Bible Survey

03-Leviticus

I. Title & Basic Theme

     A. Leviticus means "concerning the Levites"

          - In essence, this is a "manual for the priests," although it clearly was intended to

               teach all Israel about “holiness.”

     B. Two basic themes around the focal point of Atonement (16)

          - removing the defilement that separates people from God (1-15)

          - the means of restoring disrupted fellowship between man and God (16 -27)

          - The book of Leviticus summons Israel to holy living

II. The Sacrificial System (1 - 7)

Five types of Sacrifices

     Wherever sin divides God and man, both sacrifice (the outer act) and penitence (the inner repentant attitude) were required for repairing the relationship.  The first three were aimed at pleasing God (note the comment “a pleasing odor to the Lord” - 1:9,13,17 / 2:2,9,12; 6:15,21 / 3:5,16) and were spontaneous expressions of worship.  The last two sacrifices were aimed at the result/benefit for the worshipper “shall be forgiven” (4:20,26,31,35; 5:10,13 / 5:16,18; 6:7) and were to be done in response to certain sinful actions as expiatory/propitiatory sacrifices.  Another noteworthy distinction is “where the blood is applied.”  In the first three, the blood was applied to the outer/bronze alter of sacrifice, whereas the latter two have the blood taken into the tabernacle - the greater the offender, the greater the offense and the closer to the Ark the blood would be applied.  Two groups are addressed - (1) the people who bring the offerings (1:1 - 6:7) and (2) the Priesthood (6:8 - 7:38).

     Several common factors apply to most of the sacrifices - the worshiper brings a gift whenever he appears before the Lord, the sacrifices were to help one live in nearness to God, the sacrifices were to be without physical blemish because the aim was to make the worshipper without spiritual blemish, sacrifices were geared to several economic levels (not exorbitant or crushing), the worshipper was actively involved in the sacrifice by laying hands on the animal (emphasizing the animal acting as substitute for the guilty worshipper) and slitting its throat (1:5; 3:2,8,13; 4:4,15,24,29,33).  While this strikes us as gruesome, the message is that sin is a serious matter, its repair costly, and the best course would be to sin less (then fewer sacrifices would be required).

     1. whole burnt offerings (1) (the olah, “that which goes up” - the “holocaust” in LXX)

     2. cereal offerings (2) - offerings of grain

     3. peace offerings (3) - possibly including a covenant meal

     4. sin offerings (4:1 - 5:13) - emphasis was on expressing repentance, sins of commission.  When presented by the priests, these offerings (dealing with sin) are given first (Numbers 6:16-17; 2Chronicles 29:20-24), for sin must be dealt with before consecration and fellowship with God can happen.

     5. guilt offerings (5:14 - 6:7) - also for repentance, but adding restitution for harm done, sins of omission

     This sacrificial system provided forgiveness for “unwitting/in ignorance/inadvertent” sin (4:2,13,22,27; 5:14,18) - i.e. “unintentional” sins.  Those who sinned “intentionally” as an act of conscious rebellion were guilty of an unforgivable sin (Numbers 15:27-31; Deuteronomy 17:12-13; 29:19-20).  Our question then is, how could a “rebel” (one who sins intentionally) be forgiven, for God declared that He would forgive rebellion, twisted acts, and falling short (Exodus 34:6-7)?  The key may be the nature of the rebellious act - does it reveal a persistent rebellion or a regretted weakness?  Numbers 5:6-8 parallels Leviticus 5:14 - 6:7 and notes “confession” and restitution - one comes forth and demonstrates repentance/sorrow that brings change.  The Numbers and Deuteronomy passages suggest a high-handed spirit of ongoing rebellion, without fear of God and His judgment.  The principle is, probably, that sacrificial atonement is barred to unrepentant sinners - it is not the deliberate sinner who is beyond hope, but the unrepentant sinner.  However, the specific means of handling “transgression/rebellion” we will see shortly.

III. Priestly Ordination (8 - 10)

     8/ When it is realized that the first high priest, Aaron, was a leading figure in the “golden calf” rebellion, one wonders why he was selected and why were Levites considered “qualified” to function as priests?  Consecration is the answer - ordination, ceremonially set apart for God’s special use.  One did not become a priest by achieving personal worthiness, but by being “set apart” by God for special use.  Blood was daubed on the right ear, thumb, and big toe (to hear God, act and walk in His ways - 8:23-24).  Consecrated, the priest’s hands were filled (with food/salary? - 8:33 / or filled with holy things?) and he was to take it seriously - it was a preoccupation not a pastime.  The “Urim” (to curse) and “Thummim” (perfect, blameless)[1] were, probably, flat stones (perhaps “casting lots”) by which yes/no answers were provided to give guidance from God to specific questions.

     9/ A priest’s service to others is useless unless his own relationship with God is above reproach - stressing the impact of lost credibility with other people!  On the other hand, although he occupies a holy office and holy orders, he is still an imperfect human being in need of constant purification.  The lesson: others are depending on you, so don’t let them down - be humble and keep an eye on yourself.

     10/ - While we cannot be sure what the “strange fire” (kindled on a Sabbath, from another source, at an inappropriate time, etc.) was, it is obvious that Nadab & Abihu performed some type of clear disobedience in their priestly work (10:1-3).  I think the comment that immediately follows (10:8-11) may also give us a hint - drunkenness?  The Priests held a very important position in Israel - not only did they represent and mediate before God, but they were to be Israel’s spiritual examples and teachers.  As Israel’s history unfolded, the failure of the Priesthood to do their job is often noted.^[2]

IV. Clean and Unclean (11 - 15)

     11/ Forbidden Meat - one of the two listings in the Law of forbidden foods - no fruits or vegetables were forbidden, only certain meats.  It has been suggested that the list was given to guide Israel in ethical, aesthetic, theological, or hygienic problems.  Another possibility is that anomalous creatures are excluded, those that do not have the necessary criteria of their biological class.  If this is the key, then rejecting animals that lack the crucial and distinguishing characteristics of their species teaches that God is also concerned that people not try to live in two worlds, but clearly identify with Him.  The high point of the chapter, even the high point of the book is verse 44 - “be holy for I am holy” (v. 44)

     12/ Laws pertaining to childbirth - one month post-birth seclusion for male children and two months for female are probably not the grounds for feminist attacks, but offered several benefits.  In a society where male children were preferred, an extra month would allow relatives to get over any disappointment and just be anxious to see the baby.  In a technological society like ours, all mystery and sacredness has been removed.  Think of the excitement and anticipation that would have been aroused by having to wait one or two months for the rest of the family and friends to see a new-born child and mother?  Think of the relief offered to a new mother that no relatives may visit for at least a month - parents and children could bond and rest up.

     13-14/ Dealing with Leprosy - Israel’s Priesthood was also to function as health officers.  Skin diseases were not treated as punishment for sin, but as diseases that could be transmitted to others.  Thus, the infected are separated until the symptoms pass (quarantine).  However, the lesson is clear - leprosy, like sin, is insidious, progressive, pervasive, loathsome, and separates friends.

     15/ Personal Hygiene - genital emissions is the concern here.

V. Atonement (16)

     God provided Israel with a national “day of atonement” (Yom Kippur).  Three areas are handled in this chapter: (1) the High Priest, (2) the Sanctuary, and (3) the People.  On this day alone, the High Priest entered the “Most Holy Place/Holy of Holies” and poured out blood on the “Mercy Seat” - the covering/lid on the Ark of the Covenant.  In verses 16 and 21 we find the answer to “transgression” (rebellion) - the Day of Atonement.  Thus, the atonement blood is taken as close to the presence of God as is possible - on the Mercy Seat itself.

     The scapegoat - one goat was kept alive and Aaron pronounced upon it the rebellious “intentional sins” of the whole nation.  This scapegoat would be led far out into the wilderness - bearing the sins of Israel far away (the root behind Isaiah 53:4,12; John 1:29; Hebrews 6:19-20; 9:7-14).  As for the people, in this offering they do very little - it is done for them.  Yom Kippur was a Sabbath, a national day of prayer, fasting, and repentance.  Israel waited expectantly as the High Priest disappeared into the Temple to appear before God for their account, but when he re-emerged, the party began because now they knew that atonement had been successfully made and they were free of their sins.  The typological parallel for us is obvious - Jesus, as High Priest, has disappeared into the Heavenly Holy of Holies for us, but when He reappears, the Heavenly Kingdom Party will bust loose (Hebrews 4-9).

VI. A Holiness Manifesto (17 - 27)

     In the ancient world, pagan sacrifices took place for a number of reasons - divination required examination of the organs, blood offered to various deities, etc.  To the Hebrews, blood was associated with life and spiritual atonement and was to be poured out on the altar.  It was not to be eaten as a food.  "Do not eat blood" (17:10,l2) reiterates what was already commanded in God’s post-flood instructions to Noah (Genesis 9:4).

     18/ Sexual Boundaries - Israel was called to live at higher standard than her neighbors (18:3), thus neither Egypt nor Canaan were to be the model for Israel’s sexual standards.  Something is seriously wrong when unbelievers set the moral criteria by which believers live.  Pagan societies, essentially, approached sexuality as a “no boundaries” territory - anything and everything “goes”!

     19-20/ Holiness in the Land - Holiness was to be lived out in many areas of life: towards parents (19:3), children (19:29), God (19:4-8,26-28,30-31), to the poor and strangers (19:9-10,15,33-34), towards women (19:20-22), neighbors and brothers (19:11-18,35-36), to the aged (19:32), to animals (19:19), and to the soil (19:19,23-25).  Jesus selected Leviticus 19:18 “love your neighbor as yourself” as the second great principle in the Law (Matthew 22:39).

     Child sacrifice to Molech is forbidden (20:5), as is spiritualism (20:6), cursing parents (20:9), adultery (20:10), and various sexual transgressions (20:11-21).  Live within God’s boundaries, don’t copy your pagan neighbors (20:22-23).  “You are to be holy to Me” (20:7,26).

     21-22/ Rules about Priestly marriage and mourning the dead

     23/ Regarding Holy Festivals (23)

     24/ The Holy Place (vv. 1-9), Holy Name (vv. 10-16,23), and justice (vv. 17-22).  “Eye for eye” justice was not “brutal” but designed to make the punishment perfectly fit the crime and cut-off the possibility of escalating “revenge” feuds.

     25/ The Sabbatical & Jubilee Years (25)

          1. Every 7^th year was a Sabbatical year (vv. 1-7) - land lies fallow, debts forgiven

               within the community (Deut. 15:1-11)

          2. Every 50^th year was a Jubilee year (vv. 8-55) - land lies fallow, property returns

               to original tribal owner without compensation.  Every 6^th year, God would

               provide triple harvests to carry them through the Sabbatical and Jubilee years

               (v. 21).

     26/ The Two Ways (see: Deuteronomy 30:15-20; Matthew 7:13-14)

          1. The way that brings life/blessing (vv. 3-13)

          2. The way that brings wrath (vv. 14-46)

     27/ Regarding Religious Vows (27)

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Charles E. McCoy

5/10/06