Tuesdays Are for the Old Testament
2/6/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Five: Leviticus." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 97-114. St. Louis: Concordia Publishing House.
Lessing and Steinmann observe that Leviticus has held a reputation for a long time as a text which is "difficult to appreciate" (Lessing & Steinmann 2014, p. 97). The detailed instructions for sacrifice and the other priestly practices push readers away, while at the same time the book yields great insight into theology. Leviticus follows naturally on the heels of Exodus, as it continues to establish the regulation and work of the tabernacle which was described in Exodus.
The higher critical scholarly view suggests there was no widespread need for priests prior to the Babylonian exile, so the priestly writings are conceived of as rather late (Lessing & Steinmann 2014, p. 98). Lessing and Steinmann also find that some scholars view the priestly writings as more "stilted and bureaucratic" compared to the earlier, more heartfelt views (Lessing & Steinmann 2014, p. 98). Lessing and Steinmann, however, take the work to be "mediated through Moses to Israel" (Lessing & Steinmann 2014, p. 98). The internal statements suggest this strongly, especially through repeated commands of God to Moses.
The book of Exodus has a natural division at chapter 16 (Lessing & Steinmann 2014, p. 99). Lessing and Steinmann consider chapters 1-15 to discuss priestly holiness. At chapter 16 we find the Day of Atonement. From that point, the text is focused on the rites which are performed for the holiness of all Israel (Lessing & Steinmann 2014, p. 100).
Important theological themes in Leviticus include that of sacrifice, as not only animal but also grain offerings are spelled out in detail (Lessing & Steinmann 2014, p. 100). Certain offerings are prescribed for various situations. Lessing and Steinmann observe this detail has an impact on the way we understand both our sin and God's provision of forgiveness (Lessing & Steinmann 2014, p. 101). Lessing and Steinmann provide a chart of the types of offerings and their purposes (Lessing & Steinmann 2014, pp. 101-103).
A second important theological theme in Leviticus is holiness (Lessing & Steinmann 2014, p. 103). In the text, God is the one who defines and evaluates holiness. God is also the one who is holy by nature. He is both unblemished and separate from sin as well as being complete in himself (Lessing & Steinmann 2014, p. 104). Lessing and Steinmann see this as the point of texts which speak of "mixed crops, mixed clothing, and mixed marriages" as in conflict with holiness (Lessing & Steinmann 2014, p. 104). This wholeness set Israel apart from its neighbors and their gods, which exhibited a high level of chaos. Of importance in Leviticus is the fact that the holy God comes to the tabernacle to "share his holiness with" his people (Lessing & Steinmann 2014, p. 105). The holiness of Israel is something accomplished by God.
A third concept central to Leviticus is that of the priesthood. The entire nation is a "kingdom of priests" (Exodus 19:6). Some of the people are specially set aside as priests so as to make God's forgiveness more readily available (Lessing & Steinmann 2014, p. 105). The high priest can enter into the holy prese ce of God on behalf of the people, clothed in the special sacred garments God has specified (Lessing & Steinmann 2014, p. 106). The priest has gone through an extensive process of being set apart for God's service. The priest's identity is not the issue, but God's identity is.
A fourth central concept, from Leviticus 16, is the Day of Atonement. This is literally at the center of the book, as the 18th of the 36 speeches in Leviticus. It also has a double introduction, not found elsewhere in Leviticus (Lessing & Steinmann 2014, p. 107). The Day of Atonement includes purification of the sanctuary, the sending of a goat into the wilderness, and two burnt offerings. Lessing and Steinmann note a significant group of sevenfold repetitions. The ritual is intended to resolve Israel's problem of sin.
Leviticus 25 speaks of rhythms of life in the promised land (Lessing & Steinmann 2014, p. 107). The nation has a liturgical calendar including a Sabbath, sabbatical years, and a jubilee when land revewrts to its original owner. All of these are related to rest, freedom from slavery, and a restoration (Lessing & Steinmann 2014, p. 108). As God has cancelled his people's debt to him, they cancel debts others owe them. God is the ultimate provider.
Lessing and Steinmann do not think the laws in Leviticus distinguish between ceremonial and civil righteousness (Lessing & Steinmann 2014, p. 109). The sacred and secular are not separated. Further, the laws tend to focus on how an individual's actions influenc the whole of the people. Loving the neighbor may involve correting him or another neighbor since the entire community can feel the effect of sin (Lessing & Steinmann 2014, p. 109). Clean and unclean animals are an example of holiness in action. Lessing and Steinmann observe that various interpretations of the distinctions have been made. They suggest that the identification has a strong symbolic element, demonstrating Israel's separation from toher nations (Lessing & Steinmann 2014, p. 110).
Lessing and Steinmann find Christ in Leviticus as the sacrificial system is a clear illustration of the shedding of blood intended to create access to God (Lessing & Steinmann 2014, p. 110). The type, a sacrificial animal, is expanded upon by its greater antitype (fulfillment) which is Christ, God the Son, dying on behalf of sinners (Lessing & Steinmann 2014, p. 111). The symbolism of release from debts goes hand in hand with that of release from sin. The work of Jesus is to set his people free.
The people of God are shown in Leviticus as sinful and in need of forgiveness. The grace of forgiveness is delivered to the people on God's terms, in His way, freely (Lessing & Steinmann 2014, p. 112).
2/6/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Five: Leviticus." In Prepare the Way of the Lord: An Introduction to the Old Testament. pp. 97-114. St. Louis: Concordia Publishing House.
Lessing and Steinmann observe that Leviticus has held a reputation for a long time as a text which is "difficult to appreciate" (Lessing & Steinmann 2014, p. 97). The detailed instructions for sacrifice and the other priestly practices push readers away, while at the same time the book yields great insight into theology. Leviticus follows naturally on the heels of Exodus, as it continues to establish the regulation and work of the tabernacle which was described in Exodus.
The higher critical scholarly view suggests there was no widespread need for priests prior to the Babylonian exile, so the priestly writings are conceived of as rather late (Lessing & Steinmann 2014, p. 98). Lessing and Steinmann also find that some scholars view the priestly writings as more "stilted and bureaucratic" compared to the earlier, more heartfelt views (Lessing & Steinmann 2014, p. 98). Lessing and Steinmann, however, take the work to be "mediated through Moses to Israel" (Lessing & Steinmann 2014, p. 98). The internal statements suggest this strongly, especially through repeated commands of God to Moses.
The book of Exodus has a natural division at chapter 16 (Lessing & Steinmann 2014, p. 99). Lessing and Steinmann consider chapters 1-15 to discuss priestly holiness. At chapter 16 we find the Day of Atonement. From that point, the text is focused on the rites which are performed for the holiness of all Israel (Lessing & Steinmann 2014, p. 100).
Important theological themes in Leviticus include that of sacrifice, as not only animal but also grain offerings are spelled out in detail (Lessing & Steinmann 2014, p. 100). Certain offerings are prescribed for various situations. Lessing and Steinmann observe this detail has an impact on the way we understand both our sin and God's provision of forgiveness (Lessing & Steinmann 2014, p. 101). Lessing and Steinmann provide a chart of the types of offerings and their purposes (Lessing & Steinmann 2014, pp. 101-103).
A second important theological theme in Leviticus is holiness (Lessing & Steinmann 2014, p. 103). In the text, God is the one who defines and evaluates holiness. God is also the one who is holy by nature. He is both unblemished and separate from sin as well as being complete in himself (Lessing & Steinmann 2014, p. 104). Lessing and Steinmann see this as the point of texts which speak of "mixed crops, mixed clothing, and mixed marriages" as in conflict with holiness (Lessing & Steinmann 2014, p. 104). This wholeness set Israel apart from its neighbors and their gods, which exhibited a high level of chaos. Of importance in Leviticus is the fact that the holy God comes to the tabernacle to "share his holiness with" his people (Lessing & Steinmann 2014, p. 105). The holiness of Israel is something accomplished by God.
A third concept central to Leviticus is that of the priesthood. The entire nation is a "kingdom of priests" (Exodus 19:6). Some of the people are specially set aside as priests so as to make God's forgiveness more readily available (Lessing & Steinmann 2014, p. 105). The high priest can enter into the holy prese ce of God on behalf of the people, clothed in the special sacred garments God has specified (Lessing & Steinmann 2014, p. 106). The priest has gone through an extensive process of being set apart for God's service. The priest's identity is not the issue, but God's identity is.
A fourth central concept, from Leviticus 16, is the Day of Atonement. This is literally at the center of the book, as the 18th of the 36 speeches in Leviticus. It also has a double introduction, not found elsewhere in Leviticus (Lessing & Steinmann 2014, p. 107). The Day of Atonement includes purification of the sanctuary, the sending of a goat into the wilderness, and two burnt offerings. Lessing and Steinmann note a significant group of sevenfold repetitions. The ritual is intended to resolve Israel's problem of sin.
Leviticus 25 speaks of rhythms of life in the promised land (Lessing & Steinmann 2014, p. 107). The nation has a liturgical calendar including a Sabbath, sabbatical years, and a jubilee when land revewrts to its original owner. All of these are related to rest, freedom from slavery, and a restoration (Lessing & Steinmann 2014, p. 108). As God has cancelled his people's debt to him, they cancel debts others owe them. God is the ultimate provider.
Lessing and Steinmann do not think the laws in Leviticus distinguish between ceremonial and civil righteousness (Lessing & Steinmann 2014, p. 109). The sacred and secular are not separated. Further, the laws tend to focus on how an individual's actions influenc the whole of the people. Loving the neighbor may involve correting him or another neighbor since the entire community can feel the effect of sin (Lessing & Steinmann 2014, p. 109). Clean and unclean animals are an example of holiness in action. Lessing and Steinmann observe that various interpretations of the distinctions have been made. They suggest that the identification has a strong symbolic element, demonstrating Israel's separation from toher nations (Lessing & Steinmann 2014, p. 110).
Lessing and Steinmann find Christ in Leviticus as the sacrificial system is a clear illustration of the shedding of blood intended to create access to God (Lessing & Steinmann 2014, p. 110). The type, a sacrificial animal, is expanded upon by its greater antitype (fulfillment) which is Christ, God the Son, dying on behalf of sinners (Lessing & Steinmann 2014, p. 111). The symbolism of release from debts goes hand in hand with that of release from sin. The work of Jesus is to set his people free.
The people of God are shown in Leviticus as sinful and in need of forgiveness. The grace of forgiveness is delivered to the people on God's terms, in His way, freely (Lessing & Steinmann 2014, p. 112).
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