Leviticus

In many ways, the book of Leviticus is like a priest’s handbook that outlines the way in which the offerings and sacrifices are to be made in the Tabernacle that was constructed at the end of Exodus. It gets its name from the tribe of the Levites who were the tribe chosen by God to care for the Tabernacle and all things relating to it, and from whom God called the priesthood. This tribe is set apart to God and it is the concept of being ‘set apart’ that is at the root of the idea of holiness, which is also central to this book. In many ways Leviticus is about the importance of holiness both in relation to our drawing near to God, and in our daily lives.

Priesthood and Sacrifice

A priest is a person who mediates between us and God. Moses, in many ways, acts like a priest as well as a deliverer, but it is his brother Aaron who becomes the High Priest and his sons who are priests with him. It is they who offer the sacrifices and the offerings. Of course all this points to Jesus who is both our High Priest and the sacrifice; all of this is explained in the NT book of Hebrews (see for example Heb.9:7, 11-14). Jesus offered himself as a sacrifice (Eph.5:2) and so made it possible for us to go now to enter into the Presence of God.

One of the sacrifices in Leviticus that is right at the centre of the book is that offered on the Day of Atonement, when the High Priest goes right into the Most Holy Place where the Ark representing the Presence of God is. The writer to the Hebrews in the NT uses this to show that, whereas the High Priest offered the blood of animals, Jesus, our High Priest, offers his own blood. The High Priest had to offer for his own sins and present the offering each year. Jesus is without sin, and offers the sacrifice for our sins once and for all. There is no need for any more sacrifices. The ultimate sacrifice has been made, our sins are atoned for so that now we can go right into the Most Holy Place. In Christ, we are also priests. Apart from him, wedo not  now need anyone to mediate between God and us. Every believer is a priest.

Holiness in Worship

In Exodus, God had spoken from the mountain and the people had not wanted to go near. Now God speaks form the Tabernacle, dwelling among his people. This is central to God’s purpose – he wants to make his dwelling among humankind. In fact, that is exactly what he did in Jesus and will do again at the end of time. The Tabernacle then is mainly a picture of the Presence of God and of the ‘place’ where we draw near to him in worship.

Of course, it is no longer a physical place. His sacrifice has made us holy so that we can draw near to God in the heavenly Tabernacle. The curtain that separated off the Most Holy Place has been torn in two so that can go right through into his Presence. But all that Leviticus says about ceremonial cleanliness highlights the need for continuing purity and holiness as we approach God in worship. For us now it is a holiness and righteousness that is based on faith in the sufficiency of Christ’s sacrifice. It also teaches us that we come to worship on God’s terms and in the way that God commands.

Holiness in Life

The first part of Leviticus is in many ways about the way that we become holy – through faith in the sacrifice of Christ. The second part of Leviticus – sometime called ‘the Holiness Code’ is about how that holiness is worked out practically in life. The laws that are there are for that particular people at that time although they express many spiritual principles about the character and will of God that are still very relevant to us. The main point is that we are to be set apart to God in our daily lives and not just on some ceremonial occasions. In that sense, worship is a way of life. The repeated exhortation of Leviticus is for us ‘to be holy because God is holy.’ We are to be set apart, different, from those around us. The laws about Jubilee and redemption in chapter 25 point, of course, to our redemption, our freedom purchased by the blood of Christ. But it also shows that there a need for social justice and compassion as an expression of holiness in a social sense, as well as in a personal sense.