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INTRODUCTION TO THE BOOK OF LEVITICUS
David A. Denyer

Think with me about the book of Leviticus. In an 1800 page, six volume book published in 1960 J. Sidlow Baxter wrote, “Leviticus obviously follows Genesis and Exodus. In GENESIS we see God’s remedy for man’s sin – the seed of the woman. In EXODUS we see God’s answer to man’s cry – the blood of the lamb. In LEVITICUS we see God’s provision for man’s need: a priest, a sacrifice, and an altar. And it’s from this idea of a “priest” that the book gets its name.”

In the Hebrew Bible it’s called by its opening word ( ), vayyiqra, translated as “And he called.” The Septuagint (the Greek translation of the Hebrew Bible) title of the book is Leuitikon, meaning “the Levitical (book),” or “pertaining to the Levites.” This passed into the Latin Vulgate as Liber Leviticus, and the English title is obviously taken from that. The title, Leviticus, describes the book’s contents: matters of Levitical interest; though the Levites are mentioned by name only in chapter 25, verses 32-34. [See “The Levites and Their Duties”].

As you know, there are a number of genealogies in Scripture (lists of ancestors or descendants of someone important to the story of the Bible). Many find them lists of obscure and unpronounceable names. Some people react to genealogies like the man who read the manual for his personal computer and said, “I’d rather read Leviticus!” Many readers would agree. Leviticus is territory as barren and unknown as the wilderness through which the Israelites wandered after leaving Egypt. And whereas Leviticus used to be the first book Jewish children studied in the synagogue, in the modern church it tends to be the last one investigated. Many aspiring readers of the Old Testament get bogged down in the concluding chapters of Exodus (dealing with the tabernacle), and they give up entirely when they get to Leviticus!
But remember, just as genealogies aren’t haphazardly inserted into the Bible nor are they meaningless lists – each was intended to convey truth and to relate to the point being made by the author – THE SAME IS TRUE WITH THE BOOK OF LEVITICUS. In writing on Leviticus Peter Craigie said, “there are at least two difficulties with which the modern reader of Leviticus must contend: the FIRST lies somewhere between boredom and mystification – it’s not easy for most of us to become enthralled by an account of the means by which animals were to be slaughtered for sacrifice. The SECOND difficulty is that of coming to grips with the character of the religion of ancient Israel without projecting back into that religion our contemporary knowledge of religions such as Judaism and Christianity” (The Old Testament: Its Background, Growth & Content, p. 110).

Note first, the book of Leviticus is addressed to a redeemed people, to those in fellowship with God because of a blood-sealed covenant. Thus, the sacrifices mentioned in this book are not a means of ESTABLISHING a relationship, but of MAINTAINING a relationship.

The theme of Leviticus is HOLINESS ( ), a subject with which all of Scripture is concerned. In fact, the specific exhortation to “be holy because God is holy” is found twice in Leviticus 11 (vss. 44 & 45), it’s found again in 19:2, twice in Leviticus 20 (vss. 7 & 26), and the idea is present in chapters 21 (vss.6, 8, 15, and 23), and 22 (vss. 9, 16, and 32). We aren’t surprised to see that numerous biblical writers tell us that God is holy, and he is presented by Old Testament writers as “THE HOLY ONE OF ISRAEL” (see Pss. 16:10; 99:3, 5, 9; Isa. 6:3; 40:25; 51:16; 57:15). When we come to the New Testament we find that the apostle Peter quotes the Leviticus passage (1 Pet. 1:15-16), and the idea of the importance of holiness is not only presented in Revelation 4:8 but assumed elsewhere.
Furthermore, the New Testament teaches that Christians are the people of God. When Paul the apostle wrote to the Galatians he said, “If you are Christ’s” (which we are, right?), “then are you Abraham’s seed indeed, heirs, according to the promise.” (Gal. 3:28-29). To the Romans he made the same point: “… he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal” (Rom. 2:28-29). As members of the household of faith we are to pattern our lives after Jesus Christ; and since he is God and since he is holy, we are to be holy (see 2 Tim. 1:9). An understanding of the meaning of that concept is extremely important. As I grew up I thought of holiness as something to be avoided, and “holy people” as individuals steeped in vinegar. However, in reading the King James Version of Psalm 29 reference is made to “the beauty of holiness” (29:2). That made me change my thinking, and as I began to investigate I found that the root idea of holiness is “wholeness.” So if we insert that term in place of “holiness” wherever it appears, we will better understand what is being said. “HOLINESS” means being complete. It means, “having it all together,” and deep down in our hearts, if we’re honest, that’s what every one of us wants. God is complete. He is perfect. There is no blemish in him. He lives in harmony with himself. He is absolutely what a person ought to be. He is filled with joy and love and peace. He lives in wholeness; and he looks at you and me in our brokenness, and says, in effect, “You too can be whole.”

I’m not sure about you, but WHOLENESS is something that really appeals to me. That came home to me in 1980 when our son and I were involved in a near fatal accident. Fortunately, he wasn’t injured seriously, but I was. For seven weeks I was hospitalized, physically broken and I longed to be up and around; I prayed for that. I realized what physical brokenness was all about and began to ask if I longed for spiritual wholeness the way I wanted physical healing. I came to the conclusion that I really want to be a “WHOLE” person. I want to be all that God made me to be. Don’t you? That’s what God is after; and that’s what the book of Leviticus is all about.

I think if we were honest we would all admit to and be aware of our own “brokenness” – of our lack of wholeness. We know that we’re unable to cope with life with all of its problems and uncertainties. Most of us put up a front and try to bluff our way through as though we are able to handle whatever comes our way; but so much of the time we’re really “running scared,” aren’t we? We don’t want other people to know what we’re really like. Isn’t that true?

That’s a mark of our lack of wholeness. And so over and over again in the Bible we are told that God’s love reaches out, and he says to us, “You can be whole because I am whole.” That is the purpose and plan of God for each one of us; therefore we need to study Leviticus to see how we can be!

This triggers off another thought that must be kept in mind when dealing with the subject of holiness or wholeness. That’s an understanding of “sanctification.” The word translated “to sanctify” ( ) means “to put to its intended use.” We need to remember that whether it relates to putting on our clothes, sitting in a chair, driving a car, or whatever. We sanctify those objects when we put them to the use for which they were made. And that’s what God expects of us as his children. We allow him to use us as he intended, as he wants!

Judging from its name, one would think the book is all about Levites – a long since extinct tribe of priests who conducted Israel’s worship and oversaw Israel’s laws. But as I said, the truth is, in Leviticus there is only one brief passage (the three verses in chapter 25) in which the Levites are specifically named. So I’m saying that Leviticus is not a manual for priests, but is more concerned with the part the laity should play in worship. Most of the laws in this book apply to all Israel. Only a few are for the priests alone (e.g., chapters 21 & 22).

Having said that, however, it’s best to admit at the outset that Leviticus is a difficult book; but it’s not an impossible book! What needs to be kept in mind while reading this section of the Word of God is the frequent reminder that the constant emphasis of Scripture, and nowhere more emphatically than in Leviticus, is on DIFFERENCE. Turn to 18:3 & 4, Read. Now look at 20:23-24, Read.

Those are important verses because, as I said, we find a similar plea for holiness in the New Testament. When Paul wrote to the Colossians (Col. 1:21 & 22) and to the Thessalonians (1 Thess. 4:7) he made the same point. When addressing Corinthian believers he said what’s reported in Second Corinthians 6:14 - 7:1. I want to read that.

In the Sermon on the Mount our Lord was also concerned about “difference.” John R. W. Stott (Christian Counter-Culture) contends that the key phrase of the sermon is Matthew 6:8, “Do not be like them.” This, of course, is set in the context of Jesus’ teaching on prayer when he said, “And when you pray, you must not be like the pagans (hypocrites).... And in praying do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. DO NOT BE LIKE THEM....” Earlier in his message Jesus said to his disciples and those gathered there, “You … must be perfect as your heavenly father is perfect” (Mt. 5:48).

What I’m saying is that from beginning to end there is an emphasis on holiness. And to come back to the book of Leviticus, it has HOLINESS as its major theme. Numerous laws are found in Leviticus, and while they dealt with external things they were intended to teach an internal truth: holiness or “difference.” This means SEPARATION FROM ALL THAT IS SINFUL. The key verse of Leviticus is 20:26, the gist of which is also found in 11:44-45; 19:2 and 20:7. READ 20:26.

As I’ve said, the apostle Peter confirmed the necessity of holiness for Christians and made the parallel when he wrote, “... as he who called you is holy, be holy yourselves in all your conduct; since it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15-16). This is a direct quote from Leviticus (Leviticus 11:44-45; 19:2; 20:7; 21:6,8, 15, 23; 22:9, 16, 32; see Ex. 19:6)).

Holiness, to repeat, is taught in Leviticus, it is taught in other Old Testament passages, and it’s a theme of the New Testament. But let me illustrate what I think the Bible means by this concept.
[ILLUSTRATION = Weyerhauser Sawmill, Coos Bay, Oregon]

The book of Leviticus falls into two basic divisions. The FIRST part speaks to mankind’s need.. It reveals where we are as people and sets forth God’s answer to that need. The SECOND part reveals what God expects from us in response. First, we find GOD’S PROVISION, and then the PERFORMANCE that results from that provision.

In the first sixteen chapters there are FOUR ELEMENTS that set forth the needs we have and reveal what we are like. The FIRST is a series of five offerings: burnt, grain (or meal), fellowship (peace), sin, guilt (trespass). We find these in chapters 1-7. The SECOND element in these chapters is priesthood. This is discussed in chapters 8-10. We are provided with a priest to help us in our needs. The THIRD element is in chapters 11-15 and is the revelation of a standard by which we can tell the difference between the false and the true. God sets forth a standard by which we can distinguish between what is hurtful and what is helpful. The FINAL element in this section is discussed in chapter 16, and that’s the Day of Atonement (Yom Kippur). That was the day on which people were given an opportunity to respond to God.

The second section of Leviticus, chapters 17-27, describes the performance that’s possible on the basis of the provision God has made. That is, the kind of life that can be lived on this basis. But NOTICE THE ORDER. God never mentions performance until he has fully discussed provision. He never speaks to us about our behavior until he has made clear the power by which we are to act.

Unfortunately, churches often get that backwards, and a great deal of damage has been done to people by insisting that others act according to a certain behavior pattern without giving them any understanding of the power by which to do so.

Here again there are FOUR ELEMENTS. First, chapter 17, there is the basis for wholeness. And that, of course is blood. Probably nowhere in Scripture is there mention of more blood than in Leviticus. There are all kinds of sacrifices to be offered up all the time; and it seems to me that all of this bloodshed should remind us that THE BASIS FOR WHOLENESS IS LIFE GIVEN UP. It says to me that you and I will never make it on the basis of our natural life. We must discover a new kind of life. And we have to give up the old before we can have the new. That’s what is taught here. We can’t have both. The struggle of the Christian life is that we keep trying to hang on to the old way of life and refuse to accept the new.

The second element is the practice of love in all the relationships of life, chapters 18-20. Here we find the rules for relationships within the family, among friends, and with society in general. The Bible, you see, is intensely practical. IT’S NOT SO CONCERNED ABOUT WHAT ONE DOES IN THE TEMPLE (in church) AS WHAT ONE DOES AS A RESULT OF HAVING BEEN TO THE TEMPLE (to church).

The third element is found in chapters 21-22, is the enjoyment of the presence and power of God. Here we see mankind worshiping God and turned on by the living, powerful God.

The last element, chapters 23-27, is an awareness of the issues at stake – of how important they are, of how our entire life stands in the balance at this very point, and of the fact that A DECISION IS EXPECTED. There is a choice we can make. And God brings us to that very place and helps us to see that in the final analysis it’s entirely up to us to choose. God never says, “I’m going to make you leave your misery.” Rather, he says, “If you prefer being broken and don’t want to be healed, you can stay right where you are. But if you want life, I can give you that. This is what’s ahead.” God sets the choice before us, makes it clear, and then expects a response on the basis of what he has given. So, that’s the outline of the book.

Let me add that LEVITICUS TEACHES THREE IMPORTANT PRINCIPLES. Keep them fixed in your mind. The first principle is THE NECESSITY OF REPRESENTATION. In the Old Testament tabernacle only the high priest could enter the Holy of Holies, the inner sanctum where God was thought to dwell. But when the priest went in he represented the whole nation. By that representation the nation learned the principle of appropriating the value of another’s work. This is important and it carries over into the New Testament. If a person is to be born again, he or she must believe that Christ died for them and that they died with Christ. And all of our victory as a Christian rests upon our ability to appropriate the work of ANOTHER, who is our representative. God began to teach that in Leviticus.

The second principle is THE EXTENT OF GOD’S PROVISION. The book opens with the institution of the five offerings, and it does to show that God has provided for the basic needs of humanity, and that there is nothing we will ever run into which hasn’t already been taken care of by an adequate God. What’s needed is to start believing and appropriating what has already been done.

The third great truth God intended to teach was THE IMPORTANCE OF OBEDIENCE. All of the representation and all of the provisions become actual in terms of our experience by the simple act of obedience. Whereas DOUBT is like a darkroom where all we see are “negatives,” obedience is faith in action. It is faith moving, acting upon what has been done; and this is what the Old and New Testaments combine to teach.

There’s a hymn that you may know that summarizes much of what I’ve been saying. It was written by George Matheson (1842-1906). It’s entitled “Make Me A Captive, Lord.”
Make Me A Captive, Lord

Make me a captive, Lord, And then I shall be free;
Force me to render up my sword, And I shall conqueror be.
I sink in life’s alarms, When by myself I stand;
Imprison me within thine arms, And strong shall be my hand.

My will is not my own, Till thou hast made it thine;
If it would reach a monarch’s throne, It must its crown resign;
It only stands unbent, Amid the clashing strife,
When on Thy bosom it has leant, And found in Thee its life.
-- George Matheson

ADDITIONAL THOUGHTS:
As I said, too often this book is overlooked in reading Scripture. That’s either because it’s difficult to follow the technical information cited, seen as irrelevant to the present day, or because an allegorical or typological approach is considered the only way to interpret this writing.

Remember that the last sixteen chapters of the book of Exodus focus on the Tabernacle (chs. 25-40); and this leads naturally to the opening of Leviticus, which describes the various sacrifices performed in the Holy Place (chs. 1-7).

Nowhere in Leviticus are we told who AUTHORED the book. Tradition has assigned it to Moses; and the internal testimony is strong that the book’s contents were mediated through him to the people. The opening statement of the book is, “The Lord called to Moses and spoke to him from the Tent of Meeting. He said, ‘Speak to the Israelites and say to them: When any of you brings an offering to the Lord, bring as your offering an animal from either the herd or the flock’” (1:1-2).

We’ve already looked at the STRUCTURE of the book; but keep in mind that it is simple and straightforward. There are four major sections to the book:
1. The Sacrificial Laws/Offerings (chs. 1-7)
2. The Role of the Priests (chs. 8-10)
3. The Laws Regarding Cleanliness (chs. 11-16), and
4. The Holiness Code (chs. 17-27).

The author’s (the Holy Spirit’s) PURPOSE was to provide guidelines to priest and people concerning appropriate behavior in the presence of a holy God. What I mean, to repeat, is the THEOLOGICAL MESSAGE revolves around HOLINESS. God is presented in this book and throughout the Bible as a holy God who challenges his followers to be holy [“Be holy because I, the Lord your God, am holy” (19:2, also see Lev. 11:44-45; 20:7 and 1 Pet. 1:16)]. Because of God’s holiness, only those who are freed from the taint of sin are permitted into his presence. Therefore the writer deals with three subjects: the sacrificial sys-tem, the priesthood, and purity.

The opening chapters of Leviticus are concerned with the five sacrifices. Chapter 1 refers to the BURNT OFFERING. The Hebrew term for this is ‘olah, which means, “ascending.” It’s derived from the fact that a fragrant aroma from the sacrifice rose up to heaven in the form of smoke. An unblemished animal was to be brought by the worshiper to the priest. It could have been a bull (1:3-9), something from the herd (a sheep or goat, 1:10-13), or a bird (either a dove or a pigeon, 1:14-17). The reason for a burnt offering was the need for expiation of sins. “Atonement” was needed, so the offer-er was to lay his hands on the head of the sacrificial victim, thus identifying himself with the animal or bird to be killed. With the exception of the skin that went to the priests (7:8), the whole sacrifice was burned and dedicated to the Lord. It was considered to be a gift to God for the sin or sins that had been committed.

The GRAIN OFFERING (2:1-15; 6:14-23), the second of the offerings, was most often performed in conjunction with the whole burnt offering that preceded it (Ex. 29:40-41; Num. 15:1-10; 28:5-8). It gets its name, minha, (a word meaning “tribute”) from its main ingredient, flour; though oil and incense were also used. Only a small portion of the flour and oil were combined with the incense and burned as a gift to the Lord. The incense provided a pleasant smell to the sacrifice, but it was withheld from the rest of the flour and oil that was given to the priests for their sustenance.

FELLOWSHIP OFFERINGS (3:1-17; 7:11-38) were made to promote fellowship between the worshiper and God and among fellow worshipers. The Hebrew term for this offering is shelamim, a word derived from the word shalom. Hence this is sometimes referred to as the “peace offering.” The sacrifice involved ingredients for a meal that celebrated a relationship of “peace.” It was the outcome of the offering, and either cattle (3:1-5), sheep (3:6-11), or goats (3:12-17) could have been used.

The fourth offering was the PURIFICATION (or Sin) OFFERING (4:1 - 5:13; 6:24-30). The Hebrew word used is hatta’at, and has to do with the removal of sin by those who sinned unintentionally. In this case the type of sacrifice depended on the status of the offender: a priest (4:3-12), the Israelite community (4:13-21), the leader of the Israelite community (4:22-26), or the Israelite layperson (4:27-35).

The final offering mentioned in the opening section of Leviticus is the GUILT OFFERING (5:14 - 6:7; 7:1-10). There is much in common with the sin offering, but in this instance the offering was to repair a breach between members of the community. Hence it involved a similar sacrifice as before, plus 20 percent, to make up for the offense. This offering is therefore referred to as the “reparation offering.”

As I indicated, chapters eight through ten of the book of Leviticus place heavy emphasis on the priesthood. Here one finds instructions to priests or laity as they interact with priests. Among the matters mentioned are the ordination of priests, the behavior of priests, and the responsibilities they were to assume.

The third concern of the author was PURITY. Cleanliness with regard to food (ch. 11), childbirth (ch. 12), skin diseases and mildew (chs. 13 & 14), and discharges (ch. 15) are a few of the many topics discussed in chapters 11-15. The important DAY OF ATONEMENT is discuss-ed in chapter 16. From chapter 17 to the end (ch. 27) the subject again is HOLINESS, and this can best be understood by thinking of “wholeness,” with regard to people, animals, food, or other matters.

For Christians the book of Hebrews provides guidance concerning the value of the book of Leviticus. What I mean is, Jesus Christ is presented by the author of Hebrews as the perfect High Priest who offers himself as the perfect sacrifice. This is pointed out in Hebrews 9:26, read. The Aaronic priesthood and the Old Testament sacrificial system all anticipated a greater reality, namely Jesus Christ as final priest and sufficient sacrifice (Heb. 4:14 - 5:10; chs. 7-10; also see Rom. 8:3 and Eph. 5:1).

THE BOOK OF LEVITICUS
David A. Denyer

I. MAN’S NEED (God’s Provision) = Leviticus 1-16

A. A Series of Offerings: burnt, grain, fellowship, sin, guilt (chs. 1-7)

B. A Priesthood (chs. 8-10)

C. The Revelation of a Standard (chs. 11-15)

D. The Day of Atonement (ch. 16)

II. GOD’S EXPECTATION (Man’s Performance) = Leviticus 17-27

A. The Basis for Wholeness (ch. 17)

B. The Practice of Love (chs. 18-20)

C. The Presence and Power of God (chs. 21-22)

D. An Awareness of the Issues at Stake (chs. 23-27)

PRINCIPLES FROM THE BOOK OF LEVITICUS

1. The necessity of representation

2. The extent of God’s provision

3. The importance of obedience

Rituals in the book of Leviticus

It’s important to understand the rituals in this Old Testament book for two reasons:

1. First, rituals in all societies enshrine and teach those values and ideas that a society holds most dear. By analyzing the ceremonies we can learn what were the most important ideas of the Old Testament Israelites.

2. Second, these same ideas are fundamental for New Testament writers. Of particularly interests is what is said about the concepts of sin, sacrifice, and atonement found in Leviticus; those ideas are used by New Testament writers to interpret the death of Jesus Christ.
THE OLD TESTAMENT SACRIFICIAL SYSTEM
David A. Denyer

Name Reference Elements Significance
_______________________________________________________________________________

Burnt Offering Lev. 1; 6:8-13 Bull, ram, male goat Voluntary.
dove, young pigeon Signifies propitiation
without blemish (always for sin and complete without blemish; always surrender, devotion male animals, but varied and commitment to
according to individual’s God.
economic status).
_______________________________________________________________________________

Grain Offering Lev. 2; 6:14-23 Flour, bread, or grain Voluntary.
made with olive oil and Signifies thanksgiving salt (always unleavened); for first-fruits.
or incense.
____________________________________________

Fellowship Lev. 3; 7:11-26; Any animal without Voluntary.
Offering 22:17-30; 27 blemish (species of Symbolizes fellow-animal varied according ship with God. individual’s economic (1) Signifies thankful-
status). ness for a specific blessing; (2) offers a
ritual vow, and (3)
symbolizes general
thankfulness (to be brought to one of three required relig- ious services)
_______________________________________________________________________________

Sin Offering Lev. 4:1 - 5:13 Male or female animal Mandatory.
6:24-30; without blemish—as Made by one who 2:6-8 follows: bull for had sinned uninten- high priest or congre- tionally or was
gregation; male goat unclean in order for king; female goat to attain purifica- or lamb for common tion.
person; dove or pigeon
for slightly poor; tenth
of ephah of flour for
the very poor.

Guilt Offering Lev. 5:14 - 6:7 Ram or lamb without Mandatory.
7:1-6; 14:12-18 blemish Made by a person
who had either
deprived another
of his rights or had
desecrated something
holy. Made by lepers
for purification.
_______________________________________________________________________________

THEMES IN THE BOOK OF LEVITICUS
Gordon Wenham

1. THE PRESENCE OF GOD WITH HIS PEOPLE

Every act of worship takes place “before the Lord” who dwells with his people. Though God’s presence is usually invisible, he also becomes visible in a cloud of fire (9:23-24). It is the greatest of God’s gifts that he deigns to dwell with his people (26:12),

2. GOD IS HOLY

Because God is holy his people must also be holy (11:45). Since man is sinful, he cannot dwell with the holy God. Contact between the sinner and the divine holiness may result in death. Hence atonement of sin through a sacrificial offering is important.

The holiness of God means that he is the source of perfect life, life in its physical and moral dimensions. Thus, animals offered to him in sacrifice must be free of blemish (1:3). But holiness is also an inward matter, attitudes issuing in moral behavior. The theme of holiness is emphasized in chapters 17-25, which are chiefly concerned with personal ethical conduct, summed up in 19:18 or “Love your neighbor as yourself.”

Through the symbols and rites it describes, Leviticus paints a picture of God’s character that is presupposed and deepened in the New Testament. It teaches that God is the source of perfect life, that he loves his people, and that he wants to dwell among them.

3. MAN IS SINFUL

Leviticus also shows man’s sinfulness. Caught between divine holiness and human sinfulness, mankind’s paramount need is for atonement. It is here that the book has most to teach the Christian for its ideas are taken up and developed by the New Testament in describing the atoning work of Christ. He is the perfect sacrificial lamb who takes away the sin of the world. Above all, Jesus is the perfect high priest who enters not the earthly tabernacle once a year on the Day of Atonement (Lev. 16) but the heavenly temple, and that forever, because he has not offered just a goat for the sins of his people but his own life (Heb. 9-10).

The God of Leviticus, whose essential character is shown to be holy life, is shown in the Gospels to be present in Christ offering life, health, and holiness to all who come to him.

RITUALS IN THE BOOK OF LEVITICUS

It is important to understand the rituals in the book of Leviticus for two reasons:
1. First, rituals in all societies enshrine and teach those values and ideas that a society holds most dear. By analyzing the ceremonies we can learn what were the most important ideas of the Old Testament Israelite.

2. Second, these same ideas are fundamental for New Testament writers. Par-ticularly the concepts of sin, sacrifice, and atonement found in Leviticus are used in the New Testament to interpret the death of Christ.

THE BOOK OF LEVITICUS
David A. Denyer

The title to this book is derived from Levi, one of Jacob’s sons, the one who led the priestly tribe. It was this tribe, remember, who remained faithful to Yahweh on the occasion of the golden calf incident at Mount Horeb; so they were rewarded with the right to perform special service in and around the tabernacle (Ex. 32) and later at the temple.

The book of Leviticus is one of ritual and not of history. It doesn’t advance the story of Exodus, and neither does it refer to movement on the part of the Israelites in their trek from Egypt to Canaan. The book is ethical in character; its value is moral and spiritual. The outstanding character is Aaron, and the outstanding chapter is the 16th, which tells of the Day of Atonement. As Aaron and his successors acted on behalf of the people of Israel who had put blood on the doorposts of their houses so that the Lord “passed over” them, so Christ is the fulfillment of that important aspect of redemption in the New Testament.

Another thing to notice is that in the book of Exodus the people are presented as having been brought nigh to God; in the book of Leviticus the people are kept nigh! In the one is the fact of atonement, and in the other is the doctrine of atonement. Exodus begins with sinners, but Leviticus begins with saints, as to their standing, but not necessarily so as to their state. In Exodus we read of God’s approach to us, but in Leviticus, of our approach to God! Exodus offers pardon; Leviticus offers purity.
EXAMPLES OF ANNOUNCEMENTS ON AIRPLANES

Pilots and airline flight attendants make unusual announcements on some flights. Here are examples of actually reported statements.

On a Continental Flight with a very “senior” flight attendant crew, the pilot said, “Ladies and gentlemen, we’ve reached cruising altitude and will be turning down the cabin lights. This is for your comfort and to enhance the appearance of your flight attendants.

Thank you for flying Delta Business Express. We hope you enjoyed giving us the business as much as we enjoyed taking you for a ride.

On landing, the stewardess said, “Please be sure to take all of your belongings. If you’re going to leave anything, please make sure it’s something we’d like to have.

As you exit the plane make sure to gather all of your belongings. Anything left behind will be distributed evenly among the flight attendants. Please do not leave children or spouses.

Overheard on an American Airlines flight into Amarillo Texas on a a particularly windy and bumpy day. During the final approach the Captain was really having to fight it. After an extremely hard landing, the Flight Attendant said, “Ladies and Gentlemen, welcome to Amarillo. Please remain in your seats with your seat belts fastened while the Captain taxis what’s left of our air
plane to the gate!”

From the pilot during his welcome message: “Delta Airlines is please to have some of the best flight attendants in the industry. Unfortunately, none of them are on this flight!”

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