Bible Survey – Leviticus
I.
Introduction to Leviticus
A.
Title
1.
The English title “Leviticus” comes directly from the Greek,
Leuitiko,j
2.
In the Jewish culture, the Biblical books were known by the first word or
phrase of the book. So in this case, what we call “Leviticus” was known by
its Hebrew name,
II.
ar"Þq.YIw:
B.
Author – Moses
As in the case of Genesis and the other books of the Pentateuch, Leviticus was
written by Moses. Some scholars have questioned this, but not only is there
extensive internal testimony to this assertion, but the biblical tradition allows for no
other position.
C.
Date – Roughly the same time as the Exodus from Egypt - 1446-1405 BC
D.
Theme - Holiness
One of the major lessons of Leviticus is that God will be worshiped on his terms
and on his terms only. He is the one who dictates how humans are to approach
him, not vice versa. We ignore this principle at our peril. Consider the case of
Nadab and Abihu in this book (Lev. 10:1-3); as well as the case of Uzzah (II Sam.
6:3-7) and Uzziah (II Chronicles 26:16-20).
E.
Purpose of Writing – To show the Israelites how to live as a high priestly people.
Israel was to be God’s sanctified people, the example to the rest of the world of
how to experience God’s blessing. Leviticus was meant as Israel’s handbook for
that mission.
Survey of Leviticus
A.
Christ in Leviticus
1.
The Offerings
a.)
The Burnt Offering (Lev. 1)
The burnt offering was completely consumed in fire. It is a type of the total and complete
sacrifice that Christ would make for the sins of his people.
b.)
The Grain Offering (Lev. 2)
The grain offering was presented without leaven. None of the various kinds of grains that the
Israelites could present as offerings were allowed to be mixed with leaven. Leaven was a symbol
of worldliness and sin. Thus the grain offering is a type of the sinless life that Christ would have
to live (and did!) in order to be a perfect sacrifice.
c.)
The Peace Offering (Lev. 3)
It is not completely clear exactly what function the peace offering served, but from its name, it
seems to have been meant to be a statement of thanks to God for the peace and joy that a person
had experienced. Thus the peace offering is a fit type of the pure peace and harmony we have
with God through the ministry of Jesus.
d.)
The Sin Offering (Lev. 4)
The sin offering was offered for unintentional sins. (Notice, there is no “insanity defense” with
God. The fact that we didn’t know we were sinning doesn’t mean that we aren’t guilty of sin.)
The sin offering then becomes a wonderful picture of the total efficacy or satisfaction of Christ’s
sacrifice for our sins.
e.)
The Guilt Offering (Lev. 5)
The guilt offering was offered for known sins. This demonstrates God incredible grace to his
people. Not only did he forgive the sins committed in ignorance. He also forgave the sins
committed willingly. The guilt offering completes the picture of Christ’s sacrifice which we have
in these offerings.
Notice two things about these sacrifices. First, there is an inherent symbolism in the substitution
of the animal for the human. In each case of animal sacrifice for sin, Moses instructs the offerer to
place his hand on the head of the animal to be offered. This symbolizes the removal of the sin
from the individual to the beast. The animal was then slaughtered in the presence of the offerer.
This was a messy and pitiful act. One who witnessed the sacrifice of a helpless cow or goat or
sheep could not help but reflect upon the damage which is caused by sin.
Second, there is an even deeper symbolism contained in these offerings which we don’t recognize
right away. Leviticus 6-7 tells us that most of the offerings were to be only partially burnt. That
is, only certain parts of the animal or only a small portion of the grain offering were to be burnt up
on the altar. The remainder was for the priest to eat. This is true of all the offering except for the
burnt offering, in which case the entire animal was to be burnt up. Combine this fact with the
symbolism mentioned above and you are left with a sacrificial system of substitution in which the
sin of the individual devolves onto the animal, which is then eaten by the priest, symbolizing that
the priest has absorbed the guilt of the sin. But then you have the burnt offering, in which we can
perhaps see a symbolic devolving of the sins of all the people onto the head of the animal for the
burnt offering, which is then burned totally, as though to symbolize that it is eaten by God himself,
indicating that God himself has absorbed the guilt of his people. And this is exactly what he has
done in Christ.
2.
Aaron – The High Priest
As we mentioned as we studied Exodus, the high priest was a great type of Christ. Both in his
dress and in his function he symbolized the coming Messiah, Jesus Christ. He bore on his chest
and on his shoulders the names of the tribes of Israel, symbolizing his intercession for them before
God. He wore clean, white, linen garments symbolizing his purity. He made sacrifices for the
people. And all of these things are true of Jesus.
Romans 8:34 Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God,
who also intercedes for us.
Hebrews 9:11-12 11 But when Christ appeared as a high priest of the good things to come, He entered
through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation;
12 and not through the blood of goats and calves, but through His own blood, He entered the holy place
once for all, having obtained eternal redemption.
3.
The Feasts
a.)
The Sabbath (Lev. 23:3)
Every seventh day (Saturday) was a day of rest for the people of Israel. This is a symbol of the
personification of rest which is Christ. He is our Sabbath rest.
b.)
The Feast of Passover (Lev. 23:5)
Passover symbolizes Christ’s identity as the perfect Lamb of God, without blemish and without
spot.
c.)
The Feast of Unleavened Bread (Lev. 23:6-8)
The Feast of Unleavened Bread was first a reminder of the Passover, and secondly a reminder of
the Israelites’ status as a holy and separate people. They were to avoid leaven during this feast
just as they were to avoid sinfulness and worldliness at all times. Thus it is a symbol of Christ’s
holiness and a reminder of his role in redeeming his people.
d.)
The Feast of Firstfruits (Lev. 23:9-14)
The Israelites were to bring the firstfruits of their harvest to the Lord. This serves as a shadow of
Christ’s status as the firstfruits of glorification. Jesus is the first to have been raised to eternal life.
He is the first to have received his glorified body. And his existence is a seal of our hope of
receiving the same.
e.)
The Feast of Pentecost (Lev. 23:15-22)
The Feast of Pentecost is so called because it took place fifty days after the Feast of Firstfruits. It
is closely related to the harvest and interestingly, it is the only feast that specifically mentions the
offering of a peace offering. This feast symbolizes to us the arrival of our harvest and the sealing
of our peace with God which occurred at that much later Feast of Pentecost, in Acts 2, with the
coming of the Spirit of Christ, the Holy Spirit.
f.)
The Feast of Trumpets (Lev. 23:23-25)
The Feast of Trumpets is called a “reminder”. Presumably, this feast was to remind the Israelites
that they were not just a “business as usual” people, but one who took time to rest and to worship
God. Jesus is the one who rested in the midst of business around him (Lk. 10:38-42). The
trumpets also perhaps remind us of the trumpets that will be blown at his second coming.
g.)
The Feast (Day) of Atonement (Lev. 23:26-32)
The Feast of Atonement reminds us once again of the atonement that Christ made for us.
h.)
The Feast of Tabernacles (Lev. 23:33-36)
During the Feast of Tabernacles, the people were to live in tents (or tabernacles) for seven days in
order to commemorate their days of journeying in the wilderness. We can see in this feast a
shadow of Christ who “dwelt (made his tabernacle) among us” (John 1:14). We could also see
here a reminder of our own state as aliens and sojourners in the land.
B.
Place in the Canon – Leviticus is vital to our understanding of the concept of
holiness in Israel. Holiness was meant to be a lifestyle, not just a list of legal dos
and don’ts. The code of conduct that is contained in Leviticus is completely
fulfilled in Christ. This does not mean that it is now abolished (Matt. 5:17) but
rather that it now has a deeper meaning for us. We can see in these shadows the
substance of Messiah.