So begins my nontechnical journey through Leviticus. I am learning a lot. The New Testament authors give us permission to use typology to fully explain the elements of the burnt sacrifice in the New Covenant believer’s life. (References: Lev. 1, 6:8-13, and Num 15:1-16)
Let’s learn to love the life lessons in Leviticus by finding out what it is and how Jesus fulfills this food or grain or meal offering, which was motivated by gratitude for the Lord. (Reference: Lev. 2 and 6:14-23; Num. 15:1-16)
It is also known as the peace offering and even the communion offering (n the sense of community). The wave offering is included here. Christ’s fulfillment of this offering has many parts, and they are all wonderful. (References: Lev. 3; 7:11-34)
If we want to fully understand Jesus’s sacrifice, we have to look into Leviticus. The substitutionary theory of the atonement is particularly clear in this offering. The New Testament even teaches that Christ became our sin offering. (References: Leviticus 4:1-5:13 and 6:24-30 and Num. 15:1-16)
It is also called the Reparations offering or Trespass offering. Someone breaks the boundaries of the holy and becomes aware of it later, or he does some dishonest things; then the guilt offering is for him. Of course the New Testament (NT) streamlines and fulfills it in Christ (References: Leviticus 5:14-6:7; 7:1-7)
I’m on a journey through Leviticus, and it is very enjoyable. Yes, their ordination is significant in its own right, but how do New Testament themes enlarge and fulfill priestly consecration?
After Aaron and his sons were ordained (Lev. 8), they performed their first ritual for their own sins and then for the sins of the people. This is the inauguration of the new tabernacle. How does the New Covenant improve on these old rituals?
Those were Aaron the high priest’s eldest sons, and they mixed strange fire against the law, and God judged them instantly. Why? Is God a petty tyrant? Most of this post is concerned with this issue, while the rest of Leviticus 10 gives further instructions for the priests generally.
Leviticus has all sorts of food laws. How does the New Testament relate to them? Are they canceled? Are they kept? What exactly does the New Testament really say? The bulk of this post is about the last question.
These Levitical laws in those two chapters are about reproduction and childbirth, in other words, male and female body parts. The laws, seemingly primitive by our standards, reveal the heart of the God who looks out for his people by promoting cleanliness and health. What does the New Testament teach about ceremonial cleanness and uncleanness?
The laws in those two chapters about quarantine or isolation benefit humanity. They come from God’s heart of love for people. Yet, there is a ceremonial uncleanness that the New Testament rises above even for disease, but how?
This is a simple look at Leviticus 16 in ten steps. The NT streamlines, improves and fulfills it. How?
Modern sophisticates dismiss the blood in the Old Testament as too primitive and unnecessary. But Jesus and his apostles applied the theology behind it to their days, so how could it be below our modern sensibilities and dignity, unless we are above them? (Reference: Lev. 17)
Does the New Testament cancel moral law? What about unlawful sexual practices? Are we free to practice at least some of them? Would grace cover us when we regularly did?
Does the New Testament go so far as to cancel honest business practices, respect for parents, and even sound agricultural practices? Or does it accept some of them and reject others?
The punishments are not pretty, but we can still learn some basic principles of how seriously God takes sin. An extended discussion on the death penalty from a New Testament perspective is included here, at the end.
This post is a quick summary of those two chapters in Leviticus. I am learning a lot in my journey through this infallible and inspired book, when it is properly interpreted through the filter of the New Covenant or New Testament.
The appointed festivals in this chapter were sacred for the ancient Israelites. They are still sacred for the Jewish community today. What does the New Testament say about them?
Chapter 24 of Leviticus starts off with the command to supply olive oil for the lamp in the tabernacle and bread there. Then in the second half of the chapter a man was stoned to death for blasphemy. And other verses demand the death penalty for taking a life. What does the New Testament say about all of this?
This is a great passage about the Year of Jubilee, because it goes to the heart of the law: redemption and liberty. What does the New Testament say?
What does the New Testament really say about them in light of this chapter in Leviticus? This post will make hyper-grace teachers cringe, but the rest of us will feel sober and be biblically informed.
How could a devout Israelite express his commitment to the Lord? His gratitude? His promise to give to the Lord for a future blessing? By vowing to him, with some property and other possessions–some “skin” in the game. How does the New Testament transform and streamline these laws?