In the series entitled “Redemption” in
volumes XVII & XVIII we have given the five great offerings with which
Leviticus opens a fairly close study. We
now pass on to a wider consideration of the book, asking all our readers to
refer to the articles dealing with Leviticus
i.-vii. in the volumes referred to
above, so that their study may be as complete as possible.
Before attempting a detailed exposition,
it is incumbent upon us to seek the general disposition of subject matter, and
at the outset we must confess that the task appears formidable. However, believing Leviticus to be a part of
inspired Scripture, we approach it with the same confidence that we should an
epistle of Paul, expecting to find beneath the surface those evidences of its
divine composition which we have observed so frequently in other parts of the
Word.
The complicated character of the book and
the mass of intricate detail preclude all idea of an exhaustive analysis, but
the following presents a survey of the teaching of the book without the
omission or suppression of any section.
All that is necessary at the moment is to
indicate in a few words the obvious relationship of the various parts. Leviticus opens and closes with freewill
offerings. Five great basic sacrifices
occupy the opening chapters, and five separate sets of vows, and their
redemption, occupy the closing chapter.
While there is not an exact parallel between these two sets of five, it is
noticeable that in both cases the opening offering is the highest in character.
In
Leviticus i. it is the whole
burnt offering, entirely devoted to God. In
Leviticus xxvii. it is the
devotion of persons, men, women or children, to the Lord. The second offering is the meat (or meal)
offering, while the second vow is the sanctification of a house. The third offering is the peace offering and
the third vow the sanctification of a field and its produce. The sin offering and the firstling of beasts
come fourth, and include one kind that can never be redeemed (xxvii.28). Lastly we have the trespass offering and the
redemption of tithes. The fuller
exposition of Leviticus xxvii. must await its place in the series.
The two sections under the letters B
and B
should be read and compared together.
The first is occupied with the sanctifying and the service of the
priests. The second with the feasts and
service that were incumbent upon all Israel.
In both there is a most impressive warning. The sacred nature of the priest’s office is
most tragically enforced by the destruction of Nadab and Abihu, when they
offered strange fire before the Lord.
The equally sacred responsibility of the people is enforced by the
tragic end of “the son of an Israelitish woman, whose father was an Egyptian”,
who for cursing the name of the Lord was stoned to death.
Associated with both of these groups is
the law concerning clean and unclean things. Chapter
xi. gives a long list of clean and
unclean animals, and its true object is revealed in the words: “Ye shall sanctify yourselves . . . . . make
a difference” (Lev. xi. 44-47). Chapter xii.
is occupied with the purification of women after child-birth; xiii. & xiv. deal with the plague of leprosy and the law
of its cleansing, and xv. with various physical causes of
uncleanness. Chapters xviii.-xxii., which supplement xi.-xv.,
take up the question of defilement and uncleanness once more, dealing
with unlawful marriage relationships and unchaste acts. Leviticuss xvii. & xix. are concerned with the abominable rites of
Molech and further unchastity, xx. with defilement by death and physical
blemishes, and xxi. with the peculiar separateness of Aaron and
his seed. Once again the teaching of
these chapters focuses upon the separateness of Israel: “Ye shall therefore put a difference … I have
severed you from other people” (Lev. xx. 24-26). The two outstanding features that remain are
the atonement and the punishment for sins in
chapters xvi., xvii. & xxvi.
It would serve no useful purpose to
attempt the exposition of any one feature at this stage; we leave the outline with the prayerful
student, trusting that he will not only compare it with the various outlines
put forward at different times by other servants of God, but above all test it
by close reference to the Book itself.
In subsequent studies we hope to deal with a series of salient features
that are of importance in the school of faith.
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