
Title
The original Hebrew title of this third book of the law is
taken from the first word, translated “And He called.” Several OT books derive
their Hebrew names in the same manner (e.g., Genesis, “In the beginning”;
Exodus, “Now these are the names”). The title “Leviticus” comes from the Latin
Vulgate version of the Greek OT (LXX) Leuitikon
meaning “matters of the Levites” (25:32,33). While the book addresses issues of
the Levites’ responsibilities, much more significantly, all the priests are
instructed in how they are to assist the people in worship, and the people are
informed about how to live a holy life. New Testament writers quote the book of
Leviticus over 15 times.
Author and Date
Authorship and date issues are resolved by the concluding
verse of the book, “These are the commandments which the Lord commanded Moses
for the sons of Israel at Mount Sinai” (27:34; cf. 7:38; 25:1; 26:46). The fact
that God gave these laws to Moses (cf. 1:1) appears 56 times in Leviticus’ 27
chapters. In addition to recording detailed prescriptions, the book chronicles
several historical accounts relation to the laws (see 8-10; 24:10-23). The
Exodus occurred in 1445 B.C. (see Introduction to Exodus: Author and Date) and the
tabernacle was finished one year later (Ex 40:17). Leviticus picks up the
record at that point, probably revealed in the first month (Abib/Nisan) of the
second year after the Exodus. The book of Numbers begins after that in the
second month (Ziv; cf. Nu. 1:1).
Background and
Setting
Before the year that Israel camped at Mt. Sinai: 1) the
presence of God’s glory had never formally resided among the Israelites; 2) a
central place of worship, like the tabernacle, had never existed; 3) a
structured and regulated set of sacrifices and feasts had not yet been given;
and 4) a High-Priest, a formal priesthood, and a cadre of tabernacle workers
had not been appointed. As Exodus
concluded, features one and two had been accomplished, thereby requiring that
elements three and four be inaugurated, which is where Leviticus fits in. Exodus 19:6 called Israel to be a “kingdom of
priests and a holy nation.” Leviticus in turn is God’s instruction for His
newly redeemed people, teaching them how to worship and obey Him.

Even though
the book contains a great deal of law, it is presented in a historical format.
Immediately after Moses supervised the construction of the tabernacle, God came
in glory to dwell there; this marked the close of the book of Exodus
(40:34-38). Leviticus begins with God calling Moses from the tabernacle and
ends with God’s commands to Moses in the form of binding legislation. Israel’s
King had occupied His place (the tabernacle), instituted His law, and declared
Himself a covenant partner with His subjects.
No
geographical movement occurs in this book. The people of Israel stay at the
foot of Sinai, the mountain where God came down to give His law (25:1; 26:46;
27:34). They were still there one month
later when the record of Numbers began (cf. Nu 1:1).
Historical and
Theological Themes
The core ideas around which Leviticus develops are the holy
character of God and the will of God for Israel’s holiness. God’s holiness,
mankind’s sinfulness, sacrifice, and God’s presence in the sanctuary are the
book’s most common themes. With a clear, authoritative tone, the book sets
forth instruction toward personal holiness at the urging of God (11:44, 45;
19:2; 20:7,26; cf. 1 Pet 1:14-16). Matters pertaining Israel’s life of faith
tend to focus on purity in ritual settings, but not to the exclusion of
concerns regarding Israel’s personal purity. In fact, there is a continuing
emphasis on personal holiness in response to the holiness of God (cf. this
emphasis in chaps. 17-27). On over 125 occasions, Leviticus indicts mankind for
uncleanness and/or instructs on how to be purified. The motive for such
holiness is stated in two repeated phrases: “I am the Lord” and “I am holy.”
These are used over 50 times.
The theme
of the conditional Mosaic Covenant resurfaces throughout the book, but
particularly in chapter 26. This contract for the new nation not only details
the consequences for obedience or disobedience to the covenant stipulations,
but it does so in a manner scripted for determining Israel’s history. One
cannot help but recognize prophetic
implications in the punishments for disobedience; they sound like the events of
the much later Babylonian deportment, captivity, and subsequent return to the
land almost 900 years after Moses wrote Leviticus (ca. 538 B.C.). The
eschatological implications for Israel’s disobedience will not conclude until
Messiah comes to introduce His kingdom and end the curses of Lv 26 and Dt 28
(cf. Zec 14:11).
The 5
sacrifices and offerings were symbolic. Their design was to allow the truly
penitent and thankful worshiper to express faith in and love for god by the
observance of these rituals. When the heart was not penitent and thankful, God
was not pleased with the ritual. (Cf. Am 5:21-27. The offerings were burnt,
symbolizing the worshiper’s desire to be purged of sin and sending up the
fragrant smoke of true worship to God. The myriad of small details in the
execution of the rituals was to teach exactness and precision that would extend
to the way the people obeyed the moral and spiritual laws of God and the way
they revered every facet of His Word.
Interpretive
Challenges

The
interpreter is challenged to compare features of this book with NT writers who
present types or analogies based on the tabernacle and the ceremonial aspects
of the law, so as to teach valuable lessons about Christ and New Covenant
reality. Though the ceremonial law served only as a shadow of the reality of
Christ and His redemptive work (Heb 10:1), excessive typology is to be
rejected. Only that which NT writers identify as types of Christ should be so
designated (cf. 1Co 5:7), “Christ our Passover”).
The most
profitable study in Leviticus is that which yields truth in the understanding
of sin, guilt, substitutionary death, and atonement by focusing on features
which are not explained or illustrated elsewhere in OT Scripture. Later OT
authors, and especially NT writers, build on the basic understanding of these
matter provided in Leviticus. The sacrificial features of Leviticus point to
their ultimate, one-time fulfillment in the substitutionary death of Jesus
Christ (Heb 9:11-22).
Outline
Leviticus 1-16 explains how to have personal access to God
through appropriate worship and Leviticus 17-27 details how to be spiritually
acceptable to God through an obedient walk.
MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.
MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.