Leviticus at first sight can appear a challenge to any serious bible student. It is often remarked that those who embark on reading the bible through all to often fall at this hurdle. It is full of elaborate rituals for the priesthood and descriptions of sacrifices involving quite gory detail of blood being shed. It is no doubt the lengthy descriptions of Leviticus that the writer to the Hebrews had in mind when he summarized that almost all things are by the law cleansed with blood; and without shedding of blood is no remission.’ (Heb 9:22.)
We could almost be excused for passing quickly over Leviticus, but as the bible points out, inspired scripture is profitable. What then is its use to us?
The expositor Gill in his commentary on Leviticus described it as worthy of diligent reading and consideration’ since many things in it.. give great light to several passages in the New Testament’. He also pointed out that many of its rituals foreshadow Christ’s sacrifice. In fact, R.K. Harrison in his introduction to this book goes further still and declares that a nineteenth century writer was quite correct to describe it as the seed-bed of New Testament Theology’. What is it about this book so many of us miss today?
Leviticus falls neatly into two sections. The first fifteen chapters deal with the sacrificial regulations of the Levitical priesthood, the last eleven with moral and ethical matters. In this, the book mirrors many new testament letters. For let us not forget that the sacrifices were the means by which the Israelites were to get right with God. First then, God takes the initiative in providing a means for forgiveness of sins. Secondly he provides us with the means to live a Godly life.
Leviticus teaches us about the nature of God. Realizing that this God who required such rituals is the same yesterday today and forever is important (Heb 13:8). If we are to take the bible seriously, we cannot overlook this book in its description of God’s character.
As we approach this book afresh in this essay, it clearly displays God as really rather different to a friendly, easy going Father Christmas’ figure. All too often we take our view of God in this superficial way. Leviticus will not allow us to do that.
We see first how seriously God views sin. Forgiveness is only achieved with the shedding of blood. Even approaching the presence of God requires great care and caution. The shedding of blood is a condition of God accepting a worshipper’s presence and yet there is no absolute promise of forgiveness here outlined. Indeed it is quite reasonable for the writer to the Hebrews to come to the conclusion that it is not possible that the blood of bulls and of goats should take away sins.’ Heb 10:4. Indeed as the writer points out the very repetition of these offerings each year seem to show precisely that. We see God as a God who is infinitely pure and makes strong demands on his people. The bloodshed goes some way to appeasing his wrath, but does not remove sin.
God is therefore portrayed as unapproachable by sinful man. He is holy, which means that his is entirely separate from his creation. His holiness is not just a negative fact in that in him there is no sin, but positively means that he is so very different to us in every way.
Reading Leviticus instills a sense of this awe. It is much as a monarch might impose certain restrictions on the way their subjects can approach them. When we violate these restrictions, the consequences are most severe. The death of the sons of Aaron when they offered ‘strange fire’ to God highlights this. God responds in what is no doubt the central verse of the book I will be sanctified in them that come near me, and before all the people I will be glorified.’ (Lev. 10:3.)
From our perspective of a free and open way into God’s presence all this can seem rather unnecessary. God intended however that these graphic descriptions remain for all time to allow us to realize the significance of the change provided for us in Jesus.
We are no longer bound to observe these traditions, for as prophesied by Daniel the time would come when God himself would cause the sacrifice and the offering to cease’. Dan 9:27. In Daniel this prophecy is clearly linked with the death of the prince….but not for himself’. So although the destruction of the temple was the cause humanly for the fact that the Jews no longer sacrifice, from God’s perspective we do not need to sacrifice because Jesus has. This unknowing fulfilment of a prophecy by Jews is surely a strong evidence of Jesus messiahship.
It is in understanding these rituals and the need for blood to be shed that we can understand the need for the crucifixion. Indeed, if we do not understand the extent of God’s purity and hatred for sin as revealed here, how can we understand his grace?
God tells twice us in Leviticus that the people of God are to be holy, for I am holy’. ( Lev. 11:44 Lev. 19:2). This phrase is repeated in the New Testament it is because of God’s holiness he expects holiness from us.
The legislation of Leviticus shows us that all life is lived under the watchful eye of God’ (Harrison). This eliminates any hint of a secular/spiritual divide. The Lord is concerned with menstruating women with mouldy linen and murderers. Although not directly bound by this law we too need to realize that life as a Christian involves ALL our lives. The modern compartmentalization of life is not to be found in the bible.
The concept of rest found in the Sabbath could teach us much in this hurried age. Also many sacrifices involved the whole community and seemed to be an excuse for a party. We to need to learn how to fellowship. The concept of tithing shows us we should care financially for those who lead us.
Leviticus may seem an unlikely inspiration for a modern social justice movement, but the idea of Jubilee has inspired a worldwide campaign. Entirely in keeping with the notion of cancelling debts to give the poor another chance is their campaign to cancel poor countries’ debt in the year 2000. The official campaign web site makes no secret of the source of their ideas – so we could recently see a relevant practical application of this book on the television news.
It is in Leviticus (chapter 19 verse 18) that we find the second half of Jesus summary of the law love your neighbour as yourself’. (The first half is in Deuteronomy). In the context of these words the writer has worked out and applied out the phrase in a way that is as morally sophisticated as you can get.
Not taking advantage of the disadvantaged and the disabled, rebuking sin where it is seen, not slandering, not avenging sin are all sophisticated concepts we tend to associate with new testament morality – yet they are to be found right here in Leviticus. How strange those words must have sounded when they were first uttered. How wonderfully they reflect the gentle compassionate nature of God. How impossible have they been to fulfill without the help of God. How they convict and rebuke us even today.
Do you love your brother enough not to leave him in sin? Do you carry grudges? Do you stand out against exploitation as it exists in our world today? No? Then you fall short of the standards of this holy God and stand in need of a sacrifice for sin. The necessity for a sacrifice for sin if we as unworthy people are to approach the holy God is the message of Leviticus. It exposes our failure, and drives us to Christ who is the sacrifice for sin.
More blogging and sermons on Leviticus
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