Vayikra (Leviticus 1:1 – 6:7)
“The Lord called to Moses and spoke to him from the tent of meeting. He said, ‘Speak to the children of Israel; say to them, ‘When any of you brings an offering to the Lord, you may bring your animal offering either from the herd or from the flock’” (Leviticus 1:1-2).
How does one approach the Lord God? The answer to this question is the subject of the Book of Leviticus. At first glance, Leviticus seems to deal entirely with subject matters lost with the destruction of the Jerusalem Temple in 70 AD – if not earlier by the sacrifice of Messiah. While the types and shadows of Leviticus may no longer be literally normative for messianic living, the principle subject matter of Leviticus is – namely holiness.
The word, application and practice of holiness, and “holy” for that matter, is often confused with legalistic or self-righteous behaviors. Holy, however, simply means to be set-apart, or special, in relation to something else. The Book of Leviticus reveals many “holy” things and persons set-apart to the Lord, and many others that cause separation from the Lord.
Holy belongs to the language of relationship – as it designates something of importance to its owner that is not for common usage. In the Book of Exodus, we considered the redemption (buying back) of the children of Israel by the covenant Lord. The act of redemption created a unique relationship between the Lord God and this people-group called Israel. To move still deeper into the language of holy, something is holy by its chosen status. Israel was a unique people-group in the world, as it was chosen, and therefore holy unto the Lord.
The apostle Paul wrote to the Ephesians, “In the Messiah he chose us in love before the creation of the universe to be holy and without defect in his presence” (Eph. 1:4). Paul is writing to a largely gentile audience emphasizing their new condition as “chosen” and “holy,” a status equal to that of covenant Israel – something inconceivable apart from the revelation of Messiah. Along with the language of election in the Body of Messiah, Paul includes sacrificial language – “without defect.” This is the language of sacrifice, specifically that of drawing near to the Lord, as we read in Leviticus 1:1-8.
Sacrifice in the Torah was the way of drawing near to God, being reconciled with him and dedicating oneself to his purpose. Sacrifice was a means of approaching the Lord by demonstrating trust in his covenant promises; as the offering had to be precious, costly, and a diminishment of the worshipper’s life. It was a means of humbling self in the presence of the Living God. Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, reveals this from the language of Leviticus 1:2, “When any of you brings an offering to the Lord…” which he rightly translated as, “If any man brings an offering of you to the Lord.” The sacrifice was intended to be you. In Christ, his choosing of you, as part of the Body of Messiah, naturally causes one to be diminished or humbled. Consider these verses:
“Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time”
(1 Pet. 5:6).
“Humble yourselves before the Lord, and he will lift you up”
(James 4:10).
“Be completely humble and gentle; be patient, bearing with one another in love”
(Eph. 4:2).
“For all those who exalt themselves will be humbled,
and those who humble themselves will be exalted” (Lk. 14:11).
The burnt offering, described in Leviticus 1:1-8, is understood to be the sacrifice that “draws close” and “raises up.” This sacrifice, which is completely consumed, is the source of Paul’s admonition to the Roman congregations to be “living sacrifices” unto the Lord. It is the giving of our entire life to him; which then allows us to be used as servants of love, mercy and compassion to the world around us, as we read, “He has shown you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Mic. 6:8); and as the author of Hebrews explains, “But do not forget to do good and to share, for with such sacrifices God is well pleased” (Heb. 13:16).
In the New Covenant life, the sacrifice, humbling, of the faithful becomes perfect when we share in the death of Christ – the once for all sacrifice for sin – share in his resurrected life, and receive his imputed righteousness by faith – and therein, live a life set-apart (holy) for his purpose. This, then, is holiness – a life in communion with the covenant Lord through his Son, Yeshua/Jesus, empowered by the Holy Spirit.
Shalom;
Dr. J.D. Elwell