Tremper Longman III & Raymond B. Dillard
An Introduction to the Old Testament
Leviticus is the third part of the Pentateuch. The concluding chapters of Exodus that focus on the construction of the tabernacle (chaps. 25-40) lead naturally to the opening of Leviticus, which describes the various sacrifices performed in the Holy Place (chaps. 1-7). The name Leviticus comes from the Septuagint via the Vulgate and highlights the main subject matter. The name means “pertaining to the Levites,” and although that tribe as such is not emphasized throughout the book, the priestly subject matter renders the title appropriate. The Hebrew title, like those of the other books of the Pentateuch, derives from the initial words of the book. Leviticus is thus wayyiqrâ’, “And he called.”
The book of Leviticus is often seen by the church as irrelevant to the present day. In those few cases where it is considered significant, an allegorical interpretation is used to “bridge the gap” between the time of the OT and today. A close study of its concerns, however, will reveal its rich contribution to our understanding of God and the history of redemption without recourse to allegory.
Approaching the New Testament What is the enduring value of the book of Leviticus? This question has plagued Jewish and Christian readers for centuries. For the former, the loss of the temple raises the issue, but the continuation of dietary laws (kashrut) and the hope that someday temple worship will start again provide at least a partial answer (Levine). For Christians, the book of Hebrews provides guidance in that it presents Jesus Christ as the perfect High Priest who offers himself as the perfect sacrifice. As it says in Hebrew 9:26: “But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.” Jesus is the ultimate High Priest. By contrasting the regular OT priesthood with the mysterious figure of Melchizedek, the author of Hebrews also solves the problem of Jesus’ non-Levitical background (7:14). In any case, the Aaronic priesthood and the OT sacrificial system all anticipate a greater reality, namely, Jesus Christ as final priest and sufficient sacrifice (Heb. 4:14—5:10; 7—10; see also Rom. 8:3; Eph. 5:2).
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