LEVITICUS - All The Bible Teaches About

Paul may be highlighting it because it is a particularly vivid example, and may have been especially pertinent for his readers in Rome given their cultural context. Either way it is illustrative of something that is the case for all of us: This is as true of a heterosexual person as of a homosexual person.

There are no grounds in this passage for singling out homosexual people for any kind of special condemnation. The same passage indicts all of us.

וַיִִּקְרָא

It is important to recognize that Paul is talking here in social rather than individual terms. He is describing what happens to culture as a whole, rather than particular people. It is not the only sign, and in everyone there is no doubt more than one sign or another - but it is a sign nevertheless. In response to the exchanges Paul has described, we see three instances of God giving us over to live in the outcome of our sinful desires. This is his present-day judgment against sin. We ask for a reality without him and he gives us a taster of it.

Sin leads to judgment, but judgment also leads to further sin. Again, homosexual activity is certainly not the only sinful act. All of us are guilty. But it listed among them as one of the ways in which human nature as a whole has been changed from what God originally intended. Or do you not know that the unrighteous will not inherit the kingdom of God?

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Do not be deceived: In these verses Paul is describing different kinds of people who unless they repent will be excluded from the kingdom of God. Four kinds relate to sexual sin, and two of those specifically to homosexual behaviour. In 1 Corinthians 6 malakoi comes in a list describing general forms of sexual sin, and the context suggests Paul is most likely using it in a broad way to refer to the passive partners in homosexual intercourse, as we are about to see.

The second term he Paul uses. These are the two words used in the Greek translation of Leviticus Arsenokoitai , then, is a general term for male same-sex sex, and its pairing with malakoi indicates that Paul is addressing both the active and passive partners in homosexual sex. Homosexual sin is serious.

Paul urges his readers not to be deceived on this point. He assumes there will be those who deny this teaching, and argue that some forms of homosexual conduct are acceptable to God. But Paul is clear: This is a serious issue. Homosexual sin is not unique. Homosexual sin is incredibly serious, but it is not alone in being so. It is wicked, but so is, say, greed. We must not imply that homosexual sex is the sin of our age. If we are to be faithful to Scripture, we must also preach against theft, greed, drunkenness, reviling, and defrauding others, many of which are also trivialised in our society, and all of which also characterize the unrighteous.

THE BOOK OF LEVITICUS

Homosexual sin is not inescapable. Paul continues in verse These forms of behaviour are not appropriate for the Corinthian church precisely because it is not who they are any more. Some of them clearly had been active homosexuals. They did once live in these ways. They have been washed, sanctified and justified; forgiven, cleansed from their sins, and set apart for God. They have a new standing and identity before him. It is possible for someone living a practicing gay lifestyle to be made new by God. Temptations and feelings may well linger.

That Paul is warning his readers not to revert to their former way of life suggests there is still some desire to do so. But in Christ we are no longer who we were. Those who have come out of an active gay lifestyle need to understand how to see themselves. What defined us then no longer defines us now. The law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, for the sexually immoral, men who practise homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine.

Also in common with 1 Corinthians, same-sex sex is mentioned among other wide-ranging sins, non-sexual as well as sexual. They do not conform to the life Christians are now to lead. They go against the grain of the new identity we have in Christ. Attempts to read these texts as anything other than prohibitions of homosexual behaviour do not ultimately work.

Where are we?

The plain reading of each passage is the right one. First, the NT does not seem to distinguish between the different types of law in this way. Second, it is difficult to draw the line between moral precepts and other law. In one sense then the whole ceremonial law in Leviticus is obsolete for the Christian. We are interested in the sacrifice of Christ, not in animal sacrifice.

But in another sense the levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of Old Testament worship written there, we may learn something of the way we should approach a holy God.

We are not very interested in truths that do not immediately and practically relate to our lives. This is similar to the thinking of the ancients, who thought that the sun must rotate around the earth, rather than the earth around the sun. The whole orientation thus is around self, and not God. He goes out and buys a candy bar, rather than to deny himself an immediate pleasure in order to obtain something far better in the future. When we come to the Bible, we are far more interested in finding candy than we are in learning those truths and those principles which will put us in good standing in the future.

Let us determine that we will study Leviticus as well as other Scripture for what God has for us in it, whether or not it immediately addresses and soothes some need. The Book of Leviticus is relevant. If we are to understand its relevance to our lives then we must do so in the light of the use of this book by other inspired writers. How do the New Testament writers, who quote or refer to Leviticus at least 40 times in Scripture, 16 see this book as relevant to New Testament saints? Let us briefly survey the way in which the New Testament writers use the teaching of Leviticus.

The Lord Jesus referred to the teachings of Leviticus on several occasions. It is not just the teaching of our Lord which attests the relevance of the Book of Leviticus, but His life and sacrificial death. In this one statement John summed up the fact that Jesus was the culmination and consummation of the Old Testament sacrificial system, which is one of the central themes of the Book of Leviticus. Thus, we learn that the key to understanding the life, ministry, and death of Christ is to be found in the Old Testament sacrificial system, which He fulfilled and brought to a close.

The extensive treatment of the work of Christ and its relationship to the old covenant is further proof of the importance of our understanding of the Book of Leviticus. The apostle Paul also referred to the teaching of the Book of Leviticus. In both Romans Peter made even more use of Leviticus. In the second chapter of this same epistle Peter taught that the church, the body of Christ, is a priestly nation. Thus the priestly regulations of Leviticus must have relevance to the priestly people, the church.

Not only do other biblical writers frequently cite passages from the Book of Leviticus, but the subject matter emphasized in Leviticus is that which is very relevant to Christians today. I believe that if you were to select a half dozen words which summarized the essence of the Christian faith you would find that most, if not all, were prominent themes in the Book of Leviticus. In his commentary on the Book of Leviticus, Wenham has identified four key elements in the theology of the book.

Each of these themes is of great importance to the New Testament Christian. If time would permit, we could probe each area, showing its key role in New Testament Christianity. To this point I have suggested that the New Testament testifies to the importance of Leviticus by 1 the citation of Leviticus by New Testament writers, and 2 by the fact that the theological themes of Leviticus are also primary focuses of New Testament theology.

There is yet one more way in which the New Testament testifies to the importance of the Book of Leviticus: The New Testament writers frequently employ Old Testament sacrificial terminology to express their own point of view. If we are to understand what the New Testament writer meant for us to understand, we must understand his Old Testament figures of speech and terminology. Let me illustrate what I mean by a couple examples from the New Testament.

Our Lord, Paul and other writers use sacrificial terminology to describe New Testament acts of worship and obedience:. Salt is good; but if the salt becomes unsalty, with what will you make it salty again? I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship Rom.

But I have received everything in full, and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God Phil. We have an altar, from which those who serve the tabernacle have no right to eat. For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp.

Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. Hence, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come.

Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. And do not neglect doing good and sharing; for with such sacrifices God is pleased Heb. In the Mark 9 passage cited above, I believe that the key to the interpretation to this text is to be found in understanding the role salt played in some of the Old Testament sacrifices, such as found in Leviticus 2: The same can be said of the other portions of the New Testament where New Testament concepts are conveyed in Old Testament terminology.

We then have three compelling testimonies from the New Testament of the importance of a study of the Book of Leviticus. First, there is the citation of texts from Leviticus by our Lord and His apostles.

Who wrote the book?

Second, there is the recurrence of Old Testament theology in the New. And third, there is the dependence of the New Testament writers on Old Testament terminology. Sidlow Baxter concludes that this book has great relevance and value to Christians today:.

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Now, any fair study of Leviticus will quickly dispel these misgivings; for, as we shall see, it simply abounds in spiritual values; it has a living voice to our own day; its revelation of the Divine character is unique; and it is built together according to a clear plan. Its Mosaic authorship and Divine inspiration are attested by the Lord Jesus. It is referred to over forty times in the New Testament. All that follows it in the Scriptures is coloured by it; and, therefore, a clear knowledge of it contributes greatly towards comprehending the message of the Bible as a whole.

I would like to ask you to do several things as we come to the conclusion of this message. First, I would like to ask you to agree with those who have studied the Book of Leviticus carefully and have concluded that it is a book which has great value for us. I want you to agree in particular to the fact that Leviticus is inspired of God, and that it is thus profitable to you for doctrine, for correction, for training in righteousness, so that you can be equipped for every good work 2 Tim.

Second, I would like for you to act on this acknowledgment. I would like you to commit yourself to study this book. That you would read it consistently, consecutively, and in large portions at a time. I ask you to ponder meditate its teachings and to pray that God would give you insight and understanding as to its meaning and its application in your life.

Finally, I ask you to do what you have committed to do, for the glory of God, in obedience to Him, and for your good. Eerdmans Publishing Company, , p. Zondervan Publishing house, [Six volumes in one] , I, p. Although the book is much more concerned with the duties of priests than of Levites, the English title is not entirely inappropriate, since the Hebrew priesthood was essentially levitical in character cf.

An Introduction and Commentary Downers Grove: Inter-Varsity Press, , p. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. For example, the instructions to the priests in ch. It is preceded by Exodus and followed by Numbers and therefore cannot be looked at in isolation.

Guidance as to the conduct befitting a holy people was therefore welcome at this stage of their development. Many of the laws in chs. Nevertheless, historical narratives are interwoven with sections of law and instructions concerning sacrificial procedures in such a way as to make it clear that Leviticus is closely connected historically with Exodus and Numbers.

The last eleven chapters emphasize ethics, morality and holiness.

What does the Bible say about homosexuality?

Briefly summarized these are: Delitzsch, Biblical Commentary on the Old Testament , trans. Eerdmans Publishing Company, [reprint] , II, p. The primary duty of every commentator is to elucidate what the author of the book meant and to recover what the earliest readers understood it to mean.

The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different too. In pages Wenham points out that there is a great deal of continuity, consistency, between the Old Testament and the New. I recommend that the reader consult these pages. In the synoptic gospels this aphorism is mentioned in Matthew This makes the command of Leviticus Wright, An Eye for An Eye: InterVarsity Press, , p.

God has not changed. Second, it is a symbolic exposition of the basic principles which underlie all dealing between God and men, just as truly today as in the past; for although the Levitical priesthood and sacrifices are now done away, the spiritual realities which they pictorially declare abide for all time. Religion and State, Capital and Labour, land-ownership and property rights, marriage and divorce—these and other matters, which are all to the fore today, are dealt with in Leviticus.

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