Leviticus (ESV Edition) E-Book

Kenneth A. Mathews

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Preaching the Word
• Sprache: Englisch

Seitenzahl: 650

Veröffentlichungsjahr: 2019

Beschreibung

Leviticus is the message God spoke to his people through Moses as they prepared to depart for the promised land. It details regulations for holy living and sacrificial worship in Old Testament Israel. But does this book have anything to say to Christians today? Aware of how easy it is to get lost in the rules and rituals outlined in Leviticus, Kenneth Mathews focuses this commentary on the common themes between Old Testament life and the New Testament Christian's experience. His chapter-bychapter analysis illuminates the significance of ancient Israel's sacrificial system and symbols, drawing parallels to Jesus as their perfect, once-for-all fulfillment. This commentary will train you to see the foreshadowing of Jesus's sacrifice and the many ways a holy God atoned for our sin through Christ, so that you may teach and apply the truths of this foundational book with confidence.

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“Dr. Kenneth Mathews is a superb student of the Holy Scriptures who always teaches the Bible with a view toward its proclamation. In this lively exposition, he shows us that Leviticus, though neglected today in many pulpits, is not only theologically seminal but also eminently preachable. A great contribution to this series!”

Timothy George, Dean of Beeson Divinity School, Samford University; Senior Editor, Christianity Today

“Ken Mathews is a respected scholar and a faithful expositor. Both of these competencies are reflected in this work on Leviticus. Mathews brings to life the marvelous truths of a book that intimidates and therefore causes far too many to ignore it. This is a welcomed addition to this outstanding series. Read it and be blessed. Use it and bless your people.”

Daniel L. Akin, President, Southeastern Baptist Theological Seminary, Wake Forest, North Carolina

“An illuminating treatment! Kenneth A. Mathews is among the few scholars who know how to discuss the legal texts of the Old Testament with appreciated aliveness, and that aliveness is vividly evident in his treating of the holiness theme in Leviticus. His new commentary illumines the text for preaching the gospel against the backdrop of Old Testament rituals and hopes. An excellent study!”

James Earl Massey, Dean Emeritus and Distinguished Professor-at-Large, Anderson University School of Theology

“Dr. Mathews shows something of what Jesus meant when he said of Moses, ‘He wrote of me’ (John 5:46). He demonstrates that Leviticus is a book that foreshadows the riches of Christ the fulfiller. The preacher will find much help in this commentary for the task of showing that Leviticus is not to be dismissed as dull, legal prescription for ancient Israel, but is arresting, interesting, and relevant to Christian living.”

Graeme Goldsworthy, Visiting Lecturer in Hermeneutics, Moore Theological College, Sydney, Australia; author of Preaching the Whole Bible as Christian Scripture and Gospel-Centered Hermeneutics

Leviticus

Preaching the Word

Edited by R. Kent Hughes

Genesis | R. Kent Hughes

Exodus | Philip Graham Ryken

Leviticus | Kenneth A. Mathews

Numbers | Iain M. Duguid

Deuteronomy | Ajith Fernando

Joshua | David Jackman

Judges and Ruth | Barry G. Webb

1 Samuel | John Woodhouse

2 Samuel | John Woodhouse

1 Kings | John Woodhouse

Job | Christopher Ash

Psalms, vol. 1 | James Johnston

Proverbs | Raymond C. Ortlund Jr.

Ecclesiastes | Philip Graham Ryken

Song of Solomon | Douglas Sean O’Donnell

Isaiah | Raymond C. Ortlund Jr.

Jeremiah and Lamentations | R. Kent Hughes

Daniel | Rodney D. Stortz

Matthew | Douglas Sean O’Donnell

Mark | R. Kent Hughes

Luke | R. Kent Hughes

John | R. Kent Hughes

Acts | R. Kent Hughes

Romans | R. Kent Hughes

1 Corinthians | Stephen T. Um

2 Corinthians | R. Kent Hughes

Galatians | Todd Wilson

Ephesians | R. Kent Hughes

Philippians, Colossians, and Philemon | R. Kent Hughes

1–2 Thessalonians | James H. Grant Jr.

1–2 Timothy and Titus | R. Kent Hughes and Bryan Chapell

Hebrews | R. Kent Hughes

James | R. Kent Hughes

1–2 Peter and Jude | David R. Helm

1–3 John | David L. Allen

Revelation | James M. Hamilton Jr.

The Sermon on the Mount | R. Kent Hughes

LEVITICUS

Holy God, Holy People

Kenneth A. Mathews

R. Kent Hughes

Series Editor

Leviticus

Copyright © 2009 by Kenneth A. Mathews

Published by Crossway Books1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law. Crossway® is a registered trademark in the Unites States of America.

Cover design: Jon McGrath, Simplicated Studio

Cover image: Adam Greene, Illustrator

First printing, ESV edition,  2019

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are taken from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

All emphases in Scripture quotations have been added by the author.

Hardcover ISBN: 978-1-4335-6574-ePub ISBN: 978-1-4335-6577-9PDF ISBN: 978-1-4335-6575-5Mobipocket ISBN: 978-1-4335-6576-2

Library of Congress Cataloging-in-Publication Data

Mathews, K. A.

 Leviticus : holy God, holy people / Kenneth A. Mathews; R. Kent Hughes, general editor.

 p. cm.

  Includes bibliographical references and index.

ISBN-13: 978-1-4335-0628-4 (hc)

  1. Bible. O.T. Leviticus—Commentaries. 2. Bible. O.T. Leviticus— Relation to the New Testament. 3. Bible. N.T.—Relation to Leviticus. 4. Christian life—Biblical teaching. I. Hughes, R. Kent. II. Title.

BS1255.53.M38   009

222'.1307—dc22  2008051194

Crossway is a publishing ministry of Good News Publishers.

2019-06-05 09:52:10 AM

To my pastors

C. E. Colton (1959–1975), who modeled humility

W. A. Criswell (1980–1989), who exhibited perseverance

Charles T. Carter (1989–1997), who displayed wisdom

Danny Wood (1997–present), who shows courage

You shall love your neighbor as yourself: I am the Lord.

Leviticus 19:18

Contents

A Word to Those Who Preach the Word

Preface and Acknowledgments

 1 Hearing from God before Seeing God (1:1)

 2 Commitment (1:2–17)

 3 Thank You, Lord! (2:1—3:17)

 4 Purging the Soul (4:1—5:13)

 5 Debt-Free (5:14—6:7)

 6 Handling Holy Things (6:8—7:38)

 7 The Mediator (8:1–36)

 8 The Glory of the Lord (9:1–24)

 9 The Priestly Mission (10:1–20)

10 Dining with God (11:1–47)

11 Born into the Family of Faith (12:1–8)

12 Holy to the Core (13:1—15:33)

13 Day of Atonement (16:1–34)

14 Honoring God at Table (17:1–16)

15 The Sanctity of the Family (18:1–30 and 20:1–27)

16 Daily Christian Living (19:1–37)

17 Raising the “Holy” Bar (21:1—22:33)

18 Holy Day or Holiday? (23:1–3)

19 Worship for All Seasons (23:4–44)

20 God’s Sacred Presence (24:1–23)

21 Free at Last! (25:1–55)

22 Grace Has the Last Word (26:1–46)

23 Promises (27:1–34)

Notes

Scripture Index

General Index

Index of Sermon Illustrations

A Word to Those Who Preach the Word

There are times when I am preaching that I have especially sensed the pleasure of God. I usually become aware of it through the unnatural silence. The ever-present coughing ceases, and the pews stop creaking, bringing an almost physical quiet to the sanctuary—through which my words sail like arrows. I experience a heightened eloquence, so that the cadence and volume of my voice intensify the truth I am preaching.

There is nothing quite like it—the Holy Spirit filling one’s sails, the sense of his pleasure, and the awareness that something is happening among one’s hearers. This experience is, of course, not unique, for thousands of preachers have similar experiences, even greater ones.

What has happened when this takes place? How do we account for this sense of his smile? The answer for me has come from the ancient rhetorical categories of logos, ethos, and pathos.

The first reason for his smile is the logos—in terms of preaching, God’s Word. This means that as we stand before God’s people to proclaim his Word, we have done our homework. We have exegeted the passage, mined the significance of its words in their context, and applied sound hermeneutical principles in interpreting the text so that we understand what its words meant to its hearers. And it means that we have labored long until we can express in a sentence what the theme of the text is—so that our outline springs from the text. Then our preparation will be such that as we preach, we will not be preaching our own thoughts about God’s Word, but God’s actual Word, his logos. This is fundamental to pleasing him in preaching.

The second element in knowing God’s smile in preaching is ethos—what you are as a person. There is a danger endemic to preaching, which is having your hands and heart cauterized by holy things. Phillips Brooks illustrated it by the analogy of a train conductor who comes to believe that he has been to the places he announces because of his long and loud heralding of them. And that is why Brooks insisted that preaching must be “the bringing of truth through personality.” Though we can never perfectly embody the truth we preach, we must be subject to it, long for it, and make it as much a part of our ethos as possible. As the Puritan William Ames said, “Next to the Scriptures, nothing makes a sermon more to pierce, than when it comes out of the inward affection of the heart without any affectation.” When a preacher’s ethos backs up his logos, there will be the pleasure of God.

Last, there is pathos—personal passion and conviction. David Hume, the Scottish philosopher and skeptic, was once challenged as he was seen going to hear George Whitefield preach: “I thought you do not believe in the gospel.” Hume replied, “I don’t, but he does.” Just so! When a preacher believes what he preaches, there will be passion. And this belief and requisite passion will know the smile of God.

The pleasure of God is a matter of logos (the Word), ethos (what you are), and pathos (your passion). As you preach the Word may you experience his smile—the Holy Spirit in your sails!

R. Kent Hughes

Wheaton, Illinois

Preface and Acknowledgments

I owe a debt of gratitude to Dr. R. Kent Hughes, general editor of the Preaching the Word series, for the invitation to contribute this volume. It is a reflection of Dr. Hughes’s ministry as pastor-scholar that he asked a divinity school professor to write sermons on the book of Leviticus. Old Testament scholars are apt to fragment the Bible, treating the Old Testament as an independent witness unrelated to the message of the New Testament’s gospel. Pastors know instinctively that this is wrongheaded. Through the experience of preaching week in and week out, they recognize the holistic witness of the Old and New Testaments to Jesus as Lord and Savior.

Yet, accepting that the Old Testament is interpreted and presented as Christian Scripture does not come easily. What precisely is the relationship between the Testaments has been a long-standing challenge in the history of the church. The polarity in approach to the challenge is telling. The pendulum swings in the direction of description instead of proclamation when the Hebrew Scriptures are considered solely the history of the development of Israel’s religion. This is the sin of the modern interpreter. Jesus becomes an add-on, much like updating a computer system by adding a memory card. The opposite view formerly dominated the church, a sin of excess. It read in every verse some hidden allusion to Jesus, ignoring the unique witness of the Old Testament Scriptures. The unintended consequence was relegating them to the old folks’ home, making them entertainingly antiquarian and effectively obsolete for Christians. The challenge for me was to navigate between these interpretive Scylla and Charybdis when preaching the less than popular book of Leviticus.

I say less than popular because clergy in general, and certainly the laity, aren’t sure what to do with the Old Testament, especially books like Leviticus. One clergyman in a mainline denominational body bemoaned with regard to Leviticus the “simplistic and proof-texting approach to the Bible” evidenced by many who hope to “explain away” Leviticus’s teaching. He remarks, “Then I realised what the problem might be. The book of Leviticus only appears once in the Revised Common Lectionary [an ecumenical lectionary], and then only a short truncated reading from Chapter 19 so they can refer to verse 18 [“love your neighbor as yourself”]. You see, Leviticus has never been read in their congregations let alone preached. No wonder they can’t fit their Old Testament together!”1 Lest we think evangelicals do a superior job, one of our leading New Testament scholars who also is a pastor comments on the paucity of whole-Bible preaching when he says, “Our pastors turn into moralists rather like Dear Abby who give advice on how to live a happy life week after week.”2 If it is not moralizing of the Old Testament, some pulpits are satisfied with an allegorizing through “free association” of words or a descriptive history of Israel’s religion that is then abandoned for the “real story” of the New Testament.

This problem is compounded by the literary nature of Leviticus. It is prejudged as a catalog of laws when in fact it is a narrative, part of an extensive story that spans creation in Genesis to the final message of Moses to the people of God in the book of Deuteronomy. There are, of course, embedded in the story line of Leviticus many laws regarding the proper relationship between the Lord and his redeemed people. The word laws, however, brings to mind the modern concept of lawmaking and law-observing that is misleading. This bridge too must be crossed. Another false assumption about Leviticus is that the book is primarily for preachers and ministers, not for laypeople. Actually, little is specifically addressed to the clergy (chapters 21–22), with the majority intended for the people of Israel.

I find, however, that despite these challenges, parishioners have an appreciation for the book of Leviticus when the minister gives them a chance. The problem might reside more with preachers than with laypeople’s refusal to grasp the theological significance of the book for their Christian lives. Christians read the laws with spiritual sensitivity that transcends theological training. When they read books like Leviticus, their Christian intuition tells them they should not imitate everything found in the laws. The most obvious is the sacrificial regulations. On the other hand, when they read the laws, they “hear” the voice of God (John 10:27) and know with the same measure of conviction that there is something to be gained. How the continuity and discontinuity between the Old Testament life of Israel and the New Testament Christian’s experience works out exactly is what discourages clergy and laity.

My approach to the problem of preaching Leviticus as Christian Scripture is acknowledging what the Lord implied (Luke 24:27, 44; cf. John 1:45; Acts 26:22; 28:23) and what the history of the church has explained. What holds the Bible together is the common proposition “Thus says the Lord.” It is a coherent proclamation declared by God’s prophets and apostles that contains the same essential theological message. Jesus Christ is the core, and from his gospel emanates the whole of the Bible’s proclamation—the Old Testament anticipates him, and the New Testament culminates in him. You as the reader must judge if the sermons in this book honor the individuality of Leviticus’s testimony and its role in the chorus of testimonies resounding in the whole of the Bible.

I was aided in writing this book by others. Ted Griffin, senior editor at Crossway Books, and others on the able staff there were a delight to work with and made improvements in the manuscript. I acknowledge with appreciation the encouragement of my colleagues at Beeson Divinity School who considered the task an important one. Also, I thank my students in several doctor of ministry seminars who agreed with me that “if a person can preach from Leviticus effectively, a person can preach from anywhere in the Bible!” Also, because this book is dedicated to the pastors who have been my chief spiritual shepherds, I want to acknowledge the one who represents the whole —my home pastor, Dr. C. E. Colton, former pastor of Royal Haven Baptist Church, Dallas, Texas. It was my blessing to have had a pastor who modeled for me the two most important features of a pastor. He was a compassionate spiritual guide and a consistent biblical preacher. Finally, I want to acknowledge the two most important persons in my life who have contributed largely to my life as a minister—my mother, Margaret Mathews, who at ninety years of age is still going strong as a Bible teacher in the church of my youth, and my wife, Dea Grayce Mathews, who has modeled for me the spiritual gifts of encouragement and sacrificial love.

Kenneth A. Mathews

January 20, 2009

1

Hearing from God before Seeing God

Leviticus 1:1

God has spoken that we might believe, and that believing we might see.

Our image-driven culture in the West operates as the Chinese proverb recommends: “Hearing about something a hundred times is not as good as seeing it once.”1 We often say, “I’ll believe it when I see it.” We typically give priority to seeing over hearing. Home video cameras and surveillance cameras have caught events serendipitously and broadcasted them as part of our “reality” culture. Perhaps we are caught off guard by the Bible’s picture of God who speaks before he shows himself. At creation God spoke the worlds into existence, and at Sinai the Lord created the nation Israel by his commanding word (Genesis 1; Exodus 20). The New Testament tells us that faith comes by hearing, and this hearing fosters belief in those things not seen (Romans 10:14–17; Hebrews 11:1). Jesus commended those who had heard and believed in his resurrection, though they had not seen him. “Jesus said to [Thomas], ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have believed’” (John 20:29).

When God Speaks

Leviticus begins in the same manner, giving priority to the word of the Lord (1:1). The book continues the prior account in Exodus 40:34, 35 that describes the completion of the Tent of Meeting at Mount Sinai. Leviticus begins with God summoning Moses to hear his word spoken “from the tent of meeting.”2 What the Lord created at Sinai was a nation, formed by a covenant-relationship of trust, and he manufactured a home in their midst for his dwelling-place—that is, “the tent of meeting.” In a word he established a relationship with the slaves who had been incarcerated in Egypt. This relationship was based on the redemption he achieved on their behalf by the blood of the Passover lamb. Salvation came before relationship. At the Red Sea the Lord liberated his people from Egypt’s armies.

“The tent of meeting” was a portable tent. It was the transient epicenter of the world in the eyes of Israel. A movable ground zero, so to speak, so that the focus of Israel’s attention was always directed toward the tabernacle that was at the center of their lives wherever they moved about. American life once made the fireplace or hearth the vital center of family life where meals were prepared and where the family enjoyed its light and warmth. Now living areas in our homes have the entertainment center as the focal point. The hub of ancient Israel’s national life was the tabernacle, the visual reminder of God’s presence. It was the vital center of Israel’s experience and identity.

Before the people departed for their promised homeland in Palestine (ancient Canaan), the Lord spoke from the tent. The book of Leviticus is essentially the message that God spoke to his people at that time in preparation for their departure. The teaching of Leviticus was both revelatory and regulatory.3 This message revealed more about their God and also regulated the relationship that he had established with them at the exodus. Repeatedly in Leviticus we are told that the Lord “spoke to [Moses]” (1:1).4 Moses was the mediator of God’s word to his people. Unlike any other person, the Lord met with Moses: “With [Moses] I speak mouth to mouth, clearly, and not in riddles, and he beholds the form of the Lord” (Numbers 12:8). At Sinai the mount was enveloped by a cloud that was identified as “the glory of the Lord” from which the Lord spoke to Moses. The language that begins the book is an exact echo of God’s revelation to Moses at Sinai in Exodus 24:16: “The glory of the Lord dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud.” Moses actually entered into the cloud on top of the mountain and remained there for forty days and nights (Exodus 24:18).

Although the people saw “the glory of the Lord,” it was not a cloud of benevolent revelation for them: “Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel” (Exodus 24:17). In fear they distanced themselves from the mountain (Exodus 24:17, 18). In the book of Leviticus we discover that the people, however, gladly saw “the glory of the Lord” after the priests prepared the way by instituting the first sacrifices in the tabernacle: “And Moses and Aaron went into the tent of meeting, and when they came out they blessed the people, and the glory of the Lord appeared to all the people. And fire came out from before the Lord and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces” (9:23, 24).

God has spoken that we might believe, and that believing we might see.

From the mountain. The Lord delivered the covenant (Exodus 20—24), instructions for building the tabernacle (Exodus 25—40), and the regulations found in the book of Leviticus at Sinai. The opening words of Leviticus assume the Sinai location, and the book concludes with a special mention of “Mount Sinai” (27:34). The people resided on the mountain for about a year and a half (cf. Exodus 19:1, 2; Numbers 10:11). During this period the Lord provided the regulations for worship and holy living in Leviticus across a month’s time (Exodus 40:17; Numbers 1:1). The importance of “Sinai” for the setting of Leviticus shows the strategic magnitude of the revelation that God gave regarding worship and holy living. It was the site of revelation, promise, and command. It was the first place where Moses encountered the Lord (Exodus 3:1–4; Acts 7:30) and the place where the Lord gave Israel the two tablets of the Ten Commandments (Exodus 31:18). Jesus’ Sermon on the Mount (Matthew 5—7) had parallel significance for Christians. It was the place of revelation. Jesus painted the profile of righteous citizenship for kingdom citizens. Moreover, the transfiguration of Jesus occurred on a mountain (Matthew 17:1–8). And a cloud too rested over Jesus and his disciples from which the Father spoke. Jesus’ face and garments radiated the glowing majesty of God. Jesus as the Son of God embodied the glory of the Lord as truly God (2 Peter 1:16–18).

Israel associated “Sinai” with the majesty of God whose presence shook the earth and whose voice was like thunder (Exodus 19:16–19; 20:18–21; Deuteronomy 4:11, 12). The smoke and fire of God’s appearance at the mountain forever marked the people’s vision of God’s blazing glory (Psalm 104:32; Habakkuk 3:6). Moses himself was utterly petrified with fear (Acts 7:32; Hebrews 12:21). But we who know the Lord Jesus have not come to Mount Sinai with trembling. The writer to the Hebrews declares that we who know Christ have come to the heavenly Mount Zion, the heavenly abode of all who have faith in the Lord (Hebrews 12:18–24). We have no fear but rather confidence in the eternal destiny to which our pilgrimage here on earth will lead. This heavenly citizenship was accomplished through the shed blood of our Lord Jesus Christ.

From the tent. Although the Lord was remembered for his revelation at the mountain, the people could not remain at the mount if they were to receive God’s provision of the promised land. The mountain was immovable. There were no more “Sinai’s” along the desert trek. The Lord therefore furnished a portable “Sinai,” the tabernacle shrine where God might reside among his people wherever he might lead them. We are familiar with the advantages of portability in our high-tech society. For example, the popular computer-based iPod enables a person to carry on the small digital device up to 5,000 musical songs. Whenever the cloud that hovered above the tabernacle moved, the people knew to set off on another stage of their journey. The regulations of Leviticus fit between the two descriptions of the movements of the tabernacle in Exodus 40:36–38 and Numbers 9:15–23. Those two passages are like bookends that highlight the portability of the tabernacle but also reinforce the importance of God’s presence among his people. They were not to take one step apart from the presence of God. Moses met with God at the tent and there received the assurance of God’s word and presence.

That the Lord’s revelation to Moses was as authentic at the tent as it had been at Mount Sinai was shown in two ways. First, there was a correspondence between the three divisions of the tent and the three circles of holiness that ascended to the summit of the mountain.5 The tent consisted of two rooms, separated by a curtain. The inner room of the tent was known as “the Most Holy,” and the outer room was simply “the Holy Place” (Exodus 26:33). The third division was the courtyard that encircled the tent (Exodus 27:9). Correspondingly, at the peak of the mountain, as in the Most Holy Place, the Lord spoke, and no one could approach God at the summit except Moses. In the same way, only the high priest could enter into the Most Holy Place (Exodus 19:20; 25:22; Numbers 7:89). Below the peak was the cloud to which Moses and the elders of Israel ascended. This corresponds to the Holy Place, the room that the priests could enter to assist the high priest in his duties (Exodus 20:21; 24:1, 2, 15, 16). Last was “the foot of the mountain” where the people stood (Exodus 19:17; Deuteronomy 4:11). Here was the equivalent to the courtyard where the laity could enter for sacrifice and worship (Leviticus 1:3; 8:3).

Second, the visage of Moses after speaking with God recalled his sojourn on the mountain. Whenever Moses entered into the presence of the Lord, his face glowed brightly as it had initially upon his descent from the mountain. His face reflected the effulgent glory of the Lord (Exodus 34:29–35). The significance of the opening words of Leviticus is that God continued to speak, although the forty days of revelation at the mount would come to an end.6 The Lord continued to provide for his people regardless of their proximity to the mountain. By this perpetual presence among his people, the Lord provided for closeness between him and Israel. This continuous presence of the tabernacle assured Israel uninterrupted provision and protection.

God has made the same provision for us as Christians but in a much more personal way. The Apostle John drew on the imagery of the tent when he declared, “[T]he Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14). The term “dwelt” translates the Greek term (skenoō), which is related to the word “tent” (skene) in our passage. Our Lord Jesus Christ became flesh—the incarnate God—who made his tent among us. By this habitation the Lord exhibited the glory of God. Whereas in the past God revealed himself by means of dreams, visions, and the prophets, he now has shown himself uniquely through the incarnation of his Son. Jesus is the very expression of God himself—fully God and fully human (Hebrews 1:1–4). There is no option for Christians to include other religious figures on the same stage as the Lord Jesus. It cannot be “Jesus and Caesar” or “Jesus and Mohammad.”7 By becoming a human being, our Lord Jesus assured us as human beings of God’s salvation for all who will hear and believe the gospel.

Through His Mediator

His servant Moses. If the book of Leviticus teaches us anything, it is that the Lord God demands that only qualified persons can commune with him. He is the awesome holy God who is unlike any other. It was long recognized that a go-between was necessary for men and women to relate to the Lord (Job 9:32, 33). It was at the risk of death that someone transgressed the sacred space that God inhabits, unless preparatory steps were taken to become fit to meet with God (Exodus 19:12–14). God permitted Moses to speak with him “face to face” (Exodus 33:11), yet elsewhere we learn that God prohibited Moses from seeing God’s face: “you cannot see my face, for man shall not see me and live” (Exodus 33:20; cf. John 1:18). The descriptive language that God met with Moses “face to face” must mean that the Lord’s presence was with him. Moses could not look upon the essence of God by viewing his face; he could only see his back and survive (Exodus 33:23). Yet, by his gracious mercies God made it possible for the people to know him despite their sinful condition as human beings.

The chief mediator or safeguard between the Lord and the people was Moses, who was the mouth of God. Moses enjoyed a special relationship with God. Initially, the Lord made himself available to Moses at any time from a special tent outside the camp. Progressively, Moses’ access to God became limited once the tabernacle structure was built. Moses actually entered the cloud on Mount Sinai (Exodus 24:18), but when the Lord took up residence in the Tent of Meeting, the cloud so filled the tent that Moses could not enter (Exodus 40:35). He received the word of the Lord while standing outside the tent. It was from this position that the Lord gave to Moses the beginning revelation and regulations of the book of Leviticus (Leviticus 1:1). Later, at the induction of Aaron and his sons, Moses’ role became a transitional link to the established order of the Aaronic priests who alone made intercessory sacrifices on behalf of the people (Leviticus 9:23). Especially, the ritual on the Day of Atonement restricted entrance to the Most Holy Place to the high priest alone who was an exclusive descendant of Aaron (Leviticus 16:11–14).

His Son Jesus. Jesus was “the second Moses,” who delivered the word of the Lord to God’s people. Despite Moses’ great stature as the quintessential prophet (Deuteronomy 34:10), he was not able to mediate the glory of the Lord perfectly. He failed the Lord through angry disobedience and was prohibited from leading the people into the promised land (Numbers 20:12). Jesus exceeded even the great prophet Moses. Although Moses was a loyal servant, Christ was a faithful son (Hebrews 3:3–6). The divine son, Jesus, is the very image of God, fully divine and fully human (2 Corinthians 4:4; Colossians 1:15; Hebrews 1:1–3). He is the complete and perfect mediator (1 Timothy 2:5). Jesus fully revealed the Father (John 1:18; 6:46; 14:9). The radiant glory with which Moses’ face shone was temporary, but those who gaze upon him will experience the permanent transforming power of Christ’s glory (2 Corinthians 3:12–18). Those of us in the household of faith no longer stand outside the tent looking from afar; we are brought close to God through the sacrificial death of our Lord Jesus Christ. He performed flawlessly the vicarious death that removes our sin and reconciles us to God (Hebrews 7:27; 9:26).

God Reveals His Glory

From the tent. The initial revelation that God gave Moses in Leviticus pertained to the steps necessary for Israel to receive the revelation of God’s glory. The Lord had provided the tabernacle, but now there was the need for the proper features of worship. Leviticus spells out the five sacrifices that God ordained for worship, including atonement for their sin (Leviticus 1—7). Additionally, the Lord directed Moses to carry out the ordination of the priests who were to function at the altar where the sacrifices were carried out (Leviticus 8). After all had been revealed regarding the means of maintaining the relationship between the Lord and his people, the first sacrifices were performed by the newly consecrated priests, Aaron and his sons. Aaron carried out the animal sacrifices for his own sins and then offered up the sacrifices for the sins of the people (Leviticus 9). It was only after the proper place, persons, and offerings occurred that the Lord showed his approval of the worship offered by the people. By an amazing pyrotechnic display, God confirmed his presence and pleasure:

And Moses and Aaron went into the tent of meeting, and when they came out they blessed the people, and the glory of the Lord appeared to all the people. And fire came out from before the Lord and consumed the burnt offering and the pieces of fat on the altar, and when all the people saw it, they shouted and fell on their faces. (Leviticus 9:23, 24)

This blazing fire came from within the tent, presumably from the ark of the covenant in the Most Holy Place (Exodus 40:21). It was a continuation of God’s presence demonstrated at Sinai where “the glory of the Lord” was previously seen as “a devouring fire” (Exodus 24:17). The implication of the passage is that the fire on the altar became a perpetual flame fed constantly by the priests each morning and evening (Leviticus 6:12, 13). The prior seven days of ordination sacrifices ensured that the altar maintained a constant smoldering fire from the daily sacrifices. But on the eighth day in a flash the whole of the offerings were instantaneously burned up. By this the Lord approved of the intercession of Aaron, and the people responded gladly that by means of the tabernacle structure, the animal offerings, and the ministry of Aaron, the Lord had indeed visited his people as he had promised.

In the Lord Jesus. At the incarnational appearance of our Lord Jesus Christ, the glory of the Lord was found exclusively in him. There is no other means by which we can behold the glory of the Lord. We have all sinned and thus failed to live in accord with the majestic glory of God (Romans 3:23). We must hear and receive the gospel, and once received we behold “the glory of God in the face of Jesus Christ” (2 Corinthians 4:6; cf. 2 Corinthians 3:18; 2 Thessalonians 2:14). The enabling presence of the Lord in the life of Israel led them to their reward in the promised land by the radiant glory of the cloud. By the presence of the Lord in the life of the believer and the church, we too will persevere in the knowledge and hope of our resurrected Savior, the Lord Jesus Christ, who has called us for greater destiny—the eternal glory that is ours at his coming (Colossians 3:4; 2 Peter 1:3).

Hear, receive, obey, and see with the eyes of faith the glory of our Lord Jesus Christ. God has spoken that we might believe, and that believing we might see.

2

Commitment

Leviticus 1:2–17

The women’s magazine Commitment boasts that it is the number one magazine for women on the Internet. Although commitment is a valued goal in our society, it is rarely exhibited when we consider America’s popular culture. Superheroes regularly fail to maintain their commitments to spouse and children. Sports figures typically renegotiate inked contracts. Politicians renege on campaign promises. Media outlets twist the facts. Perceived friends often betray confidences. People in our times are starving for the security of a loyal person, a person in whom they can put their trust (cf. Psalm 41:9; 109:5; Proverbs 17:9). What we don’t find in others, we find in the Lord Jesus Christ. In turn he demands that his people commit themselves wholeheartedly to him and to one another in Christian love. We don’t need to be afraid to surrender our life to the Lord. We can warmly embrace this obligation, for the Lord is worthy of such dedication. This act of supreme loyalty is depicted in the first offering called for, the whole burnt offering.

Worship always requires commitment. We cannot escape this fundamental feature of authentic worship. Commitment as the beginning place is reflected in the arrangement of the five sacrifices called for in Leviticus 1—7. The five sacrifices can be classified according to their motivation and necessity. The beginning three sacrifices are voluntary: the burnt offering, the grain offering, and the peace offering (chapters 1—3). The final two are required: the sin offering and the guilt offering (chapters 4, 5). The first offering is the burnt offering (chapter 1). As a voluntary offering, its presentation to the Lord by worshipers reflects their willing spirit to acknowledge the lordship of their God. Since the burnt offering was totally burned up on the altar (except the skin, which belonged to the priest, Leviticus 7:8), the layperson did not benefit from the sacrifice. It is an expression of complete surrender to the Lord, an act of total devotion. There was no holding back, no stingy parceling out of favors. It was a costly sacrifice. Worship begins with a devoted heart toward God. On your own accord you part with your possessions and disregard personal ambitions. The first divine word, then, from the tent was a call for complete submission to the Lord who accepted nothing less from those who loved him. The question that the passage asks us to answer is: Have you committed yourself and all that is yours to the Lord? Can we genuinely say, as the Apostle Peter said to Jesus, “See, we have left everything and followed you” (Mark 10:28)?

The Lord required the Israelite worshiper to bring the proper gift to the proper place and to worship him by the proper presentation of the offering. We will discover that the demands made of the ancient Hebrews were perfectly performed on our behalf through Jesus Christ who himself was the proper gift and the proper place and fulfilled the proper presentation of sacrifice for the forgiveness of sin. By his perfect obedience, we as Christians can worship with the perfect assurance that our worship is accepted by the Father.

The Proper Gift (vv. 2, 10, 14)

“What do you want for Christmas?” is a typical question at the holiday season when we contemplate doing our shopping. Usually the children are the easiest to buy for since they have a ready (and perhaps endless!) list of possibilities. But “what is the proper gift?” is another question we put to ourselves when considering a gift for a friend, an employer, or an aging parent. Should it be personal? Costly? Traditional? For a friend, we may choose a gift in part based on how dear a friend. For an employer we ask, “How long have we worked together and what has been customary in that particular business setting?” For an aging parent, “What is something that she doesn’t already have or probably has several times over?” The kind of gift usually reflects the kind of relationship the one giving the gift and the recipient have.

A costly offering. The gift that the worshiper offers the Lord requires the same and more important questions of us. What does the Lord require? What is the acceptable gift? The Israelite worshiper in this case had no doubt as to the demands of the Lord because a specific gift was called for. For the burnt offering the proper gift could come from one of two types of offerings—an animal from livestock (v. 2) or a bird (v. 14). Within the first option of domesticated animals, the worshiper could further select either a bull or a male sheep or male goat (vv. 5, 10). Also, there was a selection of birds permitted, either turtledoves or pigeons (v. 14). This variety in animals conveyed that God always required a sacrifice of value from the worshiper, but that the economic value varied based on the ability of the worshiper to give. A poor Israelite had the option of offering an inexpensive bird. The wealthy person gave a costly gift. A person could not worship “on the cheap,” as we would say today.

The famed pastor W. A. Criswell told the story of a father and his son who went one Saturday to the local county fair where they splurged on the midway rides, the games, and plenty of cotton candy. The next morning the father and his son attended the Sunday church service, and the father placed a pittance in the offering place as it passed. “What did this teach the lad?” Dr. Criswell rhetorically asked. The sad lesson learned that morning was that the county fair’s amusements were more important than the worship of God. King David said it best: “I will not offer burnt offerings to the Lord my God that cost me nothing” (2 Samuel 24:24). Every person should give and should give sacrificially to the Lord’s work if there is to be true worship.

If the worshiper offered livestock, the animal had to be “a male without blemish” (vv. 3, 10). The significance of the male beast was more symbolic than the actual value. Practically, the female animal was more valuable since it produced milk and was essential to reproduction. The male, however, was viewed as the symbolically significant animal since it was representative of the whole herd as the chief animal and the most virile. By calling for the male animal, God demanded the best of the worshiper’s herd as a token of the worshiper’s all. Although the animals and birds varied in value, each creature—whether from cattle, sheep, or fowl—was accepted by the Lord; it was deemed “a pleasing aroma to the Lord” (vv. 9, 13, 17). The poor Israelite’s inexpensive bird received the same approval as the costlier bull. God provided a system of offerings that enabled all economic classes to present a gift that the Lord welcomed. What was required was the worshiper’s heartfelt devotion.

Giving that is commensurate with a person’s economic status is a principle that was commanded for Christians, too (1 Corinthians 16:2; 2 Corinthians 8:12). We give what we have. God does not demand that we give what we do not have. Jesus commended a widow who gave only two coins because she gave all she had (Luke 21:2–4).1 Can the Lord’s church succeed without my gift? Yes, because all has its source in him, and I am dependent on him. The better question to ask ourselves is, can I succeed in Christian living without giving? Erwin W. Lutzer, senior pastor at The Moody Church in Chicago, once commented that the remedy for stinginess and greed is giving all our possessions to the Lord. We no longer own them, and their loss is not a challenge because the Lord is the one who owns and manages our welfare. The money that we present is not counted loss because it’s not ours.

A perfect offering. “I am easily satisfied with the very best” was one of Winston Churchill’s humorous quips. Usually for us as human beings the “best” is whatever gives us personal satisfaction. Divine demand for the best, however, is not exploitation for self-aggrandizement but the only proper demand if worship is to have any meaning at all. As the psalmist declared, it “befits the upright” to praise the Lord (Psalm 33:1; cf. 147:1), and we would add in that vein, it is fitting that we give the Lord our best. Anything short of a sacrificial offering signals that the Lord is not worthy of our all. This is not sincere worship. That the animal had to be unblemished spoke again to the worth of the gift. It had to be pristine in condition and not defective in appearance. A deformed animal had less value and thus was taken as an offense to the Lord (Leviticus 22:25; Malachi 1:8, 9). It would be like giving your child a broken toy at Christmas, although you could afford a new one. A broken toy is a castoff. A flawless animal was the appropriate service rendered to God as an act of total commitment. The same Hebrew term translated “without blemish”2 describes the Lord’s salvation: “His work is perfect” (Deuteronomy 32:4). It is also used of the upright whose lives are “blameless” before the Lord: “O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill? He who walks blamelessly and does what is right and speaks truth in his heart” (Psalm 15:1, 2).3 Those who claim to be loyal subjects to the Lord show themselves worthy of that claim when they offer up the best to God.

The Proper Place (vv. 3, 5)

At the Tent of Meeting. The proper offering, if it were to be accepted, had to be presented at the proper place—at the “the entrance of the tent of meeting” (Leviticus 1:3). “The tent of meeting” refers to the worship center, also called “the tabernacle.”4 The tent of meeting was geographically, structurally, and theologically the centerpiece of Israel’s tribal life. Geographically, the tent of meeting was in the focal point of the twelve tribal camps, with three tribes encamped at each side of the tent of meeting. Structurally, it consisted of two major parts: a courtyard and a sacred tent that sat inside. The courtyard was enclosed by a linen screen that measured 150 feet long and 75 feet wide. For comparison, the length of the courtyard was half the length of an American football field, measuring from the goal line to the fifty-yard line, and a little less than half the width of a football field. The altar was located near the entry to the courtyard. The courtyard faced east as did the sacred tent, which was situated at the back of the courtyard. So upon entry into the courtyard, the worshiper saw the altar and could see in the background the sacred tent. The symbolic message was plain: to approach God, the Israelite first made a sacrifice at the altar.

Theologically, the tent of meeting was central to Israel’s life because it served as the primary symbol of God’s presence among his gathered people. Inside the sacred tent there were two rooms. The front room was “the Holy Place” where authorized priests functioned. The back room was “the Most Holy Place” where the ark of the covenant, which represented the Lord God, resided. The sacrifice could not be made at just any place, since the offering must be presented where the Lord inhabited his people. The layperson was permitted to enter the courtyard for the purpose of presenting his gift to the Lord. However, he could not venture any farther. Only the approved priests could enter the sacred tent. In bringing the offering to the tent of meeting, there could be no confusion as to whom the presentation was made. The Lord God of Israel alone was the recipient of the gift—and no other nation’s god. The tent of meeting was sacred because of God’s presence, for he was (and is) the only true God.

At the altar. When the Israelite came into the courtyard, he first viewed the altar that was in the foreground. Next to the tent itself, it was the most dominating structure. The architectural arrangement of the structure conveyed a theological message. Since the altar first came into view upon entrance into the courtyard (Exodus 40:33), it reminded the worshiper that God first required a sacrifice. Altars were common features of worship in ancient times, set either inside enclosed sanctuaries or constructed at open sites. The construction material of Israel’s altar was wood from the acacia tree, overlaid with bronze (thus sometimes called “the bronze altar,” Exodus 38:30). The altar’s dimensions were seven and a half feet square and four and a half feet high.5 At each corner was constructed a horn that protruded beyond the corner. The horn signified strength (cf. Amos 3:14). The altar was hollow and was transported by means of two poles that fit into four bronze rings on the four corners. The bottom half of the altar consisted of a network of bronze grating (Exodus 27:1–8; 38:1–7).

Since the burnt offering was the most common offering, the altar was often identified as “the altar of burnt offering” (Exodus 30:28). The famous Assyriologist A. Leo Oppenheim commented that Mesopotamian religion was essentially “the care and feeding of the god.”6 The Biblical picture of sacrifice, however, is not the feeding of a god, such as was found among the nations, but a symbolic act of worship by the Israelite. All food and drink offerings were presented on the altar in the courtyard, a distance away from the tent where the Lord symbolically resided (Exodus 40:6). Thus the sacrifices were not presented to God in his residence to feed him.7

The sight of the altar produced conflicted emotions in the Israelite worshiper. The altar signaled sorrow by virtue of its identity as the place of death. The burnt offering was the regular daily offering, offered each morning and at twilight (e.g., Exodus 29:39, 42).8 The animal smoldered on the altar all night (Leviticus 6:9). Yet, the altar was also a place of great joy, for sacrifice characterized festivals of celebration (Numbers 10:10). The psalmist understood the altar as the place of meeting with God who was his perpetual joy (Psalm 43:4), and the prophet Isaiah depicted the future day when all nations would come in joy and receive acceptance at the altar of the Lord (Isaiah 56:7). Like the cross of Jesus Christ, the altar had the dual effects of repelling and attracting the worshiper (2 Corinthians 2:16, 17). The altar was a perpetual reminder of human sin but also a provision of divine grace that resulted in the joy of receiving forgiveness (Psalm 32:1, 2).

The cross of our Lord Jesus was a testimony to the sorrow produced by our sin and the undeserved suffering Jesus endured for our crimes. Yet, it was also a sign of the joyful victory that Jesus achieved on our behalf by paying for our sins, liberating us from guilt and death. But what corresponded with the Jewish altar was not Mount Calvary where Jesus hung on the cross. Rather, the proper place of sacrifice for the Christian is through the sacrificed body of Christ who is our spiritual altar (Hebrews 10:5–10; cf. Romans 12:1; Hebrews 13:15). Christians do not have a material, physical altar, but the writer to the Hebrews noted that: “We have an altar from which those who serve the tent have no right to eat” (Hebrews 13:10). This altar, the body of our Lord Jesus Christ, surpassed the tabernacle’s altar because Jesus secured eternal spiritual benefits.9

The Proper Presentation (vv. 4–17)

If the gift were to be accepted, it must also be offered in the proper way. Any departure from the prescribed course of action resulted in the rejection of the offering. The Lord required strict observance to show the importance of approaching him for the purpose of worship and for the forgiveness of sin. Proper protocol when receiving a dignitary evidences respect for the person and for the office that person holds. All governments have offices of protocol, including the United States, which advises officials such as the President of the United States, the Vice President, and the Secretary of State on official matters of national and international protocol. Protocol is part of recognizing a person’s significance in the life of a community. By fulfilling the proper presentation of the animal offering, the Israelite acknowledged the ruling presence of God. Moreover, the proper procedure symbolized weighty theological teaching that the Israelites learned through the observance of worship. The pictorial nature of the ritual was an ancient PowerPoint presentation, so to speak, that was pedagogical. Symbols can be powerful tools of communication. The US flag, fondly referred to as “Old Glory,” is such a symbol, a national symbol that speaks to those who honor it as today’s patriots. The US Flag Code of 1924 provides for the proper treatment of the flag. The church too has its symbols of spiritual realities—Christian baptism and the Lord’s Supper. The tabernacle and its worship services were an earthly copy of heavenly realities (Hebrews 8:5).

The worshiper. In the presentation of the burnt offering, the layperson and the officiating priest each played vital roles. Both were essential to the success of the ritual. Their respective parts in the ritual alternated between layperson and officiating priest. There was a symbiotic harmony between the worshiper and the officiating priest.10 The choreography of the ritual began at the initiation of the worshiper. The layperson, not the priest, selected the appropriate animal from the permitted species and brought it to the Tent of Meeting. Although we are not certain to what extent women entered the tabernacle courtyard to bring animal sacrifices, we know that the purity rite for the new mother after childbirth requires it (Leviticus 12:6–8). The worshiper placed his hand on the head of the victim, indicating his identification with the animal. By this signal, the animal became a formal substitution for the man (vv. 3, 4).11 There is no explicit command in our passage for the worshiper to confess his transgressions, although in the rite of the Day of Atonement the high priest confessed the sins of Israel (Leviticus 16:21; also cf. 5:5; 26:40; Numbers 5:5–7). The worshiper slew the animal and carved it up into pieces for their placement on the altar’s fires (vv. 5–7).

The term “kill” (shachat) is a technical term that describes a ritual slaying of an animal. Precisely how this occurred can only be inferred from the Bible.12 Later Jewish tradition specified the nature of the act. The animal remained in the same position where the layman laid his hand, and he slit its throat. The tradition was that the animal and the worshiper faced the sacred tent, perhaps symbolizing by this that the animal belonged to the Lord.13 After slitting the throat and opening up the carcass, the man washed off the feces and filth of the animal’s entrails and legs (v. 9). This cleansing of the animal offering was necessary to meet the standard of an untainted animal. The animal then was burned up on the altar. If the offering were an animal from the sheepfold, the same procedure was followed (vv. 11–13). One practical difference between the offering of cattle or sheep was the location of the slaughtering of the animal in relation to the altar in the courtyard. The preparation of the sheep occurred on the “north side of the altar” (v. 11), but when the offering was of cattle the layperson probably slaughtered it in any part of the forecourt. This permitted the more convenient handling of larger animals.14

By carrying out this procedure, the Israelite identified closely with the innocent victim. The blood of the animal would have gushed from the neck, splattering the worshiper. The sounds, smells, and blood would have indelibly marked the memory of the Israelite’s worship of God. The person’s transgressions had cost the life of another creature. How much more disturbing is it for the Christian when we contemplate the ordeal of our Savior whose blood streamed down “the old rugged cross,” pooling at the feet of his mother and mourners. George Bennard’s third verse in his beloved hymn “The Old Rugged Cross” says, “In that old rugged cross, stained with blood so divine, A wondrous beauty I see, For ’twas on that old cross Jesus suffered and died, To pardon and sanctify me.”

The priest. At the slaying of the cattle or sheep by the worshiper, the priest caught the blood, presumably in a receptacle, and poured it out at the base of the altar (v. 5). This action symbolized that the animal’s life had been forfeited by the worshiper as a costly gift presented to the Lord. The blood did not fall to the ground as if it were of no consequence, but the priest showed by the symbolic act that the blood was devoted to God.15 After the layperson cut up the beast, the priests placed and arranged its parts on the altar, including the head and fat (v. 8). The text specifically remarks that the whole of the animal was burned up as a gift to the Lord (v. 9). The ritual offering of the sheep or goat (vv. 10–13) involved the same procedure by the priest. However, there was a significant departure from the procedure when a bird was the offering of choice. Since the bird was small, either a dove or young pigeon, the priest carried out the full procedure once the individual had presented the gift to him (vv. 14–17). The officiating priest, having accepted the bird, tore off its head, removed its gullet with its impurities,16 and burned it upon the altar. The gullet was tossed aside on the east side of the altar in the nearby ash heap. The ash heap consisted of the burned residue from the many animals offered on the altar (esp. the burnt offering, Leviticus 6:10, 11).17 Specifically, the priest tore open the carcass, but not so as to sever the bird into two parts (cf. Leviticus 5:8). The blood was treated with the same deference as the previous sacrificial gifts. It was drained out (but not thrown, cf. vv. 5, 11) on the side of the altar (v. 15), so that the blood ran down the wall of the raised structure, pooling on the ground. This careful treatment of the blood showed that the life of the victim, whether it was the larger or smaller animal, was precious since life and death were divine prerogatives. The bird represented the guilty person whose life was of incomparable value in God’s eyes.

The purpose of sacrifice. Only by making the proper presentation did the act of worship achieve its purpose for the Israelite. Ceremony requires an explanation. Otherwise the people who observe it do not understand its meaning. Jesus, for example, explained the spiritual significance of the elements at the Last Supper for his disciples as they ate bread symbolizing his body and drank wine symbolizing his blood (Matthew 26:26–29). Sometimes a symbol or ritual is continued although its meaning has been lost or reinterpreted. In some church traditions the monogram “IHS” (or “IHC”) may be prominently displayed by liturgical symbols such as lectern or pulpit hangings, clergy crosses and robes, and commission linens. In antiquity it was wrongly thought to mean “Jesus, the Savior of men,” and today many think that it means “In His Service,” while others have no idea. The letters IHS are the first three letters of Jesus’ name in Greek.

Our passage makes clear the purpose of the ritual: The animal offering was “to make atonement” (v. 4). The word “make atonement” (kipper) indicated an act of reconciliation with an aggrieved individual.18 In this case, the offended party was the Lord, not the worshiper. The worshiper angered God by his sin against the Lord, and the atoning sacrifice pacified the Lord’s anger. The English word atonement reflects this idea of reconciliation. Atonement indicates “at-one-ment.” However, we must be clear that the blood of the animal by itself did not merit God’s forgiveness.19 God by his unmerited grace bestowed forgiveness in response to the repentance and obedience of the offender. The ritual shedding of blood was a symbolic gesture of obedience, not an actual transference of value that warranted God’s forgiveness.

The writer to the Hebrews made this clear: “For it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4). The basis for the taking away of sins is the blood of our Lord Jesus Christ, whose perfect sacrifice alone is adequate to win the forgiveness of sins. James Earl Massey reminds us that “Christ did not come into the world to confirm us in our sin but to save us from our sins” (cf. Matthew 1:21).20