TEACHING NOTES Introduction The Story of the Torah God is keeping His promise to Abraham. God delivered Israel from Egypt. Israel complains and want to return to Egypt. God continually provides for Israel. God makes a covenant with Israel. Israel immediately breaks the covenant. God reestablishes the covenant. Moses builds the Tabernacle for God. Moses and the people can’t enter God’s presence. Leviticus = The title of this scroll comes from the Latin rendering of the Greek word Levitikon, which means “pertaining to the Levitical priests.” The scroll is focused on the requirements of the covenant that relate to the priests, who were from the tribe of Levi. Therefore, we might see Leviticus as the job description and instructions for Israel’s priests. Timeline: Exodus 40 ended with the building of the Tabernacle on the 1st day of the 1st month of the 2nd year. Numbers 1:1 begins on the 1st day of the 2nd month of the 2nd year. Therefore, Leviticus covers events that occurred over one month of time. Theme: The central theme of the book is holiness (being set apart for a purpose). Leviticus is describing how Israel was to fulfill its covenant responsibility to be “a kingdom of priests and a holy nation” (Ex. 19:6). How will impure and sinful people be able to coexist with a pure and perfect God? God will have to provide a way for the people to be purified and forgiven so they can stay in communion with Him. The Literary Design of Leviticus: Leviticus is designed in seven main sections and the middle section is like a hinge that connects them all. The book begins with a problem. Moses has built the Tabernacle but he is not allowed to enter into God’s presence. Leviticus provides the solution to that problem in three ways: rituals, priests, purity. The book is organized around these three solutions: Ritual Sacrifices (Lev. 1-7) Priestly Ordination (Lev. 8-10) Ritual Purity (Lev. 11-15) The Day of Atonement (Lev. 16-17) Moral Purity (Lev. 18-20) Priestly Qualifications (Lev. 21-22) Ritual Feasts (Lev. 23-25) Leviticus ends with a call to obedience (Lev. 26-27). Leviticus 1-7: Ritual Sacrifices At the end of this section, Leviticus 7:37 summarizes what kinds of sacrifices/offerings were just described. This tells us that there are six types of sacrifices: Burnt Offering (Lev. 1) Grain Offering (Lev. 2) Peace/Fellowship Offering (Lev. 3) Sin Offering (Lev. 4-5) Guilt Offering (Lev. 5-6) Ordination Offering for Priests (Lev. 6-7) Five of these sacrifices provide two categories: Thank You - Grain Offering & Peace/Fellowship Offering I’m Sorry - Burnt Offering, Sin Offering, & Guilt Offering Why do we need to know this? Answer: All of it points to Jesus. Understanding Leviticus helps us understand every detail of what Jesus did for us. If we read Leviticus with New Testament glasses, we will start to see Jesus in every detail of the book. Burnt Offering: This offering had to be an animal that is male and without blemish (Lev. 1:3) offered to God in place of the person. The unblemished animal is offered in the place of the blemished person. This offering makes “atonement” or at-one-ment. Burnt offerings were made at the entrance to the Tabernacle, which made a person acceptable for God’s presence. Jesus is a male without blemish offered in our place, which makes us an acceptable vessel for God’s presence to dwell (1 Pet. 3:18; Heb. 13:12). Jesus also said that He is the door to God’s presence (John 10:9). It is also interesting that the one offering the sacrifice is the one who killed the animal. The one who needs atonement is the one killing the sacrifice. Jesus was also killed by those who needed atonement. The burnt offering is burned, and Jesus descended into Hades for three days (1 Pet. 3:18-20). Grain Offering: This offering had to contain the best ingredients. It must be fine flour with oil and frankincense (Lev. 2:1). These ingredients were to be baked into unleavened bread. At Jesus’ birth, He was given gold, frankincense, and myrrh/oil (Matt. 2:11) in Bethlehem (house of bread). The wise men were giving Jesus what was needed to make a grain offering to God. Later, Jesus would declare, “I am the bread of life” (John 6:35, 48) and “the bread that I will give for the life of the world is my flesh” (John 6:51). The grain offering, and also the burnt offering, was “a pleasing aroma to the LORD” (Lev. 1:9; 2:2). Jesus’ sacrifice on the cross is called “a fragrant offering and sacrifice to God” (Eph. 5:2). Part of the grain/bread offering would be burned “as its memorial portion” (Lev. 2:2). Jesus broke bread and said, “This is my body, which is given for you. Do this in remembrance of me.” (Luke 22:19). Peace/Fellowship Offering: This is different from the burnt offering in that this one is not totally consumed on the altar. All the fat portions belong to God. Other parts are divided between the priests and the person giving the offering. This is a symbol of fellowship and peace with God and each other. Paul wrote, “we have peace with God through out Lord Jesus Christ” (Rom. 5:1) and “you were called into the fellowship of his Son, Jesus Christ our Lord” (1 Cor. 1:9). John wrote his letters “so that you too may have fellowship with us; and indeed our fellowship is with the Father and with his Son Jesus Christ” (1 John 1:3) and “we have fellowship with one another” (1 John 1:7). Paul also wrote, “let the peace of Christ rule in your hearts, to which indeed you were called in one body [fellowship]” (Col. 3:15). Sin Offering: Notice that sin and forgiveness is not mentioned in Leviticus until chapter four. The first three offerings are not about sin but about entering God’s presence. Notice also that these sin offerings are for sins that are unintentional (Lev. 4:2). Intentional or defiant sin is a different issue. Sin offerings are described according to who committed the sin. Lev. 4:3-12 deals with the sin of the high priests. His sin affects the entire nation because if the priests is in sin he cannot represent the people to God. Lev. 4:13-21 deals with the sin of the whole congregation. Lev. 4:22-26 deals with the sin of a leader. Lev. 4:27-6:7 deals with the sin of common people. These sacrifices had to be done repeatedly because the people sinned repeatedly. However, Jesus’ sacrifice is described as “once for all” (Rom. 6:10). Jesus, as our High Priests, did not offer a bull or a lamb but offered Himself (Heb. 9:12). And Jesus offered Himself for all people (Heb. 7:27). Jesus’ sacrifice does not need to be repeated because His sacrifice “put away sin” (Heb. 9:26). Guilt Offering: These offerings are for failure in “the holy things” referring to missing a sacrifice you should have offered (Lev. 5:15). Guilt offerings are also for deceiving your neighbor or stealing (Lev. 6:1-7). In each of these a sacrifice is made to God but a restitution is also added to restore what was lost. If you missed a sacrifice, you had to offer it and add a 5th to it for the priests. If you had stolen something, you had to offer a sacrifice to God and return what was stolen with a 5th added to the victim. Guilt offerings were about religious and relational failure. Restitution was the price of redemption. Jesus’ sacrifice paid the price for our redemption (1 Cor. 6:20). In Jesus “we have redemption, the forgiveness of sins” (Col. 1:14). We are no longer guilty and “there is now no condemnation for those who are in Christ” (Rom. 8:1). And Jesus is reconciling all things in heaven and on earth (Eph. 1:10). For those who are reconciled to God, he is “no longer counting our sins against us” (2 Cor. 5:19). *Note: The most powerful way to see the connections between Leviticus and the Messiah is to read Isaiah 52-53. Isaiah is describing the ultimate Day of Atonement. Leviticus 8-10: The Ordination of Priests There are many connections in this section to Jesus as our High Priest. Aaron (the high priest) and his sons (the priesthood) are first “washed with water” (Lev. 8:6). They were baptized before they could start their ministry. Jesus was also baptized before He began His ministry (Matt. 3:13-17). Jesus told John the Baptist that this baptism was necessary “to fulfill all righteousness” (Matt. 3:15). Our baptism is also an ordination because we are God’s priesthood (1 Pet. 2:9). Aaron is clothed with priestly garments (Lev. 8:7-8). A more detailed description of these garments are found in Exodus. The coat was pure white. The robe, or ephod, was a sleeveless garment made from gold with blue, purple, and scarlet yarn and linen. This gold garment would have given the high priest a shining appearance. The breastplate had 12 gems in four rows that each represent a tribe of Israel. It also had a pouch containing the Urim and Thummim, which were for casting lots to make judgments or decisions. The high priests also wears a turban with “the holy crown” (Lev. 8:9). The high priest represents all of Israel to God and is the mediator between God and His people. When the priests are ordained they are anointed with oil and their garments are sprinkled with blood (Lev. 8:30). When Jesus is transfigured on the mountain with Peter, James, and John, His clothes become pure white and His face shining like the sun (Matt. 17:2). Jesus was also anointed with oil (John 12:3) and covered with the blood of His own sacrifice on the cross. This section ends with Aaron’s sons, Nadab and Abihu, offering “unauthorized fire” to Yahweh. All we’re told is that this was not commanded by God. They rushed into God’s presence to offer something wrong. As a result, the fire of Yahweh kills them. This story is intended to show that even the priesthood is human and flawed. Leviticus 11-15: Ritual Purity This section describes symbolic practices that reminded Israel that every part of their life was lived in God’s holy presence. Holiness in this section is about the separation of clean and unclean. Therefore, even what they put into their bodies (food) is important. The first part describes clean and unclean animals. This diet set Israel apart from all the other people groups. God is the author of life. Any contact with things connected to death, like dead bodies, skin disease, blood, bodily fluids, rendered a person unclean, and thus unable to enter into God’s holy presence. Leviticus describes the process of becoming clean again so you can reenter God’s presence. Being unclean is not a sin, you simply have to wait a few days, and take a bath before being pronounced “clean.” What is wrong is barging into God’s holy presence when you’re in an impure state. It’s a symbolic violation of God’s holiness. Jesus told His disciples, “Already you are clean because of the word that I have spoken to you” (John 15:3). Jesus also told a Pharisee to focus on what’s inside of you rather than outside and “behold, everything is clean for you” (Luke 11:41). Leviticus 16-17: The Day of Atonement The Day of Atonement (Heb. yom kipper) occurred once a year and was the only day that the high priests could go into the Most Holy Place or Holy of Holies, which contained the ark of the covenant (the mercy seat). The ritual described symbolizes the purifying of the priest and the people from sins committed throughout the year. The Day of Atonement pardons Israel’s sins, removes guilt, and allows them to remain a holy nation set apart for God’s purposes. Atonement for the high priest: The first thing we notice in Lev. 16:2 is that a veil separates humans from the Most Holy Place where God’s presence dwells. In order for the high priest to enter this space he must first bathe and put on the holy garments. Then he must sacrifice a bull for a sin offering and a ram for a guilt offering for himself. This symbolized that the high priest was purified from sin and guilt and thereby able to enter God’s presence. Atonement for the people: In the next part of the ritual, the high priest would place two goats at the entrance of the Tabernacle (Lev. 16:7). Lots are cast to decide which goat will be sacrificed for Yahweh for a sin offering and which will be released into the wilderness to Azazel (Lev. 16:8-10). The goat that is sent away symbolizes that Israel’s sin is being sent away forever outside the camp. The high priest would place his hands on the head of the goat and confess the sins of Israel (Lev. 16:21). This symbolized a transfer of sin from Israel to the goat. Who is Azazel? Many English Bibles translate azazel as “scapegoat.” While this might make sense in that this goat does function as a kind of scapegoat, it is an incorrect translation. Scapegoat would require the Hebrew to be two words (az - azal). In the Hebrew text azazel is one word and is a proper name. The identity of Azazel is difficult to discern because the name only appears in Lev. 16. The only way to find the identity of Azazel is to read other ancient Jewish texts. In 1 Enoch 8:1; 9:6; 10:4-8; 13:1-3, Azazel is mentioned by name and is one of the leaders of the sons of God who came down to the daughters of men in Gen. 6:1-4. He lives in the desert wilderness. Azazel also taught humans how to make weapons of war to commit violence. He also taught humans to use makeup and jewelry, which led to sexual immorality and prostitution. For ancient Jews, Azazel was a Satan-like figure or even Satan himself. Notice in the New Testament that Jesus is sent into the wilderness to be tempted by the devil (Matt. 4). Why would God command a goat to be sent to Azazel? First, this goat is not a sacrifice for Azazel. The goat is sent alive into the wilderness to Azazel. This goat had all the sins of Israel symbolically transferred to it. For God to send this goat to Azazel was a way of reminding this evil rebel that God had forgiven His people and continues to dwell with them. This also reminded Azazel that he is not forgiven and has no claim on Israel. The Day of Atonement was a yearly slap in Satan’s face! How does this relate to Jesus? On the Day of Atonement, the high priest would bathe first. Before Jesus began His ministry, He was first baptized. On the Day of Atonement, a goat bearing the sins of God’s people is sent into the wilderness to slap evil in the face. After Jesus’ baptism, He is sent by God’s Spirit into the wilderness to slap Satan in the face (Matt. 4). On the Day of Atonement, the high priest puts on shinning white garments before the sacrifice. Jesus was transfigured in shinning white garments before His sacrifice (Matt. 17). On the Day of Atonement, a sacrifice is killed outside the Tabernacle, the blood is sprinkled on the veil and mercy seat, and provides forgiveness for sin. Jesus was killed outside the Temple, the veil was torn down, and forgiveness and mercy overcame sin. Leviticus 18-20: Moral Purity Earlier in Leviticus we read about ritual purity. This section contains laws about moral purity. These laws describe actions that are unacceptable for God’s people and make them morally unclean. Following these laws set Israel apart from the other nations. What God condemns in this section was common behavior in other nations. Prostitution, incest, adultery, bestiality, and child sacrifice was common in the ancient world. God wants His people to be different from everyone else. Chapter 18 begins with laws about sexual relations. Israel was not to “uncover the nakedness” (a Hebrew idiom for have sex) with close relatives. Sex during menstrual cycles are also condemned as being unclean. Adultery is condemned. Child sacrifice to Molech is condemned as profane. Sex with animals is called a perversion, which in Hebrew refers to being detestable or abominable. Israel was to be sexually pure. Also notice that the nations living in the Promised Land will be driven out by God because they are sexually deviant (Lev. 18:24-25). The chapter ends by saying that breaking these commands will get you “cut off” from Israel (Lev. 18:29). Chapter 19 begins with the command, “You shall be holy, for I the LORD your God am holy” (Lev. 19:2). It goes on to describe commands about how to treat your parents, keeping the Sabbath, avoiding idols, offering sacrifices, how to love your neighbor as yourself, and how to treat the Promised Land. Chapter 20 describes the punishments from breaking the commands. Leviticus 21-22: Qualifications for Priests This section describes how the priests are set apart (made holy) as the representatives of Israel to God. The priests are held to much higher standards of moral integrity and holiness. Their lifestyle is totally focused on serving in the Tabernacle, making judgments for the people, and ensuring that God’s people are following the covenant. This is why they get their living from the Tabernacle. They don’t have time to farm and work a trade. Why did Israel need priests? Israel had already demonstrated that they would sin and break God’s covenant. God’s workaround for this was the priesthood, a group of people who would keep the covenant as representatives of the entire nation. This is why they had such high standards on them. They represented the entire nation to God and represented God to the nation. Earlier in Lev. 10 we learned that even the priests are prone to failure. That is why there is an entire section devoted to the qualifications for priests. Leviticus 23-27: Ritual Feasts (Calendar) This section describes how Israel is to remember and tell the story of all that God has done for them. Each feast retells a specific part of the storyline. A ritual feast would include specific elements that told part of the story. The feast also served as a kind of calendar. In a given year, Israel would observe seven celebratory feasts. As a result, all Israelites knew their history and how God is involved in it. Passover (Heb. pesakh): Retells the story of the 10th plague and God’s redemption of Israel from slavery in Egypt (Lev. 23:4-8). Unleavened Bread (Heb. khag khamotzi): Retells the story of the last night in Egypt and the haste with which they left Egypt (Lev. 23:4-8). Firstfruits (Heb. yom habikkurim): Retells the story of God’s gift of the Promised Land and its abundance by offering the first parts of the spring harvest (Lev. 23:9-14). Pentecost (Heb. shavu’ot): Occurs 50 days after Passover. This is another offering of the late spring harvest (Lev. 23:15-22). Trumpets (Heb. yom teru’ah or rosh hashanah - New Year): This marked the 1st day of the 7th month, beginning the final three feasts of the year. It began a 10-day preparation for the next two feasts (Lev. 23:23-25). Day of Atonement (Heb. yom kippur): An annual feast of repentance as the priests accomplished atonement for Israel’s sin (Lev. 23:26-32). Tabernacles (Heb. sukkot): Retelling the story of Israel’s journey through the wilderness and God providing for them (Lev. 23:33-43). How do the feasts relate to Jesus? Much could be said about this, but for this study we will keep it short. Jesus fulfills the story of Israel. Therefore, we can look for ways that Jesus fulfills parts of these feasts in the New Testament. The Gospel of John is the best place to look for these connections. Sections of the Gospel of John are organized around the feasts. In each story we see Jesus doing or saying something that is connected to what normally happened during the feast. For example, in John 5 Jesus heals a man on the Sabbath and states, “My Father is working until now, and I am working” (John 5:17). During Passover and Unleavened Bread, Jesus feeds the 5,000 and claims that He is “the bread of life” (John 6:35). On the last day of the Feast of Tabernacles, when they would pour water on the base of altar (this retold the story of God providing water from the rock), Jesus declares “If anyone thirsts, let him come to me and drink” (John 7:37). Additional Calendar Rituals: Weekly Sabbath (Lev. 23:1-3): Every 7th day was a day of rest. Everyone in Israel would take a day off and no work could be done. Sabbath Year (Lev. 25:1-7): Every seven years there would be one year of rest for the land. No farming would done during this year. This allowed the land to be replenished and required the people to trust God during that year. The Year of Jubilee (Lev. 25:8-55): Every 49 years all debts are cancelled, lost land was restored, the poor were provided for, and slaves were released. Conclusion Leviticus ends with a call to obedience and warnings of punishment for disobedience. The book has still not answered the question presented at the beginning of story. Lev. 1:1 says “The Lord called Moses and spoke to him from the tent of meeting” meaning that Moses can’t enter the Tabernacle. Leviticus was intended to solve that problem so God’s people can enter His presence. Did it work? ​ Numbers 1:1 ESV 1 The Lord spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying, The next part of the story begins with God speaking with Moses IN the Tabernacle. Leviticus has solved the problem and Israel is on its way to a great future. Next week we’ll see how that goes.