A Teaching Outline for the Book of Leviticus

“Who may ascend the hill of the Lord? Who may stand in His holy place?” This was the question David posed in Psalm 24:3—and it’s a question that all mankind must reckon with in an ultimate sense.

In contemplating God’s holiness, academic theologians have typically recognized two aspects. The primary aspect is God’s majestic holiness, which emphasizes the fact that He is transcendent, distinct from His creation, and infinitely unique. This is apparent in passages like Exodus 15:11, which says, “Who is like You among the gods, O Lord? Who is like You, majestic in holiness, awesome in praises, working wonders?” It is, quite simply, God’s “otherness.” The secondary aspect is God’s moral holiness, which recognizes the fact that God is entirely separate from sin, being ethically perfect. This is seen in passages like 1 Peter 1:16, which says, “But like the Holy One who called you, be holy yourselves also in all your behavior.” Thus, the word “holy,” translated from the Hebrew word qadosh (and the Greek word hagios), speaks of God’s inherent and absolute greatness, distinct above everything outside Himself, as well as His utter moral purity and separation from sin. When it comes to moral holiness, God’s people are called to be like Him, striving toward ethical purity. But when it comes to majestic holiness, it is by definition something that describes God alone.

But, truth be told, both of these aspects of God’s holiness pose a problem for sinful man. How is possible to approach the One who dwells in unapproachable light (majestic holiness, cf. 1 Tim 6:16)? Furthermore, is there anyone with “clean hands and a pure heart” (moral holiness, cf. Psa. 24:4) who could even attempt it?

The book of Leviticus, using cognate forms of qadosh more than one hundred times, emphasizes this theme like no other. And in so doing, it gives the answer to the question. Under the inspiration of the Holy Spirit, Moses wrote Leviticus to help the Israelites understand the holiness of God and the sinfulness of man, but also the means of atonement through a high priest who can bridge the gap. Like a picture book of salvation, the rituals and regulations required for the people to dwell with God in a tent, temporarily, showed them—in vivid detail—what the Messiah would do so they could be with God in heaven, forever (cf. Heb. 8:5). It teaches us those same glorious truths today.

The book opens with a description of the five primary types of offerings: burnt, grain, peace, sin, and guilt. These served as the basis for all of the functions related to the tabernacle, such as inaugurating priests (cf. Lev. 9:1-5), restoring an unclean individual (cf. Lev. 12:6, 14:9), cleansing the tabernacle (cf. Lev. 16:16), atoning for the entire assembly of Israelites (cf. Lev. 16:33), and celebrating national feast days (cf. Lev. 23:12). But far more important than the maintaining of a physical relationship with God at the tabernacle were the spiritual implications of the believers relationship with God in heaven. Since “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4), the sacrificial system was provided by God so that the Israelites could understand the true object of saving faith: atoning work of Christ on behalf of sinners. It’s not that those under the Mosaic Covenant were saved by animals, but that in the giving of lambs, those under the Mosaic Covenant would come to understand the giving of the Lamb of God.

The first offering described was the “burnt offering,” named as such because, unlike other types, the whole animal was burned on the bronze altar. “And the priest shall offer up in smoke all of it on the altar for a burnt offering, an offering by fire of a soothing aroma to the Lord” (Lev. 1:9). Just as the entire sacrifice was consumed, so was its purpose to express entire dedication to God—a life fully devoted to Him. It’s also for that reason that this sacrifice was required daily from the priests. Every morning and every evening, a burnt offering was given at the tabernacle by the priests serving there (cf. Lev. 6:8-13). At times, non-priests would also need to offer this type of sacrifice when they wished to be rededicated to God (after a period of uncleanness, for example, cf. Lev. 12:6-8). For that reason, God provided various types of animals that could be given based on one’s financial ability: a bull from the wealthy (cf. Lev. 1:1-9), a male sheep or goat from those of average means (cf. Lev. 1:10-13), or birds from the poor (cf. Lev. 1:14-17). All who were called upon to dedicate their lives to God had the ability to do so. Ultimately, Christ demonstrate a life of true commitment to God in both His active obedience (fulfilling the Law in every thought, word, and deed) and passive obedience (fulfilling His mission to suffer and die for man’s sin). For that reason, His self-giving was an even greater fragrant offering to God (cf. Eph. 5:2).

The second type of offering, the “grain offering,” was of uncooked flour (dough, cf. Lev. 2:1-3) or cooked flour (bread, cf. Lev. 2:4-10), without leaven or honey (cf. Lev. 2:11), but seasoned with salt (cf. Lev. 2:13). Coming from the Hebrew word minhah, referring to a tribute paid to an overlord by his subjects so as to remain in good standing, this offering was given as an act of submission and service to the God who ruled over them. For that reason, it typically accompanied other types of offerings, as opposed to being offered standalone, as a representative expression of service that follows after salvation. Although believers are saved by faith apart from works, it’s also true that believers are saved for good works. We’re not saved in order to sit, sulk, or saunter. Rather, God predestines us both for glory (cf. Rom. 8:30) and for good works (cf. Eph. 2:10). As it’s been said, we’re saved by faith alone, but the faith that saves is never alone. A living faith is an active faith (cf. Jas. 2:14-17). Thus, just as the grain offering would accompany other offerings, so too do good works necessarily follow after a believer’s justification. And it’s only in Christ that any good work can be pleasing to God (cf. Isa. 64:6). Through Him we can “continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb. 13:15).

The “peace offering” was the third described by Moses, in which a bull, cow, male or female sheep, or male or female goat could be voluntarily sacrificed to God in celebration of fellowship with Him (cf. Lev. 3:1, 6, 12). Unlike the burnt offering, in which the entire animal was placed on the altar, the peace offering called for only the fatty portions (the choicest cut of the animal) to be given to God. This allowed the other parts of the animal to be consumed by the worshiper as he celebrated being with God at the tabernacle. If sheep were the animal selected, Moses reminded the Israelites not to forget about their unique fatty portion, the “fat tail,” that goats do not have (cf. Lev. 3:9). And since this sacrifice was voluntary, no provisions were given for the poor to sacrifice birds; those who were truly poor wouldn’t be able to afford a voluntary sacrifice, nor would a bird be large enough to meaningfully divide it up between fatty and non-fatty portions. No matter which of the specified animals was given, though, it was vital to remember that “all fat is the Lord’s” (Lev. 3:16). He gets the best—as He rightfully deserves.

The fourth and fifth types of sacrifice were for the purpose of restoration after a violation of God’s Law. The “sin offering” was required for any sins that were unintentionally committed or, in some cases, even unknown: “Now if anyone of the common people sins unintentionally in doing any of the things which the Lord has commanded not to be done, and becomes guilty, if his sin which he has committed is made known to him, then he shall bring for his offering a goat, a female without defect, for his sin which he has committed” (Lev. 4:27). Since the sin offering was a mandatory offering, provisions were made for various classes of people using various kinds of sacrifices. The largest of animals, the bull, was required from the high priest, the entire congregation of Israel, or the leaders in the community. Female goats or sheep were required from the wealthy, birds from those of average means, and flour from the poor. Any type of accidental defilement, whether by unintentional sin or contact with an unclean object, required the giving of a sin offering. Being in fellowship with God requires perfect purity, and anything that ruins such purity requires atonement to purify the sinner, lest a person be destroyed by the very holiness of God. The high priest, most of all, would be well aware of this. It’s for that reason that he had to offer a sin offering for himself prior to beginning service at the tabernacle (cf. Lev. 8:14). The last thing he would ever want to do is stand before the presence of a holy God while still defiled by unknown sin in his life.

Similarly, the guilt offering was a mandatory offering used to provide compensation—payment—on account of sin. In some cases, this could be for committing unintentional acts of irreverence: accidentally eating holy food belonging to the priests, forgetting to tithe, failing to fulfill a vow, or perhaps not bringing the firstfruits of a harvest (cf. Lev. 22:14-16, Exod. 34:26). In other cases, it might be for those fearing that they accidentally broke God’s Law but weren’t sure how, and wanted to have their conscience cleansed (cf. Lev. 5:17). Finally, any forms of unethical commerce could be atoned for through the compensation of a guilt offering (cf. Lev. 6:1-7). The wages of sin is death, but God in His grace, allowed for those wages to be paid out by a substitute.

Whatever the case was, the sin offering and guilt offering—for purification and payment—gave unworthy sinners the restoration they needed to stand in the presence of a holy God. But make no mistake about it: the God of Leviticus is the same God of today. Any Israelite who stood before God at the tabernacle with sins that had not been atoned for would be seen as guilty. And anyone who stands before God in heaven with sins that have not been atoned for will likewise be seen as guilty—and it will not end well. But the good news of the Gospel is that the Lord Jesus Christ, embodying the perfect sin and guilt offerings, atoned for all of the sins of all those who would ever believe in Him—sins past, present, and future; sins unintentionally committed; even sins that remain unknown to the believer—all atoned for! In Christ, we have a perfect sin offering that perfectly purifies us: “…if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin” (1 John 1:7). And in Christ, we also have a perfect guilt offering that permanently pays for us: “But the Lord was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the Lord will prosper in His hand” (Isa. 53:10).

What does that mean? If you're in Christ, you never have to fear that there’s an outstanding sin that renders you defiled before God. You never have to worry that an unintentional sin has escaped your notice, leaving you still at enmity with the Lord. You never have to fear that a sin accidentally remains on your account, setting you up to pay for it in hell for all eternity. You have a flawless sin offering and guilt offering given for you. Hallelujah! Far from being a burdensome system of rules and regulations, the gracious fivefold sacrificial system typified the perfect work of the Lord Jesus Christ, allowing the Israelites to see the object of their faith depicted in tangible realities centuries before He came.

Following on the heels of the sacrifices, Moses described the regulations for those who would offer them: the priestly class of Aaron and his sons. Instructions were given for carrying away the ashes of the burnt offering (cf. Lev. 6:10), how to consume the grain, peace, sin, and guilt offerings (cf. Lev. 6:14-7:18), and what to do with Israelites who came to eat a peace offering but willfully did so in a defiled manner (cf. Lev. 7:19-27). One thing was clear: the holiness of God demanded strict adherence to His rules for worship. No one was at liberty to concoct a form of self-styled worship and expect it to please God. No one had the license to operate according to pragmatic, “seeker-sensitive” philosophies. No one was in a place of authority to do whatever seemed right in their own eyes at the tabernacle. Rather, worship of God was to be done by what has come to be known as the regulative principle of worship—that is to say, only the elements specifically commanded in Scripture are to be included in corporate worship. This stands in contrast to the normative principle of worship, in which it is believed that worship of God can include any elements not specifically prohibited by Scripture. Since it is only the former principle that aligns with the doctrine of scriptural sufficiency, it is a principle not only for those of the Old Covenant, but for those of us in New Covenant today. Corporate worship in the local church is also to be regulated by what Scripture specifically directs Christians to do when they gather. For that reason, at the conclusion of a church gathering, the proper question for Christians to ask one another is not, “Did you like the worship service today?” but rather, “Did God like the worship service today?”

Unfortunately, Nadab and Abihu (two of Aaron’s sons) had to learn the distinction between the regulative and normative principles the hard way. Once all the priests were installed and inaugurated to begin service at the tabernacle, and God graciously accepted the first sacrifices offered on the altar in a show of blazing glory (cf. Lev. 9:23-24), these two men decided to conduct their priestly duties by how they saw fit. “Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the Lord, which He had not commanded them” (Lev. 10:1). Whether it was the wrong type of incense, the use of coals from a non-sanctioned fire, an improper time for the offering, or a combination of several factors, the bottom line is that their act of experimental and irreverent worship was abominable to God. “And fire came out from the presence of the Lord and consumed them, and they died before the Lord” (Lev. 10:2). Those who treat God lightly have no clue who they’re dealing with. The holiness of God is not something to be trifled with, and since Nadab and Abihu knew better, Aaron was prohibited from mourning their death: “Then Moses said to Aaron and to his sons Eleazar and Ithamar, ‘Do not uncover your heads nor tear your clothes, so that you may not die and that He may not become wrathful against all the congregation” (Lev. 10:6a). Their judgment was just; it was to be soberly affirmed, not tearfully resented.

Immediately following the death of his two sons, Aaron allowed a sin offering to be totally burned up rather than consuming it as was called for (cf. Lev. 10:16-18). Though this might seem like yet another infraction against God’s commands, in this case Aaron didn’t eat the sacrifice because to enjoy food after the sacrilegious act committed by his sons would have represented further irreverence for God’s holiness. He was even more aware of his own unworthiness to be in the presence of God. Thus, unlike his sons, his actions represented a greater, not lesser, regard for God even though outwardly it may have not appeared to be so (a similar situation occurred centuries later when Ahimelech the priest gave David consecrated showbread reserved only for priests, cf. 1 Sam. 21:1-6). Aaron’s fear of the Lord was well received: “When Moses heard that, it seemed good in his sight” (Lev. 10:20).

Nevertheless, Aaron, like all other priests, did have one insurmountable weakness: death. As Scripture says, “The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing” (Heb. 7: ). No matter how faithful Aaron and his sons were, they were also frail. Insofar as God used them to demonstrate mankind’s need for a mediator, they served their purpose well. But they were only a shadow of the greater mediator to come. For that reason, Scripture goes on to say, “…but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them” (Heb. 7:24-25).

Moses then went on to explain laws related to purity, using the Hebrew word for “unclean” over ninety times in only a short span of Scripture (Leviticus 11-15). Although there were certain health benefits offered in abiding by these precepts (such as avoiding the spread of disease) the uncleanness emphasized by Moses was primarily intended as ritualistic, not hygienic. It was ceremonially didactic (teaching through symbolism). That which was “unclean” (unacceptable among the people of God) could be cleansed to become “clean” (acceptable among the people of God), and that which was “clean” could further be sanctified to become “holy” (acceptable in the presence of God). On the other hand, if that which was “holy” were profaned it would become unclean, and if that which was “clean” were polluted it would also become “unclean.” At any given time, people, as well as animals and objects, would find themselves somewhere on this cleanness spectrum, ranging anywhere from unclean, to clean, to holy. And that state of cleanness would impact their daily life.

Not at all intending to shame individuals, the purpose of these purity laws was to remind the people that their entire lives were affected by the original sin of Adam. Specifically, in a post-Fall world, they were to remember how immersed they were in the corrupting and alienating effects of sin—from what went into them (consumption of food, cf. Lev. 11), to what came out of them (childbirth, cf. Lev. 12), to what was upon them (skin diseases, cf. Lev. 13-14), to what came from them (various bodily discharges, cf. Lev. 15). The order of these four aspects of life was also organized by Moses based on the length of defilement: escalating from hours (cf. Lev. 11:24), to days (cf. Lev. 12:2), to possibly years (cf. Lev. 13:46, 15:25, 2 Chron. 26:21, Mark 5:25). Israel quickly learned that sin stains all aspects of life (cf. Rom. 8:19-22). Everything. Consequently, they were entirely dependent on God for restoration and reconciliation in every aspect of life.

In fact, so corrupted was their daily life that a scheduled nationwide atonement called yom hakippurim was instituted. Referred to as the “Day of Atonement” (or more literally, the plural “Day of Atonements”), it provided cleansing for the entire gathering of Israel as well as the tabernacle structure itself. The high priest would sacrifice animals for himself and for the people, send a goat out into the wilderness to remove their sins, sacrifice another goat and splash its blood on the lid of the ark in the holy of holies, and offer incense while pleading with God for forgiveness. Despite the grandeur of this event, the fact that it was required annually was proof that though the cleansing may have occurred all at once, it wasn’t once for all. Its ongoing nature was evidence that they needed something better. Thus, these events were not to be carried out casually, as if it were “business as usual,” but with a heart utterly dependent on a Savior. Every sinner’s greatest need is not a second chance, but a second Adam.

And in Christ, that great need is met.

When an Israelite would come into contact with a disease, he would become ritually unclean (and thus become alienated from fellowship with God at the tabernacle), but when Jesus came into contact with diseased sinners, the opposite happened: He made the unclean, clean. They didn’t pollute Him; He purified them. He didn’t become contaminated; they became cleansed. Those who came to Him in faith did not defile Him and thus draw Him away from God; He healed them and drew them near to God. The man with leprosy, unclean for the duration of his disease according to Leviticus 13:46, was healed by Jesus and sent to the priest for confirmation as required (cf. Matt. 8:1-4). The Israelite woman suffering from a twelve-year hemorrhage, making her impure according to Leviticus 15:25, was healed the moment she reached out to Jesus in faith (cf. Matt. 9:20-22). The Great Mediator not only restored people physically, but in so doing, demonstrated His ability to restore people spiritually—bringing them back to fellowship with God.

And the reason He was able to do this is because He came as both the perfect sacrifice and Great High Priest, embodying all that was foreshadowed by the Day of Atonement. As Aaron would represent the assembly of those who drew near at the tabernacle, so too did Christ serve as the representative of all who are drawn by the Father. As the animals were selected to be used in the great atoning work of substitution, so too did Christ come as the Lamb of God to take the place of sinners. As the scapegoat was sent out to the wilderness alone, so too was Christ forsaken, according to His human nature, as He expiated the sins of His people in darkness. As the slain goat was killed to suffer the wages of sin, so too did Christ propitiate the wrath of God, paying fully and finally for the sins of all who would ever believe in Him. And as incense was carried into the tent, accompanying the prayers of Aaron as it ascended to heaven, so too does Christ ever live to make intercession for His people. Because of this ultimate Day of Atonement—the cross work of Christ in the first century—every person Jesus died for will be saved. The flawless victory of the Son was in perfect accordance with the electing purposes of the Father and the regenerating work of the Spirit—the inseparable operation of the triune God saves all whom He intends to save.

After an explanation of the types of sacrifices (Lev. 1-5), the method for sacrifices (Lev. 6-7), the ordination of priests (Lev. 8-10), and the laws for ritual purity (Lev. 11-16), the “Holiness Code” completes the book of Leviticus: laws regulating the lives of Israelites such that they would “be holy, for I the Lord your God am holy” (Lev. 19:2, 20:7, 20:26). Rather than entering the Promised Land only to become like the pagans who lived there, these regulations gave the average Israelite guidance on how to live a God-glorifying life in response to His redemptive grace. Like Christians today (cf. 1 Pet. 1:16), the people belonging to Yahweh were called to be set apart. Different. Holy.

Perhaps unsurprisingly, the Holiness Code begins with the common Israelites’ duty to the sacrificial system. Specifically, God prohibited them from offering sacrificial animals anywhere other than at the tabernacle (cf. Lev. 17:3-4). This would be a vital commandment to curb the temptation toward false, self-styled religion among the people: “The reason is so that the sons of Israel may bring their sacrifices which they were sacrificing in the open field, that they may bring them in to the Lord, at the doorway of the tent of meeting to the priest… They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot” (Lev. 17:5a, 7a). Decades later, just prior to entering the land, Moses would reiterate this command with even greater specificity: “You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree…  But you shall seek the Lord at the place which the Lord your God will choose from all your tribes, to establish His name there for His dwelling, and there you shall come” (Lev. 12:2, 5). Representing an application of the first and second of the Ten Commandments, holiness for the people would only be possible if they remained committed to the one, true God.

Beyond utterly opposing the faulty worship of the Canaanites, God also commanded the Israelites to utterly detest the faulty sexuality of the Canaanites. Whether polygamy, adultery, bestiality, or a number of other deplorable practices, God’s people were to be self-controlled, holy, and righteous in their relationships. Since sexual immorality can manifest itself in an untold number of ways, it was vital for Moses to safeguard the marital, monogamous, one-man-one-woman standard for sexual activity. In fact, it was because of the Canaanites’ sexual deviancy that God was spewing them out of the Promised Land in the first place (cf. Lev. 18:24, 20:23).

Of far worse consequence than being ejected from Canaan, however, is the reality that all the unrighteous will be excluded from the favorable presence of God throughout eternity (cf. 1 Cor. 6:9). Using the words arsén (“male”) and koité (“bed”) from the Greek translation of Leviticus 18:18, the Apostle Paul rightly taught that homosexuals (arsenokoitai, “male-bedders”) are among those who will not inherit the kingdom of God (cf. 1 Cor. 6:9-10). And since all sin begins in the heart (cf. Matt. 15:19), every form of homosexual attraction, disposition, or tendency is just as defiling before God as the behavior itself (cf. Matt. 5:27-28). But by God’s grace, those who do repent of their sexual sin—as well as every other sin—find a Savior who can wash, sanctify, and justify them (cf. 1 Cor. 6:11).

Moving on to ministry at the tabernacle, of particular interest to note is the requirement for holiness in the priesthood (cf. Lev. 22:1-22:33). Service to God required a faithful commitment to God. Even if a priest were to select a perfect animal, prepare it just as required, offer it in exactly the right way, designate it for the correct use, and consume it according to the correct methods, if he himself were impure or defiled, the entire act of service would be unacceptable to God. Like a chef making a gourmet dinner with unwashed hands, even the smallest personal defilement among the priests would render it utterly intolerable at the tabernacle (cf. Lev. 22:1-3).

A similar principle is true in the local church today. It matters not how well-funded, well-attended, or well-liked a pastor’s local church is if he is a moral failure in his own personal life; his service is unacceptable to God. As the Apostle Paul taught Titus, “To the pure, all things are pure, but to those who are defiled and unbelieving, nothing is pure” (Titus 1:15). Heretics, false teachers, and disqualified, morally-degenerate church leaders offer nothing but defilement to God no matter how “unblemished” the fruit of their alleged Christian service might be. Their own sin-stained hands ruin the entire ministry. True and false shepherds in the church can be identified by the doctrine that they teach, the deeds they commit, and the disciples they make. In any one of those three categories, either the purity or defilement of a church leader will become evident (cf. 1 Tim. 5:4).

Whether Moses gave the Israelites commandments regarding sexual activity among themselves, a set apart lifestyle for the priests (cf. Lev. 21:1-24), the proper way to make and consume sacrifices (cf. Lev. 22:1-33), or upkeep of the tabernacle (cf. Lev. 24:1-9), the guiding principle of each law was either loving God (cf. Lev. 19:1-8) or loving others (cf. Lev. 19:9-18). “You shall revere your God” (Lev. 19:14) and “you shall love your neighbor as yourself” (Lev. 19:18) were reminders for understanding all the requirements that God had given them (cf. Mark 12:29-30). Like the purity laws, the holiness laws governing even the minutiae of the Israelites’ lives weren’t intended to burden them. Rather, they were to direct their attention back to Him in every aspect—both major decisions and minor decisions. Whether they ate or drank, or whatever they did, it was to be to God’s glory (cf. 1 Cor. 10:31). Thus, in all areas of life, rather than doing what was right in their own eyes, they were to consult God. The question always to be on their lips was, “What does Yahweh say we should do?” In so doing, they would be able to maintain their identity among the nations as God’s own possession—“a holy nation” (Exod. 19:6).

To help them remember this, God instituted several feast days throughout the year (cf. Lev. 23:1-44). Although the convocations of the nation of Israel had historical, contextual, celebratory, and commemorative purposes, they also find their greatest expression in the Savior, according to the divine mind and redemptive plan of God. Specifically, the weekly Sabbath pointed to the rest found in Christ, who is Lord of the Sabbath, granting reconciliation with God not on the basis of effort or labor, but on the basis of grace alone through faith alone (cf. Matt. 11:28, 12:8). The Passover and associated Feast of Unleavened Bread pointed to the redemption we have not in the blood of an animal, which can never take away sin, but in the spotless Lamb of God (cf. Eph. 1:7, Heb. 10:4, John 1:29). The Feast of Firstfruits pointed to the greatest firstfruit and subsequent harvest of all: the resurrection of Christ from the dead as a guarantee of the resurrection of all who have Him as their federal Head (cf. 1 Cor. 15:20-24). The Feast of Weeks pointed to the renewal of the Spirit who was poured out on the Church, permanently washing believers, indwelling them, guiding them, and equipping them for service (cf. Acts 2:1-4, Titus 3:5). The Feast of Trumpets pointed to the return of the Lord, whose appearing in the sky to Rapture the Church will be announced by a trumpet not to indicate the start of a new civil year for a nation, but the start of a new age for the world—the commencement of the Day of the Lord (cf. 1 Thess. 4:16, 1 Cor. 15:51-52). The Day of Atonement pointed to the true and lasting reconciliation made with God through the work of the only perfect High Priest, who represented His people, mediated peace through His own substitution, expiated sin, propitiated God's wrath, and ever lives to make intercession (cf. Heb. 7:23-27). Finally, the Feast of Booths pointed to the refuge all believers will enjoy in the coming Kingdom, as their longing for a permanent home finds its completion with King Jesus, under the protective canopy of His glory, and the entire world celebrates this feast in His presence for a thousand years (cf. Heb. 11:9-10, Zech. 14:16-19). Though the feast days caused Israel to look back to the redemptive work of God, those with eyes to see and ears to hear would also recognize the redemptive work of God to come: in Christ we have the greatest reason to celebrate!

Holiness was to be prized at appointed times throughout the year in Israel. But singular moments of celebration wouldn’t be enough; there needed to be a daily commitment to the Lord. In light of that, Moses followed the festival instructions with commands related to regular, day-to-day living: the Israelites were to maintain God’s house with oil for the lampstand and bread for the table (cf. Lev. 24:1-9), uphold God’s name by removing blasphemers from the covenant community (cf. Lev. 24:10-17), and enact God’s justice by ensuring that all types of offenses were met with appropriate punishments (cf. Lev. 24:18-23). Contrary to the Pharisaical understanding of “eye for eye, tooth for tooth” as permission for personal vengeance (cf. Matt. 5:38-42), Moses’ intent was to make sure that governmental justice was neither too lenient nor too severe. Capital punishment for murderers is an appropriate sentence to be carried out by the state; revenge killing rooted in a personal vendetta is not.

When it came to personal interactions, God provided a far better way for compensation. In the Mosaic economy, a man who owed another man a debt that was beyond his means had the option of selling his property (land), his house, and ultimately even himself if so required. Yet, “If a countryman of yours becomes so poor with regard to you that he sells himself to you, you shall not subject him to a slave’s service. He shall be with you as a hired man, as if he were a sojourner; he shall serve with you until the year of jubilee” (Lev. 25:39-40). Rather than leaving an Israelite bankrupt for the remainder of his life, God provided a stopgap measure that allowed for a way out: the Jubilee Year.

To explain the timing of the Jubilee Year, Moses first reiterated the nature of the Sabbath Year (already commanded in Exodus 23:10-11): for six years the Israelites could sow and gather, but during the seventh year the land was to have a rest. After seven of these Sabbath years (totaling forty-nine years), the Jubilee Year would begin, at which time all personal property, houses, and freedom were restored to their original owners. God graciously instituted this in order to prevent the utter ruin of debtors, as well as any subsequent socioeconomic disparities that could morally cripple the nation. This glorious moment would, in a sense, restore the nation to its original condition.

Just as with many other aspects of Mosaic Law, the Jubilee Year also served as a redemptive pattern for Christ’s greater accomplishments. At His first coming, Jesus read from the book of Isaiah, in which it was written, “The Spirit of the Lord is upon Me, because He anointed Me to preach the Gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of the Lord” (Luke 4:18-19). Just as the Year of Jubilee would release slaves from their financial bondage, so too did Christ’s first coming (“the favorable year of the Lord”) set free those in bondage to sin. And at Christ’s second coming, creation itself will be released from bondage (cf. Rom. 8:21) as all things will be restored (cf. Acts 3:21). By renewing all that the first Adam ruined, the last Adam will provide a Jubilee-like “Edenification” (restoration to an original Eden-like paradise).

But Eden is not for everyone. Restoration is only promised to the repentant. Nearing the end of the book, Moses issued the first of two “blessings and curses” (the second being found at the end of Deuteronomy). Those who were faithful to the covenant to “walk in My statutes and keep My commandments so as to carry them out” (Lev. 26:3) would experience untold blessings in the Promised Land: abundant harvest (cf. Lev. 26:5), peace and safety (cf. Lev. 26:6-8), and—best of all—fellowship with God (cf. Lev. 26:11-12). On the other hand, if the nation were to be unfaithful, failing to carry out “all these commandments” (Lev. 26:14), they would suffer plagues and curses such as illness (cf. Lev. 26:16), defeat (cf. Lev. 26:17), famine (cf. Lev. 26:20), and exile (cf. Lev. 26:33). Perfect peace requires perfect obedience (cf. Gen. 2:16-17).

Sadly, the history of Israel would become one of repeated sin and failure. The harmony lost in Eden was similarly forfeited in Israel. Moses had warned that even the beasts of the field would remain at enmity with the Israelites: “I will let loose among you the beasts of the field, which shall bereave you of your children” (cf. Lev. 26:22a). And this particular curse was perhaps most memorably recounted in the 2 Kings 2:23-24 account of Elijah the prophet: “Then he went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, ‘Go up, you baldhead; go up, you baldhead!’ When he looked behind him and saw them, he cursed them in the name of the Lord. Then two female bears came out of the woods and tore up forty-two lads of their number.” Not at all being a seemingly random account of a personal grudge, the mockery of God’s prophet—and thus God Himself—epitomized the deep-seated, covenant-breaking attitude of Israel. And for that, these “young lads” (in their teenage years or perhaps slightly older) found themselves suffering the very curse Moses described in Leviticus.

Yet, lest we see the speck in Israel’s eye but miss the plank in their own, the Apostle Paul rightly warned, “For as many as are of the works of the Law are under a curse; for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the law, to perform them” (Gal. 3:10). Those who think they can earn the blessings of God by keeping the Law of God must understand that their obedience has to be personal, perfect, and perpetual—without a single blemish (cf. Jas. 2:10, Matt. 5:48). And it doesn’t take much intellectual honesty to see that such a standard is too high for fallen man. For that reason, the Law of Moses ought to have driven every Israelite (as well as all who read of it today) to the foot of the cross: “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal. 3:13a). Through faith alone in Christ alone, we can receive the righteousness, and associated blessings, He earned because He perfectly kept the Law of God. And we can be free from the curses we deserve by our disobedience to the Law of God because Christ bore that penalty on the cross. This is what the tabernacle system of sacrifices was always intended to foreshadow.

Naturally, the only legitimate way to respond to this good news is to trust in Christ’s sacrifice and then present yourself back to Him as a living sacrifice (cf. Rom. 12:1). With that in mind, while it might seem puzzling that Leviticus would end with Moses’ command regarding vows (rather than the climactic description of blessings and curses), it’s only fitting that the final chapter explains ways for Israelites to give back to the God who had given them so much. Thus, Leviticus opens with an explanation of burnt offerings, which were ongoing sacrifices to express complete dedication to God, and it ends with an explanation of vows—one-time dedications for those who wanted to express exemplary dedication to God.

As you teach others the book of Leviticus, may the holiness of God compel them to trust in the High Priest who is greater than Aaron, that through His blood they would be able to ascend to the holiest of places in heaven. The following outline is offered to help.

The Burnt Offering: Dedication to God (Leviticus 1:1-17)

Laws for a Bull from the Wealthy (Lev. 1:1-9)

Laws for a Male Sheep or Goat from the Average (Lev. 1:10-13)

Laws for Birds from the Poor (Lev. 1:14-17)

The Grain Offering: Service to God (Leviticus 2:1-16)

Laws for Uncooked Flour (Lev. 2:1-3)

Laws for Cooked Flour (Lev. 2:4-10)

Laws for Yeast, Honey, and Salt (Lev. 2:11-13)

Laws for Firstfruits (Lev. 2:14-16)

The Peace Offering: Fellowship with God (Leviticus 3:1-17)

Laws for a Bull or Cow (Lev. 3:1-5)

Laws for a Male or Female Sheep (Lev. 3:6-11)

Laws for a Male or Female Goat (Lev. 3:12-17)

The Sin Offering: Purification for Sins (Leviticus 4:1-5:13)

Laws for a Bull from the High Priest (Lev. 4:1-12)

Laws for a Bull from the Congregation (Lev. 4:13-21)

Laws for a Male Goat from a Leader (Lev. 4:22-26)

Laws for a Female Goat or Sheep from the Wealthy (Lev. 4:27-5:6)

Laws for Birds from the Average (Lev. 5:7-10)

Laws for Flour from the Poor (Lev. 5:11-13)

The Guilt Offering: Payment for Sins (Leviticus 5:14-6:7)

Laws for a Male Sheep for Unintentional Irreverence (Lev. 5:14-16)

Laws for a Male Sheep for Unsure Disobedience (Lev. 5:17-19)

Laws for a Male Sheep for Unethical Commerce (Lev. 6:1-7)

Priestly Instruction for Holy Service (Leviticus 6:8-7:38)

Carrying Away the Priest’s Daily Burnt Offering (Lev. 6:8-13)

Consuming the Worshiper’s Grain Offering (Lev. 6:14-18)

Consecrating the Priest’s Daily Grain Offering (Lev. 6:19-23)

Consuming the Worshiper’s Sin Offering (Lev. 6:24-29)

Consecrating the Priest’s Sin Offering (Lev. 6:30)

Consuming the Worshiper’s Guilt Offering (Lev. 7:1-10)

Consuming the Worshiper’s Peace Offering (Lev. 7:11-18)

Cutting Off Defilers of the Peace Offering (Lev. 7:19-27)

Clarifying the Portions of the Peace Offering (Lev. 7:28-36)

Concluding the Laws for Offerings (Lev. 7:37-38)

Priestly Installation for Holy Service (Leviticus 8:1-36)

Convened with the Whole Congregation (Lev. 8:1-5)

Consecrated and Clothed for Service (Lev. 8:6-13)

Cleansed with a Bull Sin Offering (Lev. 8:14-17)

Committed with a Ram Burnt Offering (Lev. 8:18-21)

Confirmed with a Wave Ordination Offering (Lev. 8:22-29)

Confined to the Tabernacle for a Week (Lev. 8:30-36)

Priestly Inauguration of Holy Service (Leviticus 9:1-24)

Sacrifices Arranged for the High Priest and People (Lev. 9:1-5)

Sacrifices Accomplished for the High Priest (Lev. 9:6-14)

Sacrifices Accomplished for the People (Lev. 9:15-21)

Sacrifices Accepted by God (Lev. 9:22-24)

Priestly Infraction of Holy Service (Leviticus 10:1-20)

Sacrilege Punished by God (Lev. 10:1-3)

Sorrow Prohibited by God (Lev. 10:4-7)

Sobriety Prescribed by God (Lev. 10:8-11)

Solemnity Permitted by God (Lev. 10:12-20)

Ritual Purity for Food Ingested into You (Leviticus 11:1-47)

Consumption of Split-Hooved Creatures (Lev. 11:1-8)

Consumption of Sea Creatures (Lev. 11:9-12)

Consumption of Sky Creatures (Lev. 11:13-19)

Consumption of Swarming Winged Creatures (Lev. 11:20-23)

Contact with Split-Hooved Carcasses (Lev. 11:24-28)

Contact with Swarming Carcasses (Lev. 11:29-38)

Contact with Suitable Carcasses (Lev. 11:39-40)

Consumption of Swarming Crawling Creatures (Lev. 11:41-45)

Conclusion about Separation between Creatures (Lev. 11:46-47)

Ritual Purity for Children Birthed out of You (Leviticus 12:1-8)

Duration for a Son (Lev. 12:1-4)

Duration for a Daughter (Lev. 12:5)

Duty for Atonement (Lev. 12:6-8)

Ritual Purity for Diseases Formed upon You (Leviticus 13:1-14:57)

Review of a Blemish (Lev. 13:1-8)

Review of a Bodily Breakout (Lev. 13:9-17)

Review of a Boil (Lev. 13:18-23)

Review of a Burn (Lev. 13:24-28)

Review of a Beard or Head Infection (Lev. 13:29-37)

Review of a Bright Spot (Lev. 13:38-39)

Review of a Balding Infection (Lev. 13:40-44)

Requirement for Banishment (Lev. 13:45-46)

Review of Blemished Garments (Lev. 13:47-49)

Restoration of Blemished Garments (Lev. 13:50-59)

Restoration of Banished Persons (Lev. 14:1-32)

Review of Blemished Buildings (Lev. 14:33-47)

Restoration of Blemished Buildings (Lev. 14:48-53)

Restatement about Types of Diseases (Lev. 14:54-57)

Ritual Purity for Fluids Emitted from You (Leviticus 15:1-33)

Sustained Male Discharge (Lev. 15:1-15)

Short-term Male Discharge (Lev. 15:16-18)

Short-term Female Discharge (Lev. 15:19-24)

Sustained Female Discharge (Lev. 15:25-31)

Summary of Discharges (Lev. 15:32-33)

Ritual Purity for the Nation (Leviticus 16:1-34)

Representative Atonement by the High Priest (Lev. 16:1-4)

Substitutionary Atonement with the Animals (Lev. 16:5-10)

Intercessory Atonement with the Incense (Lev. 16:11-13)

Propitiatory Atonement with the Slain Goat (Lev. 16:14-19)

Expiatory Atonement with the Scapegoat (Lev. 16:20-28)

Congregational Atonement for the People (Lev. 16:29-34)

Holiness with Animal Blood (Leviticus 17:1-16)

Showing a Herd Animal at the Tabernacle (Lev. 17:1-7)

Sacrificing a Herd Animal at the Tabernacle (Lev. 17:8-9)

Spilling a Hunted Animal’s Blood (Lev. 17:10-14)

Swallowing a Harmed Animal’s Blood (Lev. 17:15-16)

Holiness in Sexuality (Leviticus 18:1-30)

Call for Obedience (Lev. 18:1-5)

Command Against Incest (Lev. 18:6-17)

Command Against Polygamy (Lev. 18:18)

Command Against Occultism (Lev. 18:19)

Command Against Adultery (Lev. 18:20)

Command Against Infanticide (Lev. 18:21)

Command Against Homosexuality (Lev. 18:22)

Command Against Bestiality (Lev. 18:23)

Caution for Disobedience (Lev. 18:24-30)

Holiness in Relationships (Leviticus 19:1-37)

Showing Love for God (Lev. 19:1-8)

Showing Love for Others (Lev. 19:9-18)

Separation as a Lifestyle (Lev. 19:19)

Settling Debt for a Slave (Lev. 19:20-22)

Submitting Crops to God (Lev. 19:23-25)

Shunning Pagan Practices (Lev. 19:26-31)

Serving the Vulnerable (Lev. 19:32-37)

Holiness with Judgment (Leviticus 20:1-27)

Stoned for False Religion (Lev. 20:1-8)

Sentenced for Family Evils (Lev. 20:9-21)

Spewed Out for Following the Nations (Lev. 20:22-27)

Holiness in the Priesthood (Leviticus 21:1-24)

Funerals with the Priests (Lev. 21:1-6)

Families of the Priests (Lev. 21:7-9)

Funerals with the High Priest (Lev. 21:10-12)

Family of the High Priest (Lev. 21:13-15)

Features of All Priests (Lev. 21:16-24)

Holiness in Ministry (Leviticus 22:1-33)

Pure Participation in Sacrifices (Lev. 22:1-9)

Priestly Restriction for Sacrifices (Lev. 22:10-16)

Proper Selection of Sacrifices (Lev. 22:17-25)

Punctual Consumption of Sacrifices (Lev. 22:26-33)

Holiness through Convocations (Leviticus 23:1-44)

Rest in Christ Signified by the Sabbath (Lev. 23:1-3)

Redemption by the Blood Signified by Passover and Unleavened Bread (Lev. 23:4-8)

Resurrection of the Dead Signified by the Feast of Firstfruits (Lev. 23:9-14)

Renewal by the Spirit Signified by the Feast of Weeks (Lev. 23:15-22)

Return of the Lord Signified by the Feast of Trumpets (Lev. 23:23-25)

Reconciliation with God Signified by the Day of Atonement (Lev. 23:26-32)

Refuge in the Kingdom Signified by the Feast of Booths (Lev. 23:33-44)

Holiness in Faithfulness (Leviticus 24:1-23)

Maintaining God’s House with Regularity (Lev. 24:1-9)

Maintaining God’s Name with Severity (Lev. 24:10-16)

Maintaining God’s Justice with Impartiality (Lev. 24:17-23)

Holiness in Ownership (Leviticus 25:1-55)

Requirements for the Timing of Jubilee (Lev. 25:1-12)

Redemption of Property in the Jubilee (Lev. 25:13-28)

Redemption of Houses in the Jubilee (Lev. 25:29-38)

Redemption of People in the Jubilee (Lev. 25:39-55)

Holiness for Blessings (Leviticus 26:1-46)

Harmony for Covenant Obedience (Lev. 26:1-13)

Heartache for Covenant Disobedience (Lev. 26:14-39)

Hope for Covenant Repentance (Lev. 26:40-46)

Holiness in Dedication (Leviticus 27:1-34)

Valuation of a Vowed Male or Female (Lev. 27:1-8)

Valuation of a Vowed Clean Animal (Lev. 27:9-10)

Valuation of a Vowed Unclean Animal (Lev. 27:11-13)

Valuation of a Vowed House (Lev. 27:14-15)

Valuation of a Vowed Field (Lev. 27:16-25)

Violation with a Previously Vowed Item (Lev. 27:26-29)

Variation of Payment for Required Tithes (Lev. 27:30-34)