A reading of the book reveals that Leviticus is the worship manual of Israel. It lays out in great detail the proper form for such things as the sacrifices, the priesthood, and Israel's holy days. Because of the maze of details, many Christians get lost in the book and feel that there is little of spiritual value. We need to remember that each of these details is weighted with spiritual significance. Hebrews in the New Testament is ample proof of this, for Hebrews has been accurately labeled "the divine commentary on Leviticus." As you read Hebrews you begin to see that the many details of Leviticus are divinely intended to portray New Testament truths.

The book falls into two main divisions:

1. Chapters 1 through 10 give a description of the proper means of approach into God's presence.

2. In the chapters that follow (11-27) we see how the relationship with God is maintained.

2.2 The Means of Access to God (1-10)

The problem of a finite man approaching an infinite God is an issue which every religious person faces. The major religions of the world are an expression of the inadequate answers that are given to this crucial question.

Leviticus 1 through 10 shows that two things are required:

1. man must have an offering; and

2. he needs an offerer or priest.

Both of these prerequisites are fulfilled in the Person of Jesus Christ.

2.2.1 The offerings (1-7)

Five main types of offerings are presented here which fall into two main categories:

1. Those that reflect the Godward side of the cross. They remind us that the sacrificial work of Christ is completely acceptable to God and is satisfaction for the sins of the world.

2. Those that reflect the manward side of the cross. These offerings portray the benefits of Christ's sacrifice for us.

2.2.1.1 The Burnt Offering (1)

The unique feature of the burnt offering was that it was completely consumed on the altar. It was wholly consecrated to God. As such, it depicts Christ's complete consecration in death. He gave Himself totally for us (cf. Galatians 1:4; 1 Timothy 2:6; Titus 2:14).

There are certain features of the sacrifices that can be pointed out here. One is that the worshiper always identified himself with his offering by laying his hands on it. Another is that the type of offering required was graded economically, so that no one would be excluded simply because he was poor. Not every Israelite could afford a bullock (1:5) but a pigeon or dove (1:14) would be in reach of anyone.

2.2.1.2 The Meal Offering (2)

This offering is called a "meat offering" in the King James Version, but it was composed of grain or a similar commodity. The word is thus best translated as "meal offering." It was to be evenly textured and without honey or leaven, which were symbols of corruption and sin. This offering speaks of Christ's sinlessness in life. It reminds us of His consistency of character which was free from corruption and sin (2 Corinthians 5:21; 1 John 3:5).

2.2.1.3 The Peace Offering (3)

This offering was entirely voluntary and emphasized the communion and fellowship that resulted as they ate certain parts of it. The significance of this offering is the peace communion that results on the basis of Christ's death (Colossians 1:20). It is a picture of the outcome of the first two offerings. His sacrificial death (the burnt offering) and His sinless life (the meal offering) result in peace with God (the peace offering).

2.2.1.4 The Sin Offering (4:1-5:13)

The sin offering was to be used for certain types of sin which are listed at the beginning of chapter 5. The significance of the offering is that it depicts Christ bearing the guilt of our sin (1 Peter 3:18).

2.2.1.5 The Trespass Offering (5:14-6:7)

Certain sins required not only that a sacrifice be offered, but also that restitution be made. The offerer had to repay the original cost plus one-fifth. This procedure emphasized the price that was involved in the payment for our sins and pictures Christ paying the price of sin (1 Peter 1:18-19). The two nonsweet offerings thus have a twofold emphasis in relation to sin.

A summary of the sacrificial system is shown in below table:

(Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 22, by John H. Walton)

Sacrificial System

2.2.2 The law of the Offerings (6:8-7:38)

This section goes over the offerings once more and gives regulations guiding the manner in which they are to be offered. God is interested not only in what we offer but also how we offer what we present to Him.

2.2.3 The priesthood (8:1-10:20)

Aaron, the high priest, is inducted into his office and then his sons are consecrated as priests. The ceremony involves:

1. cleansing (8:6);

2. clothing (8:7-8); and

3. consecration (8:10-12).

The blood was applied to the ear, the hand, and the foot (8:23). The priest was to have a consecrated ear to hear so that his feet and hands could go and do.

In chapter 9, the priests begin their ministry by offering sacrifices first for themselves and then for the people. The fire comes down from heaven and devours the sacrifices.

The two sons of Aaron, Nadab and Abihu, offered "strange fire" unto the Lord (10:1). The nature of the offense is not documented in detail, but they obviously violated God's instructions for worship. It is possible that they may have been attempting to incorporate heathen practices into the system of worship. The judgment is swift and complete. Whereas the fire in chapter 9 consumed the sacrifices, here the fire consumes them (10:2). The price of disobedience is always high. The incident served as a reminder to Israel that God's commandments for worship are to be obeyed to the smallest detail (cf 16:1-2).

A picture of Jewish high priest is given below:

(Source: A Home Within the Wilderness - Studies on the Tabernacle, Emmaus Bible Correspondence School, 1978 Reprint Edition, p. 7/10, by Stephen F. Olford)

Jewish High Priest

2.3 Maintenance of Fellowship with God (11-27)

These chapters explain how the holy life is to be maintained. The key thought in this whole section is found in Leviticus 19:2: "Ye shall be holy; for 1 Jehovah your God am holy."

2.3.1 Requirements for holiness (11-15)

This section deals with the laws of clean and unclean. God was concerned that Israel be separated from pollution both physically and ceremonially. In each case God is trying to teach us that we should be separated from uncleanness in a spiritual sense as well. The following areas are involved.

A summary of the clean and unclean animals is shown in below table:

(Source: Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, p. 23, by John H. Walton)

Clean and Unclean Animals

It is evident that many of these restrictions, although carrying spiritual lessons, were given for purposes of sanitation and health as well. (See S.I. McMillen, None of These Diseases, Westwood, N.J.: Fleming H. Revell Company, 1963, chapters 1-3. The author demonstrates that many of the laws concerning hygiene, childbirth, and food presuppose information that modern, medicine did not discover until centuries later.)

Two general spiritual principles are seen superimposed upon this whole section:

1. God is concerned about holiness in every area of life. The Israelite could not spend a day, prepare a meal, enjoy a social time with family or friend, go on a hunting trip, or attend to his daily business without being reminded he was in covenant relation to a holy God.

2. God is concerned about how we use our bodies. Many of these laws were designed to keep the believer in good bodily health. We need to be constantly reminded that our bodies are the dwelling place of the Holy Spirit (1 Corinthians 6:19-20).

2.3.2 Basis of holiness: The Day of Atonement (16)

Like other ceremonies in Leviticus this too is filled with spiritual significance.

2.3.2.1 The apparel of the High Priest

On this day only, the high priest would lay aside his garments of splendor and glory and put on plain linen garments. When he finished the work of sacrifice he took up his garments of beauty again (16:3-4, 23-24). In the same way, Christ our High Priest laid aside His garments of glory and covered Himself with the plain robe of a sinless human nature. When He had performed the work of sacrifice, He once again was restored to His glory (John 17:5).

2.3.2.2 The offerings of the High Priest

The high priest offered a sacrifice for his own sins as well as for the sins of his people (16:6, 15). Involved in the ritual was the presentation of two goats at the altar. One goat was slain and offered as a sin offering. The other was led off into the wilderness to be seen again no more. The first goat emphasizes the requirements for atonement. A death is necessary and blood must be shed. The second goat emphasizes the results. Our sins are taken away and remembered no more.

2.3.2.3 The activities of the High Priest

As you trace the activities of the high priest through chapter 16, you find that he appeared in three different places:

1. First, he made an appearance at the altar where the sacrifice was made.

2. Second, he took the blood and appeared in God's presence in the Holy of Holies. He sprinkled the blood upon the Mercy Seat seven times. The cloud of incense from the altar of incense shielded him from the glory of God and preserved his life (16:13).

3. Finally, he retraced his steps and appeared to the waiting people.

This procedure is a pattern of Christ's work. He appeared at the cross and made a sacrifice for our sins. He now appears in the presence of God in heaven. He shall appear again, at His second coming, to His waiting people. Hebrews 9:23-28 develops these three appearances of Christ after the pattern of the Day of Atonement.

2.3.3 Regulations governing holiness (17-27)

In these chapters God gives even more detailed information about how the Israelites are to live a life of holiness. This section deals with regulations regarding five significant areas in which God expects absolute holiness to be demonstrated in both conduct and worship. The five areas are as follows:

1. the altar (17);

2. the people (18-20);

3. the priest (21-22);

4. the feasts (23-24); and

5. the land (25-27).

2.3.3.1 The Altar (17)

God emphasizes here that there is to be one central place of sacrifice. Four times (17:4, 5, 6, 9) God states that the sacrifice is to be made at "the door of the tent of meeting." The people are also admonished not to eat blood (17:10, 14). This chapter is a supplement to the Day of Atonement in chapter 16. It is designed to guard the ritual of that day from heathen practices.

2.3.3.2 The People (18-20)

These chapters are a further application of the Ten Commandments in light of prevalent heathen customs. They deal with various forms of immorality, child sacrifice, spirit worship, and mutilation of the body.

2.3.3.3 The Priests (21-22)

Whereas the preceding chapters emphasize the duty of the people in worship, these chapters show the responsibilities of the priest. The priests likewise are warned about incorporating heathen practices into the worship of Israel. You will notice in reading that the requirements for the priests are more demanding than those for the people. The requirements for the high priest are even more demanding yet. The greater the privilege a person had in the worship of Israel, the greater his responsibility.

2.3.3.4 The Feasts (23-24)

Israel's yearly religious calendar is outlined here, but it is more than just a calendar of religious events. In these seven feasts God has incorporated a prophetic timetable showing the benefits Israel will receive on the basis of the first and second comings of the Messiah.

Sometimes the Feast of Firstfruits is viewed merely as an activity of the Passover. However, in this course, the two observances (the Passover and the Feast of Firstfruits) will be dealt with as separate feasts.

The first four feasts are grouped together, occurring in the spring during the first and second months, which roughly correspond to our March and April. The last three feasts are separated from the first four by a long time gap. The last three then are observed in the seventh month, which would correspond approximately to our September or October.

The importance of this becomes apparent when we examine the significance of these feasts. The first four were fulfilled at Christ's first coming. Then, after the inter-advent period, the last three will be fulfilled at His second coming.

(1) PASSOVER (23:4-5)

After preliminary instructions concerning the Sabbath, God instructs Israel to observe the Passover on the fourteenth day of the first month. We have already seen the details of this in Exodus 11-12. The significance for us is given in 1 Corinthians 5:7, where Paul points out that Christ is our Passover.

(2) UNLEAVENED BREAD (23:6-8)

The day after the Passover, the Feast of Unleavened Bread began. A careful search was made through the house to purge out any trace of the corrupting leaven. The feast was to be observed for seven days. Paul once again in 1 Corinthians 5:7-8 uses this as an analogy of the Christian life. Once we have accepted Christ as our sacrifice for sin, we are to carefully search our lives to purge out the corrupting sin that is there.

(3) FIRSTFRUITS (23:9-14)

The first products of the harvest were to be brought and offered before God. The sheaf of grain was taken by the priest and waved before God. This sheaf was the first token of new life and was an indication of more to come. Paul uses it in 1 Corinthians 15:20-23 as a type of the resurrection of Christ. Christ is the firstfruits of a great harvest. He is the first one to be resurrected. Just as the first sheaf was a token of many more that would follow, in the same way Christ's resurrection is a pledge of a multitude of others who will likewise be resurrected. The offering of the firstfruits took place the "morrow after the sabbath" (23:11), i.e., Sunday. This, of course, is the day Christ was resurrected.

(4) PENTECOST (23:15-21)

Fifty days after the Feast of Firstfruits, the Feast of Pentecost occurred. Pentecost can also be called the Day of First­fruits because of Leviticus 23:17. The firstfruits of the wheat harvest were used to make the loaves for this feast. This is distinct from the Feast of Firstfruits because that feast is 50 days earlier and uses loose grain from the barley harvest. Here (at Pentecost) there is a cohesiveness of the loose grain into two loaves which are offered together to God. In Acts 2 we see a fulfillment of this. Fifty days after Christ's resurrection the Holy Spirit came and the church was formed. Two groups, Jews and Gentiles, now together belonged to God. Both were on an equal basis. This is undoubtedly the significance of the two loaves.

(5) TRUMPETS (23:23-25)

We now come to the feasts that were observed in the fall. The blowing of trumpets in Israel in the Old Testament was a sign that they were to respond in some way (cf. Numbers 10:1-10). The Feast of Trumpets is a picture of the regathering of Israel. At the second coming of Christ to earth Israel will respond to the sound of the trumpet (Matthew 24:31; Isaiah 27:13) and will be regathered in the land once again.

(6) DAY OF ATONEMENT (23:26-32)

We have already studied the details of the Day of Atonement in chapter 16. This will also be fulfilled for Israel at the return of Christ. In Zechariah 12:10-13:1 we have a picture of a national day of mourning when Israel as a nation returns to God and appropriates His work for the forgiveness of sins.

(7) TABERNACLES (23:33-44)

The Feast of Tabernacles was a time when the people of Israel left their permanent dwellings and lived in tents for the duration of the feast. It was a reminder to them of their journeying through the wilderness. It also looked forward to the time when they would enjoy a permanent rest with God in the land during the reign of the Messiah on earth. It speaks of Israel's Kingdom rest.

A summary of the feasts is given below:

(Source: Exploring the Scriptures, Chicago: Moody Press, 1981 Edition, p. 35, by John Phillips)

Chart of the Feasts

For further information on the ancient Jewish religious calendar and feasts, please study Section 8, Chapter 5, of the course: Eschatology.

Chapter 24 gives a description of some of the objects used in the feasts, such as the oil and the shewbread.

2.3.3.5 The Land (25-27)

The final chapters of the book describe life in the land. There were two important festivals that Israel was to observe in connection with their sojourn in the land:

1. The first was the sabbatical year (25:1-7). During the seventh year the land was to be at rest. This provided a system of crop rotation, which enabled the land to be restored. It was because of their failure to keep these sabbatical years, together with their own sins, that they were expelled from the Promised Land (2 Chronicles 36:21; Daniel 9:24).

2. The second observance was the year of jubilee (25:8-55). After 49 years (7 x 7) the fiftieth year was to be a time of celebration of a special nature. All debts were to be canceled by law, and all property was to revert to the original owner. Thus God would teach His people to avoid covetousness, and wean them away from a materialistic philosophy of life. This was God's way of reminding them that the land belonged to Him. They were merely stewards of God's property and so were forbidden to sell their land on a permanent basis (25:23).

The final two chapters re-emphasize the principle of blessing and chastisement which was part of the Mosaic covenant. If they were obedient, God would prosper them materially. If they weredisobedient, God would bring chastisement.

3. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Chronological and Background Charts of the Old Testament, Zondervan Publishing House: Grand Rapids, 1994 Revised and Expanded Edition, by John H. Walton.

2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.

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