Reading Leviticus

The first challenge in reading Leviticus is to figure out how to make sense of the myriad of stipulations.  Moreover, even when we understand what the text says, we are still left with the call to discern what the text means for our lives.  When do we apply a passage directly, and when do we go for the underlying principle? This handout is not an “answer key” for the book; it is a preliminary aid to help you unravel the book.  We don’t want you to flail, but we do want you to struggle with the process of interpretation.

Perspective: Two contexts to keep in mind

1.    Literary Context

    Although Leviticus is its own book, it exists within a larger section of instructions found in Exod 25:1 to Num 10:10.  This whole complex of legal material is a response to the covenant that God makes with Israel on Mt. Sinai (Exod 19-24).  For this reason, the book of Leviticus begins and ends with a narrative statement that the Lord spoke these laws (of Leviticus) from the Tent of Meeting while Israel was encamped at Mt. Sinai. 
     Thus, Leviticus is not a collection of religious ritual.  It is an outworking of the covenant in which God had declared Israel to be his “treasured possession, kingdom of priests, and holy nation” (Exod 19:5-6).  In other words, Leviticus is ultimately not about rituals per se, but about covenantal relationships between God and his people and between people within the community.

Questions to ask while you read: How do rituals express or reinforce covenantal relationship?  In what ways, does a particular stipulation cultivate Israel’s identity as a “treasured possession, kingdom of priests, and holy nation?

2. Socio-theological Context

     The world of Leviticus obviously differs greatly from ours.  Consequently, many of the socio-theological practices in Leviticus have an assumed context, which is not readily apparent to us today.  For instance, the text doesn’t tell you what the priest probably said as he made the offerings or why sacrifices often include three elements (animal sacrifice, grain offering, and liquid libation).  Yet, just as the modern minister recites the words of institution at the Lord’s Supper to render its meaning apparent, so the Israelite priests undoubtedly had liturgy that accompanied the sacrifices.  Everyone knew this, and it didn’t need to be stated.  Moreover, in ancient Near East, the threefold combination of animal, grain, and libation would have been recognized as some sort of feast (meat, bread, and drink).  The meaning of such a sacrifice as meal, however, was not spelled out.  Such knowledge was probably assumed and therefore not explained.  In other word, the theological meaning of various symbols and social practices was presupposed. 
     We don’t possess a cultural knowledge that would enable us to access easily some of the theological nuances of Leviticus.  But we do possess lots of scholarly resources, our own ability to read carefully and sympathetically, and the (Spirit-endowed) imagination to pull things together.

Questions to ask while you read: What kind of symbolic value would you associate with the actions described by various rituals?  Can you think of any cultural practices (American or otherwise) that provide a point of comparison/contrast to the logic of a specific stipulation?

Critical Concepts: Three basic emphases in Leviticus

·    Sacrifice:  It is hard to visualize the place of sacrifice and offerings, since we don’t perform such rituals.  Remember that in the ancient Israel, meat would be a luxury; meals often had social significance; and sacrifices were part of a whole system of thought that regulated one’s relationships.

·    Cleanness:  Our modern American saying “cleanliness is next to godliness” refers to the importance of personal hygiene.  Cleanness in Leviticus, however, is not primarily a matter of cleanliness in this modern sense.  When you read the various laws about cleanness, can you find an overriding concern?

·    Holiness: The various terms for “holiness” occurs frequently in Leviticus, especially in the second half.  In fact, scholars often give Lev 17-27 the title “the Holiness Code.”  We tend to equate holiness with personal piety.  Holiness, however, seems to have a much richer sense in Leviticus and deals with boundaries between the sacred and profane, conveying the image of God, and the symbolic value of community relationships.  Does this sound vague to you?  As you explore the various laws, take a step back, look at the big picture, and try to figure out why Leviticus repeated summarizes the laws by saying “Be holy, because the Lord is holy.”

Outline: What's the big picture (make your own outline)

·    Part One (1:1-7:38)
·    Part Two (8:1-10:20)
·    Part Three (11:1-16:34)
·    Part Four (17:1-27:34)

Resources: Where to go if things get confusing

·    New Bible Dictionary (3rd edition).  InterVarsity Press, 1996.  Good place to go for explanations of various Biblical terms and concepts.
·    Gordon Wenham, The Book of Leviticus, New International Commentary on the Old Testament.  Eerdmans, 1980.

Next Steps: What should I be doing now

·    First, start reading! Make sure and compare translations too. The New Living Translation, the Contemporary English Version and The Message will all offer interpretive suggestions for making the jump into contemporary culture. All these versions are available online.
·    Second, if you have any reflections or questions, go ahead and post them on the blog (http://parkstreetchurch.blogspot.com/) or the Facebook site (http://www.facebook.com/group.php?gid=6151008075).
·    Third, remember that this is a process.  We’ll have opportunities in our group meetings to talk about Leviticus and to grapple with the challenges together.