Leviticus [ebd]
the third book of the Pentateuch; so called in the Vulgate, after the LXX., because it treats chiefly of the Levitical service.
In the first section of the book (1-17), which exhibits the worship itself, there is, (1.) A series of laws (1-7) regarding sacrifices, burnt-offerings, meat-offerings, and thank-offerings (1-3), sin-offerings and trespass-offerings (4; 5), followed by the law of the priestly duties in connection with the offering of sacrifices (6; 7). (2.) An historical section (8-10), giving an account of the consecration of Aaron and his sons (8); Aaron's first offering for himself and the people (9); Nadab and Abihu's presumption in offering "strange fire before Jehovah," and their punishment (10). (3.) Laws concerning purity, and the sacrifices and ordinances for putting away impurity (11-16). An interesting fact may be noted here. Canon Tristram, speaking of the remarkable discoveries regarding the flora and fauna of the Holy Land by the Palestine Exploration officers, makes the following statement:, "Take these two catalogues of the clean and unclean animals in the books of Leviticus [11] and Deuteronomy [14]. There are eleven in Deuteronomy which do not occur in Leviticus, and these are nearly all animals and birds which are not found in Egypt or the Holy Land, but which are numerous in the Arabian desert. They are not named in Leviticus a few weeks after the departure from Egypt; but after the people were thirty-nine years in the desert they are named, a strong proof that the list in Deuteronomy was written at the end of the journey, and the list in Leviticus at the beginning. It fixes the writing of that catalogue to one time and period only, viz., that when the children of Israel were familiar with the fauna and the flora of the desert" (Palest. Expl. Quart., Jan. 1887). (4.) Laws marking the separation between Israel and the heathen (17-20). (5.) Laws about the personal purity of the priests, and their eating of the holy things (20; 21); about the offerings of Israel, that they were to be without blemish (22:17-33); and about the due celebration of the great festivals (23; 25). (6.) Then follow promises and warnings to the people regarding obedience to these commandments, closing with a section on vows.
The various ordinances contained in this book were all delivered in the space of a month (comp. Ex. 40:17; Num. 1:1), the first month of the second year after the Exodus. It is the third book of Moses.
No book contains more of the very words of God. He is almost throughout the whole of it the direct speaker. This book is a prophecy of things to come, a shadow whereof the substance is Christ and his kingdom. The principles on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the gospel of the grace of God.
LEVITICUS [smith]
The third book in the Pentateuch is called Leviticus because it relates principally to the Levites and priests and their services. The book is generally held to have been written by Moses. Those critics even who hold a different opinion as to the other books of the Pentateuch assign this book in the main to him. One of the most notable features of the book is what may be called its spiritual meaning. That so elaborate a ritual looked beyond itself we cannot doubt. It was a prophecy of things to come; a shadow whereof the substance was Christ and his kingdom. We may not always be able to say what the exact relation is between the type and the antitype; but we cannot read the Epistle to the Hebrews and not acknowledge that the Levitical priests "served the pattern and type of heavenly things;" that the sacrifices of the law pointed to and found their interpretation in the Lamb of God; that the ordinances of outward purification signified the true inner cleansing of the heart and conscience from dead works to serve the living God. One idea --HOLINESS-- moreover penetrates the whole of this vast and burdensome ceremonial, and gives it a real glory even apart from any prophetic significance.LEVITICUS [bridgeway]
Israel’s priesthood was commonly known as the Levitical priesthood (Heb 7:11), and the book that deals more than any other with that priesthood is known as the Levitical book, or Leviticus. The priests, however, were only one family in the tribe of Levi. Matters relating to the non-priestly Levites are dealt with in the next book, Numbers. There is no break between these books, because what we call the five books of Moses (or the Pentateuch) were originally one book (see PENTATEUCH).Features of the book
God had brought the people of Israel out of Egypt and set them on their way to Canaan, all according to the covenant promises he had given to Abraham. After three months they arrived at Mt Sinai, and there God established his covenant with them. He declared Israel to be his people, and they responded by promising to do whatever he required of them (Gen 12:2; 15:18-21; 17:6-8; Exod 2:24; 6:6-8; 19:4-6; 24:7-8). The regulations that God laid down under the covenant begin in Exodus and carry on through Leviticus into Numbers.
First of all God announced the covenant’s basic principles and some of its practical requirements (Exod 20-23). He then gave his plans for a central (but portable) place of worship, the tabernacle, and for a priesthood to oversee religious affairs (Exod 25-40). He gave the people a sacrificial system by which they could express their relationship with him (Lev 1-10); he set out laws to regulate cleanliness and holiness (Lev 11-22); he gave details concerning festivals and other special occasions (Lev 23-27); and he outlined certain duties, particularly in relation to the Levites (Num 1-10).
A central theme of Leviticus is that priests and common people alike were to be pure in their relations with God and with one another. Because God was holy, they were to be holy (Lev 11:44-45; 20:26). This holiness extended to every part of the people’s lives, including personal cleanliness and public health. The laws of cleanliness, besides having practical usefulness, were an object lesson in a more basic problem, the problem of sin.
In his grace God helped his people deal with sin by giving them the sacrificial system. It taught them the seriousness of sin and gave them a way of approach to him to seek his forgiveness. People did not have to try to squeeze forgiveness from an unwilling God; God himself took the initiative by giving them the blood of animals to make atonement for their sin (Lev 17:11; see BLOOD; SACRIFICE). Whether repentant sinners knew it or not, their sacrifices could not in themselves take away sin. The basis on which God accepted the blood sacrifices of the ancient Israelites was the perfect blood sacrifice yet to be offered, the sacrifice of Jesus Christ (Heb 9:22; 10:1-4,11-14).
Contents of the book
With the tabernacle now completed, God gave the Israelite people his regulations for the sacrifices. There were five basic sacrifices – the burnt offering, the cereal offering, the fellowship offering, the sin offering and the guilt offering (1:1-6:7). God gave additional details of these offerings for the priests who officiated (6:8-7:38). Moses ordained Aaron and his four sons as priests, after which they began their duties (8:1-9:24). Two of the sons were struck dead when they tried to act independently of God (10:1-20).
God then set out his requirements in relation to cleanliness. He laid down laws concerning food, disease and bodily health (11:1-15:33), and followed with regulations concerning the Day of Atonement and the sacredness of blood (16:1-17:16). Further instructions on practical holiness concerned sexual relationships and a range of miscellaneous matters (18:1-20:27). There were additional rules specifically concerned with priests (21:1-22:33).
Israel was to have a regulated timetable of festivals to acknowledge the overruling care of God throughout the year (23:1-24:23). Sabbatical and jubilee years were designed to prevent the rich from gaining control over the poor (25:1-55). God promised blessing for obedience, but warned of judgment for disobedience (26:1-46). Honesty was essential at all times, and people had to treat their vows seriously (27:1-34).
