Nathaniel R. Martin

Give us this day our daily bread: Matthew 6:11

Sermon Idea: To pray, “Give us this day our daily bread,” is to ask for God’s good gifts of provision for ourselves and others.

Introduction: What does it mean to pray, “Give us this day our daily bread,” while living in a time and place where bread seems to be in abundance? We have restaurants with “bread” in the name, such as St. Louis Bread Company or Panera Bread. Other restaurants will place rolls or biscuits on your table long before you order the main course. If you visit Taylor Cruz’s house on any given day, you may very well smell freshly baked bread being made for family, friends, and church members alike.

For many of us, food can be taken for granted, but in the ancient world, and still for many around the world, the basic necessities of life were not guaranteed. The Lord Jesus teaches his disciples to pray this way, so they’ll not only pursue what they need, but also remember where these necessary provisions come from—their Father in heaven.

To pray, “Give us this day our daily bread,” is to ask for God’s good gifts of provision for ourselves and others.

Notice that the meaning of “bread” is expanded not just to food but to all physical and material provision: food, clothing, shelter, etc. We seek in prayer whatever is essential for life and for serving the Lord. This is not a prayer for delicacy or extravagance, but basic daily needs. The Lord Jesus is not teaching us to pray for better craft coffee, designer clothing, or a home that impresses our friends.

Still, you may not be sure what this means for your prayer life because you’ve never wanted for anything. If we believe Jesus intended this exemplary prayer for us as much as for these original disciples. What reflections can we draw for our own Christian lives? There are several, and I’ve hinted at them already, but I want to consider them under three larger points.

“Give us this day our daily bread,” is…

  1. A prayer for physical strength and provision
  2. A prayer of total dependance
  3. A prayer for the needs of others

I.) A prayer for physical strength and provision

The first three petitions concern God’s name, kingdom, and will. As worshippers of God, we first seek his kingdom and his righteousness (Matt. 6:33). Then Jesus instructs us to seek the Lord for our own needs. Jesus’ mention of food draws our attention to the body’s importance and the need for nourishment and strength, without which we cannot be healthy enough to serve the Lord.

This may seem odd to us, but early in the church’s life, Christians had to respond to various false teachings about physical creation. Several movements taught that physical matter, especially the body, was inherently evil. This led to a number of heretical teachings about Christ—like he only appeared in bodily form, but was not truly incarnate.

Nothing could be further from the truth, for the Word truly became flesh and dwelt among us (John 1:14). One of the first things Jesus did after rising from the dead was to invite his disciples to breakfast.

12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and so with the fish. (Jn 21:12–13)

On the road to Emmaus, Jesus broke bread with the disciples to open their eyes to the risen Christ (Luke 24:30). The eternal Son of God became a human being with a true, physical body, and when he was raised from the dead, his physical body was glorified, but still real, physical—he ate fish and bread.

Jesus teaches us to pray for nourishment for our bodies with food, then reminds us of three greater realities. The first I have already mentioned: our created bodies are good because God created them. The only thing wrong with them is the effects that sin has had on them. Second, God cares for our bodies; third, our salvation has a necessary bodily aspect.

God cares about our bodies

The eyes of all look to you, and you give them their food in due season.16 You open your hand; you satisfy the desire of every living thing. (Ps 145:15–16)

31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you. (Mt 6:31–33)

Our salvation has a necessary bodily aspect (Hebrews 2:14-15)

23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. (Ro 8:23)

20 as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death. (Php 1:20)

20 But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself (Php 3:20–21)

The application for us, then, should be obvious and straightforward—as we pray for God to give us our daily bread, we should eat, drink, and care for our bodies so we can glorify God and have the strength to serve him.

God has made us as embodied souls, so that neglect of the body can negatively impact our spiritual health, and neglect of our soul can have negative effects on the body.

One theologian is right when he wrote, “For we observe in this that we also are to care for the body, for if we are to hallow God’s name, edify the congregation, and do the will of God, we are in need of a soul and a body which are both in health. If the one is not healthy, the other will be hindered and the entire man cannot function properly.” – Wilhelmus A Brakel

One of the first things I’ll do when walking alongside someone who is struggling is get a sense of their daily habits of sleep, exercise, and eating. I take any and all spiritual, mental, and emotional pain very seriously. To start, though, it helps to understand where a person is.

For example, if someone only gets 4-5 hours of sleep because they’re watching TV, on social media, or playing video games; if their breakfast amounts to nothing but sugar, they don’t drink water, and hardly exercise because of their sedentary job—then maybe their feelings of sadness and irritability can be helped by greater care of their body.

It is a prayer for strength and provision, and so it is a prayer of total dependance.

II.) A prayer of total dependance

As we pray for God’s provision, we confess our dependance on God. The emphasis on daily bread reinforces that our dependance on God is total. Everything we need comes from God’s good and sovereign hand. Even as he works through labor, agriculture, markets, and grocery stores, it is still God’s provision, and we depend on him.

14 You cause the grass to grow for the livestock and plants for man to cultivate, that he may bring forth food from the earth,15 and wine to gladden the heart of man, oil to make his face shine and bread to strengthen man’s heart. (Ps 104:14–15)

These two truths, that we are dependent on God through prayer and that he works through means, remind us of something important. Our dependance on God in prayer for provision does not relieve us of the duty to live, work, and use every means we can to care for ourselves and others.

10 For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat. 11 For we hear that some among you walk in idleness, not busy at work, but busybodies. 12 Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living. (2 Th 3:10–12)

This double reference to daily teaches us something else rather important. As much as this is a prayer for provision, it is also a prayer for contentment.

One of my favorite presbyterians, Derek Thomas, puts it well: “Give us this day our daily bread” is coded language for, “Lord, help me to be content with whatever you are pleased to give me. I will not ask for more than I need. Forgive me for all forms of self-indulgence and distrust.”

Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me, 9n lest I be full and deny you and say, “Who is the LORD?” or lest I be poor and steal and profane the name of my God. (Pr 30:8–9)

8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. (1 Ti 6:8–10)

How are you doing with contentment in your own life? God has provided a home, clothing, and food to everyone in this room. Are you grateful for that provision, or do you grumble because you want more?

This is a danger for us today, more than ever. Never before in human history have we had more access to the details of people’s lives than we do today. Social media has brought the temptation to be discontent to your phone every day. You scroll, compare, scroll, compare until you no longer appreciate the good gift of provision you’ve been given, but long to be the envy of others.

If the Lord chooses to bless you, that is not a problem. Money is not the root of evil, but the love of money is the root of all kinds of evil. Be ambitious, work hard, earn money, and steward it well. All of this is good and right. The danger comes when we think God’s meeting of our needs is insufficient. The good life is not self-indulgent, but a life of gratitude and contentment.

11 Not that I am speaking of being in need, for I have learned, in whatever situation I am, to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. (Php 4:11–13)

This is what Paul found while sitting in prison; surely we can find it in the comfort of our homes.

III.) A prayer for the essential needs of others

Like the entire prayer, it is not singular but corporate. We pray for the members of our local church, Christians across the globe, and even non-believers who are lacking daily needs.

Scripture is filled with stories of God’s people caring for others’ physical needs, especially providing food to those who need it. You might think of Joseph in Egypt providing food to the surrounding peoples during a famine. Boaz also cared for Ruth the Moabite. One of the clearest examples of God’s care for the poor and needy is the law that commands Israel not to harvest their entire field, but to leave some for the poor.

9 “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. 10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. (Le 19:9–10)

This concern for others’ physical and material needs continues in the New Testament.

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution (Ac 6:1)

15 If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? (Jas 2:15–16)

We pray not only for ourselves, but for others, that our needs might be met, our bodies healthy and strong, and that with those bodies we might serve the Lord.

Conclusion & Gospel Invitation

How does this petition lead us to the gospel of Jesus Christ? Our need for bread and our prayer for it should remind us that man cannot live on bread alone.

3 And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD (Dt 8:3)

2 And after fasting forty days and forty nights, he was hungry. 3 And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” 4 But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’ (Mt 4:2–4)

Our need for food points us to our greater need of salvation. It is no wonder that the Bible often speaks of salvation with the language of physical sustenance: bread from heaven, living water, etc.

Only through repentance and faith in Christ can we truly be satisfied in this life and the next. God, in his great grace, gave the Son of God to be born of a virgin as a human being. Jesus lived in perfect obedience to God’s law and then suffered the penalty for our breaking of that same law on the cross. When we are saved, God credits us with Jesus’ perfect obedience to God’s law. We are lawbreakers, but we are clothed in Jesus’ perfect obedience.

Are you living on bread alone? Are you living on money alone? Are you living on property alone? We need all these things, but we cannot live by them alone. We need the Lord Jesus Christ.

Look to Christ this morning in repentance and faith. Come, and let’s talk about baptism and what it means to be a disciple of Jesus.

Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! (Is 55:1)

Amen!

Nathaniel R. Martin

Kingdom Come: Matthew 6:9-10

Sermon Idea: Praying, “Your kingdom come,” is to pray for the destruction of Satan’s kingdom, the advancement of God’s kingdom of grace, the bringing and keeping of saints in it, and the Kingdom of glory to come. 

Introduction: The Gospel of Mark tells a remarkable story in which a desperate father comes to Jesus’ disciples, hoping they can heal his son, who is oppressed by an unclean spirit. The description of the suffering is devastating and traumatic.

17 And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. 18 And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.” (Mk 9:17–18)

As you can imagine, this initial disappointment leads the father, in desperation, to plead with Jesus to have compassion on him and heal the boy, which Jesus does. The Lord Jesus’ command exorcises and defeats the unclean spirit. 

I bring this story to your attention because it shows what Jesus teaches his disciples about their failure. They asked him, “Why could we not cast it out?” 

29 And he said to them, “This kind cannot be driven out by anything but prayer.” (Mk 9:29) 

The nature of the fight required more than intellect, gifting, and resources. It required more than grit, willpower, and determination. It was a battle of spiritual proportion, and so it required the chief means of spiritual work–prayer. 

All that we want to see happen in our midst, all that we hope to experience–salvation, disciple-making, church health, holiness, gospel advancement–requires prayer. 

Jesus told us in John 18:36 that his kingdom is spiritual. 

36 Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” (Jn 18:36)

Wilhelmus A Brakel is certainly right when he wrote, “It originates in heaven, is of a heavenly nature, functions in a heavenly manner, and culminates in heaven. It is therefore called the kingdom of heaven.”

The second petition in the Lord’s prayer is, “Your kingdom come.”

This is appropriate if we pray for the hallowing of God’s name as Jesus taught us, because the coming of God’s kingdom is the primary way that God’s name is hallowed. 

What does it mean to pray for God’s kingdom to come? Does it mean that we pray for the rising of an empire, a castle, and an army? Does it mean we pray for the future coming of the kingdom or the present coming of the kingdom?

It is really difficult to improve upon the older understandings of this petition as found in the Baptist Catechism. Listen to how the saints who’ve gone before us reflected on this passage. 

Q 109: What do we pray for in the second petition?

A: In the second petition, which is, “Thy kingdom come,” we pray that Satan’s kingdom may be destroyed, and that the kingdom of grace may be advanced, ourselves and others brought into it and kept in it, and that the kingdom of glory may be hastened.

Since this cannot be improved upon, these four ways will serve as the outline for the rest of our time. 

I.) We pray for Satan’s kingdom to be destroyed 

The Bible often speaks of the fallen world as Satan’s kingdom through a variety of images. For example, Paul in 2 Cor. 4:4 refers to Satan as “the god of this world,” who has blinded unbelievers. In Ephesians 2:2, Satan is called the “prince of the power of the air.” Multiple times Jesus refers to Satan as “the ruler of this world” (John 12:27-32; 14:30). 

These descriptions do not mean that Satan had or has ultimate power. His kingdom is not equal to the kingdom of God. It does mean that he exercises authority and dominion over sinners. Those who are dead in sin are held captive and under the influence of Satan’s kingdom. 

We can pray for Satan’s kingdom to be destroyed because Christ has already laid a fatal blow to his rule through his death, resurrection, and ascension. The first gospel promise in the Bible is found in Genesis 3:15, where God promises that the seed of the woman would crush the head of the serpent. 

27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28 Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29 The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30 Jesus answered, “This voice has come for your sake, not mine. 31 Now is the judgment of this world; now will the ruler of this world be cast out. 32 And I, when I am lifted up from the earth, will draw all people to myself.” (Jn 12:27–32)

The cross presses Jesus’ foot firmly on Satan’s head, and when he returns, Jesus will crush Satan’s head and destroy his kingdom.   

Meanwhile, God’s people are responsible for praying for the destruction of Satan’s kingdom. We pray for the light of the gospel of Jesus Christ to pierce through the darkness of unbelief, so that blind sinners get a glimpse of the glory of God in the face of Jesus Christ (2 Cor. 4:5-6).

We pray for any continuing influence of Satan’s kingdom in the world to over governments, authorities, or powers to be undone. We pray that the influence of Satan and his demons would lose influence over people’s lives, and that the power of God would extinguish at last. 

Now, do you see why I began where we did? We cannot do ministry armed with nothing but our gifts, resources, and willpower. We’ll need more than our intellect. We need to pray and stand in Christ’s strength (Eph. 6:10). 

We pray, “Your kingdom come,” because it is by the power of God and the coming of Christ’s kingdom that the devil and his works will be destroyed. 

We need to ask a question at this point. Whose kingdom do you serve? No neutral ground exists between the kingdom of God and the kingdom of Satan. To reject Christ and his Lordship is to declare your citizenship in the domain of darkness. 

This brings us to the second element of this petition: we pray for God’s kingdom of grace to be advanced.

II.) We pray for God’s kingdom of grace to be advanced 

This is the positive side of the first element. If we pray for the destruction of Satan’s kingdom, we are also praying for the advancement of God’s kingdom of grace. 

At the beginning of Jesus’ ministry, he announced that the kingdom of God was at hand, “…The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mk 1:15)

Note the declaration of the kingdom and the necessary response: repentance and belief in the gospel. God’s kingdom of grace advances, as people come to acknowledge and then submit to the lordship of Jesus Christ.

Prayer is the means through which God works to advance the gospel around the globe and that is vital, because it is the gospel that is the power of God unto salvation (Rom. 1:16)

We should learn and seek to be like Paul, who, while in prison, was overjoyed that the gospel was advancing and becoming more widely known.

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. (Php 1:12–13)

To pray, “your kingdom come,” is to pray that the gospel not only advances, but is embraced. As sinners come to trust Christ, they are brought into the kingdom of God under the Lordship of Christ. We need to pray toward this end. 

This brings us to the third element of the petition: we pray that we and others be brought into it and kept in it. 

III.) We pray for ourselves and others to be brought and kept in it

Entrance into the kingdom of God is not like admission into an earthly organization or club. You don’t simply put in an application or commit to paying dues. Entrance into the kingdom of God comes only by God’s grace and the gift of the new birth. Listen to what Jesus told Nicodemus. 

3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” (Jn 3:3)

In salvation, God gives a new heart through our faith in the Lord Jesus. With that new heart we turn from Satan, sin, and darkness to the Kingdom of God. 

Listen to how Paul describes salvation in Colossians 1:13-14. 

13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins. (Col 1:13–14)

Prayer is the means God uses not only to spread the gospel, but to draw sinners through it. If people will be saved, it will be in response to our prayers. To pray, “your kingdom come,” is to pray that the gospel finds reception in hearts ready to respond in repentance and faith. It is to pray that the Spirit calls, regenerates, and indwells sinners as they hear the gospel. 

Notice this as well. We are to pray that God keeps us in his kingdom by his grace. Make no mistake: every true believer who has entered the kingdom of God will remain there, but not because they kept themselves there. They will remain there because God faithfully keeps them. 

3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. (1 Pe 1:3–5)

To those who are called, beloved in God the Father and kept for Jesus Christ (Jud 1)

23 Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 He who calls you is faithful; he will surely do it. (1 Th 5:23–24)

God keeps us by the use of means! The Word of God, prayer, the fellowship in the local church, and the administration of the ordinances. These are not lifeless rituals, but means of grace by which we are built up by the grace of God, conformed to Christ, and kept by the power of God.

As we are being kept by God, we look forward in hope to Christ’s return and the consummation of Christ’s kingdom. 

IV.) We pray for the kingdom of glory to come 

To pray, “your kingdom come,” is to pray for God’s kingdom and power to be fully known on earth as it is in heaven. It is to pray that God would be with us and we would be in his divine presence without limitation, separation, or restriction. 

It is to pray 1 John 3:2, 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. (1 Jn 3:2)

With God’s presence in the kingdom of glory comes the astonishing promise that sin, sickness, and death will no longer exist. The pains and heartaches of this fallen world and the suffering that ravages our fallen bodies will be undone. God himself will wipe the tears from our eyes. 

3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” 

5 And he who was seated on the throne said, “Behold, I am making all things new.” (Re 21:3–5)

Nathaniel R. Martin

Leviticus: An Introduction

“…Leviticus was and is one of the most important books of the Old Testament. It not only presents the entire religious system of ancient Israel, but also lays the theological foundation for the New Testament teaching about the atoning work of Jesus Christ.”– Allen P. Ross

Introduction: Many believers have tried to read the Bible in a year, only to falter and grow frustrated by Leviticus’s tedious nature. Many commands seem foreign to everyday life, and others seem plain weird. In discouragement, the reader initially presses on as long as they can, then gives up. Why is this the case? If all Scripture is breathed out by God, and profitable for teaching, for reproof, for correction, and for training in righteousness, why is it so hard to find the benefit of Leviticus? 

Common Reasons for Being Disinterested in Leviticus 

1. Leviticus is perceived as an interruption of the narrative of Exodus.

2. Leviticus reads as a collection of obscure ritual regulations. 

3. Leviticus is primarily concerned with ancient Israelite worship. 

4. Leviticus is difficult to relate to Christian faith and practice.

What all of these reasons miss, however, is the book’s true heart and meaning, which the reader can grasp only by appreciating the redemptive drama unfolding not only in Genesis-Exodus, but also in Numbers-Deuteronomy. 

To fully appreciate Leviticus, readers must understand the problems posed by Genesis and Exodus. Genesis recounts the gravity of sin and humanity’s exile from God’s presence. Eden has not only been lost; life in God’s divine presence has been lost with it. 

Exodus records not only God’s great redemptive act of delivering his people from Egypt through the Passover lamb, but also the command to build the tabernacle, which would be at the center of Israel’s worship of God and a means to experience God’s presence again. Exodus, however, ends with a problem. God’s glory fills the tabernacle, and no one can draw near to Him—not even Moses. 

34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. (Ex 40:34–35)

Here, in response to this exact problem, Leviticus becomes significant. 

Exodus 40:34-35Leviticus 1:1-2 (CSB)
34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter the tent of meeting because the cloud settled on it, and the glory of the LORD filled the tabernacle. Then the Lord summoned Moses and spoke to him from the tent of meeting: 2 “Speak to the Israelites and tell them: When any of you brings an offering to the Lord from the livestock, you may bring your offering from the herd or the flock.   

Leviticus is not a stand-alone book with an altogether different theme than Exodus. It is the sequel to Exodus, which not only explains how Israel becomes the nation it is, but also answers and solves the problem at the end of Exodus. It’s about restoration to and life in God’s divine presence. That’s the point of Genesis-Deuteronomy. It is the point of the entire Bible. 

The Main Theme of Leviticus 

So, with L. Michael Morales, we agree that the theme and theology of Leviticus is “YHWH’s opening a way for humanity to dwell in the divine Presence.” 

Scripture begins with life in God’s divine presence (Gen. 1-2) and ends with life in God’s divine presence in the new heavens and the new earth (Rev. 21-22). 

 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God (Re 21:3)

Between these two great visions of life in God’s divine presence is God’s gracious making of a way through his covenants, laws, and sacrifices, ultimately fulfilled in the New Covenant. 

This longing for God’s presence is the Bible’s theme. Consider how it appears throughout the Psalms, for example.  

You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore. (Ps 16:11)

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever. (Ps 23:6)

O LORD, I love the habitation of your house and the place where your glory dwells. (Ps 26:8)

One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple. (Ps 27:4)

As to the importance of this theme of divine presence, Morales is worth quoting in full. 

“Its dominating concern, as well as the rest of the Bible, is the way in which humanity may come to dwell in the house of God. Under the Mosaic covenant, that way opened by YHWH was through the tabernacle and later temple, its priesthood and rituals—that is, through the Levitical cult. The advent of Christ would open a new and living way into the house of God; indeed, that was the goal of his taking out humanity upon himself, of his suffering, of his resurrection, and ascension.”

Leviticus as the center of the Pentateuch

The first five books of the Bible, Genesis-Deuteronomy, are a collection of Scripture known as the Pentateuch (i.e., “five-scroll). Notably, Leviticus sits at the center of these five books, underscoring its importance not only to the Pentateuch but to the rest of the Bible. 

(A) Genesis 

    (B) Exodus 

               (C) Leviticus

    (B) Numbers 

  1. Deuteronomy 

The Day of Atonement as the center of Leviticus 

We cannot survey all the reasons and evidence here, but several Old Testament scholars consider Leviticus 16, the Day of Atonement, central to the book’s literary structure. Atonement means “to be reconciled,” at-one-ment. 

Lev 1-7 Sacrifices 

     8-10 Institution of priesthood                          (Approaching God)

       11-15 Clean/Unclean in daily life 

                  16 Day of Atonement                        (Judgement/Cleansing) 

        17-20 Holy/profane in daily life 

      21-22 Legislation for the priesthood.              (Communion with God) 

 23-27 Festivals/sacred time                                  Holiness 

Again, Morales is helpful. 

“How the Day of Atonement relates to the theme of YHWH’s opening a way for humanity to dwell in the divine Presence is readily recognized when the significance of the atonement is understood, namely, that it makes possible life in the divine presence.” 

The purpose of highlighting the structural nature of the Pentateuch and the structure of Leviticus is to reinforce the central theme of God’s divine presence and what it means for sinful people to dwell in it once again. 

Why should Christians care about and study Leviticus? 

  1. Leviticus is Christian Scripture not only intended for those in the ancient past, but for the church today. 

For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. (Ro 15:4)

16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (2 Ti 3:16–17)

I like the encouragement from Gordon Wenham, “…the biblical writers believed, and the Church has always accepted, that they were writing more than history. They were recording God’s word to his people. Leviticus is therefore more than a description of past historical events and more than a collection of dated laws. It tells us about God’s character and will, which found expression in his dealings with Israel and in the laws he gave them. Those who believe that God the Lord “is the same yesterday and today and forever” may look to the book’s theology for insights that are still valid and relevant.”

2. Leviticus is vital for a proper understanding of the New Testament in general, and some books like Hebrews in particular. 

4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern that was shown you on the mountain.” 6 But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. (Heb 8:4–6)

3. Leviticus explores the importance of holiness, a theme too often overlooked by many Christians today. 

14 As obedient children, do not be conformed to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy. (1 Pe 1:14–16)

14 Strive for peace with everyone, and for the holiness without which no one will see the Lord. (Heb 12:14)

4. Leviticus teaches the importance of liturgy and proper worship of the triune God, a theme neglected by many evangelicals today (Lev. 10). 

Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the LORD, which he had not commanded them. 2 And fire came out from before the LORD and consumed them, and they died before the LORD. (Le 10:1–2)

28 Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, 29 for our God is a consuming fire. (Heb 12:28–29)

5. Leviticus lays the foundation that sinful people can only dwell with God by the means he provides—a truth that ultimately brings us to the centrality of Christ crucified and risen. 

13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. (Heb 9:13–14)