) – that is used to introduce prescriptions for various crimes. This is another
narrative section of Leviticus (cf. chs. 8—10). Its position in the book must mean that it took place after God had given Moses the instructions about the holy lamps and showbread (24:1-
9). This fact underlines that Leviticus is essentially a narrative work. God gave the legal information at specific times and places to meet particular situations in Israel's life. This is how
case law developed in Israel. God evidently preserved the record of this significant incident in Scripture not just because i t took place at the time God was revealing these standards of
sanctification. It illustrates how God regarded those who despised the very standards He was giving. This event was a warning to the people concerning the seriousness of sanctification
just as the death of Nadab and Abihu (ch. 10) was a similar warning to the priests. The legal principle of limiting retaliation to retribution in kind (an eye for an eye, vv. 19-21, the lex
talionis, or law of retaliation, Lat. law of the talon, claw) is another evidence of God's grace. In contemporary ancient Near Eastern culture, people commonly took excessive revenge (e.g.,
Gen. 4:23). A person who took another person's eye, for example, usually suffered death. In the Mosaic Law, God limited the amount of retaliation that His people could take. Christians
should not live on a tit-for-tat basis. Rather totally selfless love should mark our interpersonal relationships (cf. Matt. 5:38-42). However in public life punishment should match the crime
(cf. Acts 25:11; Rom. 13:4; 1 Pet. 2:14, 20). This is how God will judge humankind (Luke 12:47-48; 1 Cor. 3:8).
At the end of Leviticus are laws concerning the seventh (sabbath) and fifieth (jubilee) years, which provided liberation for those indebted or enslaved (ch. 25), and a sabbath
for the land as well. As God ordered the people to rest every seventh day, so He ordered them to let the land rest every seventh year. By resting t he people renewed their strength and
rejuvenated their productivity in His service. By resting the land's strength likewise revived and its productivity increased. The year of jubilee did for the land what the Day of Atonement
did for the people. This year removed the disturbance or confusion of God's will for the land that resulted from the activity of sinners eventually. During this year God brought the land
back into the condition that He intended for it. The fact that the priests announced the year of jubilee on the Day of Atonement (v. 9) confirms this correspondence. In the year of Jubilee
all land returned to it’s rightful owners. Israelities could sell their land, if they knew that the year of Jubilee was arriving. Only extreme hardship was to force a tenant-owner to release
(redeem, v. 24) his land. Moses gave three cases in verses 25, 26-27, and 28 that explain how the people were to do this. A kinsman redeemer could recover the lost property, the seller
himself could do so, and the year of jubilee would return it to him. God granted exceptions to the normal rules of release in the cases of property in a walled city (vv. 29-30) and property
of the Levites (vv. 32-34). There are three Old Testament references to the responsibilities of a human kinsman redeemer (Heb. goel) in Israel. Additionally the psalmists and the prophets
also referred to Yahweh as Israel's redeemer. When a person sold himself or his property because of economic distress, his nearest kinsman should buy back (redeem) the person or his
property if he could afford to do so (25:25). Perhaps an Israelite could not afford to pay the ransom price so that he could keep a first-born unclean animal for his own use. In this case his
nearest kinsman could do so for him if he could afford it (27:11-13). When someone killed a person, the victim's kinsman redeemer could take the life of the killer under certain
circumstances (Num. 35:10-29). The provision of redemption by a kinsman (vv. 47-55) is a very important legal point in the Book of Ruth (cf. also Jer. 32:7-15). Boaz fulfilled the
responsibility of a kinsman redeemer by buying Mahlon's land for Ruth. Furthermore he fulfilled the duty of a levir by marrying Ruth. The system of land ownership in Israel prevented
complete capitalism or complete socialism economically. There was a balance of state (theocratic) ownership and private ownership. We who live under the New Covenant also have a
promise from God that if we put His will first He will provide for our physical needs (Matt. 6:25-33).

26:1-46 Covenant Sanctions

These sanctions (blesssings and curses as incentives to keep the covenant) both conclude the Sinaitic covenant and anticipate the conclusion of the covenant in Deuteronomy
27-28. The blessings and curses in Exodus 23 dealt with the conquest of Canaan, but the blessings and curses in this chapter deal with Israel settled in the land.
27:1-34 Redemption Laws

This appendix deals with the cost of redeeming persons who have been promised to God and of redeeming tithes (material goods belonging to God). The blessings and curses
(ch. 26) were in a sense God's vows to His people. This chapter deals with His people's vows to Him. Another connection between these chapters is that in times of divine discipline
(26:14-33) people tend to make vows to God. Chapter 27 shows how God wanted the Israelites to honor their vows. God did not command the Israelites to make vows or to promise
anything to Him. However vowing is a natural desire of people who love God or want things from God. Therefore God gave the Israelites regulations that were to govern their vowing and
dedicating. Though God did not command vows He expected that once His people made them they would keep them (cf. Prov. 20:25; Eccles. 5:3-5). It may be that part of the purpose of
these regulations was to discourage rash swearing by fixing a relatively high price on the discharge and changing of vows. Old Testament examples of people who made vows are
Jephthah (Judg. 11:30-31) and Hannah (1 Sam. 1:11). Votive offerings were offerings made in payment of vows. Concerning Tithes God claimed as His possession one tenth of the seed,
fruit, and livestock of the Israelites. If the owner wished to keep some of this himself, he had to pay the value of what he kept to God plus 20 percent. This tithe was a commonly
recognized obligation to God and for this reason it was not part of the Mosaic Law (cf. Gen. 14:20; 28:22). Probably Moses included the directions concerning it in this section of
Leviticus because this tithe was a gift to God. God has given quite different directions to guide the giving of Christians under the New Covenant (cf. 1 Cor. 16; 2 Cor 8—9; Phil. 4). He
has not specified a percentage that His people must give. He wants us to give joyfully, sacrificially, proportionately, and as He has prospered us. Teaching Christians to give as God
instructed the Israelites under the Old Covenant often has the effect of limiting their giving rather than increasing it. Many Christians erroneously think that when they have given 10
percent they have satisfied God.

Conclusion

Leviticus reveals that God is also holy. He is different from people in that He is sinless. The proper human response to this revelation of God's character is worship on the part
of sinners. In order for a holy God to have a close relationship with sinful people someone must do something about sin. This is true even in the case of redeemed sinners. Atonement is
the solution that God provided. The first half of Leviticus reveals the laws that the Israelites had to observe in their public life (chs. 1—16). These included laws concerning sacrifices
(chs. 1—7), the priesthood (chs. 8—10), and the means of purification from various defilements (chs. 11—16). The second half of the book reveals God's provisions for the maintenance
of covenant fellowship in private life (chs. 17—25). This involved holiness of conduct by the people (chs. 17—20) and the priests (chs. 21—22) in all their time (ch. 23), their worship
(ch. 24), and their land (ch. 25). The book closes with God formally exhorting the nation to obey and remain faithful to the covenant that He had established (ch. 26). He also gave
directions concerning the vows His people would make out of devotion to Him (ch. 27).

Leviticus focuses on priestly activity, but it is also a great revelation of the character of God and His will to bless people. In it God's people can learn what is necessary for
sinners, even redeemed sinners, to have an intimate relationship with a holy God. These necessities include sacrifice, mediation, atonement, cleansing, purity, etc. This revelational value
of the book continues even though its regulatory value (i.e., how God's people were to behave) ended with the termination of the Mosaic Law (cf. Mark 7:18-19; Acts 10:12; Rom. 7:1-4;
10:4; 14:17; 1 Cor. 8:8; Gal. 3:24; 4:9-11; Col. 2:17; Heb. 9:10).
 Leviticus
“For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls;
for it is the blood by reason of the life that makes atonement.” Leviticus 17:11

“For I am the LORD, who brought you up from the land of Egypt, to be your God, thus you shall be holy for I am
holy.” Leviticus 11:45 (cf. 19:2)

Sacrifice Sanctification
Focus
1 10 11 27

Sanctification by Personal

Sanctification by the Day

D

The Priests and Feasts

The Promised Land

I

Ministry of Priests
Three Volunatary

Two Compulsory

Sanctification in

Sanctification in
Through Blood
Of Atonement

Santication by
Sanctification
V

Relationship
In Offering
Offerings

Offerings

Purity
S
O
N
S

T How to Approach a Holy God How to walk with a Holy God

O
P Worship Practise
I
C Assess to God by Sacrifice Fellowship with God by Obedience
S
“I the LORD your God am holy” “you shall be holy”

Locations Mt. Sinai

Time 1 Month

Summary of Content:
It has been said that it took God only one night to get Israel out of Egypt, but it took 40 years to get Egypt out of Israel. The themes of Exodus were redemption and deliverance, but
Leviticus focuses on sanctification and cleansing. In Exodus Israle was redeemed and established as a kingdom of priests and a holy nation. Leviticus carries on the story not only
chronologically, but also logically, by showing how the children of Israel must fulfil their priestly call. They have been led out from the land o f bondage in Exodus and into the sanctuary
of God in Leviticus. They move from redemption to service from deliverance to dedication.

At the end of Exodus the Tabernacle had just been completed; Leviticus follows to show how it was to be used. This book served as a handbook for the Levitical priesthood, giving
instructions and regulations for worship. Leviticus was used to guide a newly redeemed people into worship, service, and obedience to God. The historical narrative has come to a halt in
this book because it emphasizes teaching and not time (only one month). It falls into two major sections: (1) Sacrifice (1-10) and (2) Sanctification (11-27).

Sacrifice (1-10): This section teaches that God must be approached by sacrifical offerings (1-7) and by the mediation of the priesthood (8-10). The blood sacrifices reminded the
worshipers that the holy God required the costly gift of life (17:11). The blood of the innocent sacrifical animal became the substitute for the life of the guilty offerer: “with out shedding
of blood there is no forgiveness” (Heb 9:22b). the first three sacrifices were voluntary and Godward; the last two were compulsory and manward. The former spoke of consecration,
service, and fellowship, while the latter spoke of atonement and recompense.

Sanctification (11-27): The Israelites served a holy God (1-10) who required them to be holy as well (11-27). To be holy means to be “set apart” or “separated.” They were to be
separated from other nations unto God. In Leviticus the idea of holiness appears 87 times, sometimes meaning ceremonial holi ness (ritual requirements) and at other times moral holiness
(purity of life). This sanctification extended to purity of heart, body and personal relaitonships. It was necessary to remove the defilement which separated the people from God so that
they could have a walk of fellowship with their Redeemer. The harsh laws and severe penalties in Leviticus revealed God’s awesome holiness and intolerance of sin. The blessing of the
people was based upon obedience (26:3-9; 14-16).