Leviticus 1
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The Book of Leviticus
Purpose
To demonstrate God’s holiness
To guide God's people to lead holy lives
Author
Moses, according to tradition
Date
Records events that likely occurred around either 1446 BC or 1270 BC
Setting
The Israelites had been established as God’s covenant people (a people who had a special relationship with God) and were camped at the foot of Mount Sinai
Leviticus helped ancient Israel live in relationship with a holy God. But Christ has now come as our High Priest and final sacrifice. He fulfilled many of the worship laws in Leviticus. So why do these laws about priests and animal sacrifices still matter for us?
Leviticus helps us understand that God is holy. God’s command for those who know him has not changed: “For I am the LORD your God … be holy, because I am holy” (Leviticus 11:44–45; 19:2; 1 Peter 1:15–16).
Setting
Leviticus continues the story of God’s saving work that began with the promises he made to Abraham (Genesis 12, 15, 17) and with the rescue of the Israelites from slavery in Egypt (Exodus 1–15). The events of Leviticus take place at the foot of Mount Sinai. The Israelites had not yet wandered in the wilderness or entered the land of Canaan, the land God promised to them.
God had already made his covenant (binding agreement) with Israel. He declared that the Israelites would be his "treasured possession … a kingdom of priests and a holy nation" (Exodus 19:5–6). The people had also received the Ten Commandments (Exodus 20:1–17), the plans for the tabernacle (the sacred tent where God met with his people; Exodus 25–27; 30:1–38), and instructions for the priesthood (Exodus 28–29). The tabernacle had been completed and dedicated (Exodus 35–40).
Now, in Leviticus, God spoke to Moses about his holy nature. He gave instructions for worship and for the way Israel should live as his covenant people.
Summary
The laws in Leviticus mainly concern the work and responsibilities of the tribe of Levi, especially the high priest (see Exodus 28; Numbers 3:44–4:49). The book includes God’s instructions about the tabernacle, the priesthood, sacrifices, holy days, and ceremonial purity (rules about what made a person clean or unclean for worship).
Three main themes appear throughout Leviticus:
God is holy.
People must worship a holy God in the right way.
Israel was to live as a holy people in relationship with God.
A right relationship with God begins with knowing who God is and understanding his character. But human beings are limited and cannot fully understand God, the eternal One. Even worse, when people depend only on their own ideas, they often begin to worship idols instead of the true God.
In Leviticus, God graciously reveals his holiness in ways his people could understand. He also teaches them how to worship him in an acceptable way. Each sacrifice and holy day taught the Israelites about God and about what he required from them.
God calls Israel to know and love him (see Deuteronomy 6:5; 11:1). As a result, they will also love and serve each other (Leviticus 19:18, 33–34). The rituals and laws in Leviticus taught the Israelites how to live lives of love and service, both as individuals and as a nation.
Author
Some scholars believe that Leviticus was written during Israel’s exile in Babylon, around 586–539 BC, long after the time of Moses. However, this view raises important questions. During the exile, Jewish worship was becoming more focused on rabbis and synagogues rather than on the priesthood and the tabernacle. This makes it difficult to explain why a book centered on priests, sacrifices, and tabernacle worship would have been written at that time. This view also does not fully explain Israelite worship before the exile, except for the worship practices described or reflected in the Psalms.
It is likely that Moses wrote Leviticus during Israel’s time in the wilderness after the exodus from Egypt. Both Jewish tradition and the early church identified Moses as the author of Leviticus. Moses was raised in the court of the king of Egypt and would have learned reading, writing, and mathematics (see Acts 7:20–22). He was fully capable of writing a book like Leviticus.
The book itself begins and ends by stating that God gave these instructions to Israel through Moses (Leviticus 1:1–2; 27:34). Leviticus often describes how Moses received the Lord's instructions and carried them out (for example, 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 8:4–10:20).
The Old Testament often refers to Moses as the author of the Pentateuch, the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deut; see Joshua 8:31–32; 23:6; 1 Kings 2:3; 2 Kings 14:6; 23:25; 2 Chronicles 23:18; 30:16; Ezra 3:2; 7:6; Nehemiah 8:1; Daniel 9:11–13). The New Testament does the same (Matthew 19:7–8; Luke 2:22; 24:44; John 7:19, 23; Romans 10:5; 1 Corinthians 9:9; Hebrews 10:28). See also Genesis Book Introduction, “Author.”
Meaning and Message
Although Leviticus is set in an ancient culture, its message is still important today. God is holy, and he calls the people he has rescued to be holy as well. God’s holiness and his gracious work of redemption (saving his people) are both the foundation and the reason for his people to live holy lives (Leviticus 11:44–45).
The priests stood between God and the people as mediators (those who helped maintain the relationship) of the covenant (binding agreement). They taught the people what was holy and how holiness should be lived out in the community.
The atoning sacrifices provided a way for the people’s sins to be forgiven and for them to be made right with God. The other sacrifices celebrated the people’s relationship with God through offerings and shared meals.
The nations around Israel often offered sacrifices to try to satisfy their gods and gain their favor. But Israel’s worship was different. The purpose of worship was not to control or influence God. Instead, the sacrifices and ceremonies prepared and purified the people so they could come near to him (Leviticus 11:44–45; 19:2; see 1 Corinthians 3:17; 1 Peter 1:15).
In Leviticus, forgiveness of sin and reconciliation (restored relationship) with God are closely connected to the way people treat one another. The book places strong emphasis on social justice and on responsibilities toward neighbors, the poor, and foreigners living among Israel.
God expected his covenant people to love one another as a reflection of his love. This command is repeated throughout Scripture (see Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14; James 2:8).
Leviticus 1:1-2
The first major section of Leviticus explains the sacrificial system and the priesthood. There were sacrifices for atonement (whole burnt offering, sin offering, and guilt offering). And there were sacrifices for worship (grain offering and peace offering). Each sacrifice taught Israel about God's character in practice.
Priests led the sacrificial worship at the Tent of Meeting (the tabernacle). They taught the people about God's revelations to Moses at Sinai. They represented the people before God, especially on the Day of Atonement (chapter 16). Priests received a portion of the offerings for their support.
Leviticus 1:1
Then the LORD called to Moses and spoke to him from the Tent of Meeting: Leviticus is part of the ongoing story of the first five books of the Bible (Genesis 1:1–Deuteronomy 34:12). It is part of the history of God's saving actions. God chose Israel to be his people. He freed them from slavery in Egypt. Then, he made a covenant (special agreement) with them. Finally, God led them through the desert to the land promised to Abraham and his descendants.
Leviticus continues the story in Exodus 40:34–38. The Israelites had finished constructing the Tent of Meeting (the tabernacle). They consecrated the tabernacle (declared it holy) and the Lord filled it with his glory. Now, the Lord gives Moses instructions for how to worship at the tabernacle.
the Tent of Meeting (see study note on Exod 27:21): This was God's palace represented on earth. Inside the Most Holy Place, the ark of the Covenant (or Testimony) represented God's throne (Exodus 40:1–33). The Lord's glory was between the cherubim's outstretched wings. This was where God would meet with the people of Israel. He would speak to them and tell them what he wanted them to do (see Exodus 25:22).
Leviticus 1:2-3
When: This introduces a major category, which is the process of presenting an offering. This is followed by conditions introduced by "if" (1:3, 10, 14). Leviticus 1:2–6:7 uses this when/if pattern throughout all the major offerings it describes.
offering (Hebrew qorban; see study note on Mark 7:11) is a general term for all kinds of offerings and gifts, including those described in Leviticus 1–7.
Leviticus 1:3-17
burnt offering (Hebrew ‘olah, which means “what goes up”): The Hebrew word suggests the animal rises up in flame and smoke. Its hide was not burned, but given to the officiating priest as payment (Leviticus 7:8). They completely burned this offering on the altar (1:9).
Its purpose was to turn away God’s judgment against sin. It also makes the worshiper clean in a ceremonial way and restores his or her relationship with God (compare Romans 3:25; 8:3; 2 Corinthians 5:18–21). The whole burnt offering appears first in this list of offerings (Leviticus 1–7). It sets a pattern for the offerings that follow. It is the most common offering for atonement.
Leviticus 1:3
an unblemished male: God allowed female and slightly deformed animals for some offerings not made for atonement (see 3:1; 4:27–31; 22:23). But the people could not use them for the whole burnt offering. In the dry, brush-covered hills of southern Palestine, raising cattle was harder than raising sheep or goats. This made a bull without defects very valuable. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defects (Malachi 1:6–14).
Leviticus 1:4
He is to lay his hand on the head of the burnt offering: The sacrificial animal represented the worshiper in the ceremony (Leviticus 4:4, 15, 24, 29, 33; 16:21). This act showed that the animal's death represented the owner's death. During the Day of Atonement ceremony, it showed that God transferred the owner's sins to the animal (16:20–22). In the peace offering (3:2, 8, 13), the act probably showed ownership of the sacrificed animal.
The phrase on his behalf may mean “as payment for sin” (sometimes called expiation) or “as a substitute for the sinner’s death” (sometimes called propitiation).
to make atonement for him: While older commentaries describe this as “covering over” sin, recent studies define it as “blotting out, erasing, or cleansing from” sin. The concept involves turning away God’s judgment against sin, making the worshiper clean in a ceremonial way, and restoring fellowship with God and with the community of God’s people.
Leviticus 1:5
Aaron’s sons: Moses was from the tribe of Levi. This tribe divided into two groups:
priests, who were descendants of Aaron, the first high priest; and
Levites, who served in supporting roles (Exodus 28:1–4; Numbers 18:1–7).
These instructions also applied to future generations.
the blood: This symbolized life, not death. The basis of the Israelite sacrifice system was substitution. Shedding sacrificial blood was essential for atonement. It meant sacrificing the animal's life as a substitute for the worshiper's life (Leviticus 17:10–14; Hebrews 9:22). Jesus Christ's shed his blood as the ultimate sacrifice for sin (Hebrews 9:11–14).
the altar of burnt offering was at the east end of the courtyard. It was outside the Tent of Meeting but inside the courtyard entrance (Exodus 40:6, 29).
Leviticus 1:6
The priest would burn the whole animal, except for the skin, which he kept as his share of the offering (Leviticus 7:8).
Leviticus 1:8
The Hebrew word for fat refers to the suet, or hard fat, around the kidneys and loins. This term appears only here and in Leviticus 1:12 and 8:20. All fat (not just this specific fat) belonged to God (3:14–17; 7:23–25; see 1 Samuel 2:15–17). The whole burnt offering was the only offering completely burned on the altar. For other offerings, they burned the fatty parts and some internal organs. The rest belonged to the officiating priests and sometimes the worshiper (Leviticus 7:11–18).
Leviticus 1:9
They washed the offering with water to remove dirt or debris that might contaminate it. Washing was also necessary for purification from ceremonial uncleanness, a requirement for serving in the Tent of Meeting (Leviticus 6:27; 11:28).
an offering made by fire: Traditional Bible versions translate the Hebrew term ’isheh this way. Although they did burn the offering (Leviticus 1:13, 17), recent research suggests the word meant “gift.”
a pleasing aroma to the LORD (literally a restful odor; also in Leviticus 1:13, 17): Pagans in the ancient Near East believed their gods smelled the offerings because they needed to eat them to live. God's response is sometimes described in ways that reflect this cultural setting (for example, Leviticus 21:6; Numbers 28:2). Yet, the Bible makes it clear that God did not need offerings as food (Psalm 50:9–13). Instead, they pleased him as sincere offerings for atonement.
Leviticus 1:10-13
The law allowed poorer Israelites to offer smaller animals so that atonement (a sacrifice that removes guilt and restores fellowship with God) would be more affordable. The way these animals were offered was very similar to the way bulls were offered (Leviticus 1:3–9).
Leviticus 1:14-17
Birds were plentiful, cheap, and easy to catch. This allowed both rich and poor people to participate in sacrifices for atonement and worship (see also Leviticus 5:7; 12:8; see Luke 2:24).
Leviticus 1:17
tear … without dividing the bird completely: Cutting larger animals into pieces (like Leviticus 1:6, 12) probably reflects an ancient covenant-making ceremony. In this ceremony, participants passed between the two halves of a sacrificed animal (see Genesis 15:10). Because of their small size, people did not cut birds in half. If passing between them was necessary, they arranged the birds in pairs.
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