Leviticus Chapter One
• Key
Verses
|-1-
|-2-
|-3-
|-4-
|-5-
|-6-
|-7-
|-8-
|-9-
|-10-
|-11-
|-12-
|-13-
|-14-
|-15-
|-16-
|-17-
|-18-
|-19-
|-20-
|-21-
|-22-|
Index Leviticus Chapter 1
Leviticus 1:1-17
I. Bible History: Old Testament
II. Key Word Commentary
Analysis of chapter
III. Bible Background Commentary
IV. Wesley's Outline
Directions concerning burnt offerings:
V. J. Vernon McGee's Thru The Bible on Leviticus Chapter 1
THEME:
VI. Bible Exposition Commentary - Old Testament
The Sacrifices And The Savior Chapters 1-7
VII. CHRONOLOGY OF LEVITICUS
VIII. SUMMARY OF CHAPTER 1
- The Lord calls to Moses out of the tabernacle, and
gives him directions concerning
burnt-offerings of the beeve kind, 1,2.
- The burnt-offering to be a male without
blemish, 3.
- The person bringing it to lay his
hands upon its head, that it might be accepted
for him, 4.
- He is to kill, flay, and cut it in
pieces, and bring the blood to the priests, that
they might sprinkle it round about the altar,
5,6.
- All the pieces to be laid upon the altar and
burnt, 7-9.
- Directions concerning offerings of
the SMALLER CATTLE, such as sheep and
goats, 10-13.
- Directions concerning offerings of
FOWLS, such as doves and pigeons, 14-17.
IX. HALEY HANDBOOK NOTES
The Tabernacle.
The Tent.
The Most Holy Place, Holy of Holies.
The Ark.
The Holy Place.
The Veil.
The Candlestick.
Table of Showbread.
Altar of Incense.
Altar of Burnt Offering.
Laver.
Court.
Map 33. Plan of the Tabernacle.
Fig. 44. The Candelstick.
Leviticus 1:1-17
Verses
|-1-
|-2-
|-3-
|-4-
|-5-
|-6-
|-7-
|-8-
|-9-
|-10-
|-11-
|-12-
|-13-
|-14-
|-15-
|-16-
|-17-|
• Index Top
Bible History: Old Testament
Leviticus ~ 27 Chapters
• BH Topâ € ¢
AC
JFB
SRB
OU Index
Leviticus chapter 1
(Leviticus)
THE Book of Exodus was intended to tell how the Lord God redeemed and set apart for Himself "a peculiar people." Accordingly, it appropriately closes with the erection of the Tabernacle [1b]and the hallowing of it by the visible Presence of Jehovah in the Holy Place. It yet remained to show the other aspect of the covenant. For the provisions and the means of grace must be accepted and used by those for whom they are designed, and the "setting apart" of the people by Jehovah implied, as it's converse, consecration on the part of Israel. And this forms the subject matter of the Book of Leviticus, [1] which a recent German writer has aptly described as "the code regulating the spiritual life of Israel, viewed as the people of God."
Analysis Of The Book Of Leviticus
To sum up its general contents—
• BH Topâ € ¢
AC
JFB
SRB
OU Index
PART ONE
(Leviticus Chapters 1-16)
THE BOOK of Leviticus tells us in its first Part (Chapters 1-16.) how Israel was to approach God, together with what, symbolically speaking, was inconsistent with such approaches; and in its second Part (Chapters 17-27.) how, having been brought near to God, the people were to maintain, to enjoy, and to exhibit the state of grace of which they had become partakers. Of course, all is here symbolical, and we must regard the directions and ordinances as conveying in an outward form so many spiritual truths. [2] Perhaps we might go so far as to say, that Part 1 of Leviticus exhibits, in a symbolical form, the doctrine of justification, and Part that of sanctification; or, more accurately, the manner of access to God, and the holiness which is the result of that access.
It has already been pointed out, that the Book of Leviticus consists of two Parts; the one ending with chapter 16; the other, properly speaking, with chapter 25; chapter 26 being a general conclusion, indicating the blessings of faithful adherence to the covenant, while chapter 27, which treats of vowing unto the Lord, forms a most appropriate appendix. At the close of the book itself, (Leviticus 26:46) and of the chapter which, for want of a better name, we have termed its appendix (27:34), we find expressions indicating the purpose of the whole, and that the book of Leviticus forms in itself a special and independent part of the Pentateuch. We repeat it, the Book of Leviticus is intended for Israel as the people of God; it is the statute-book of Israel's spiritual life; and, on both these grounds, it is neither simply legal, in the sense of ordinary law, nor yet merely ceremonial, but throughout symbolical and typical. Accordingly, its deeper truths apply to all times and to all men.
• BH Top â € ¢
AC
JFB
SRB
OU Index
Part 1 (Chapters 1-16.), which tells Israel how to approach God so as to have communion with Him, appropriately opens with a description of the various kinds of sacrifices. (Leviticus 1-7) It next treats of the priesthood.
(Leviticus Chapters 8-10)
The thoroughly symbolical character of all, and hence the necessity of closest adherence to the directions given, are next illustrated by the judgment which befell those who offered incense upon "strange fire." (Leviticus 10:1-6) From the priesthood the sacred text passes to the worshippers. (Leviticus 11-15) These must be clean—personally ( 11:1-47), in their family-life, ( Leviticus 12) and as a congregation. (Leviticus 13-15) Above and beyond all is the great cleansing of the Day of Atonement, ( Leviticus 16) with which the first part of the book, concerning access to God, closes.
• BH Top â € ¢
AC
JFB
SRB
OU Index
PART TWO
(Leviticus Chapters 17-27)
The Sin Of Nadab & Abihu
The Second Part of the Book of Leviticus, which describes, in symbolical manner, the holiness that becometh the people of God, treats, first, of personal holiness, ( Leviticus 17) then of holiness in the family, ( Leviticus 18) of holiness in social relations, (Leviticus 19, 20) and of holiness in the priesthood. (Leviticus 21, 22) Thence the sacred text proceeds to holy seasons. (Leviticus 23, 24) As the duty of close adherence to the Divine directions in connection with the priesthood had been illustrated by the judgment upon Nadab and Abihu, (Leviticus 10:1-6) so now the solemn duty, incumbent on all Israel, to treat the Name of Jehovah as holy, is exhibited in the punishment of one who had blasphemed it. ( Leviticus 24:10-end) Finally, Leviticus 25 describes the holiness of the land. Thus Part II. treats more especially of consecration. As Part I., describing access to God, had culminated in the ordinance of the Day of Atonement, so Part II. in that of the Jubilee Year. Lastly, Leviticus 26 dwells on the blessing attaching to faithful observance of the covenant; while Leviticus 27, reaching, as it were, beyond ordinary demands and consecrations, speaks of the free-will offerings of the heart, as represented by vows.
It now only remains to describe the two illustrative instances already referred to—the one connected with the priesthood, the other with the people. Aaron and his sons had just been solemnly consecrated to their holy office, and the offering, which they had brought, consumed in view of the whole people by fire from before Jehovah, to betoken His acceptance thereof. (Leviticus 9) All the more did any transgression of the Lord's ordinance, especially if committed by His priests, call for signal and public punishment. But, Nadab and Abihu, the two eldest sons of Aaron, attempted to offer "strange fire before Jehovah, which He commanded them not." (Leviticus 10:1)
• BH Top â € ¢
AC
JFB
SRB
OU Index
Some writers have inferred from the prohibition of wine or of any strong drink to the priests during the time of their ministry, which immediately follows upon the record of this event ( 10:8-11), that these two had been under some such influence at the time of their daring attempt. The point is of small importance, comparatively speaking. It is not easy to say what the expression "strange fire" exactly implies. Clearly, the two were going to offer incense on the golden altar ( ver. 1), and as clearly this service was about to be done at a time not prescribed by the Lord. For a comparison of vers. 12 and 16 shows that it took place between the sacrifice offered by Aaron ( Leviticus 9) and the festive meal following that sacrifice; whereas incense was only to be burnt at the morning and evening sacrifices. Besides, it may be, that they also took "strange fire" in the sense of taking the burning coals otherwise than from the altar of burnt-offering. In the ceremonial for the Day of Atonement the latter is expressly prescribed, ( Leviticus 16:12) and it is a fair inference that the same direction applied to every time of incensing. At any rate, we know that such was the invariable rule in the Temple at the time of Christ.
But Nadab and Abihu were not allowed to accomplish their purpose. The same fire, which a little ago had consumed the accepted sacrifice, ( Leviticus 9:24) now struck them, "and they died before Jehovah," that is, in front of His dwelling-place, most probably in the court (comp. Leviticus 1:5), just as they were about to enter the Holy Place. Thus, on the very day of their consecration to the priesthood, did the oldest sons of Aaron perish, because they had not sanctified the Lord in their hearts, but had offered Him a worship of their own devising, instead of that holy incense consumed by fire from off the altar, which symbolized prayer, offered up on the ground of accepted sacrifice. And this twofold lesson did the Lord Himself teach in explanation of this judgment ( 10:3). So far as the priesthood was concerned—"I will sanctify Myself in those who stand near to Me, 2 and" (so far as all the people were concerned) "before all the people I will glorify Myself." In other words, if those who had been consecrated to Him would not sanctify Him in heart and life, He would sanctify Himself in them by judgments (comp. also Ezekiel 38:16), and thus glorify His Name before all, as the Holy One, Who cannot with impunity be provoked to anger.
So deeply was Aaron solemnized, that, in the language of Scripture, he "held his peace." Not a word of complaint escaped his lips; nor yet was a token of mourning on his part, or on that of his sons, allowed to cast the shadow of personal feelings, or of latent regret, upon this signal vindication of Divine holiness (Leviticus 10:6). Only their "brethren, the whole house of Israel" were permitted to "bewail this burning (of His anger) which Jehovah hath kindled."
• BH Top â € ¢
AC
JFB
SRB
OU Index
Judgment Upon The Blasphemer.
The history of the judgment upon the blasphemer ( Leviticus 24:10-14) was inserted in the portion of Leviticus where it stands, either because it happened at the time when the laws there recorded were given, or else because it forms a suitable introduction to, and illustration of, the duty of owning Jehovah, which finds its fullest outward expression in the rest of the Sabbatical and in the arrangements of the Jubilee Year, enjoined in Leviticus 25. It also affords another instance of the dangers accruing to Israel from the presence among them of that "mixed multitude" which had followed them from Egypt. ( Exodus 12:38) There seems no reason to doubt the Jewish view, that the latter occupied a separate place in the camp; the children of Israel being ranged according to their tribes, "every man by his own standard, with the ensign of their father's house." (Numbers 2:2) But as the blasphemer was only the son of a Danite mother—Shelomith, the daughter of Dibri—his father having been an Egyptian [3], he would not have been entitled to pitch his tent among the tribe of Daniel.
Hebrew tradition further states, that this had been the cause of the quarrel, when the blasphemer" went out among the children of Israel; and this son of the Israelitish woman and a man of Israel strove together in the camp." Finally, it adds, that the claim to dwell among the Danites having been decided by Moses against him, the man "blasphemed the Name [4] (of Jehovah), and cursed." Whatever truth, if any, there be in this tradition, the crime itself was most serious. If even cursing one's parents was visited with death, what punishment could be too severe upon one who had "reviled" Jehovah, and "cursed!" But just because the case was so solemn, Moses did not rashly adjudicate in it (comp. the corresponding delay in Numbers 15:34)
• BH Top â € ¢
AC
JFB
SRB
OU Index
"They put him inward [5] to determine about them (i.e. about blasphemers), according to the mouth (or command) of Jehovah." Then by Divine direction the blasphemer was taken without the camp; those who had heard his blasphemy laid "their hands upon his head," as it were to put away the blasphemy from themselves, and lay it on the head of the guilty (comp. Deuteronomy 21:6); and the whole congregation shared in the judgment by stoning him.
But the general law which decreed the punishment of death upon blasphemy ( Leviticus 24:16) was to apply to native Israelites as well as to the stranger, as indeed all crimes that carried retributive punishment -specially those against the life or the person—were to be equally visited, whether the offender were a Jew or a foreigner. This is the object of the repetition of these laws in that connection. ( Leviticus 24:17-22) For Jehovah was not a national deity, like the gods of the heathen; nor were Israel's privileges those of exceptional favor in case of offenses; but Jehovah was the Holy One of Israel, and holiness became His house for ever.
• OU Top
— Bible History: Old Testament
• OU Top â € ¢
• Index Top
• OU Top
Key Word Commentary
Leviticus Chapter 1
• KWC Topâ € ¢
AC
JFB
SRB
OU Index
1. Following chapter
2. Analysis of chapter
• KWC Topâ € ¢
AC
JFB
SRB
OU Index
3. Key verse
Leviticus 1:1: "And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation."
• KWC Top
SRB
OU Index
4. Key word ~ key phrase
Leviticus 1:4, "burnt offering."
5. Key event ~ key person ~ key theme
Offering sacrifices which were burnt whole
• KWC Topâ € ¢
AC
JFB
SRB
OU Index
6. Key thought
Leviticus 1:1. God is the speaker in the book of Leviticus.
• KWC Topâ € ¢
AC
JFB
SRB
OU Index
7. Key thing to look out for
The offerings, which are "without defect," verse 3, are types of Jesus' offering of himself. See Hebrews 9:14; 1 Peter 1:19.
• KWC Topâ € ¢
AC
JFB
SRB
OU Index
8. Key Bible cross-reference
Leviticus 1:9, "aroma pleasing to the Lord." See Ephesians 5:2; Philippians 4:18.
9. Key "by way of explanation"
Jews called the book of Leviticus the "priests law." It consists of laws connected with the worship and ritual of the tabernacle, and so gives a background to the other books in the Bible.
10. Key "Quotable Quote"
"Read the Old Testament, and to get re-acquainted with the character of God."
R.C. Sproul
—
Key Word Commentary
• OU Top â € ¢
OU Top â € ¢
|
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Bible Background Commentary
The Burnt Offering
Leviticus 1:1-17
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:1-2. tent of meeting.
Prior to the construction of the tabernacle in Exodus the tent of meeting was outside the camp and served as a place of revelation (see the comment on •Exodus 33:7-10). However, now that the tabernacle is in operation, it also is referred to as the tent of meeting.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:2. animal sacrifice.
There have been many theories about what thinking was represented in the sacrificial system.
In some cultures sacrifice was viewed as a means of caring for the deity by providing food. Others saw the sacrifice as a gift to please the god and request his aid. In other contexts the sacrifices have been viewed as a means of entering into relationship with deity or maintaining that relationship. These are only a few of over a dozen possibilities. The history of animal sacrifice is difficult to trace. Earliest Sumerian literature, specifically the Lugalbanda Epic, attests that sacrifices (better considered "ritual slaughter") originated as a means of permitting meat consumption. Sharing the meat with the deity allowed people to slaughter the animal for their food. Earliest archaeological evidence for sacrifice comes from the altars of the Ubaid period in fourth millennium b.c. Mesopotamia. Through most of Assyrian and Babylonian history, ritual slaughter was carried out in order to obtain the entrails, believed to provide omens.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:3-4. burnt offering.
The burnt offering is always a male animal that is completely burned on the altar, except for the skin. This is the type of sacrifice that was offered by Noah and the type that Isaac was supposed to be. Other peoples are portrayed in the Bible as making burnt offerings (e.g., Numbers 23:14-15), and texts from Syria (Ugarit and Alalakh) and Anatolia (the Hittites) testify to the practice in Syro-Palestine. In contrast there is not yet any evidence of this type of sacrifice in Egypt or Mesopotamia. The burnt offering serves as a means to approach the Lord with a plea. The plea could concern victory, mercy, forgiveness, purification, favor or any number of other things. The purpose of the offering is to entreat the deity's response. At least one each day was offered up on behalf of the people of Israel. Special ceremonies and festival days also generally featured burnt offerings.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:3. male.
Male animals were both more valuable and more expendable. A herd could be sustained with only a few males in proportion to the many females needed to bear the young. This would mean that a large percentage of the males that were born could be used for food or sacrifice. On the other hand, the good strong males were desirable because their genetic traits would be reflected in a large portion of the herd.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:4. laying hand on the head.
The laying on of the hand is an important part of the sacrificial ritual. It is not designed to transfer sin, for it is used in sacrifices that do not deal with sin. Other possibilities are that the offerer in some way identifies with the animal, perhaps as his substitute, or identifies the animal as belonging to him. Most occurrences of the ritual confirm that either transferring or designating is taking place (or both), but it is not always clear what is being transferred or designated, and it may vary from one situation to another.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:4. atonement.
The function of this sacrifice as well as others is "to make atonement" (NIV). Many scholars now agree, however, that "atonement" is not the best translation for the concept on either the ritual or the theological level. Perhaps most convincing is the fact that in the ritual texts the object of "atonement" is neither the sin nor the person, but a holy object connected with God's presence, such as the ark or the altar. A second important observation is that in a number of cases this "atonement" is necessary even though no sin has been committed (for instance, the ritual impurity of women each month). For these and other reasons recent scholars have preferred "purification" or, more technically, "purgation," as the translation. So the altar would be purged on behalf of the offerer whose sin or impurity had ritually tarnished it. The purpose was to maintain the sanctity of God's presence in their midst. The ritual, like a disinfectant, is normally remedial, but it can be preventative. The agent is usually blood, but not always. This decontamination of the sanctuary renders the offerer clean and paves the way for his reconciliation with God. The purging of objects (including cities, houses, temples and persons) from ritual contamination or evil influence by wiping or rubbing on a substance is also known in ancient Near Eastern practice, though these are mainly magical rites.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:5-9. role of priests.
Some aspects of the ritual were performed by the priests, because only the priests had access to the altar and the holy place. (See comment on •Exodus 28:1 for general information.) The priests of the ancient Near East were involved not only in sacrificial rituals but also in divination and other magical rites. Incantations and general advice concerning appeasement of the gods were also under the jurisdiction of the priests. Priests were expected to be skilled in the knowledge of which rituals were to be used for any desired results and in the appropriate performance of the rituals.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:5. importance of blood.
Blood serves as the mechanism for ritual cleansing in Israel—a concept not shared by its ancient Near Eastern neighbors. The blood represented the life or life force of the animal, so the animal had to be killed for the blood to have efficacy. See the comment on •Leviticus 17:11 for more information.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:5. sprinkling on the altar.
The sprinkling of the blood on all sides of the altar is the symbolic means of applying the death of the animal to the purging of any contamination that might interfere with the entreaty that is being made on the occasion of the sacrifice. The blood represents the life/death of the animal, and the altar represents the sanctuary (God's presence) and is specifically the place where a request before God would be made.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:8-9. parts.
The pieces include the head as well as the suet (the fat that surrounds the internal organs). The only parts washed are the entrails (intestines) and the legs, both so that no dung is present on the altar.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:9. pleasing aroma.
It is typical for sacrifices to yield what is identified as the pleasing aroma of roasting meat. While it is certainly anthropomorphic (picturing God in human terms) to phrase it this way, cooked meat would have generally been used only for communal meals and special occasions, so important concepts of community were associated with the scent (like the smell of a Thanksgiving meal). It would be no different from God's being pleased by a sight or sound. In surrounding ancient Near Eastern thought the anthropomorphism is much stronger, for there the gods need and receive sustenance from food, and the smell is associated with their anticipation of a meal.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:10-13. north side of altar.
The north side of the altar is indicated, most likely because that is where there was the most room for this work to be done.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:14-17. birds as offering.
Birds, mainly domesticated doves, were the offering used by those who were too poor to own or to give up one of the larger herd animals. Texts from Alalakh and Anatolia show that birds were also suitable sacrifices in surrounding cultures. Recent study has suggested it is not the crop that was removed but the crissum, including the tail, anus and intestines. Again, then, this is a matter of cleaning the animal in preparation for sacrifice.
• BBC Top â € ¢
AC
JFB
SRB
OU Index
Leviticus 1:16. east side where the ashes are.
As early as the rabbis, it was suggested that the ash heap was on the east side because that was farthest away from the sanctuary, but the text never offers a reason.
• Index Top
Wesley's Outline
for Leviticus Chapter 1
Verses
|-1-
|-2-
|-3-
|-4-
|-5-
|-6-
|-7-
|-8-
|-9-
|-10-
|-11-
|-12-
|-13-
|-14-
|-15-
|-16-
|-17-|
• WES Topâ € ¢
AC
JFB
SRB
OU Index
Chapter Outline
• WES Top â € ¢
AC
JFB
SRB
OU Index
Directions concerning burnt offerings:
Notes On Chapter
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 1
Leviticus 1:1. Moses -
Stood without, Exodus 40:35, waiting for God's call.
The tabernacle [1b] -
From the mercy seat in the tabernacle.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 2
Leviticus 1:2. There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men's sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods's service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice.
Of the flock -
Or, Of the sheep; though the Hebrews word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either,
-
1. In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or,
- 2. Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or,
- 3. As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or.
- 4. As things most common, that men might never want a sacrifice when they needed, or God required it.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 3
Leviticus 1:3. A burnt sacrifice -
Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit.
A male -
As being more perfect than the female, Malachi 1:14, and more truly representing Christ.
Without blemish -
To signify,
-
1. That God should be served with the best of every kind.
- 2. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Ephesians 5:27.
- 3. The spotless and compleat holiness of Christ.
Of his own will -
According to this translation, the place speaks only of freewill offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to freewill offerings, which were to be observed in other offerings also.
• WES Top â € ¢
AC
JFB
SRB
OU Index
At the door -
In the court near the door, where the altar stood,
Leviticus 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, John 10:7, 9, by whom alone we have access to God.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 4
Leviticus 1:4. He shall put his hand -
Both his hands, Leviticus 8:14, 18, and Leviticus 16:21.
Whereby he signified,
- 1. that he willingly gave it to the Lord.
- 2. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isaiah 53:6, and that together with it he did freely offer up himself to God.
To make atonement -
Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5, but for particular sins there were special sacrifices.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 5
Leviticus 1:5. And he -
Either,
-
1. the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1, 2.
Or,
- 2. the priest, as it follows, or the Levite, whose office this was.
Shall sprinkle the blood -
Which was done in a considerable quantity, and whereby was signified,
- 1. That the offerer deserved to have his blood spilt in that manner.
- 2. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 6
Leviticus 1:6. Pieces -
Namely, the head, and fat, and inwards, and legs, Leviticus 1:8, 9.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 7
Leviticus 1:7. Put fire -
Or, dispose the fire, that is, blow it up, and put it together, so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Leviticus 9:24, and was to be carefully preserved there, and all other fire was forbidden, Leviticus 10:1, etc.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 8
Leviticus 1:8. The fat -
All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 9
Leviticus 1:9. But the inwards shall he wash -
To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders.
A sweet savor -
Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savor.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 11
Leviticus 1:11. North ward -
Here this and other kinds of sacrifices were killed, Leviticus 6:25, and Leviticus 7:2, because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east end of the building, and the entrance being on the south side. Besides this might design the place of Christ's death both more generally, in Jerusalem, which was in the sides of the north, Psalm 48:2, and more specially, on mount Calvary, which was on the northwest side of Jerusalem.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 14
Leviticus 1:14. Turtle doves -
These birds were appointed for the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ's chastity, and meekness, and gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best; but the turtledoves are better when they are grown up, and therefore they are not confined to that age.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 15
Leviticus 1:15. His head -
From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, Leviticus 1:17. And whereas it is said Leviticus 5:8.
He shall -
wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt offering as here, but of the sin offering.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 16
Leviticus 1:16. With its feathers -
Or, with its dung or filth, contained in the crop and in the guts.
On the east -
Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence.
The place of the ashes -
Where the ashes fell down and lay, whence they were afterwards removed without the camp.
• WES Top â € ¢
AC
JFB
SRB
OU Index
Notes for Verse 17
Leviticus 1:17. He shall cleave the bird through the whole, yet so as not to separate the one side from the other. -
A sweet savor unto the Lord -
Yet after all, to love God with all our hearts, and to love our neighbor as ourselves, is better than all burnt offerings and sacrifices.
~ Wesley's Explanatory Notes
• Index Top
J. Vernon McGee's Thru The Bible
on Leviticus Chapter 1
Verses
|-1-
|-2-
|-3-
|-4-
|-5-
|-6-
|-7-
|-8-
|-9-
|-10-
|-11-
|-12-
|-13-
|-14-
|-15-
|-16-
|-17-|
• JVM Top â € ¢
AC
JFB
SRB
OU Index
THEME:
This is the oldest offering known to man. It was the offering of Abel, Noah, and Abraham. All the offerings were made on the brazen altar but because the burnt offering was made there, the brazen altar is also called the burnt altar. It received its name from this sacrifice. This offering is recorded first of the five offerings because of its prominence and priority. This offering is a picture of Christ in depth as well as in death. A man cannot probe the full meaning of this offering because it sets before us what God sees in Christ. We can't see as much as He does. Here is a profound mystery that only the Holy Spirit can reveal.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
The burnt offering
( Leviticus 1:1-4)
The burnt offering shows the person of Christ. He is our substitute. Paul reveals this in Ephesians 5:2: "And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour."
Regulations For The Burnt Sacrifice
(Leviticus 1:1-4)
And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying
[Leviticus 1:1 ].
God called unto Moses out of the tabernacle [1b]. No longer is He speaking from the top of Mount Sinai in thunder and lightning, as when He gave the commandments. Here He calls to Moses from the tabernacle in reconciliation.
"And the LORD called" – His call is for those who will hear His voice. That is important to see. God is calling to men today to be reconciled to Him. The church is a called-out body, and they are the elect because they are called. "For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God" (1 Corinthians 1:22-24).
"Called" doesn't mean those who only hear; it means those who have heard and responded. I would like to ask you this question: Have you heard Him and have you responded to Him?
• JVM Top â € ¢
AC
JFB
SRB
OU Index
Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock
[Leviticus 1:2 ].
• JVM Top â € ¢
AC
JFB
SRB
OU Index
"If any man" means "whosoever will may come."
If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD
[Leviticus 1:3 ].
"He shall offer it of his own voluntary will." May I say, this is free will with a vengeance. The Lord Jesus said, "If any man thirst, let him come. . . ." This is an all-inclusive invitation to the human family. None are excluded except those who exclude themselves. The Lord Jesus gives only one condition, "If any man thirst." You may say, "I don't thirst." Well, then maybe this isn't for you. But if you do thirst, He asks you to come to Him. He can satisfy you. Isaiah included this in his invitation, "Ho, every one that thirsteth, come ye to the waters . . ." (Isaiah 55:1). Anyone can come to Christ if he chooses to come. There must be a need and a desire. If you have that, come!
Two types of animals were used for the burnt offering. Animals of the herd are cattle and of the flock are sheep. Wild animals that were animals of prey were excluded. Carnivorous animals were forbidden in all sacrifices. Animals that live by slaying other animals could never reveal Christ, who came to give His life a ransom for many.
A further restriction was that the animal must be a clean animal and it must be domesticated. It could not be taken in the hunt. Only that which was valuable and dear to the owner could be offered because it prefigures Christ. God spared not His own Son. Christ suffered on the Cross, but the Father suffered in heaven. The final restriction reveals that the animal was one that was obedient to man. My, what a picture this is! Christ was the obedient servant. He came to minister and He was obedient unto death.
The burnt offering is the offering that is mentioned up to the time of Leviticus and it was the only offering that was made by those who wanted an approach to God. The burnt sacrifice is called olah in the Hebrew. It means "that which ascends." It is not irreverent to say that the burnt sacrifice went up in smoke. It was wholly consumed on the altar; nothing remained but the ashes. This reveals that the burnt offering is what God sees in Christ. Paul said in Ephesians 5:2 that Christ gave Himself ". . . an offering and a sacrifice to God for a sweet-smelling savour." Here in Leviticus 1 we find in verses 9,13, and 17 that the sacrifice is "a sweet savour unto the LORD." This is what God sees in Christ. It may not be what you see in Him or what I see in Him. It is what God sees in Him, and that is the thing that is all-important. God is saying that He is satisfied with what Jesus did for your sins and for my sins. God is satisfied that Jesus has paid it all for you and that He can save you to the uttermost if you will put your trust in Him. The question is, "Are you satisfied with that?"
You will notice that it says the sacrifice is to be a male, and that speaks of strength. It speaks of the fact that the Lord Jesus is mighty to save, and that He is able to save to the uttermost (Hebrews 7:25). Then, the sacrifice was to be without blemish which means the animal was to be ideally perfect.
This speaks of the perfections of Christ. "
He is the beloved Son of whom the Father could say,
He shall offer it of his own "voluntary will" is translated "that he may be accepted before Jehovah" in the American Standard Version of 1901. Because of the atoning death of the little animal, the sinner was received by God. The animal had to be offered, not in life, but in death. This was absolutely imperative. It is not the spotless life of Christ and our approval of Him that saves us. Only His death can save the sinner.
In the Gospels we find that when He died, the veil of the temple was torn in two. It was His death which opened the way to God; it was His death which saves the sinner. You see, the veil represents His flesh (Hebrews 10:20). His perfect life shuts us out from God. What God demands is a life that is perfect like the life of Christ, and you and I can't reproduce it. His life is the standard. The Father could say concerning Jesus, ". . . This is my beloved Son, in whom I am well pleased" (Matthew 3:17). You and I just can't measure up to that. The life of Christ therefore cannot save us. It shuts us out from God, just as the veil shut man out from God in the tabernacle. We must have another basis on which we can come to God. That way is through the death of Christ. That is what tore the veil. The minute you and I come through the death of Christ, the way to God is open. It is the death of Christ that saves the sinner.
The offering was to be brought of his own voluntary will. You don't have to come to Christ. But if you want to be saved, then you will have to come to Christ. God has no other way. The Lord Jesus said, ". . . no man cometh unto the Father, but by me" (John 14:6). You may think that is dogmatic and narrow. I'll tell you something – it is! But the interesting thing is that it will bring you to God. Now, you don't have to come; that is where your free will enters in. You do not have to come, but, if you want to come to God, then you must come this one way because God has elected that this is the only way! You cannot come to God on the basis of your own "righteousness." He cannot accept your righteousness; He won't have any of it. "Not by works of righteousness which we have done, but according to his mercy he saved us . . ." (Titus 3:5).
"At the door of the tabernacle" is another imperative. They couldn't offer the sacrifice anywhere else. This was to keep Israel from idolatry. They were prone to lapse into idolatry again and again, and finally their idolatry was the reason for the Babylonian captivity. And this, by the way, has a message for us. It is to keep us from presuming that we can come to God our way, on our terms. We do not make the terms by which we come to God. God makes the terms, my friend. "But we are all as an unclean thing, and all our righteousnesses are as filthy rags . . ." (Isaiah 64:6). God won't accept our righteousness. A great many people think that the righteousness of God is just a projection, on a little higher level, of the righteousness of man. Nothing of the kind! It is altogether holy! The only righteousness which God can accept is the righteousness of God which is through faith in Christ. You can't work for it. You can't buy it. God cannot accept our poor righteousness – it will simply go down the drain. The offering must be at the door of the tabernacle. Friends, there is no other way to come to God but His way. The Lord Jesus said, "No man cometh unto the Father, but by me" (John 14:6).
• JVM Top â € ¢
AC
JFB
SRB
OU Index
And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him
[Leviticus 1:4 ].
"He shall put his hand upon the head of the burnt offering." Dr. Kellogg calls this "an act of designation." This is revealed in Leviticus 24:14 where the witnesses were to lay their hands on the blasphemer before he was stoned to death. Moses laid his hands on Joshua, designating him as his successor. Dr. Kellogg wrote a very fine book on Leviticus, which may be out of print now, but I would suggest you buy one if you can find it in a secondhand bookstore. Here is a quotation from it. He is speaking of the laying on of the hand upon the head of the animal, and he says, "It symbolized a transfer, according to God's merciful provision, of an obligation to suffer for sin, from the offerer to the innocent vicTimothy Henceforth, the victim stood in the offerer's place, and was dealt with accordingly."
In other words, when the man went in and put his hand on the head of the little animal that was to be slain, he was designating this little animal to take his place. The man was confessing that he deserved to die. Friends, when you take Christ as your Savior, you are saying that you are a sinner and that you can't save yourself. You want to turn from your sins and you want to turn to the Savior and you want to live for Him. The little animal was dying a substitutionary death in the place of the offerer. That is what Christ did for us. When you accept Christ, you put your hand on Him; that is, you designate Him as your Savior.
People today seem to have the idea that there is some merit in the act of laying on of hands. They think there is some transfer of power. The only thing that can be transferred by laying on of hands is disease germs. But it does designate someone who is taking your place. When we as church leaders place our hands on a missionary, as the church in Antioch did to Paul and Barnabas, we are designating that one to go out in our place and as our representative.
Christ took our place.
This is what it means when it says,
". . . He hath made him to be sin for us . . ." (2 Corinthians 5:21) and
. . . "Who was delivered for our offences . . ." (Romans 4:25).
The Hebrew here means to lay the hand so as to lean heavily upon another. "Thy wrath lieth hard upon me . . ." (Psalm 88:7). This part of the ceremony speaks of atonement and acceptance through the death of the victim – "it shall be accepted for him to make atonement for him."
We have said before that atonement means to cover, not to remove. "For it is not possible that the blood of bulls and of goats should take away sins" (Hebrews 10:4). Only the Lamb of God can remove sin.
This offering was done publicly. He went down to the tabernacle, he walked to the side of the altar, and there he slew the little aniMalachi It was a public act. A sinner needs to confess Christ publicly. By faith, we place our hand on Christ, but the public needs to know that we do it. I think this is primarily the meaning of baptism today. Baptism means "to be identified with." This is a public confession of being identified with Christ in His death and in His resurrection. This is the reason water baptism was so important in the early church.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
The Ritual For The Burnt Sacrifice
(Leviticus 1:5-16)
And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation
[Leviticus 1:5 ].
Now we come to the ritual for the burnt offering. A proper offering having been chosen – that is, the right kind of animal – the sinner brings the victim to the entrance of the tabernacle where he is met by a priest. The sinner himself slays the vicTimothy (There is an exception in verses 14,15.) "For the wages of sin is death . . ." (Romans 6:23). Here the innocent dies for the guilty. Just so, "Christ also hath once suffered for sins, the just for the unjust . . ." (1 Peter 3:18).
Our sins put Jesus Christ to death. If you want it made very personal, my sin is responsible for the death of Christ; your sin is responsible for the death of Christ. I get a little weary of hearing people argue about who is responsible for the death of Christ. They indict the religious rulers, the nation Israel, or the Roman nation. My friend, people can argue all they wish; the fact is that if I hadn't been a sinner and if you hadn't been a sinner, nobody would have put Him to death. It was our sin that put Him to death!
Every sacrifice had to be slain. Either the sinner or the priest acting for the nation slew the vicTimothy There was no forgiveness apart from the shed blood of the vicTimothy So today, only the blood of Christ can cleanse us from all sin. After the slaying of the victim, the priest took over by sprinkling the blood about the altar. The blood represented life and the sprinkling presented it to God.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
And he shall flay the burnt offering, and cut it into his pieces.
And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire:
And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD
[Leviticus 1:6-9 ].
Everything had to be done decently and in order. God is not the author of confusion. The offering was to be cut into pieces so that it might be exposed and so it could be more easily consumed by the fire. The inner life of the Lord Jesus has been open for inspection for over 1900 years. He has been examined more than any other person. There is more disagreement concerning Him than anyone else. This was true at the time He lived and it is still true today. He still asks the question, "Whom do men say that I the Son of man am?" There are all kinds of opinions today and some of them are blasphemous. Yet it is still true that He is "holy, harmless, undefiled, separate from sinners." Jesus Christ, who has been under examination all these years, is still the One who is altogether lovely.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.
And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.
And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:
But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD
[Leviticus 1:10-13 ].
Notice again, the offer is cut in pieces and totally exposed.
Fire was to be used on the altar. The fire does not necessarily represent hell, vengeance, or wrath. I disagree with those who magnify that so much. Fire did not represent that at the burning bush. Fire oftentimes represents the purifying energy and the resistless power of God. "And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver . . ." (Malachi 3:3). Fire is that resistless energy of God which sometimes destroys and sometimes cleanses and sometimes consumes. The nature of the object determines the process it will take.
Here in the burnt offering, it speaks of the total commitment of Christ to God. It is absolute consecration. In our experience this is essential also, if we are to worship God in spirit and in truth. "For the LORD thy God is a consuming fire, even a jealous God" (Deuteronomy 4:24).
My friend, you cannot just play around and get very far with God. That is the reason there is so much that is phony in Christian service today. I want to say it kindly but emphatically – you are not serving God unless you are letting Him cleanse and purify your life. We have forgotten this matter of holiness today. How we need it in our churches and in our own lives!
• JVM Top â € ¢
AC
JFB
SRB
OU Index
And if the burnt sacrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtledoves, or of young pigeons.
And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar:
And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes
[Leviticus 1:14-16 ].
Poverty was no excuse for not bringing an offering to God. A bird could be substituted for an aniMalachi Anyone could have a bird and offer it. Did you notice that when our Lord was born, His parents offered turtledoves? His parents were poor and He was born in poverty.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
The Reason For The Burnt Sacrifice
(Leviticus 1:17)
And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD
[Leviticus 1:17 ].
This is the third time it is mentioned that it is a sweet savor to the Lord. This makes it clear that this was the reason for the sacrifice. It is what God sees in Jesus Christ.
• JVM Top â € ¢
AC
JFB
SRB
OU Index
The Law Of The Burnt Sacrifice
(Leviticus 1:17)
The law of the burnt offering is found in Leviticus 6:8-13. The morning and the evening offerings were burnt sacrifices offered by Aaron and the priests for the nation to God (Exodus 29:38-46). It was called the continual burnt offering. Christ in consecration ever lives to make intercession for us. This is most beautifully expressed in an ancient "Order for the Visitation of the Sick," attributed to Anselm of Canterbury:
e minister shall say to the sick man: Dost thou believe that thou canst not be saved but by the death of Christ? The sick man answereth, Yes. Then let it be said unto him: Go to, then, and whilst thy soul abideth in thee, put all thy confidence in this death alone; place thy trust in no other thing; commit thyself wholly to this death; cover thyself wholly with this alone . . . And if God would judge thee, say: Lord! I place the death of our Lord Jesus Christ between me and Thy judgment; otherwise I will not contend or enter into judgment with Thee.
"And if He shall say unto thee that thou art a sinner, say: I place the death of our Lord Jesus Christ between me and my sins. If He shall say unto thee, that thou hast deserved damnation, say: Lord! I put the death of our Lord Jesus Christ between Thee and all my sins; and I offer His merits for my own, which I should have, and have not.
"And whosoever of us can thus speak, to him the promise speaks from out the shadows of the tent of meeting: 'This Christ, the Lamb of God, the true burnt offering, shall be accepted for thee, to make atonement for thee!' "
This is the law of the burnt offering. God is satisfied with Jesus and He sees us in Christ. He is satisfied, then, with us. "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus" (Romans 3:21-24).
My friend, do you have the sacrifice of Christ between you and your sins? Has His blood been shed that you might live? Have you trusted Him today? God sees Christ as the only One who can satisfy Him for your sins. Have you seen Him like that? Are you still trying to bring your little puny self and your little goodness to offer to God? God won't take that. He only accepts what Christ has done for you and He counts the righteousness of Christ as your righteousness.
Trust Him today and live!
—J. Vernon McGee's Thru The Bible
• Index Top
Bible Exposition Commentary
Old Testament
Verses
|-1-
|-2-
|-3-
|-4-
|-5-
|-6-
|-7-
|-8-
|-9-
|-10-
|-11-
|-12-
|-13-
|-14-
|-15-
|-16-
|-17-|
• BEC Top â € ¢
AC
JFB
SRB
OU Index
The Sacrifices And The Savior
Leviticus Chapters 1-7
Let's review what Israel had been doing prior to the giving of the instructions found in the Book of Leviticus.
• BEC Top â € ¢
AC
JFB
SRB
OU Index
Arrival at Mount Sinai
God declared His Law
(Exodus 19:1)
About ten weeks after their deliverance from Egypt, the Israelites arrived at Mount Sinai (Exodus 19:1). There God declared His law and gave Moses the instructions for building the tabernacle [1b]. Moses erected the tabernacle on the first day of the first month of the second year of Israel's liberation (Exodus 40:17), so that what you read in Exodus 16-40 covers about nine months (see Numbers 9:1-5).
The Book of Numbers opens with a census being taken on the first day of the second month of the second year (Numbers 1:1), which means that what's recorded in Leviticus covers about one month. The tabernacle was ready for use, and now God gave the priests the instructions they needed for offering the various sacrifices.
Six basic offerings could be brought to the tabernacle altar. When worshipers wanted to express commitment to God, they brought the burnt offering, and possibly along with it the grain or meal ("meat,") offering and the drink offering (see Numbers 15:1-10). These offerings speak of total dedication to the Lord. The fellowship ("peace,") offering has to do with communion with God, and the sin offering and the guilt ("trespass,") offerings deal with cleansing from God. Each of these offerings met a specific need in the life of the worshiper and also expressed some truth about the person and work of Jesus Christ, God's perfect sacrifice.
The shedding of animal blood couldn't change a person's heart or take away sin (Hebrews 10:1-4). However, God did state that the sins of the worshiper were forgiven (Leviticus 4:20, 26, 31, 35; 5:10,13,16, 18; 6:7); and He did this on the basis of the sacrifice of Jesus Christ on the cross [6] (Hebrews 10:5-14).
• BEC Top â € ¢
AC
JFB
SRB
OU Index
Like some people in churches today, Jewish worshipers could merely go through the motions at the altar, without putting their heart into it; but this meant that God had not truly forgiven them (Psalm 50:8-14; 51:16-17; Isaiah 1:10-20; Micah 6:6-8). God doesn't want our sacrifices; He wants obedience from our hearts (1 Samuel 15:22).
The sacrifices described in Leviticus 1-7 remind us of the basic spiritual needs we have as God's people: commitment to God, communion with God, and cleansing from God.
• BEC Top â € ¢
AC
JFB
SRB
OU Index
Commitment to God
(Leviticus 1-2; 6:8-23)
• BEC Top â € ¢
AC
JFB
SRB
OU Index
Commitment to God (Leviticus 1-2; 6:8-23)
The burnt offering (1:1-17; 6:8-13) was the basic sacrifice that expressed devotion and dedication to the Lord. When we surrender ourselves to the Lord, we put "all on the altar" (1:9) and hold back nothing. The New Testament parallel is Romans 12:1-2, where God's people are challenged to be living sacrifices, wholly yielded to the Lord.
The ritual of the offering was spelled out by the Lord and could not be varied. The sacrifice had to be a male animal from the herd (Leviticus 1:3-10) or the flock (Leviticus 1:10-14), or it could be a bird (Leviticus 1:14-17) [7]; and the worshiper had to bring the sacrifice to the door of the tabernacle, where a fire was constantly burning on a brazen altar (6:13). The priest examined the sacrifice to make sure it was without blemish (22:20-24), for we must give our very best to the Lord (see Malachi 1:6-14). Jesus Christ was a sacrifice "without blemish and without spot" (1 Peter 1:19), who gave Himself in total dedication to God (John 10:17; Romans 5:19; Hebrews 10:10).
• BEC Top â € ¢
AC
JFB
SRB
OU Index
Except when birds were sacrificed, the offerer laid a hand on the sacrifice (Leviticus 1:4), an action which symbolized two things:
-
(1) the offerer's identification with the sacrifice and
- (2) The transfer of something to the sacrifice.
In the case of the burnt offering, the offerer was saying, "Just as this animal is wholly given to God on the altar, so I wholly give myself to the Lord." With the sacrifices that involved the shedding of blood, the laying on of hands meant the worshiper was symbolically transferring sin and guilt to the animal who died in the place of the sinner. Even the burnt offering made atonement for the offerer (v. 4).
• BEC Top â € ¢
AC
JFB
SRB
OU Index
The offerer then killed the animal, and the priest caught the blood in a basin and sprinkled the blood on the sides of the altar (Leviticus 1:5, 11). The priest, not the offerer, killed the bird and its blood was drained out on the side of the altar, and its body burned in the fire on the altar (Leviticus 1:15-17). [8] The dead body of the bull, lamb, or goat was dismembered, and the parts washed. Then all of it but the hide was laid in order on the wood [8] and burned in the fire. The hide was given to the priest (7:8).
• BEC Top â € ¢
AC
JFB
SRB
OU Index
The significance of the offering
(Leviticus 1:2-3, 5, 9, 13-14, 17)
The significance of the offering is seen in the repetition of the phrases "before the Lord" and "unto the Lord," which are found seven times in this first chapter of Leviticus (Leviticus 1:2-3, 5, 9, 13-14, 17). The transaction at the altar wasn't between the offerer and his conscience, or the offerer and the nation, or even the offerer and the priest; it was between the offerer and the Lord. Had the worshiper taken the offering to one of the pagan temples, it might have pleased the heathen priest and his people, but it would not have brought the blessing of the Lord.
• BEC Top â € ¢
AC
JFB
SRB
OU Index
The phrase "sweet savour" is used three times in this chapter (Leviticus 1:9, 13, 17) and eight times in chapters 1-3, and it means "a fragrant aroma." Since God is spirit, He doesn't have a body, but physical terms are used in Scripture to depict God's actions and responses. In this case, God is pictured as smelling a fragrant aroma and being pleased with it (Genesis 8:21; Leviticus 26:31). When Jesus died on the cross, His sacrifice was a "sweet-smelling fragrance" to the Lord (Ephesians 5:2); and our offerings to God should follow that example (Philippians 4:18).
• BEC Top â € ¢
AC
JFB
SRB
OU Index
The 'law of the burnt offering"
(Leviticus 6:9-13)
The 'law of the burnt offering" is found in Leviticus 6:9-13. God instructed the priests to keep the fire burning on the altar, to remove the ashes from the altar, and then to take them to a clean place outside the camp. It's likely that God originally ignited this fire when the priests were dedicated and began their ministry (Leviticus 9:24) [9]. Because the ashes were holy, they couldn't be disposed of at the camp's refuse heap, but had to be taken to a place that was ceremonially clean. Even the crop of the bird was put with the ashes (1:16) and not treated like rubbish.
FOOT NOTES
[1] The Book of Leviticus, or about the Leviticul ordiances, derives its designation from the corresponding Greek team in the LXX translation, and its Latin name in the Vulgate. It corresponds to the Rabinical designation of "Law of the Priests, and "Book of the Law of Offerings." Among the Jews it is commonly known as Vajikra, from the first word in the Hebrew test: "Vajikra," He called.
[2] So taken as literally.
[3]
A very ancient Jewish tradition has it, that the father of this blasphemer was the Egyptian whom Moses slew on account of his maltreatment of an Hebrew (Exodus 2:11-12). Legendary details are added about the previous offenses of that Egyptian, which need not be here repeated. Their evident object is, on the one hand, to render the passionate anger of Moses excusable, and, on the other, to account for the fact that an Egyptian was the father of a child of which a Hebrewess was the mother.
[4] The Rabbis and the LXX version render the expression "blasphemed" by "uttered distinctly," and Jewish traditionalism has based upon this rendering the prohibition ever to pronounce the name Jehovah – an ordinance so well observed that even the exact pronunciation of the word is not certainly known. Most probably it should be pronounced Jativeh. In our English Version, as in the LXX and Vulgate it is rendered by "the LORD," the latter word being printed in capitals.
[5] So literally.
[6] Hebrews 10:5-8 refers to all six of the levitical sacrifices and states that they are fulfilled in Jesus Christ. "Sacrifice" (Hebrews 10:5) refers to any animal sacrifice, which would include the peace (fellowship) offering, burnt offerings, sin offering, and trespass (guilt) offering. "Offering" (Hebrews 10:5) refers to the meal and drink offerings. The burnt offering and sin offering are specifically named in verses 6 and 8.
[7] Even the poorest in the nation could bring a sacrifice to God. When Mary and Joseph dedicated the Baby Jesus, they brought birds instead of animals (Luke 2:21-24; see Leviticus 12:8; 2 Corinthians 8:9).
[8] The Hebrew word translated "lay in order" (Leviticus 6:7-8, 12) can be found in the prayer in Psalm 5:3 ("I lay my requests befor you"). Like the sacrifices on the altar, our prayers should be ordely and "on fire" before God. Prayer is also compared to the burning of incense on the golden altar (Psalm 141:2).
[9] When Paul admonished Timothy to "stir up the gift of God" (2 Timothy 1:6), he used a Greek word that literally means "again–life–fire" and was saying "fan the fire into life again." As God's priests, believers today must keep the fire burning on the altar of their hearts and not become lukewarm (Revelation 3:15-16) or could (Matthew 24:12).
• OU Top â € ¢
• BEC Top
• OU Top
----- A WORK IN PROGRESS
NOTE: If your reference search placed you here it is indication that there are no Outline References for your search on this page. To return . . . click the link on the Key
above ~ Or
CLICK 
- Genesis 1:1.
• Key
Additional Resources
Copyright Statement
These files are considered public domain and are
a derivative of an electronic edition that is
available in the Online
Bible Software Library.
Bibliography
Information
Scofield, C. I.
"Scofield Reference Notes on Leviticus 01". "Scofield
Reference Notes (1917 Edition)".
<http://www.studylight.org/com/srn/view.cgi?book=le&chapter=001>.
1917.
|
|
SRB = Scofield References
