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Title of the book
The name 'Leviticus' is derived from the title in the Latin Vulgate, meaning 'relating to the Levites', which had been taken from the Greek Septuagint OT title. The title is accurate in that the book appears to be concerned mainly with the ministry of the Levitical priesthood. In the Hebrew scriptures it was named, 'and he called', which are the opening words of the book. The Jews also called it the 'Law of the Priests' and the 'Law of Offering'.
Setting for the laws
However, the book is not just a manual for the priesthood, most of it applied to all Israel, explaining the part the ordinary people had to play in the worship. It includes what the people had to sacrifice, when they had to go to the tabernacle, what they had to bring, what he had to do there, and what he should expect the priest to do there. We should notice carefully the major part the offerer played in each of the sacrifices.
Major parts of the book are addressed to the people, when "The LORD told Moses to speak to the people of Israel". These are: the regular offerings (ch 1-3). We should notice all the 'you's in the instructions. Also, the offerings for sin (ch 4-6), the rules for eating meat (7:22-38), the lists of unclean animals (ch 11), unclean discharges (ch 15), the general laws (ch 18-20), the appointed festivals and feasts, Sabbath year and Jubilee, blessings and curses, and vows (ch 23-27). The final summary of the book also states this, "The commandments that the Lord gave to Moses for the people of Israel on Mt. Sinai" (27:34)
Only certain parts of the book are specifically addressed to Aaron and the priests, when, "The LORD told Moses to command Aaron and his sons". These include the specific instructions for the priests for each offering (6:8 - 7:21), the leprosy laws (ch 13-14), the Day of Atonement (ch 16), and call for holiness and the rules for priests eating sacrifices (ch 21-22).
We need to observe carefully who is being addressed in each section of the book.
Leviticus is a set of laws set within the framework of a continuing narrative. Each section is introduced with "The LORD spoke to Moses ...". The recipients of God's commands was, normally Moses (1:1, 4:1, 5:14), sometimes Moses and Aaron (11:1, 13:1), and once Aaron alone (10:8). There are also two short narrative sections: the ordination of Aaron (ch 8-10), and the man stoned for blasphemy (ch 24).
Historical setting for Leviticus
The book forms part of the revelation received by Moses during the year the Israelites spent on Mt. Sinai following the Exodus from Egypt. They were on Mt. Sinai from Exodus chapter nineteen until Numbers chapter ten. There is no geographical movement in Leviticus.
The instructions look back to their deliverance from Egypt (11:45, 18:3) and anticipate the conquest of Canaan (14:34, 19:23, 23:10, 25:2). Even though it is very a different book, it follows on naturally from the end of Exodus.
Theology of Leviticus
The book of Leviticus need to be seen in its context between Exodus and Numbers. The making of the covenant and the construction of the tabernacle in Exodus are the foundation of Leviticus. On Mt. Sinai, Moses was the mediator when God made a covenant with his people, and they agreed to keep it (Ex 24). Exodus comes to a climax with God's glory filling the tabernacle. The sanctuary that I may dwell in their midst" (Ex 25:8). The tent was to be the means by which sinful man may fellowship with a holy God.
The Presence of God
We need to appreciate that it was an awesome thing for Israel to have the presence of God in their midst. God was always present with Israel. He dwelt in their midst in the tabernacle. This is shown in the arrangement by which the tribes each camped in their assigned positions around the tabernacle (Num 2). God’s glory filled the tabernacle (Ex 40), and he led them by a pillar of cloud and fire through the wilderness.
The presence of God with his people is the central concept of Leviticus. All the sacrificial rituals took place 'before the LORD' (eg. 1:3). The regular offerings make a 'pleasing odour' to the LORD (eg. 1:9). God spoke regularly to Moses from the tabernacle (eg. 1:1). By offering sacrifices, the priests approach the LORD (eg. 16:1). If priests approached in the wrong way, they died (10:2).
On certain special occasions the divine glory appeared in visible form, so all the people would recognise his presence without any doubt. These included: the giving of the law on Sinai (Ex 19), the completion of the tabernacle (Ex 40), and the ordination of the priesthood (Lev 9:23-24), which was predicted (9:4,6). Sometimes his glory appeared visibly in judgement, whether on Aaron's sons (Lev 10). We should contrast 9:23-24, when fire came out and consumed the offerings, with 10:2 when the same fire consumed Aaron’s sons. God’s glory also came upon Korah and his supporters (Num 16).
God's presence with his people was the basis of the legal requirements. The whole of life was to be lived in the presence of God, including the most mundane aspects of life. The phrase, 'I am the LORD your God' appears many times in ch 18-25, often acting as a refrain after each individual law (eg. 19:2,3,4,10), including laws about the way they treat their neighbours.
Leviticus also distinguishes between the general presence of God with his people, and the place of his presence above the ark of the covenant in the holy of holies in the tabernacle, often called the 'tent of meeting'. Sacrifices performed on the altar of burnt offering in front of the holy place, were 'before the LORD' (eg. 1:5). God spoke to Moses from the tent of meeting (eg. 1:1). Only the high priest was permitted to enter the presence of God in the holy of holies, and only once a year, after specified rituals and blood being shed (ch 16).
God's real presence in the tabernacle was at the heart of the covenant, and the centre of his purposes, in the New Testament as well, "The Word became flesh and dwelt (tabernacled) among us ... we have seen his glory” (Jn 1:14).
The sacredness of blood
Repeated many times through the book is the command that the blood of an animal is not to be eaten. At the first time meat eating was permitted, Noah was forbidden to eat the blood (Gen 9:4). In Leviticus the eating of blood is consistently prohibited (Lev 17:10-14).
Two reasons are given. The first is that the life of the flesh is in the blood. This identifies the life of the animal with its blood. If the animal loses its blood, it dies. If the life is in the blood, then to refrain from eating blood respects and honours life. To eat blood is to despise life. The second is that God has given the blood making atonement for your lives on the altar (17:11).
So, the blood makes atonement and represents the life of the animal which is paid as a ransom instead of the life of the human. The life of an animal is represented by its blood being sprinkled over the altar. Because animal blood atones for human sin it is considered sacred, and therefore should not be eaten.
The Priesthood
The priesthood in the Old Testament had a wide range of functions. They led the people in offering sacrifices at the altar, they taught the law to the people. They were in charge of health and of the tabernacle. A priest was the intermediary between man & God. They were the musicians in the tabernacle, and responsible for the religious festivals. They also acted as judges to decide legal cases, and discovered the will of God (Num 27:11), using the Urim & Thummin (Ex 28:30, 1 Sam 14:41). A person would serve as priest from the age of twenty. Priests were chosen from the tribe of Levi. The high priest had to be a direct descendant of Aaron. Only the high priest was permitted to enter the Holy of Holies, only once a year, on the Day of Atonement. The other Levites had more practical jobs, such as caring for sanctuary, and cutting the wood for the altar.
Things which made people unclean in Leviticus
| Cause of uncleanness |
Reference |
Length of uncleanness |
Method of cleansing |
| Touching carcass of unclean beast, livestock or swarming thing |
5:2, 7:21, 11:25 |
Until evening |
Wash clothes |
| Touching human uncleanness |
5:3, 7:21 |
|
|
| Touching any unclean thing |
7:21 |
|
|
| Touching any unclean animal |
7:21, 11:25 |
Until evening |
Wash clothes in water |
| Touching dead creature that swarms |
11:31 |
Until evening |
|
| Falls on wood, cloth or skin |
11:32 |
Until evening |
Dip in water |
| Falls into earthen vessel |
11:33 |
|
Break vessel |
| Food touching water from vessel |
11:34 |
|
|
| Touches oven or stove |
11:35 |
|
Break in pieces |
| Touching or carry carcass of animal which dies which you may eat |
11:39 |
Until evening |
Wash clothes |
| After birth of male child |
12:2 |
7 days + 33 days |
Burnt offering (lamb).
Sin offering (pigeon or turtledove) |
| After birth of female child |
12:5 |
2 weeks + 66 days |
Burnt offering (lamb).
Sin offering (pigeon or turtledove) |
| Spot deeper than skin & hair turns white |
13:2-3 |
7 days after healing |
|
| Eruption spreads after being declared clean |
12:7-8 |
7 days after healing |
2 birds, one killed, one released
Sin offering (male lamb)
Burnt offering (male & female lamb)
Blood & oil on right ear, finger & big toe (14:10-19)
Less for poor (14:20-32)
|
| White swelling & raw flesh |
13:10-11, 14 |
|
| Scar deeper than skin & hair turns white |
13:20 |
|
| Burn deeper than skin & hair white |
13:25 |
|
| Disease on head or beard deeper than skin & hair turns white |
13:30 |
|
| Bald head with diseased spot |
13:42-44 |
|
| Leprous disease on clothing |
13:47-52 |
Examine 7 days |
Burn clothing |
| Leprous disease on house |
14:36-42 |
|
|
| Man with discharge from member |
15:2-12 |
7 days after cleansing |
Wash himself.
2 birds (sin & burnt offering) |
| Anyone touching his bed, chair, body, saddle, earthen vessel |
15:2-12 |
Until evening |
Wash himself & clothes |
| Emission of semen and anything touching it |
15:16-17, 22:5 |
Until evening |
Wash himself & clothes |
| Man lying with woman & emission of semen |
15:18 |
Until evening |
Both bathe in water |
| Woman's regular discharge |
15:19 |
7 days |
|
| Anyone touching her, her bed, chair |
15:20-23 |
Until evening |
Wash in water |
| Man lying with woman with regular discharge |
15:24 |
7 days |
|
| Woman's long-term discharge |
15:25-27 |
7 days after cleansing |
2 birds (sin & burnt offering) |
| Touching her, her bed, chair |
15:27 |
Until evening |
Wash in water |
| Eating animal which dies of itself |
17:15, 22:8 |
Until evening |
Wash clothes & bathe in water |
| Touching corpse |
22:4 |
Until evening |
Wash in water |
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