ALPHA MAAMA (A.M.)

 Tokonaki Me 8, 2021

“a kingdom of priests and a holy nation”

tu‘unga tu‘i taula‘eiki, ko e kakai tapu

 

*Commentary: John MacArthur Bible Introductions*

Title

The original Hebrew title of this third book of the law is taken from the first word, translated “And He called.” Several OT books derive their Hebrew names in the same manner (e.g., Genesis, “In the beginning”; Exodus, “Now these are the names”). The title “Leviticus” comes from the Latin Vulgate version of the Greek OT (LXX)1 Leuitikon meaning “matters of the Levites” (25:32, 33). While the book addresses issues of the Levites’ responsibilities, much more significantly, all the priests are instructed in how they are to assist the people in worship, and the people are informed about how to live a holy life. New Testament writers quote the book of Leviticus over 15 times.

Author and Date

Authorship and date issues are resolved by the concluding verse of the book, “These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai” (27:34; cf. 7:38; 25:1; 26:46). The fact that God gave these laws to Moses (cf. 1:1) appears 56 times in Leviticus’ 27 chapters. In addition to recording detailed prescriptions, the book chronicles several historical accounts relating to the laws (see 8–10; 24:10–23). The Exodus occurred in 1445 B.C. and the tabernacle was finished one year later (Ex. 40:17). Leviticus picks up the record at that point, probably revealed in the first month (Abib/Nisan) of the second year after the Exodus. The book of Numbers begins after that in the second month (Ziv; cf. Num. 1:1).

Background and Setting

Before the year that Israel camped at Mt. Sinai: 1) the presence of God’s glory had never formally resided among the Israelites; 2) a central place of worship, like the tabernacle, had never existed; 3) a structured and regulated set of sacrifices and feasts had not been given; and 4) a High-Priest, a formal priesthood, and a cadre of tabernacle workers had not been appointed. As Exodus concluded, features one and two had been accomplished, thereby requiring that elements three and four be inaugurated, which is where Leviticus fits in. Exodus 19:6 called Israel to be “a kingdom of priests and a holy nation.” Leviticus in turn is God’s instruction for His newly redeemed people, teaching them how to worship and obey Him.

Israel had, up to that point, only the historical records of the patriarchs from which to gain their knowledge of how to worship and live before their God. Having been slaves for centuries in Egypt, the land of a seemingly infinite number of gods, their concept of worship and the godly life was severely distorted. Their tendency to hold on to polytheism and pagan ritual is witnessed in the wilderness wanderings, e.g., when they worshiped the golden calf (cf. Ex. 32). God would not permit them to worship in the ways of their Egyptian neighbors, nor would He tolerate Egyptian ideas about morality and sin. With the instructions in Leviticus, the priests could lead Israel in worship appropriate to the Lord.

Even though the book contains a great deal of law, it is presented in a historical format. Immediately after Moses supervised the construction of the tabernacle, God came in glory to dwell there; this marked the close of the book of Exodus (40:34–38). Leviticus begins with God calling Moses from the tabernacle and ends with God’s commands to Moses in the form of binding legislation. Israel’s King had occupied His palace (the tabernacle), instituted His law, and declared Himself a covenant partner with His subjects.

Levitiko 1 (Leviticus 1)

(v.2) Lea ki ha‘a ‘Isileli, mo ke pehē kiate kinautolu, Ka ‘i ai ha tangata ‘iate kimoutolu te ne ‘oatu ha kōpano ki he ‘Eiki, te ne fai ‘ene kōpano mei he‘ene fanga manu, mei he fanga pulu, pe mei he fanga sipi.

(v.2) Speak to the people of Israel and say to them, When any one of you brings an offering to the Lord, you shall bring your offering of livestock from the herd or from the flock.

 

*Commentary: David Guzik – Study Guide on Matthew*

When any one of you brings an offering: In the covenant God made with Israel at Mount Sinai, there were three major facets. The covenant included the law Israel had to obey, sacrifice to provide for breaking the law, and the choice of blessing or curse that would become the script for Israel's history.

The sacrificial system was an essential element of the Mosaic covenant, because it was impossible to live up to the requirements of the law. Sin was dealt with through sacrifice.

This was not the beginning of God's sacrificial system. Adam knew of sacrifice (Genesis 3:21), as did Cain and Abel (Genesis 4:3-4), and Noah (Genesis 8:20-21).

The idea of sacrifice to the gods was not unique to Israel. Other nations and cultures practiced sacrifice, often ultimately involving human sacrifice. The universality of sacrifice is evidence that the concept was know to man before the flood, and was carried to different cultures from the survivors of the flood in Noah's day.