The interesting thing about the five books of Moses is that they have a distinctive and memorable shape. Noting this will help us put Leviticus in context. The diagram will make this clear.

      ITS PLACE IN THE PENTATEUCH

      Genesis is the book of beginnings: it is what the word ‘genesis’ means and it tells you how everything began, from the creation of our universe to Israel becoming the people of God. Exodus focuses on the Israelites going out from Egypt. Leviticus derives its name from the tribe of Levites, one of the tribes of Israel. The book of Numbers is precisely what it says: a book of statistics (600,000 men came out of Egypt, plus women and children, probably 2.5 million in all). Finally, Deuteronomy (deutero means ‘second’ and nomus means ‘law’) focuses on the second giving of the law (God gave his law twice, once at Sinai and once just before they crossed the Jordan into the Promised Land, so the Ten Commandments come twice – once in Exodus and once in Deuteronomy as a kind of reminder of the law just before they entered the Promised Land).

      When we ask who these books are about, we begin to see the shape emerging. Genesis is a universal book – it is about everybody, the human race and the whole universe. Exodus is a national book – it zooms down on one people, the nation of Israel. In Leviticus the focus is even more narrow, on only one tribe out of the whole nation. Once past Leviticus, the focus opens out again and Numbers is about the whole nation once more. Deuteronomy puts Israel against the backcloth of the entire world and we are back to the universal viewpoint.

      This shape helps to explain why so many people get stuck in Leviticus. While they are interested in universal things and even national things, they are less concerned when the focus is upon a particular tribe, other than their own.

      ITS PLACE IN GEOGRAPHY

      Genesis begins with the whole earth, then starts to focus in on the area of the Chaldees where Abraham lived, then on the land of Canaan to which he travelled, and then on Egypt where his descendants ended up. In the land of Egypt they became slaves for 400 years. In Leviticus the focus is once again very narrow, concentrating on just one place: Mount Sinai, where the law and regulations were given. The focus then expands with the journeys through the Negev, Edom and Moab, back into Canaan.

      ITS PLACE IN TIME

      Genesis covers centuries, all the past history of our earth. Exodus covers years, about 300. Leviticus only covers one month, while Numbers covers 40 years and Deuteronomy looks forward through the centuries to the future history of Israel. Once again we can see the shape of the five books of Moses. Leviticus is the hinge of the whole thing, focusing down to the most important month at the most important place with the most important tribe. The whole of the law of Moses hangs on this.

      When the Jews read through the Pentateuch every 12 months, they spend about a fortnight to three weeks reading Leviticus.

      Relation to Exodus

      Having looked at Leviticus in the context of the Pentateuch, we should also relate it back to Exodus. It is very important to recognize how each book grows out of the previous book if we wish to understand it fully. In the second half of Exodus the tabernacle is built, God’s tent in which he lives among his people. If you imagine the camp in Exodus, God’s tent would be in the middle and hundreds of other tents all around it – the divine tent and the human tents together. Leviticus is about everything that goes on in God’s tent and everything that should go on in the people’s tents. So it divides into two halves: God’s tent and the people’s tents, with the rules and regulations for both.

      Furthermore, when dealing with the tabernacle, Exodus talks about God’s approach to man, but Leviticus talks about man’s approach to God. Exodus is about the deliverance that God brought to his people, but Leviticus is about the dedication of God’s people to him. Exodus is about God’s grace in setting the people free, but Leviticus begins with thank offerings, explaining how the people can show their gratitude to God for being set free.

      We need both books and their complementary messages. This book may not be as exciting as Exodus, but it shows that God expects something from us in return for what he has done for us. Once again we are reminded that we are saved in order to serve. Exodus shows how God saved his people, but Leviticus explains how they are to serve him.

      ‘Be holy’

      When we read the Old Testament it can be helpful to imagine that we are Jewish. For a Jewish person the reason for reading Leviticus is clear: it is quite literally a matter of life and death. To the Jews there is only one God and that is the God of Israel. All other so-called gods are figments of human imagination. It was the same for the Israelites in Exodus and Leviticus. Since there was only one God and they were his only people on earth, there was a special relationship between them. On God’s side he promised to do many things for them: to be their government; to be their minister of defence and protect them; to be their minister of finance, so there would be no poor among them; to be their minister of health, so that none of the diseases of Egypt would touch them. God would be everything they needed, their King. In return he expected them to live right and to do things right. The biblical word is ‘righteous’ – ‘righteousness’ means living right. The key text in the whole of Leviticus is one that is frequently alluded to in the New Testament: ‘Be holy for I am holy’.

      God expects the people he liberates to be like him and not like those around them. Many of the things which seem puzzling in Leviticus are explained by this fact. It is the key that unlocks the whole book. When God tells them that they must not do something, it is because the people around them are doing it but they are to be different, to be holy because he is holy. If God saves you he expects you to be like him; he expects you to live his way and to be holy as he is holy.