Leviticus. Focus Laws of Sacrifice (1-16) Laws of Sanctification (17-27) National Atonement (16) Topics Approaching God Walking with God

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1 Leviticus Focus Laws of Sacrifice (1-16) Laws of Sanctification (17-27) Divisions National Offerings Priests Purity People Priests Worship Land Atonement (1-7) (8-10) (11-15) (17-20) (21-22) (23-24) (25-26) (16) Topics Approaching God Walking with God Place Mount Sinai Time 1584 BC First Month of the Second year after departing Egypt Vows (27) Introduction Title: The Hebrew title is Wayyiqra, And He summoned. The Greek title appearing in the Septuagint is Leuitikon which means that which pertains to the Levites. From this word, the Latin Vulgate derived its name Leviticus which was adopted as the English title. This title is slightly misleading because the book does not deal with the Levites as a whole but more with the priests, a segment of the Levites. Author: The kind of arguments used to confirm the Mosaic authorship of Genesis and Exodus also apply to Leviticus because the Pentateuch is a literary unit. In addition to these arguments, others include the following: External Evidence: (1) A uniform ancient testimony supports the Mosaic authorship of Leviticus. (2) Christ ascribes the Pentateuch (which includes Leviticus) to Moses (cf. Matthew 8:2 4 and Leviticus 14:1 4; Matthew 12:4 and Leviticus 24:9; see also Luke 2:22 and Leviticus 12:2-6). Internal Evidence: (1) Fifty-six times in the twenty-seven chapters of Leviticus it is stated that God imparted these laws to Moses (see Leviticus 1:1; 4:1; 6:1, 24; 8:1). (2) The Levitical code fits the time of Moses. Economic, civil, moral, and religious considerations show it to be ancient. Many of the laws are also related to a migratory lifestyle. Date and Setting: No geographical movement takes place in Leviticus: the Israelites remain camped at Mount Sinai (Leviticus 25:1 2; 26:46; 27:34). The new calendar of Israel begins with the first Passover (Exodus 12:2); and, according to Exodus 40:17, the tabernacle is completed exactly one year later. Leviticus picks up the story at this point and takes place in the first month of the second year. Numbers 1:1 opens at the beginning of the second month. Structure: Like the Family Records statements in Genesis, Leviticus is structured with the phrase The Lord Spoke (Leviticus 1:1; 4:1; 5:14,20; 6:1,12,17; 7:22,28; 8:1; 10:8; 11:1; 12:1; 13:1; 14:1,33; 15:1; 16:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1,17,26; 23:1,9,23,26,33; 24:1,13; 25:1; 27:1). The spoken words of God are more concentrated in Leviticus than any other book of the Bible. The overall structure of the book is to instruct the people of God first in acceptable, holy worship, then in acceptable, holy life. Key Words: LORD (YHWH) 311 times Holy 92 times Offering (gift) 40 times Sacrifice 35 times Key Verses: For the life of a creature is in the blood, and I have appointed it to you to make atonement on the altar for your lives, since it is the lifeblood that makes atonement (Leviticus 17:11). Consecrate yourselves and be holy, for I am the LORD your God. Keep my statutes and do them; I am the LORD who sets you apart (Leviticus 20:7-8). Christ in Leviticus: The Book of Leviticus is filled with types of, illustrations of, and allusions to the person and work of Jesus Christ. Some of the more important include: (1) The five offerings: The burnt offering typifies Christ s total

2 offering in submission to His Father s will and God the Father s satisfaction. The meal offering typifies Christ s sinless service. The peace offering is a type of the peace and fellowship believers have with God through the work of the Cross. The sin offering typifies Christ as our guilt-bearer. The guilt offering typifies Christ s payment for the damage of sin. (2) The high priest: There are several comparisons and contrasts between Aaron, the first high priest, and Christ, our eternal High Priest. (3) The seven feasts: Passover speaks of the substitutionary death of the Lamb of God. Christ died on the day of Passover. Unleavened Bread speaks the life of Christ and the faith-walk of the believer (1 st Corinthians 5:6 8). First fruits speaks of Christ s resurrection as the first fruit of the resurrection of all believers (1 st Corinthians 15:20 23). Christ rose on the day of the First fruits. Pentecost speaks of the descent of the Holy Spirit after Christ s ascension. Trumpets, the Day of Atonement, and Tabernacles speak of events associated with the second advent of Christ. This is why these three are separated by a long gap from the first four in Israel s annual cycle. Impact of Leviticus: To most believers, Leviticus is the hardest book in the bible to read. The sacrifices don t make sense to us, the ritual and repetition are boring, and we have no personal context for understanding. The result is that the we are prevented from understanding and benefiting from the book as 2 nd Timothy 3:16-17 says we should. The first part of the solution is seeing Leviticus in its own context, Genesis and Exodus. The calling of Israel in Genesis, the Salvation of Israel in Exodus, and the Sanctification of Israel in Leviticus. This opens the door to see our personal context of calling, salvation, and sanctification. The second part of the solution is seeing Jesus Christ in the offerings and sacrifices. If we can see our Christian lives in Christ and our lives of sacrifice (Romans 12:1-2) in them, they can become wondrously edifying and encouraging for us. The intricate parts of the ritual will become meaningful to us in our sanctification and walk with God. Samuel Kellogg writes, Of what use can the book of Leviticus be to believers now? We answer, first, that it is to us, just as much as to ancient Israel, a revelation of the character of God. It is even a clearer revelation of God s character to us than to them; for Christ has come as the Fulfiller, and thus the Interpreter, of the law. And God has not changed. He is still exactly what He was when He called to Moses out of the tent of meeting or spoke to him at Mount Sinai. He is just as holy as then; just as intolerant of sin as then; just as merciful to the penitent sinner who presents in faith the appointed blood of atonement, as He was then. Overview: In Exodus, Israel is redeemed and established as a kingdom of priests and a holy nation; and in Leviticus, Israel is taught how to fulfill their priestly call. They have been led out from slavery in Exodus and into the sanctuary of God in Leviticus. They move from redemption to service, from deliverance to dedication. This book serves as a handbook for the Levitical priesthood, giving instructions and regulations for worship to guide a newly redeemed people into worship, service, and obedience to God, Leviticus falls into two major sections: (1) sacrifice (1 17), and (2) sanctification (18 27). Sacrifice (1 16): This section teaches that God must be approached by the sacrificial offerings (1 7), by the mediation of the priesthood (8 10), by the purification of the nation from uncleanness (11 15), and by the provision for national cleansing and fellowship (16). The blood sacrifices remind the worshipers that because of sin the holy God requires the sacrifice of life (17:11). The blood of the innocent becomes the substitute for the life of the guilty: without the shedding of blood there is no forgiveness (Hebrews 9:22). Sanctification (17 27): The Israelites serve a holy God who requires them to be holy as well. To be holy means to be set apart or separated. They are to be separated from other nations unto God. In Leviticus the idea of holiness appears 92 times, sometimes indicating ceremonial holiness (ritual requirements), and at other times moral and physical holiness (purity of life). This sanctification extends to the people of Israel (17 20), the priesthood (21 22), their worship (23 24), their life in Canaan (25 26), and their special vows (27). It is necessary to remove the defilement that separates the people from God so that they can have a walk of fellowship with their Redeemer.

3 Chapter Titles Chapters 1-7 The Offerings Chapter 8 The Ordination of Aaron and His Sons Chapter 9 The Priestly Ministry Begins Chapter 10 Nadab and Abihu Chapter 11 Clean and Unclean food Chapter 12 Purification after Childbirth Chapters 13 & 14 Skin Diseases and Mildew Chapter 15 Bodily Discharges Chapter 16 The Day of Atonement Chapter 17 Life is in the Blood Chapter 18 Prohibited Pagan Practices Chapter 19 Be Holy Chapter 20 Human and Divine Judicial Penalties Chapters 21 & 22 The Life and Work of the Priests Chapter 23 Holy Days Chapter 24 Oil, Bread, and Blasphemy Chapter 25 Sabbath Years and Jubilee Chapter 26 Blessings or Discipline Chapter 27 Special Vows

4 Clarence Larkin Dispensational Truth

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6 Laws of Sacrifice (Chapters 1-16) Chapters 1-7 The Offerings The laws of sacrifice were given to Moses to teach the Israelites how to maintain and restore fellowship with God. As with the church age believer s fellowship with God, the maintenance of fellowship comes first (1 st John 1:7; Leviticus 1:3-17). Dealing with sin in the life of a believer is remedial and is approached as the exception rather than the rule (1 st John 1:9; 2:1; Leviticus 4:1-35). Each type of offering presents aspects of Christ s person and work, the believer s life in Christ, and the work of Christ in, through, and for the believer. No matter the type of bloody sacrifice, the theme of each is the need for an innocent, spotless, obedient substitute for the sinner. The Burnt Offering (Leviticus 1:1-17; 6:8-13) 1. An offering ק ר ב ן) kor-bawn) is a general term for a sacrificial offering. a. Used throughout Leviticus, translated as offering (1:2,3,10,14; 2:1,4,5,7,12,13; 3:1,2,6,7,8,12,14; 4:23,28,32; 5:11; 6:20; 7:13,14,15,16,29,38; 9:7,15; 17:4; 22:18,27; 23:14; 27:9,11). b. Jesus uses it in an example of how the Pharisees and Sadducees nullify the Word of God by their traditions (Mark 7:11). c. Comes from the verb to bring ק ר ב) kaw-rab Leviticus 1:2 bring). 2. The burnt offering ע ל ה) o-law) is the second oldest type of sacrifice, after the grain offering, that appears in the text of scripture. a. The burnt offering is implied in the provision of clothing from skins for Adam and Eve (Genesis 3:21). b. The מ נ ח ה min-khaw offering is the first type of offering appearing in scripture (see Leviticus 2). Both Cain s and Abel s offering are referred to as מ נ ח ה min-khaw (Genesis 4:3-5). c. Noah offered burnt offerings after the flood (Genesis 8:20). d. Isaac was to be offered as a burnt offering (Genesis 22:2-3,6-8,13). 3. The burnt offering is the consecration to God of the offeror s life (Romans 5:19; John 17:19; Romans 12:1). 4. The burning of the entire sacrifice and its pleasing aroma are understood as the atonement/propitiation/satisfaction of God (Leviticus 1:4,9,13,17). a. Christ is the pleasing aroma that should be manifested in the saints. 1) For to God we are the fragrance of Christ among those who are being saved and among those who are perishing (2 nd Corinthians 2:15). 2) We are to walk in love by Christ s example as a sacrificial and fragrant offering to God (Ephesians 5:2). 3) The Philippians provided Paul a fragrant offering, an acceptable sacrifice, pleasing to God. (Philippians 4:18). b. The offering is to make atonement/propitiate/satisfy. 1) Hebrew כ פ ר kaw-far Greek ἐξιλάσκομαι exilaskomai (Leviticus 1:4 cf. Luke 18:13; Hebrews 2:17). 2) He is our atonement/propitiation/satisfaction ἱλασμός hilasmos (1 st John 2:2; 4:10 cf. Leviticus 25:9). 3) He is our mercy seat ἱλαστήριον hilastērion (Romans 3:25 cf. Leviticus 16:2,13,14,15; Numbers 7:89). 5. The fire of the burnt offering does not represent the wrath of God, punishment for sinners in torments (Luke 16:23,28), or the lake of fire (Revelation 19:20; 20:10,14,15). Rather, it is the acceptance of the offering being consumed by the Lord. a. There are places in the scriptures that present fire as the consuming wrath of God, but also, just as frequently, the purifying force of the presence of God.

7 b. The nature of God is a fire that consumes and purifies. It consumes the wicked and purifies the righteous (Leviticus 9:24; 10:1-3; Judges 6:21; 13:20; 1 st Kings 18:38; 1 st Chronicles 21:26; 2 nd Chronicles 7:1; Psalm 97:3; Daniel 7:9-10; Nahum 1:2-6; Zechariah 13:9; 1 st Corinthians 3:13-15; Hebrews 12:29). 6. How much of Christ is in the offering? Whether the priest who mediates the sacrifice, the element of sacrifice, the sinless, perfect substitute of the offering and for the offeror, Jesus, our High priest is the object of all that the sacrifices teach. a. Food, drink, festival, new moon, or sabbath; these are a shadow of what was to come; the substance is Christ (Colossians 2:17). b. The offerings and gifts serve as a copy and a shadow (Hebrews 8:5). c. The law has only a shadow of the good things to come and not the reality (Hebrews 10:1). 7. The three levels of sacrifice have, on the surface, the purpose of inclusivity of all economic levels. Beyond these concerns, there are spiritual issues, as well. a. Full of instruction, the three varieties of the burnt offering mark varying degrees of apprehension of the person and work of our Savior. b. We may see: 1) His devoted labor (Proverbs 14:4). 2) His uncomplaining submission (Isaiah 53:7), even in the goat that takes away sin (Leviticus 16:10). 3) His mourning innocence (Matthew 10:16 cf. Nahum 2:7 mourning). 4) All these are equally true, all equally precious, all equally acceptable: yet all do not equally, nor fully, bring out the distinct character of this perfect offering. c. All these aspects of Christ s character are to be manifested in the believer 1) Walking by means of the Spirit (Galatians 5:16,18,22-25; Romans 8:29; 12:1; 13:14 cf. Galatians 3:27; 1 st Corinthians 15:49; 2 nd Corinthians 3:18). 2) Maturing in the knowledge of the Savior (Ephesians 4:13; 2 nd Corinthians 4:6; Philippians 3:7-11; 2 nd Peter 1:2-11). d. There is a cycle of perception, apprehension, and comprehension that takes place in the maturing of a saint from a born one to a father/mother, moving from adolescence to maturity. The least amount of physical participation is seen in the offering of birds, yet the most spiritually mature participation will see the Priest (Jesus) as accomplishing all the work in us no matter the level of physical participation (Leviticus 1:14-17; 1 st John 2:12-14 cf. Philippians 4:13; Romans 15:18; 1 st Corinthians 15:10; Galatians 2:8, 20). 8. The fire must not go out (Leviticus 6:8-13). a. Burnt offerings were to be made in the morning and at twilight (Leviticus 6:8-13; Exodus 29:38-46). b. Likewise, our fire should never go out. Labor, submission, innocence; a pleasing aroma of Christ to our God and Father every morning and evening. c. In the daily burnt offering, the lamb slain is continuously before the Father and in its constant fire is being accepted by Him. Throughout the days of Jesus incarnation, through His death, burial, and resurrection, and now as High Priest, He continues before the Father in consecration and devotion to do His will (Philippians 2:6-9; Hebrews 10:5-14 cf. Hebrews 6:19-20; 7:24-27; Romans 3:21-26; 8:34; John 14:6; 1 st Peter 2:5). d. In His Word our true worship may be found in living sacrifice, being transformed by the renewing of our minds. 1) Loving one another and laying our lives down for our brothers and sisters, we will find that aroma of life: The life of Jesus manifested in us (Matthew 14:23; 26:36; Mark 1:35ff; Luke 5:16; 6:12). 2) These special times each day in pray and in the word, these times of deep intimacy with the Lord, fuel the fire of our Christian lives through each day. (Deuteronomy 6:6-9; 1 st Samuel 1:19; Job 1:5;

8 Psalm 1:2; 5:3; 59:16; 90:14; 92:2; 119:11,147; 143:8; Proverbs 6:22; Isaiah 26:9; John 8:31; Colossians 3:16; 1 st Thessalonians 5:17-18; Hebrews 5:14; 1 st John 2:14b). 3) Occupation with Christ is not to be occasional, but continual and habitual. Each day, in putting away all that might suffocate the flame of our devotion (Leviticus 6:10-11). a) Occupation with Christ feeds the flame of devotion. The focus of our delight and the desire of our hearts (Psalm 37:4). Occupation with the Lord is a blessed situation (Jeremiah 17:7-8). Occupation with Christ so that we may be filled with all the fullness of God (Ephesians 3:16-19) Thinking much of Christ and little of ourselves and our circumstances (Philippians 3:7-8). Corporate occupation with Christ and corporate thanksgiving (Colossians 3:12-17). Occupation with Christ keeps us from growing weary and giving up (Hebrews 12:1-3). Occupation with Christ and the salvation of our souls (1 st Peter 1:8-9). b) Occupation with self, others, and circumstances suffocates the flame of devotion. Occupation with self/ others is a cursed situation (Jeremiah 17:5-6). Being choked by worries, riches, pleasures of this life results in a lack of mature fruit (Luke 8:14 Matthew 13:22). Serving two masters results in a hatred/ devotion mix-up (Matthew 6:24). Occupation with self/ others causes division, envy, and strife (1 st Corinthians 1:12-13; 3:3-4). Wanting to be rich results in being led away from the faith and pierced with many griefs (1 st Timothy 6:9-10). Friendship with the world is hostility toward God (James 4:4 cf. 1 st John 2:15). 4) Morning by morning the first thing we give ourselves to, and evening by evening the last thing we give ourselves to is the Lord. The flame then burns bright all through the day (Leviticus 6:13).

9 Herd unblemished male. The offeror will bring it to the entrance to the tent of meeting so that he may be accepted by the LORD. The offeror is to lay his hand on the head of the burnt offering so it can be accepted on his behalf to make atonement for him. The offeror is to slaughter the bull before the LORD. Aaron s sons the priests are to present the blood and splatter it on all sides of the altar that is at the entrance to the tent of meeting. The offeror is to skin the burnt offering and cut it into pieces. The sons of Aaron the priest will prepare a fire on the altar and arrange wood on the fire. Aaron s sons the priests are to arrange the pieces, the head, and the fat on top of the burning wood on the altar. The offeror is to wash its entrails and legs with water. The priest will burn all of it on the altar as a burnt offering, a fire offering of a pleasing aroma to the LORD. The Burnt Offering Flock Lamb or Goat unblemished male. (LXX The offeror is to lay his hand on the head of the burnt offering) The offeror will slaughter it on the north side of the altar before the LORD. Aaron s sons the priests will splatter its blood against the altar on all sides. The offeror will cut the animal into pieces with its head and its fat. The priest will arrange them on top of the burning wood on the altar. The offeror is to wash the entrails and legs with water. The priest will present all of it and burn it on the altar; it is a burnt offering, a fire offering of a pleasing aroma to the LORD. Birds Turtledoves or young pigeons The priest is to bring it to the altar and will twist off its head and burn it on the altar; its blood should be drained at the side of the altar. The Priest will remove its digestive tract, cutting off the tail feathers, and throw it on the east side of the altar at the place for ashes. The Priest will tear it open by its wings without dividing the bird. The priest is to burn it on the altar on top of the burning wood. It is a burnt offering, a fire offering of a pleasing aroma to the LORD.

10 The Grain Offering (Leviticus 2:1-16; 6:14-23) 1. The grain offering מ נ ח ה) min-khaw) is a gift or tribute. a. Used throughout Leviticus for the grain offering (Leviticus 2:1,3,4,5,6,7,8,9,10,11,13,14,15; 5:13; 6:14,15,20,21,23; 7:9,10,37; 9:4,17; 10:12; 14:10,20,21,31; 23:13,16,18,37). b. Cain s Offering is bloodless and faithless (Genesis 4:3-5; Hebrews 11:4). c. Jacob s gift to appease his brother Esau (Genesis 32:13,18,20,21; 33:10). d. Israel s gift to the man who is lord of Egypt (Genesis 43:11,15,25,26). e. The Moabites brought tribute to David (2 nd Samuel 8:2). f. The kingdoms offered tribute to Solomon (1 st Kings 4:21). g. When used of gifts to men, it suggests a recognition of the dignity and authority of the person to whom the tribute is given and a desire to obtain his favor. h. As a Levitical offering, it was a gift brought by the worshipper to God to demonstrate a recognition of His supreme authority, and express desire for His favor and blessing. i. The grain offering is a pleasing aroma to the Lord but not an atonement (Leviticus 2:2,9,12). 2. The four elements of the offering (Leviticus 2:1,13). a. Fine flour The grain of the offering was not to be presented to the Lord in its natural condition as harvested, but only when, by grinding, sifting, and often, in addition, by cooking in various ways, it has been fully prepared to become the food of man (Isaiah 53; John 6; Hebrews 2:9-11). b. Olive oil the Holy Spirit. 1) The priests anointed with oil - Leviticus 8:10,11 2) Saul and David anointed with oil - 1 st Samuel 10:1; 16:13 3) Jesus Christ anointed with the Holy Spirit - Luke 3:22; 4:16-21; Acts 10:38 4) The churches, lamps supplied with oil - Leviticus 24:1-4; Revelation 1:12,20 c. Frankincense The prayers, adoration and praise to God. 1) Incense offered before the Lord - Exodus 30:7-9 2) May my prayer be set before you as incense, the raising of my hands as the evening offering - Psalm 141:2 3) Incense, the prayers of the saints - Revelation 5:8 d. Salt the salt of the covenant. 1) I give to you and to your sons and daughters all the holy contributions that the Israelites present to the LORD as a permanent statute. It is a permanent covenant of salt before the LORD for you as well as your offspring. Numbers 18:19 2) Don t you know that the LORD God of Israel gave the kingship over Israel to David and his descendants forever by a covenant of salt? 2 nd Chronicles 13:5 e. Exclusions 1) Leaven Sin, Evil 2) Honey Natural Sweetness, Human Good 3. The four ways to present a grain offering (Leviticus 2:4-7). As in the Burnt offering, we see provision for every economic and spiritual maturity level. a. Raw ingredients (v. 1-2) b. Baked in an oven (v. 4) c. Prepared on a griddle (v. 5-6) d. Prepared in a pan (v. 7) 4. A first-fruits grain offering provision for the eager is given (Leviticus 2:12,14-16). a. Christ is the grain offering (Hebrews 2:9-10), the grain of wheat (John 12:24), the bread of heaven (John 6:33,50,51).

11 b. We are the first-fruits (Hebrews 2:10; James 1:18). c. Leaven and honey in the first-fruits 1 st John 1:7). 5. The grain offering is the consecration to God of the fruit of the offeror s labor. a. The fruit of our labor must be produced by God in and through us or it is nothing (John 15:1-5). b. In order for us to be working out our own salvation, God must be working in us to be desiring and working according to His good purpose (Philippians 2:13). c. Being fully pleasing to the Lord means bearing fruit in every good work (Colossians 1:10). d. God works in us through Jesus Christ (Hebrews 13:21). 6. As the burnt offering is man satisfying God, giving Him His portion, and receiving testimony that it is acceptable, the grain offering is man satisfying his neighbor, providing his portion as an offering to the Lord. a. These are offered together (Numbers 29:2-3; Ezra 7:17; Judges 13:19). b. The grain offering is to the Lord and for man, pleasing God and providing for man (Leviticus 2:2,3,8-10). c. Those who minister in His Name have a share in the offerings to Him (Deuteronomy 18:1-5). d. Those receiving from a πνευματικός pneumatikos (Spiritual) ministry have a reciprocal σαρκικός sarkikos (material) ministry obligation (Romans 15:27; 1 st Corinthians 9:9-14; 1 st Timothy 5:17-18). e. The grain and the oil are for men, the frankincense is for God (Leviticus 2:2,3,16). All those who minister as a priest the gospel of God must take none of the prayer, praise, or adoration for themselves (Romans 15:15-19; Psalm 115:1). 7. The burnt offering and the grain offering are to be offered together regularly on the altar every day (Leviticus 6:14-23; Exodus 29:38-46). a. This is the daily consecration of the offeror s life and the fruit of their labors. b. Every grain offering pointed to Christ in His consecration of all His works to the Father. As the daily burnt offering presented by Aaron and his sons typified our heavenly High Priest as offering Himself in daily consecration to God in our behalf, so, in the daily grain offering, wholly burnt upon the altar, we see Him in the same way offering to God in perfect consecration, day by day, perpetually, all His works in and through us for our acceptance before the Father.

12 The Fellowship Sacrifice (Leviticus 3:1 17; 7:11 34; 19:5 8; 22:17 25) 1. The fellowship offering ז ב ח ש ל מ ים) zevach sh e lāmiym) is a blood sacrifice shared in a meal with God, the priests, the offeror, and his family and friends (Leviticus 3:1,3,6,9). a. The verb ז ב ח zāvach refers to the slaughter of an animal for sacrifice. b. The noun ז ב ח zevach refers to a communal sacrifice for consumption. c. The ש לם shelem is a ז ב ח zevach for alliance or friendship; a peace offering. d. The ז ב ח ש ל מ ים zevach sh e lāmiym is a fellowship sacrifice in which the animal offered is partaken of by all parties in a communal meal. e. The fellowship offering was a shared meal in which the offeror celebrated with those assembled in the sanctuary the benefits of a peaceful relationship with God. 2. The elements of the offering. a. From the Herd, a male or female without blemish (Leviticus 3:1 cf. 1:3). b. From the Flock, a male or female without blemish (Leviticus 3:6 cf. 1:10). 1) Lamb (Leviticus 3:7). 2) Goat (Leviticus 3:12). c. Exclusions fat and blood (Leviticus 3:17 cf. 7:22-27). 3. The presentation of the fellowship offering (Leviticus 3:1-5,6-11,12-16). a. Identification with the animal offered in the laying on of hands (Leviticus 3:2,8,13). b. It must be slaughtered at the entrance to the tent of meeting (Leviticus 3:2,8,13; 17:1-9). c. It must be eaten before the third day (Leviticus 7:15-18; 19:5-8 cf. Genesis 22:4; Psalm 16:10; Acts 2:27,31). d. For thanksgiving (Leviticus 7:12-13 cf. Psalm 56:12; 107:22). e. As a vow or freewill offering (Leviticus 7:16-17; 22:18-21 cf. Numbers 6:14-21; 1 st Samuel 1:24-28). f. The LORD s portion (Leviticus 3:3-5,9-11,14-16). g. The priest s portion (Leviticus 7:28-36). 4. Our application of the offering Peace and Fellowship. a. Christ is our peace (Romans 5:1; Ephesians 2:14-17; Colossians 1:20; 3:15). b. Having been reconciled by His death, we will be saved by His life (Romans 5:10-11). c. Fellowship is based upon what is shared (Philemon 6; 1 st John 1:3,6,7). d. At the Lord s table, we are occupied with Christ Himself and with what He did for us when He, as our substitute, made peace through the blood of His cross (Luke 22:14-23; Acts 2:42; 1 st Corinthians 10:16-17; 11:23-26). e. The peace of God is found not in your circumstances or feelings, but in Christ (Philippians 4:6-7). f. Fellowship with the Father is in our shared delight in Christ; Fellowship with Christ is in our shared delight in the Father; Fellowship with the Spirit in in the Glorification of the Son. How often when we approach God do we speak to Him only about our feelings, our experiences, our sins, our trials. All this is right: we cannot be without these, and we are right to tell them to our Father. But after all, this of itself is not communion, nor will speaking of these things ever yield it to us. Let us come before God to be filled with Christ, to be taken up with Him, His life, His ways, His sweetness; let the confession of our failure and nothingness in ourselves be made the plea that we may be filled with Him; and our intercourse will be soon changed to communion, for in Him we shall have something we can share. May the Lord lead us more into His presence, there to be taught what we possess in Jesus; and then when we meet our brethren or our Father, we shall feast together on what there is in Him. - Andrew Jukes, The Law of the Offerings in Leviticus 1-7

13 For when we ask, what then was the bread or food of God, of which He invited him to partake who brought the peace-offering and learn that it was the flesh of the slain victim; here we meet a thought which goes far beyond atonement by the shedding of blood. The same victim whose blood was shed and sprinkled in atonement for sin is now given by God to be the redeemed Israelite s food, by which his life shall be sustained! Surely we cannot mistake the meaning of this. For the victim of the altar and the food of the table are one and the same. Even so He who offered Himself for our sins on Calvary, is now given by God to be the food of the believer; who now thus lives by eating the flesh of the slain Lamb of God. Does this imagery, at first thought, seem strange and unnatural? So did it also seem strange to the Jews, when in reply to our Lord s teaching they wonderingly asked (John 6:52), How can this man give us His flesh to eat? And yet so Christ spoke; and when He had first declared Himself to the Jews as the Antitype of the manna, the true Bread sent down from heaven, He then went on to say, in words which far transcended the meaning of that type (John 6:51), The bread which I will give is My flesh, for the life of the world. How the light begins now to flash back from the Gospel to the Levitical law, and from this, again, back to the Gospel! In the one we read, Ye shall eat the flesh of your peace-offerings before the Lord with joy; in the other, the word of the Lord Jesus concerning Himself (John 6:33, 55, 57): The bread of God is that which cometh down out of heaven, and giveth life unto the world My flesh is meat indeed, and My blood is drink indeed As the living Father sent Me, and I live because of the Father, so he that eateth Me, he also shall live because of Me. And now the Shekinah light of the ancient tent of meeting begins to illumine even the sacramental table, and as we listen to the words of Jesus, Take, eat! this is My body which was broken for you, we are reminded of the feast of the peace-offerings. The Israel of God is to be fed with the flesh of the sacrificed Lamb which became their peace. Let us hold fast then to this deepest thought of the peace-offering, a truth too little understood even by many true believers. The very Christ who died for our sins, if we have by faith accepted His atonement and have been for His sake forgiven, is now given us by God for the sustenance of our purchased life. Let us make use of Him, daily feeding upon Him, that so we may live and grow unto the life eternal! Samuel Kellogg, The Expositor s Bible, Volume 1: Genesis to Ruth, The Book of Leviticus

14 The Fellowship Sacrifice Herd Lamb Goat Male or female Male or female Male or female Without blemish Without blemish Without blemish Lay hand on the head Lay hand on the head Lay hand on the head slaughter it at the entrance to the tent of meeting slaughter it before the tent of meeting slaughter it before the tent of meeting splatter the blood on all sides of the altar splatter the blood on all sides of the altar splatter the blood on all sides of the altar present part of the fellowship sacrifice as a fire offering to the LORD the fat surrounding the entrails, all the fat that is on the entrails, and the two kidneys with the fat on them at the loins; he will also remove the fatty lobe of the liver with the kidneys. present part of the fellowship sacrifice as a fire offering to the LORD its fat and the entire fat tail, which he is to remove close to the backbone the fat surrounding the entrails, all the fat on the entrails, the two kidneys with the fat on them at the loins, and the fatty lobe of the liver above the kidneys present part of the fellowship sacrifice as a fire offering to the LORD the fat surrounding the entrails, all the fat that is on the entrails, and the two kidneys with the fat on them at the loins; he will also remove the fatty lobe of the liver with the kidneys. burn on the altar burn on the altar burn on the altar a fire offering a fire offering a fire offering pleasing aroma (LXX - ὀσμὴ εὐωδίας) pleasing aroma

15 The Sin Offering (Leviticus 4:1-35; 5:1-13; 6:24-30). 1. The sin offering for the inadvertent (unintentional) sin. a. ש ג ג ה shgagah A sin or transgression that was not premeditated or intended to occur or an unfortunate or unintentional mishap, especially one causing damage or injury. 1) Unintentional (Leviticus 4:2,22,27; 5:15; Numbers 15:24-28; 35:11,15; Joshua 20:9). 2) Error (Leviticus 5:18; 22:14; Numbers 15:29; Ecclesiastes 10:5). 3) Mistake (Ecclesiastes 5:6). 4) Accidentally (Joshua 20:3). b. ח ט את khawta th Sin, an offering intended to expiate for sin against God, the act of inflicting punishment, a ceremonial purification, or a sinful object. 1) Sin (Genesis 4:7; 18:20; 31:36; 50:17; Exodus 10:17; 32:30,32,34; 34:9; Leviticus 4:3,14,23,26,28,35; 5:6,10,13). 2) Sin Offering (Exodus 29:14,36; 30:10; Leviticus 4:3,8,14,20,21,24,25,29,32,33,34; 5:6,7,8,9,11,12; 6:10,18,23; 7:7,37; 8:2,14; 9:2,3,7,8,10,15,22; 10:16,17,19; 12:6,8; 14:13,19,22,31; 15:15,30; 16:3,5,6,9,11,15,25,27; 23:19). 3) Punishment (Zechariah 14:19; Proverbs 10:16 4) Purification (Numbers 8:7; 19:9). 5) A sinful object (Deuteronomy 9:21). 2. The elements of the sin offering. a. For the anointed priest, a young, unblemished bull (Leviticus 4:3-12). b. For the whole community, a young (unblemished) bull (Leviticus 4:13-21). c. For a leader, an unblemished male goat (Leviticus 4:22-26). d. For any of the common people, an unblemished female goat or lamb (Leviticus 4:27-35). 3. The Presentation of the sin offering. a. No one is excluded from the provision of the sin offering. b. See the chart below for comparison of the presentation. c. See the picture in the introduction for visual layout of the tabernacle. 4. The application of the offering Experiential cleansing from sin a. Two applications are made in Leviticus for the ח ט את khawta th. 1) An offering for inadvertent sin (Leviticus 4). 2) An offering for purification from physical defilements (Leviticus 12-15). b. The inadvertent sin includes sin of 1) Ignorance (Leviticus 4:13; 5:2,3,4). 2) Omission (Leviticus 5:1 cf. James 4:17). c. The inadvertent sin does not include willful, defiant sin; sin with full knowledge and purpose that warrants death (Numbers 15:22-31 cf. Hebrews 10; Leviticus 16; 20). An example is David s sins with Bathsheba and Uriah (2 nd Samuel 11:1-12:15; Exodus 21:14; Leviticus 20:10). d. Varying degrees of value depending upon accountability (Luke 12:47-48; 1 st Timothy 4:16; Hebrews 13:17; James 3:1). e. God does not love us because atonement has been made, but atonement has been made because the Father loved us and sent His Son to be the propitiation for our sins (John 3:16; Romans 5:6-11; 1 st John 2:2; 4:9-10; 1 st Corinthians 15:3). 5. Two offerings are made for guilt ( את א ש מ ו eth ʾaw-shawm-oh). a. A sin offering (Leviticus 5:6,7). b. A guilt offering (Leviticus 5:15).

16 6. The difference between the penalty for guilt and the guilt offering is in the grammar. a. א ש ם ʾaw-shawm - to be guilty. To be or become liable for a wrongdoing or sin; often requiring recompense (Leviticus 4:13,22,27; 5:2 5,17,19,23). b. The את eth indicates the direct object, the penalty for guilt (Leviticus 5:5,6,15). c. The guilt offering a particular kind of offering that was for transgressions that could be estimated and compensated for (Leviticus 5:6 7,15 16,18 19,25). d. The verb, he is guilty (Leviticus 5:17). e. Scripture distinguishes the two offerings (Leviticus 6:17; Ezekiel 40:39). 7. The sin offering portion (vv. 1-13) deals with a single soul of the people of the land (Leviticus 4:27; 5:1,2,4,14,17). 8. The activity of bringing a sin offering deals with the experiential nature of cleansing and atonement (Leviticus 5:6,10,12-13; 6:30). 9. Confession is a required part of the process. The attitude of honesty and integrity precedes the verbal confession which precedes the application of the blood (Leviticus 5:5; 16:21; 26:40; Numbers 5:7; Ezra 10:1 cf. 9:3-4; Isaiah 1:1-20; 66:1-5; Daniel 9:4,20; Jonah 3; 2 nd Samuel 11; 12; Psalm 32; 51; Proverbs 28:13; Luke 15:1-32; John 13:1-11; 1 st Corinthians 11:31-32; 2 nd Corinthians 7:8-11; Hebrews 12:3-13; 1 st John 1:6-10).

17 The Sin Offering Anointed Priest Whole Community Leader Common People (3) If the anointed priest sins, bringing guilt on the people, (13) Now if the whole community of Israel errs, and the matter escapes the notice of the assembly, so that they violate any of the LORD s commands and incur guilt by doing what is prohibited, (22) When a leader sins and unintentionally violates any of the commands of the LORD his God by doing what is prohibited, and incurs guilt, (27) Now if any of the common people sins unintentionally by violating one of the LORD s commands, does what is prohibited, and incurs guilt, (3) he is to present to the LORD a young, unblemished bull as a sin offering for the sin he has committed. (4) He is to bring the bull to the entrance to the tent of meeting before the LORD, (4) lay his hand on the bull s head, (4) and slaughter it before the LORD. (5) The anointed priest will then take some of the bull s blood and bring it into the tent of meeting. (6) The priest is to dip his finger in the blood and sprinkle some of it seven times before the LORD in front of the curtain of the sanctuary. (7) The priest is to apply some of the blood to the horns of the altar of fragrant incense that is before the LORD in the tent of meeting. (14) when the sin they have committed in regard to the command becomes known. (14) then the assembly must present a young bull as a sin offering. (14) They are to bring it before the tent of meeting (15) The elders of the community are to lay their hands on the bull s head before the LORD. (15) and it is to be slaughtered before the LORD (16) The anointed priest will bring some of the bull s blood into the tent of meeting. (17) The priest is to dip his finger in the blood and sprinkle it seven times before the LORD in front of the curtain. (18) He is to apply some of the blood to the horns of the altar that is before the LORD in the tent of meeting. (23) or someone informs him about the sin he has committed (23) he is to bring an unblemished male goat as his offering. (24) He is to lay his hand on the head of the goat (24) and slaughter it at the place where the burnt offering is slaughtered before the LORD. (24) It is a sin offering. (25) Then the priest is to take some of the blood from the sin offering with his finger and apply it to the horns of the altar of burnt offering. (28) or if someone informs him about the sin he has committed, (28) then he is to bring an unblemished female goat as his offering for the sin that he has committed. (29) He is to lay his hand on the head of the sin offering (29) and slaughter it at the place of the burnt offering. (30) Then the priest is to take some of its blood with his finger and apply it to the horns of the altar of burnt offering. (32) Or if the offering that he brings as a sin offering is a lamb, he is to bring an unblemished female. (33) He is to lay his hand on the head of the sin offering (33) and slaughter it as a sin offering at the place where the burnt offering is slaughtered. (34) Then the priest is to take some of the blood of the sin offering with his finger and apply it to the horns of the altar of burnt offering.

18 (7) He must pour out the rest of the bull s blood at the base of the altar of burnt offering that is at the entrance to the tent of meeting. (8-9) He is to remove all the fat from the bull of the sin offering: the fat surrounding the entrails, all the fat that is on the entrails, and the two kidneys with the fat on them at the loins. He will also remove the fatty lobe of the liver with the kidneys, (10) just as the fat is removed from the ox of the fellowship sacrifice. (10) The priest is to burn them on the altar of burnt offering. (11-12) But the hide of the bull and all its flesh, with its head and legs, and its entrails and waste all the rest of the bull (18) He will pour out the rest of the blood at the base of the altar of burnt offering that is at the entrance to the tent of meeting. (19) He is to remove all the fat from it (25) The rest of its blood he is to pour out at the base of the altar of burnt offering. (19) and burn it on the altar. (26) He must burn all its fat on the altar (20) So the priest will make atonement on their behalf, and they will be forgiven. (20a) He is to offer this bull just as he did with the bull in the sin offering; he will offer it the same way (26) like the fat of the fellowship sacrifice (26) In this way the priest will make atonement on his behalf for that person s sin, and he will be forgiven. (30) He is to pour out the rest of its blood at the base of the altar. (31) He is to remove all its fat (31) just as the fat is removed from the fellowship sacrifice. (31) The priest is to burn it on the altar (31) as a pleasing aroma to the LORD. (31) In this way the priest will make atonement on his behalf, and he will be forgiven. (34) He is to pour out the rest of its blood at the base of the altar. (35) He is to remove all its fat (35) just as the fat of the lamb is removed from the fellowship sacrifice. (35) The priest will burn it on the altar (35) along with the fire offerings to the LORD. (35) In this way the priest will make atonement on his behalf for the sin he has committed, and he will be forgiven. he must bring to a ceremonially clean place outside the camp to the ash heap, and must burn it on a wood fire. It is to be burned at the ash heap. (21) Then he will bring the bull outside the camp and burn it just as he burned the first bull. (21) It is the sin offering for the assembly

19 The Guilt Offering (Leviticus 5:14-6:7; 7:1-10). 1. If someone offends: מ ע ל maʿal. a. Unfaithfulness toward others with regard to property or service (Leviticus 5:15; 6:2). b. Achan deprived God of what belonged to Him (Joshua 7:1). c. Unfaithful in marriage (Numbers 5:12,27). d. Moses and Aaron broke faith with YHWH (Deuteronomy 32:51). e. Uzziah s unfaithfulness (2 nd Chronicles 26:16,18). f. The worship of other gods (2 nd Chronicles 28:22; 29:6). 2. Being unfaithful is a failure to love your neighbor (Leviticus 19:18; Romans 13:10). 3. Like the sin offering, the activity of bringing a guilt offering deals with the experiential nature of atonement (Leviticus 5:16,18; 6:7; 7:7). 4. Unlike the sin offering, the sacrificial animal for the guilt offering did not vary in value in accordance with the spiritual leadership and example of the sinner (Leviticus 5:15,18). 5. The penalty for guilt is brought as a guilt offering. This includes atonement (5:16,18; 6:7) and restitution for sin (Leviticus 5:16; 6:4-5). 6. The guilt offering provided an education and cleansing for the conscience. The full satisfaction and reparation for any offense that effects the rights of others in property or service is required for forgiveness. This reparation included a fifth of the value of whatever property or rights have been affected (5:16; 6:5). 7. Jesus made Himself our guilt offering (Isaiah 53:10). Chapter 8 The Ordination of Aaron and His Sons 1. Moses prepared to consecrate Aaron and his four sons according to all the instructions given previously (Exodus 28; 29). 2. The consecration of Aaron and his sons occurred in the full view of the entire congregation of Israel (Leviticus 8:3-4 cf. 1 st Timothy 4:15; 6:12; 2 nd Timothy 2:2). 3. Gifts and ministries are appointed by God (Exodus 28:1; Hebrews 5:4). 4. Jesus is our High Priest (Hebrews 4:14-15). Chapter 9 The Priestly Ministry Begins 1. Aaron and his sons entered their priesthood on the 8th day and began their ministry immediately (Leviticus 9:1). 2. They needed to offer sin offerings on their own behalf, before they were able to offer sin offerings on behalf of the people (Leviticus 9:7-15). 3. This was an element of inferiority in this priesthood, as the priesthood of Jesus Christ is led by a sinless and perfect High Priest (Hebrews 7:26-28). 4. Aaron s first sacrifice was consumed by the fire from the Lord. This should have had a lasting impact (Leviticus 9:24; 1 st Kings 18:38-39; 2 nd Chronicles 7:1). Chapter 10 Nadab and Abihu 1. For Nadab and Abihu, the fire from the Lord had a permanent impact (Leviticus 10:1-7). a. Unauthorized fire ז ר zār, adj., strange, different; heterogeneous, illicit; unauthorized; non-israelite; prohibited (Exodus 30:9; Leviticus 10:1; Numbers 3:4; 26:61). b. An example is made of them to make it clear to all the people that the Lord is very serious about demonstrating His holiness (Leviticus 10:3; Acts 5:1-11; 1 st Peter 4:17). 2. Drunkenness may have been the issue with Nadab and Abihu (Leviticus 10:8-11; 16:1-2). 3. Multiple eldership provides wisdom when not all see things clearly (Leviticus 10:16-20).

20 Chapter 11 Clean and Unclean food 1. The Levitical dietary restrictions provided physical cleanness and consecration for a physical people (Leviticus 11:44-47). 2. The hypocrisy of the Pharisees preoccupation with ritual minutiae without spiritual reality is rebuked by Jesus and the disciples learn that all food is clean (Mark 7:1-23 Matthew 15:1-20). Peter must be shown this again (Acts 10:9-16 cf. Galatians 2:12), and Paul teaches it (Romans 14:14-17; 1 st Timothy 4:3-5). 3. The spiritual life of the believer in Jesus Christ is not independent from the physical life (Galatians 2:20), yet even the physical life is made clean in Christ. Food regulators do not understand the value of the body of Christ (Colossians 2:16-17; Hebrews 10:1,10). Chapter 12 Purification after Childbirth 1. Ceremonial uncleanness suspended participation in the sanctuary (Leviticus 12:1-8). 2. Discharge of blood is the cause of uncleanness (Leviticus 12:2,4,5,7 cf. Leviticus 15:19-24). 3. Baby boys are to be circumcised on the eighth day (Leviticus 12:3 cf. Genesis 17:11-12). Chapters 13 & 14 Skin Diseases and Mildew tsaraʿath Skin disease (Leviticus 13:2,3,8,9,11,12,13,15,20,25,27,30,42,43; 14:3,7,32,57; Deuteronomy צ ר ע ת 1. 24:8), mildew (Leviticus 13: 47,49,51,52,59; 14:34,44,55,57). LXX and NT λέπρα lepra, Latin Vulgate lepræ different from modern leprosy/ Hansen s disease 2. The Levitical priesthood was tasked with ministering in cases of צ ר ע ת tsaraʿath, not as physicians, but as the spiritual arbiters of clean vs. unclean (Leviticus 13). 3. The course of action for people infected with צ ר ע ת tsaraʿath is to be separated from the fellowship of the congregation, and to be restored only upon the cleansing offerings (Leviticus 14). 4. People with צ ר ע ת tsaraʿath in the Bible: a. Moses (momentarily) (Exodus 4:6). b. Miriam (Numbers 12:10). c. Four unnamed lepers (2 nd Kings 7:3). d. King Uzziah (2 nd Kings 15:5; 2 nd Chronicles 26:21). e. Gehazi (2 nd Kings 5:27). f. Naaman the Syrian (2 nd Kings 5:1). g. An unnamed leper (Matthew 8:1-4 Mark 1:40-44 Luke 5:12-14). h. Ten unnamed lepers (Luke 17:11-19). i. Simon (Matthew 26:6 Mark 14:3). Chapter 15 Bodily Discharges zowv The flow of fluid from the body (Leviticus 15:2,3,13,19,25,26,28,30,33 cf. Leviticus 22:4; Numbers זו ב 1. 5:2; 2 nd Samuel 3:29). 2. The first section centers on male discharges as a symptom of some type of disease (Leviticus 15:2-15). A sin offering and a burnt offering were necessary (v.15). 3. The second section centers on the normal male discharge during sexual activity (Leviticus 15:16-18). a. No sacrifice is necessary. b. Even though the sexual activity may be the sanctified relations between a husband and wife, the physical discharge left the man ceremonially unclean. 4. The third section centers on the normal female discharge of a woman s menstrual cycle (Leviticus 15:19-24). a. During the time of her menstruation, she is ceremonially unclean.

21 b. At the conclusion of her menstruation, no sacrifice is required. c. In a case of accidental exposure, the man becomes unclean for seven days. In the case of deliberate exposure, there are much more severe consequences (Leviticus 20:18). 5. The fourth section centers on female discharges as a symptom of some type of disease (Leviticus 15:25-30 cf. Matthew 9:20 Mark 5:25 Luke 8:43). A sin offering and a burnt offering were necessary (v.30). The physical regulations of the ceremonial law provided holiness to stand in the presence of God in the earthly tabernacle (Leviticus 11:45; 12:4; 14:23; 15:14,29,31). The spiritual provision for the body of Christ is that we have been made partakers of the divine nature (1 st Peter 1:16; 2:9; 2 nd Peter 1:3-4; Hebrews 12:10) for spiritual service as an earthly temple (John 4:24; 1 st Corinthians 3:16; 6:19; 2 nd Corinthians 6:16; Ephesians 2:21-22; 1 st Peter 2:5) and in the heavenly temple (Hebrews 6:20). Chapter 16 The Day of Atonement 1. The instructions for the Day of Atonement chronologically follow and operationally connect with the death of Nadab and Abihu, suggesting another cause for their death. Approaching the presence of God under any circumstances besides the procedures given here, resulted in immediate physical death (Leviticus 16:1-2 cf. Leviticus 10:1-2,8-9). 2. Aaron s work as high priest required him to present offerings for himself before he could minister to God on behalf of the people (Leviticus 16:6 cf. Hebrews 9:7). 3. The procedures of the Day of Atonement are presented as a purification before YHWH to make atonement/propitiation/satisfaction for Aaron and his household (v. 6), the most holy place and the tent of meeting (vv ), the altar (vv ), and the whole assembly of Israel because of their iniquities and rebellious acts all their sins (vv , 33). 4. Both goats picture Christ who died for our sins and carried them away. One died as a sin offering, the other is then presented alive before YHWH to make atonement/propitiation/satisfaction by carrying sins away from the presence of YHWH (Leviticus 16:8-10 cf. Hebrews 9:11-28). 5. The fulfillment of this feast for the nation of Israel is awaiting the second coming of Jesus Christ. Leviticus 23 is a complete overview of Israel s festal calendar. Laws of Sanctification (Chapters 17-27) Chapter 17 Life is in the Blood 1. Additional warnings are given regarding the sacred nature of blood (Lev. 17:1-16). 2. The Israelites had a propensity for idolatry and imitating the pagans around them (17:5,7; 18:3 cf. Deuteronomy 12:30-31; Joshua 24:14; 2 nd Chronicles 11:15), so all livestock must be brought to the tabernacle for slaughter so that the blood can be poured out and sprinkled, and the fat can be given to the Lord (Leviticus 17:3-9). 3. Also emphasized is the importance of not eating the blood (Leviticus 17:10-14; Genesis 9:4; Leviticus 3:17; 7:26,27). Chapter 18 Prohibited Pagan Practices 1. Adherence to God s laws for sexual morality results in continued life (Leviticus 18:5), but defiance of God s laws for sexual morality defiles a land, and results in Divine judgment (Lev. 18:24-30). 2. The first section of sexual ordinances limited heterosexual activities (Leviticus 18:6-20).

22 a. Extra-marital sexual activity was previously prohibited in the ten commandments (Exodus 20:14). b. Non-marital sexual activity likewise was previously prohibited and resulted in marriage (Exodus 22:16-17 cf. Deuteronomy 22:29). c. The heterosexual limitations of Leviticus 18, then, are marital limitations. The basic principle is: don t marry and have sex with family members and don t have sex with anybody you re not married to (Leviticus 18:6). 3. The second section prohibited any other type of sexual activity. a. Child-sacrifice to Molech was the Ammonite and Canaanite method for continuing in sexual debauchery (Leviticus 18:21; 20:2-5; Deuteronomy 12:31; 18:10; 1 st Kings 11:7; 2 nd Kings 3:27; 23:10; Jeremiah 32:35). b. Homosexual activity is an abomination תו ע ב ה) tow evah detestable in the CSB) (Leviticus 18:22 cf. Genesis 19, Leviticus 20:13; Judges 19:22; Romans 1:26-27; 1 st Corinthians 6:9). c. Bestiality is a perversion תבל) tevel) (Leviticus 18:23 cf. Leviticus 20:15-16; Exodus 22:19; Deuteronomy 27:21). Chapter 19 Be Holy 1. The phrase, I am the Lord or I am the Lord your God occurs repeatedly throughout the passage, as the basis for why Israelites were expected to obey (vv. 3,4,10,12,14,16,18,25,28,30,31,32, 34,36,37). 2. The Lord established a variety of principles for Israel to be a well-functioning society reflecting the holiness of YHWH. These can be considered as practical applications of the 10 Commandments (Leviticus 19:3-37 cf. Exodus 20:2-17; Deuteronomy 6:5; Luke 10:27: Romans 13:8-10). Chapter 20 Human and Divine Judicial Penalties 1. This chapter focuses on the pagan practices already prohibited, particularly those associated with idol worship, assigning specific penalties. a. Death is indicated as the human judicial function (i.e. v. 2). b. Cutting off from among his people is indicated as the Divine judicial function (i.e. v. 3). c. These two concepts should be viewed as two sides of the same coin: the sin unto death from God s perspective, and the death penalty from man s perspective. 2. The connection continues to be made with pagan idolatrous practices. If Israel would obey YHWH, they would save their (temporal) lives, be distinct from the surrounding nations, and bring glory to their God (Leviticus 20:22-26 cf. Exodus 34:15-16; Deuteronomy 26:16-19; 28:9-14). Chapters 21 & 22 The Life and Work of the Priests 1. The priest was set apart for ministry to YHWH and needed to reflect His holiness (Leviticus 21:1-22:16). a. Serving the LORD requires commitment (Luke 9:62). b. Serving the LORD brings about maturity and greater service requires greater maturity (Luke 12:42-48; Titus 1:6-9; 2:2-5; 1 st Timothy 3:2-7). c. Serving the LORD brings a stricter judgment (James 3:1 cf. Leviticus 10:3; Ezekiel 3:17-19; Acts 20:26-27). d. Serving the LORD requires great distinction from those not serving the LORD (1 st Peter 2:9; Revelation 1:6; 2 nd Corinthians 6:14-7:1). e. Priests were not to follow the mourning rites of the Pagan nations around them (Leviticus 21:1-12 cf. Leviticus 19:27-28; Deuteronomy 14:1).

23 f. Serving the LORD requires purity in the covenant of marriage (Leviticus 21:7 9, cf. 1 st Timothy 3:2; 2 nd Corinthians 11:2; Hebrews 13:4). g. Serving the Lord requires being ceremonially clean (Leviticus 22:1-16 cf. 1 st Corinthians 11:27-32; 1 st John 1:7). 2. As types of Christ, the priest and the offering must be without defect (Leviticus 22:17-33 cf. Hebrews 9:14; 1 st Peter 1:19; 2:22). 3. Those who worship and serve the LORD in Spirit and Truth must bring acceptable sacrifices (Leviticus 22:21,23,29 cf. Philippians 4:18; 1 st Peter 2:5; Hebrews 13:15-16; Psalm 51:17). Chapter 23 Holy Days 1. The Sabbath Rest (Leviticus 23:1-3). a. Has its foundation in the completion of God s creative work (Genesis 2:2-3). b. Was taught when manna was provided (Exodus 16:22-30). c. Was commanded based on the foundation in the completion of God s creative work (Exodus 20:8-11). d. Was taught as a sign of the covenant when the tablets were being engraved (Exodus 31:13-17). e. A sabbath rest remains for the people of God (Hebrews 4:9-10; 13:21; Matthew 11:28-30; 1 st Corinthians 15:10; Philippians 2:13). 2. The 1 st Month The Festival of Unleavened Bread (Leviticus 23:4-14). a. A required pilgrimage festival established on the night Israel was redeemed out of Egypt (Exodus 12:14-28,43-49 cf. Exodus 23:15-17; Deuteronomy 16:16). b. Begins with the Passover sacrifice on the 14 th day of Nisan, the 1 st month of the 7-month cycle (Leviticus 23:4-5). The shadow found its substance when Christ our Passover Lamb was sacrificed (1 st Corinthians 5:7). c. The Festival of Unleavened Bread begins on the 15 th day of Nisan and continues for 7 days (Leviticus 23:6-8). Following redemption, believers are called upon to clean out the old leaven and walk in sincerity and truth (1 st Corinthians 5:7-8 cf. Exodus 12:15-16). d. First sheaf of the harvest is presented on the day after the sabbath, the 1 st day of the week on Nisan 16 (Leviticus 23:9-14). e. Jesus rose on the 1 st day of the week, the day after the Sabbath, Nisan 16, becoming the first fruits of the resurrection of the dead. The resurrection of the dead in Christ will be the harvest (1 st Corinthians 15:20,23 cf. 1 st Thessalonians 4:14-17). 3. The 3 rd Month The Day of Pentecost (Leviticus 23:15-22). a. The title of Pentecost is taken from the LXX translation and refers to the 50 th day (Leviticus cf. Acts 2:1; 20:16; 1 st Corinthians 16:18). b. Also called the festival of the harvest of the first fruits of your labors (Exodus 23:16) and the festival of weeks (Exodus 34:22; Numbers 28:26; Deuteronomy 16:10). c. This was the second required pilgrimage feast (Exodus 23:15-17; Deuteronomy 16:16). d. The festival begins with the offering of the first sheaf on the 16 th day of the 1 st month and ends on the 50 th day with the harvest (Leviticus 23:15-16). Only the 1 st and 50 th days are celebrated. e. The shadow found its substance when the Church was founded on the first Pentecost after the crucifixion (Acts 2). 4. The 7 th Month Trumpets, Day of Atonement, Festival of Shelters (Leviticus 23:23-44). a. The 1 st and 3 rd Month festivals had their fulfillment in the 1 st advent of Jesus Christ; the 7 th month festivals will have their fulfillment in the 2 nd advent.

24 b. The blowing of trumpets announces the assembly of God s people (Leviticus 23:24 cf. Numbers 29:1-10 cf. Numbers 1:1-10; Matthew 24:31; 1 st Corinthians 15:52; 1 st Thessalonians 4:16). c. The 1 st day of the 7 th month in the religious calendar marks the turn of the agricultural year (Exodus 23:16; 34:22; Leviticus 23:39). d. The Day of Atonement ritual instruction was given in Leviticus 16. Instruction is given here to show where it fits within the religious calendar (Leviticus 23:23-32 cf. Leviticus 16:29). e. The Festival of Shelters had previously been revealed as the Festival of the Ingathering and was the 3 rd and final required pilgrimage (Exodus 23:15-17; Deuteronomy 16:16).

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