LEVITICUS: "BOOK OF THUD" OR THE BOOK THAT SPEAKS IN EVERY AGE?
Does the book really matter? Frankly, I've never heard sermons on this ever. I understand Mr. (Rev.) Danny Hyde in a Reformed Church, Oceanside United Reformed Church, CA, did a series; I understand that Mr. (Rev. Dr. Prof.) Allen Ross, a solid Episcopal Churchman, has published an excellent volume on it; we will probably secure and review that. I suppose there are some places that have considered Leviticus. But, largely, I can't remember it ever being read in divine worship. Can you? Is it that unimportant? (rhetorical of course) Is it the "Book of Thud" or does it speak anew, afresh and with continuing force? (again, rhetorical)
Authorship: Moses, somewhere between 1446-1406 B.C. Throughout Leviticus, Moses refers to the “Word” or “Words” of God. As for larger issues of authorship, we’ll deal with that more largely elsewhere.
Most critical and liberal scholars put the authorship in the 6th century B.C., but that doesn’t fit the period, doesn’t reflect the Prophets, nor does it account for Levitical references in Amos (8th century B.C.) or Ezekiel (6th century B.C.), to mention a few.
Ergo, for the present purpose: Leviticus represents the ideals of worship and holiness from Moses (15th century B.C.) to 587/586 B.C., shy of one millennium.
Characteristics and Themes:
• Enshrines and teaches the theological loci of systematic theology: God, humanity (Israel and the nations), Christ, salvation (covenant of works/covenant of grace, justification by faith alone, repentance unto life, assurance of forgiveness), church (Israel, covenant) and eschatology (Messiah, New Covenant)
• Historically, Leviticus is anchored to Sinai in the wilderness; establishes instructions for doctrine, reproof, correction and instruction in righteousness
• God elects one nation and not all nations. He shall, as promised in the gracious covenant, dwell with His elected people on "His non-negotiated terms." It's not "worship-on-a-wing-and-a-fly."
• Mankind, including Israel, are universally depraved and sinful. This includes all, leaders and priests included. This theme is manifested since the fall and to Moses' times. In Deuteronomy, Moses notes that many Israelites will get worse too. While Israel holds the unique status as an elected and redeemed nation, others do not sustain the same redemptive relationship. If Israel and Israelites need atonement and reconciliation, quite inferably, by extension, so do the nations. But God did not elect them. Universal depravity is taught by Jesus and Paul (Rom. 3.9ff.), inter alia.
• Leviticus is a worship manual for the nation as regulated by ordained clerics: worship is ordered, regulated, disciplined and quite the reverse of “make-it-up-on-the-fly.”
• Necessity of atonement. A sacrificial system of offerings (1-7) governs, presided over by ordained priests (8-10; 21-22) along with weekly Sabbaths and national festivals (16; 23; 25). Israel, like all, is caught between sin and the holy God: atonement is essential; atonement is not optional and is not dismissible. It's not negotiable. It's judicial, real, and very practical. The Day of Atonement, not to mention the sacrifices, underscore this. Mr. (Bp.) John Ryle, Liverpool, wisely noted that this--atonement--is a "touchstone" or "benchmark" of fidelity. Waffle on this and other related doctrines fall or get diluted.
• Ethics: necessity of holiness. “Be ye holy for I am holy” (11.45). This encompasses a nation, varied dietary holdings, medical rulings, and more.
• Eschatology: the shadows, concrete symbols and liturgical acts teach and school the people; further, it hearkens backwards to the Protevangelium (and more), but looks forward; Levitical doctrines are presupposed in the theology of the New Covenant; Levitical shadows, with fulfillments in Christ, look forward to the New Heavens and New Earth. These shadows and doctrines give rise to New Covenant theology:
1. The Lamb that takes away the sins of the world (nations, ethnic groups), Jn. 1.29. Christ's atonement is co-extensive with His High Priestly prayer (Jn. 17) and consonant with unconditional election.
2. Christ the ransom for the sins of many (the elect), Mk. 10.45
3. Blood cleanses from all sins, 1 Jn. 1.7
4. The High Priest of the old Tabernacle/Temple (Lev. 16) gives rises to the High Priest, Christ, who ministers in the New Heavenly Temple (Heb. 9; 10)
5. Rending of the veil of the Temple—opening of the doors to God by Christ’s work to believers, Mt, 27.15; Heb. 10.19, 20
6. The same God of Leviticus is the same God in Christ, the Son of God, reconciling His people to Himself
Does the book really matter? Frankly, I've never heard sermons on this ever. I understand Mr. (Rev.) Danny Hyde in a Reformed Church, Oceanside United Reformed Church, CA, did a series; I understand that Mr. (Rev. Dr. Prof.) Allen Ross, a solid Episcopal Churchman, has published an excellent volume on it; we will probably secure and review that. I suppose there are some places that have considered Leviticus. But, largely, I can't remember it ever being read in divine worship. Can you? Is it that unimportant? (rhetorical of course) Is it the "Book of Thud" or does it speak anew, afresh and with continuing force? (again, rhetorical)
Authorship: Moses, somewhere between 1446-1406 B.C. Throughout Leviticus, Moses refers to the “Word” or “Words” of God. As for larger issues of authorship, we’ll deal with that more largely elsewhere.
Most critical and liberal scholars put the authorship in the 6th century B.C., but that doesn’t fit the period, doesn’t reflect the Prophets, nor does it account for Levitical references in Amos (8th century B.C.) or Ezekiel (6th century B.C.), to mention a few.
Ergo, for the present purpose: Leviticus represents the ideals of worship and holiness from Moses (15th century B.C.) to 587/586 B.C., shy of one millennium.
Characteristics and Themes:
• Enshrines and teaches the theological loci of systematic theology: God, humanity (Israel and the nations), Christ, salvation (covenant of works/covenant of grace, justification by faith alone, repentance unto life, assurance of forgiveness), church (Israel, covenant) and eschatology (Messiah, New Covenant)
• Historically, Leviticus is anchored to Sinai in the wilderness; establishes instructions for doctrine, reproof, correction and instruction in righteousness
• God elects one nation and not all nations. He shall, as promised in the gracious covenant, dwell with His elected people on "His non-negotiated terms." It's not "worship-on-a-wing-and-a-fly."
• Mankind, including Israel, are universally depraved and sinful. This includes all, leaders and priests included. This theme is manifested since the fall and to Moses' times. In Deuteronomy, Moses notes that many Israelites will get worse too. While Israel holds the unique status as an elected and redeemed nation, others do not sustain the same redemptive relationship. If Israel and Israelites need atonement and reconciliation, quite inferably, by extension, so do the nations. But God did not elect them. Universal depravity is taught by Jesus and Paul (Rom. 3.9ff.), inter alia.
• Leviticus is a worship manual for the nation as regulated by ordained clerics: worship is ordered, regulated, disciplined and quite the reverse of “make-it-up-on-the-fly.”
• Necessity of atonement. A sacrificial system of offerings (1-7) governs, presided over by ordained priests (8-10; 21-22) along with weekly Sabbaths and national festivals (16; 23; 25). Israel, like all, is caught between sin and the holy God: atonement is essential; atonement is not optional and is not dismissible. It's not negotiable. It's judicial, real, and very practical. The Day of Atonement, not to mention the sacrifices, underscore this. Mr. (Bp.) John Ryle, Liverpool, wisely noted that this--atonement--is a "touchstone" or "benchmark" of fidelity. Waffle on this and other related doctrines fall or get diluted.
• Ethics: necessity of holiness. “Be ye holy for I am holy” (11.45). This encompasses a nation, varied dietary holdings, medical rulings, and more.
• Eschatology: the shadows, concrete symbols and liturgical acts teach and school the people; further, it hearkens backwards to the Protevangelium (and more), but looks forward; Levitical doctrines are presupposed in the theology of the New Covenant; Levitical shadows, with fulfillments in Christ, look forward to the New Heavens and New Earth. These shadows and doctrines give rise to New Covenant theology:
1. The Lamb that takes away the sins of the world (nations, ethnic groups), Jn. 1.29. Christ's atonement is co-extensive with His High Priestly prayer (Jn. 17) and consonant with unconditional election.
2. Christ the ransom for the sins of many (the elect), Mk. 10.45
3. Blood cleanses from all sins, 1 Jn. 1.7
4. The High Priest of the old Tabernacle/Temple (Lev. 16) gives rises to the High Priest, Christ, who ministers in the New Heavenly Temple (Heb. 9; 10)
5. Rending of the veil of the Temple—opening of the doors to God by Christ’s work to believers, Mt, 27.15; Heb. 10.19, 20
6. The same God of Leviticus is the same God in Christ, the Son of God, reconciling His people to Himself
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