The Book Of LEVITICUS
Leviticus 27:34 "These are the commandments, which the LORD commanded Moses for
the children of Israel in mount Sinai."
Chapters 11-15 of Leviticus deal with sources of uncleanness and ritual purity for God’s chosen people. Chapter 11 addresses which kinds of animals the Israelites may consume for food and which ones they are commanded to avoid. The whole of this chapter is summed up in verse 47, which echoes verse 10 of the previous chapter: “And that ye may put difference between holy and unholy, and between unclean and clean;”. (Ezekiel 44:23, Malachi 3:18) The Hebrew word for “unclean” is “tâmê’” (pronounced taw-may), and the definition from Strong’s Concordance says, “Foul in a religious sense; defiled, polluted.” By contrast, the Hebrew word for “clean” is “tâhôr (pronounced taw-hore), and its definition is “That which is pure in a ceremonial or moral sense.” These words are first used in Genesis 7:2-3, 8-9 where God is describing to Noah which kinds of animals to bring aboard the ark. In that instance, the terms “clean” and “unclean” pertained to the blood sacrifices that Noah offered up at the end of the flood. Here in Leviticus 11, the distinction now applies to the dietary restrictions for the Israelites.
Verses 44-45 give a more detailed explanation for these laws. God had brought the Israelites out of Egypt, called them to be His chosen people, and they had agreed to serve, obey and worship Him alone, forsaking all else. “For I am the Lord your God…ye shall be holy; for I am holy…” (v.44) Being holy before God means more than just bringing sacrifices to the tabernacle once a day or observing the annual rituals and feasts. Holiness is a way of living every waking moment of one’s life. God demands us to always be striving for holiness in all that we say and do. For the Israelites, that included their daily meals. There is no specific reason given in the text for why some of the animals listed in this chapter are considered clean or unclean by God. Scholars have speculated that some of these animals of this time period were more susceptible than others to various diseases that would have been deadly to the Israelites at that time due to a lack of proper refrigeration and other similar preservation methods. (This certainly makes sense for the birds listed as prohibited in verses 13-15.) Another possibility is that the animals which God deemed unclean were used regularly in the pagan rituals and idol worship of the heathen nations of the ANE. It’s also possible that these distinctions are arbitrary and based solely on God’s desire for the Israelites to separate themselves from the gentiles. The reason for this explanation is found in Acts 10:14-15. God tells Peter that the categories of “clean” and “unclean” that He laid down in this chapter for the Israelites no longer apply to the New Testament church. The Holman Bible commentators put it this way: “Although there may have been some hygienic benefit derived from keeping the food laws, the prohibited creatures were not consistently unhealthy for human consumption. More likely, these laws reflected the distinctive kinds at creation (Genesis 1:26) and thereby taught the Israelites that there was an ordained pattern of conformity. The instructions showed the Israelites that they must conform to their creation as a holy people, avoiding assimilation with their pagan neighbors by adopting their domestic habits.” Based on the passage from Acts 10 as well as Colossians 2:16, this explanation seems the best reason for the categories of clean and unclean given here in Leviticus. Verses 1-8: Those beasts whose hooves are split in two and that also chew the cud are acceptable for the Israelites to eat. (v.3) The most common of this example are the bovine, sheep and goat families. What then follows is a list of examples of animals that are not acceptable: the camel (v.5), the rock badger or hyrax (v.5), the rabbit (v.6), and the pig (v.7). The first three don’t have cloven hooves, and the swine doesn’t chew cud. The Moody Bible Commentary suggests that because God limits what is acceptable for the blood sacrifices and offerings, the dietary prohibitions in this chapter are following a similar pattern. Therefore, only the cow, sheep or goat families are also acceptable for eating from the category of land animals. NOTE: Rabbits, according to Answers In Genesis, actually do chew cud. “Rabbits normally produce two kinds of feces, the more common hard feces as well as softer fecal pellets called cecotropes. Cecotropes are small pellets of partially digested food that are passed through the animal but are then reingested. As part of the normal digestive process, some partially digested food is concentrated in the cecum where it undergoes a degree of fermentation to form these cecotropes. They are then covered in mucin and passed through the anus. The rabbit ingests the cecotropes, which serve as a very important source of nutrition for the animal. Is this the same as cud? In the final analysis, it is. Cud-chewing completes the digestion of partially digested food.” Verses 9-12: Only those sea creatures that use fins and scales as forward movement are acceptable to eat. (v.9) All others – such as mackerels, eels and shellfish – are considered unclean. (v.12) (Deuteronomy 14:9) This is one reason that many orthodox Jews today will not eat shrimp, crab or oysters. Verses 13-19: Most of the birds considered unclean are of the predator (eagle, hawk, owl) or carrion (vulture, buzzard, raven) families. This list make sense according to health and sanitary precautions. Birds that eat the flesh of other animals, especially carcasses that have been laying in the desert sun for some time, are more prone to carry a greater number of diseases than those birds that don’t. That might also explain why swans, pelicans, storks and herons are also forbidden, as they eat many types of fish and sea creatures, some of which are forbidden for the Israelites to consume. (Refer back to verses 9-12.) The reason the bat also falls into the category of birds is because the Hebrew word for “bird” contains a broader meaning than the English translation. “Ôph” is translated as “flying thing”. Certain species of bat (such as the vampire bat) are also notorious for feeding on the blood of other creatures, something that God had already made clear was forbidden to His people. (Leviticus 7:26) Verses 20-23: Only those insects with jointed legs above their feet (v.21) are acceptable to eat, mainly the locust, cricket and grasshopper. Verses 24-28: Anyone that touches or handles the carcass of an unclean animal in any way is himself considered unclean until sunset. (v.24) He must bathe and wash his clothes while presumably also isolating himself from others. The remains of animals such as cats, dogs, lions, tigers, bears (oh my!), etc. are also considered unclean. (v.27) Anyone whose task is to remove these carcasses away from the camp is considered unclean until sundown. (v.28) Verses 29-31: Another short list of unclean animals, this time of the rodent family: weasel, mouse, ferret and mole; the reptile family: lizard and chameleon; the snail; and the tortoise. Verses 32-38: Anything that comes into contact with the carcasses of these unclean animals is deemed contaminated. This includes utensils, vessels and clothing. All of it must be washed, and any earthen vessel is to be destroyed. Any food in the contaminated vessels is to be thrown out. This is another indication that these laws are probably more for sanitary and general health reasons rather than a particular prejudice by God against these specific animals. There are, however, two exceptions to this rule: a freshwater spring or a cistern is not considered unclean if it comes into contact with an animal carcass(v.36); and a seed that has been set aside for planting is not contaminated unless it has come into contact with water first. (v.37-38) Verses 39-40: Even clean animals that die of natural causes are considered unclean. The rules are the same for the handling of their carcasses as those of the unclean animals. (v.24-28) Verses 41-47: These are the closing statements for this set of laws. As I noted at the beginning of this chapter, God is setting a standard of holiness for His chosen people, dividing the clean animals from the unclean. Those that are clean are considered safe for consumption, while the unclean are to be avoided and shunned. (v.47) Why? “For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.” (v.45) (Exodus 6:7, 20:2, Leviticus 22:33, 25:38, 26:45, Psalm 105:43, Hosea 11:1)
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CHAPTER 9:
Now that Aaron and his sons have completed their week of consecration and ordination, the time has come to officially inaugurate the tabernacle for corporate worship by the Israelites. But first Aaron needs to offer up a sin offering and a burnt offering for himself. (v.2) (Ezekiel 43:27) This seems strange given that he had just finished seven days in isolation while offering up daily burnt and sin sacrifices, and what makes this command even more unique is that the young calf is never required of any other Israelite throughout scripture, according to the commentary in my study Bible. The Thomas Nelson commentators hypothesize that this might have something to do with Aaron’s sin of creating the golden calf in Exodus 32, which would make sense given the command by Moses in verse 3. Whatever the case, the two offerings symbolize Aaron’s total and complete submission to God and his appointed service in the tabernacle as high priest for the children of Israel. (Refer back to the illustration at the top of this post, courtesy of the Moody Bible Commentary, for a comparison of Aaron’s ministry as high priest versus that of Jesus Christ’s.) Moses then commands Aaron to gather another young calf, as well as a young goat and a lamb, all without blemish or spot, for a burnt offering on behalf of the congregation of Israel. (v.3) (Leviticus 4:23, 28, Ezra 6:17, 10:19) After that is to be a peace offering of a bullock and a ram, and then a meat offering to complete the inauguration ritual. (v.4) (Leviticus 2:4) Once all this is finished, “…the Lord will appear unto you,” proclaims Moses. (Exodus 29:43) Aaron does as Moses instructs him, and all the people gather at the courtyard of the tabernacle where Moses then gives further commands regarding each of the offerings. (v.5) Moses repeats once more, “…the glory of the Lord shall appear unto you.” (v.6) Aaron begins the ritual by first offering up the young calf and ram on behalf of himself as earlier instructed. (v.7-8) He dips his finger in the blood and marks each of the horns of the altar before pouring out the blood around the bottom of the altar. (v.9) He then offers up the rest of the animal as prescribed by God through Moses in his earlier instructions. (v.10-11.) He and his sons then perform the burnt offering. (v.12-14) Now Aaron is able to perform the sacrifices on behalf of the people. (v.15-22) (Isaiah 53:10, Hebrews 2:17, 5:3) Notice that the sin offering is always done first. Before there can be fellowship with God there must first be atonement for sin. Next comes the burnt offering (v.16), then the meat offering (v.17), a portion of which is done “…beside the burnt sacrifice…”, meaning that both offerings were burned at the same time. This makes sense given that the burnt offering represents one’s complete surrender to the Lord (Leviticus 1), and the meat offering symbolizes the tithe of firstfruits as well as dedication of life and service to God (Leviticus 2). Once all of that is complete there can then be true fellowship with the Lord as represented by the peace offering. (v.18-21) Verse 21 concludes with “…as Moses commanded.” Aaron follows each of God’s commandments, as given to him by Moses, to the letter. He concludes the sacrifices by blessing the people. (v.22) (Deuteronomy 21:5, Luke 24:50) Moses and Aaron then go into the tabernacle itself (v.23) but the text doesn’t say how long they were inside, nor is there any description of what is done there. All that we’re told is that when they come out they bless the congregation of Israel once more. After this, God’s glory appears to the nation in the form of a fire that consumes the burnt offering and the fat of the peace offering. (v.24) (Genesis 4:4, Judges 6:21, 2 Chronicles 7:1, Psalm 20:3) The people give a shout of joy, falling on their faces before Almighty God in true worship and reverence for His power and glory. (Ezra 3:11) CHAPTER 10: The first seven chapters of Leviticus describe God impressing on Moses the importance of the holiness of the tabernacle and the specificity of the various sacrifices and offerings that the priests are to be performing on behalf of themselves and the rest of the nation. Chapters 8 and 9 describe Moses passing on those instructions to Aaron and his sons, and he makes it clear to them that deviation from any of the prescribed processes of these sacred duties and rituals will bring immediate judgment by God upon themselves and the people. “…keep the charge of the Lord, that ye die not…” (Leviticus 8:35). The holiness of God had been stressed many times to the Israelites by Moses, God’s appointed messenger and leader, since their exodus from Egypt. The whole point of the sanctification and purification rituals that Aaron and his sons had just completed in the previous two chapters was to emphasize the difference between “…holy and unholy, and between clean and unclean…”. (v.10) This was made especially clear to the nation in the aftermath of the incident with the golden calf. But now, here in chapter 10, we see a second example of what happens when God’s commandments are ignored and His holiness is profaned. Verses 1-2: Nadab and Abihu are the two eldest sons of Aaron. (Exodus 24:1, 9, Numbers 3:2, 1 Chronicles 24:2) According to the notes in my study Bible, “The censers are fairly flat pans in which burning coals are carried.” It then gives four possibilities regarding the “…strange fire…” (v.1) that is offered up to God by Aaron’s sons:
That cross reference from Numbers 16 refers to the rebellion of Korah against Moses and Aaron. One interesting detail that relates directly to this incident with Nadab and Abihu is the use of the censers and holy incense. (Numbers 16:6-7) While no further details regarding the fire and incense are given in that passage either, it is clear from both of these incidents that those two things are an essential element of the priesthood for which God had given specific and detailed instructions for its use. That is the sin which Aaron’s sons committed. The fire that they offered up had not been commanded by God, and He judged them for their disobedience. Verse 3: Moses explains the depth of Nadab’s and Abihu’s transgression to Aaron. The whole point of God’s law, which He had dictated to Moses, who then passed it on to the children of Israel, is summed up in this verse: “…I will be sanctified in them that come nigh Me, and before all the people I will be glorified.” God’s holiness cannot be overstated, nor is it something to be treated as trivial or ordinary. His holiness and His glory will not be shared with any other, nor will He allow anyone to rob Him of His rightful glory. That is one of the key definitions of sin. Whatever it is that Aaron’s sons did with their strange fire, it robbed God of His glory and profaned His holiness, and God will not tolerate that. Aaron understands this, and he gives no protest, nor does he attempt to justify the actions of Nadab and Abihu to either Moses or the Lord. This was also the same sin committed by Cain in Genesis 4. God had explained to Adam and his sons what constituted an acceptable offering, and Cain refused to obey. He thought that his offering of crops was better than what God had prescribed. This is why God warned him about the sin that crouched at the door of his heart. (Genesis 4:7) Nadab and Abihu had the same choice as Cain: surrender and obey God or give into the sin of pride and risk God’s wrath and judgment. Sadly, they chose the latter. Verses 4-7: Mishael and Elzaphan are the cousins of Moses and Aaron, and thus they are permitted to enter the tabernacle because they are of the tribe of Levi. (v.4) The bodies of Aaron’s sons are carried outside the camp. (v.5) Moses then explains to Aaron and his two younger sons, Eleazar and Ithamar, that they must continue their priestly duties on behalf of the congregation of Israel. There is no time for them to properly mourn the deaths of Nadab and Abihu. Therefore the people will mourn on their behalf. (v.6) The Moody Bible commentary explains it this way: “Here is a most vivid picture of the truth that God does not show favoritism when it comes to sin. Aaron was not allowed to publicly mourn (v.6-7), even though these were his sons. Even the mourning of God’s priest was a consecrated endeavor.” Verses 8-11: This is the only time in the book of Leviticus where God speaks to Aaron directly. The fact that God gives a specific warning for the priests to abstain from wine and other strong drink is why many Biblical scholars believe that Nadab and Abihu were intoxicated. (Genesis 9:21, Proverbs 20:1, 31:5, Isaiah 28:7, Ezekiel 44:21, Hosea 4:11, Luke 1:15, Ephesians 5:18, 1 Timothy 3:3, Titus 1:7) The reason for this prohibition is given in verse 10: “That ye may put difference between holy and unholy, and between unclean and clean.” Verse 11 also states that Aaron and his sons are to “…teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.” In other words, the priests are not only to serve as intercessors before God on behalf of the Israelites, but they are also to teach the Israelites about God and His law. This is a very high calling, an appointment made by God Himself, and thus it is not to be taken lightly or treated as trivial in any way. The inebriating effects of alcohol could cause the priests to profane the offerings and sacrifices by not performing them correctly and thus offend God and His holiness. (Malachi 2:7-8) Verses 12-15: Moses reminds Aaron and his two remaining sons that the portions of the grain and wave offerings are theirs to eat “…in the holy place…” (v.13), that God has provided this meat for them. (Leviticus 2:3, 6:16, 26) The reason for this reminder is twofold: 1) God has not rejected Aaron, Eleazar, and Ithamar because of the sin of Nadab and Abihu, and 2) Aaron and his sons are unwilling to eat their portion because of their grief and state of mourning. This latter reason becomes clear in the last five verses of this chapter. Verses 16-20: Moses becomes angry with Eleazar and Ithamar when he discovers that the portions of the goat of a sin offering (Leviticus 9:3, 15) that should have been eaten by the priests has been completely burnt on the altar instead. (v.16) When he confronts them he reminds Aaron and his sons once again that God has given them their portion of this offering “…to bear the iniquity of the congregation, to make atonement for them before the Lord…”. (v.17) (Exodus 28:38, Leviticus 22:16, Numbers 18:1) When the priests consume the flesh of the sin offering, it's an outward sign to the one bringing the sacrifice to God that the Lord accepts the offering. Thus, to not eat the meat would send the wrong message to the one seeking atonement. From Moses’ point of view, Aaron and his sons are risking God’s wrath by not obeying His commands regarding the law of the sin offering, which is what caused the deaths of Nadab and Abihu. Only that offering of which the blood is used to purify the holy place (Leviticus 6:30) must be wholly burnt on the altar. Since that is not the case here, Moses is understandably upset with Aaron and his sons for what he perceives as disobedience to God. (v.18) Moses concludes his rebuke with the phrase, “…as I commanded…”, meaning that his instructions came from the Lord. They are to be taken seriously and never ignored. Aaron’s response is simple: he and his sons refrained from eating their portions of the meat of the sin offering because of their current state of grief. “…such things have befallen me…” (v.19) Presumably they did not want to risk further dishonor against God by eating of the sin offering, even though God had made provision for the priests to do so. That is what is meant by the question at the end of verse 18: “...if I had eaten…should it have been accepted in the sight of the Lord?” The Moody Bible Commentary offers the following explanation for this verse: “The underlying motivation behind difficult choices in life should always be the pleasure of God. The primary focus of the priests, despite the day’s events, was on self-denial and exalting God in their efforts.” Moses accepts Aaron’s response, and nothing more is said on the matter. (v.20) CHAPTER 7:
Verses 1-10: The law of the trespass offering. (Leviticus 5:15-19) This is also referred to as the “guilt offering”. As with some of the sin offerings, a portion of this sacrifice is given to the priest to eat. (v.6, 8-10) The animal skins also are for the priests to sell and/or trade as part of their daily livelihood. (v.8) Verses 1 and 6 both make it clear that this offering “…is most holy…” (Leviticus 2:3, 10, Numbers 18:9, Ezekiel 44:29), and verse 7 reminds the Israelites that the same law applies to both the sin and trespass offerings. There’s also another reminder in verse 6 that only the males of the Levites may serve in the role of priest. Verses 11-21: “…the law of the sacrifice of peace offerings…”. (v.11) (Leviticus 3:1, 22:18, 21, Ezekiel 45:15) These verses expound on the peace offering that was initially described in chapter 3. Verse 12 uses the word “thanksgiving”, or “tôdâh” in the original Hebrew, which emphasizes that this offering is one of praise and thanksgiving to God for what He’s done in the life of the one bringing the offering. Remember that the peace offering is voluntary, and is often shared with family and friends. The priests, too, are allowed a portion which represents God’s acceptance of the offering. Along with the meat of the lamb or goat (Leviticus 3:7, 12), unleavened cakes and wafers, anointed with oil and made with fine flour, are also offered up. (v.12) (Leviticus 2:4, Numbers 6:15) But then verse 13 says that leavened bread is also to be offered, and this is significant for obvious reasons. Yeast is permitted in this offering precisely because it is a sacrifice of joy and thanksgiving, according to the Holman Bible Commentary. One of the loaves is to be set aside “…for an heave offering unto the Lord…” (v.14) which is then given to the priest. (Numbers 18:8, 11, 19) The roasted meat of the thanksgiving offering is to be eaten the same day that it’s offered and none of it is to be left until morning. (v.15) (Leviticus 22:29-30) The Holman Bible Commentary explains it this way: “Eating the offering on the day he offers it showed its special holiness; any delay removed the offering from the act of sacrifice and increased the possibility of its defilement. The participants in the communal meal witnessed the immediate acceptance of the offering by the Lord through eating the freshly roasted meat.” But in the case of a votive or freewill offering the flesh may be eaten on the same day or the day after. (v.16) On the third morning, however, any remains must be burned. (v.17) None of the sacrifice will be accepted on the third day, and anyone that eats of it “…shall bear his iniquity.” (v.18) It is a sin against the Lord. Verses 19-21 stress the importance of ritual purification and proper reverence of God’s holiness in the performance of these offerings and sacrifices. Both the priest that performs the ritual and the one bringing the offering are to strictly adhere to all of God’s instructions for the sacrifice. Deviating in any way from these commandments will bring immediate judgment from the Lord for the one who disobeys. This is what is meant by the phrase in verses 20 and 21 “…that soul shall be cut off from his people.” (Genesis 17:14, Exodus 31:14) “To be ‘cut off from one’s people’ was to be excluded from the worship rituals and perhaps even judged by death. Those who celebrate peace with God must do so openly and without hypocrisy.” (Moody Bible Commentary) Verses 22-27: As noted previously, the fat of the animal, along with the kidneys and the caul of the liver, represents the best that the worshiper has to offer to the Lord. Both the fat and the blood belong to God, and thus He commands the Israelites to abstain from consuming either. (v.23, 26) (Leviticus 3:17, 17:10, Deuteronomy 14:21, Ezekiel 4:14, 44:31) Even the fat of beasts that die of old age or are killed by another animal may not be eaten, though it may be used for other purposes. (v.24) Anyone that disobeys this commandment “…shall be cut off from his people.” (v.25) The commandment to abstain from consuming the blood of an animal goes all the way back to Genesis and the dispensation that God initiated with Noah after the flood. (Genesis 9:4, Leviticus 19:26, Deuteronomy 12:23, 1 Samuel 14:33, Ezekiel 33:25, Acts 15:20, 29) The blood of both man and beast represents life, and all life belongs to God alone. In the case of the sacrifices described here in Leviticus, the blood of the animal is a substitution for the life of the worshiper, especially in the sin and trespass offerings. To do anything with the blood other than what is prescribed by God is to plunder and desecrate that which is most holy. This is why Jesus Christ’s death on the cross was the once-for-all perfect sacrifice for all the sins of mankind. (John 6:53) Both His life and His blood were perfect and most holy. Anyone that violates this law “…shall be cut off from his people.” (v.27) Verses 28-38: These eleven verses are basically a summary review of chapter 3 as well as a closing of this entire section of the law regarding the categories and types of offerings (Leviticus 1-7). Here the Lord repeats His commands regarding the parts of the peace offering that belong to Him and to the priests, and how each one is to be presented, manipulated and consumed. (v.29-34) There is an emphasis once more on the fact that all these offerings are to be brought unto the priest and unto God by one’s own hands. (v.30) These sacrifices, whether voluntary or required, are to be made of one’s own free will. It is up to the Israelites whether they obey or disobey God’s commands, and the consequences of each are made clear. To obey is to have a right and proper fellowship with God and enjoy the bounty of His blessings. To disobey is to lose God’s favor and His providence and suffer His righteous judgment. The same holds true for us today. We obey God’s commands and follow His will for our lives because He first loved us and laid down His life for us. (Romans 5:8) We are not required to offer a daily sacrifice as described here in the Mosaic law, but we are commanded to come to the throne of grace and daily confess our sins as well as surrender the best of all that we are for God’s use. For the Israelites, the best they had to offer was the perfect lamb, goat, bullock or fowl. For us today it is the firstfruits of our time, our talents, and our tithes and offerings of the physical blessings God has bestowed on us. He commands us to give our all to Him for His glory and His use. To do any less is to disobey and dishonor Him and make trivial that most holy sacrifice that Christ made for us on the cross at Calvary. CHAPTER 8: The instructions that God had given to Moses in Exodus 28-29 are now, finally, put into action. The tabernacle has been completed, the law has been written down, and the directions for all the different kinds of offerings and sacrifices that are to be performed at the tabernacle have been handed down to Moses to pass on to the people and the priests. All that remains is to dress and consecrate Aaron and his sons so that they might finally begin their service as priests in the tabernacle. Chapters 8-10, as well as verses 10-23 of chapter 24, are the only historical sections in the book of Leviticus, meaning that the narrative shifts from God speaking to Moses to Moses now putting into action all those commandments that God has been giving him throughout much of Exodus and the first 7 chapters here in Leviticus. Verses 2-5: God repeats his command from Exodus 29:1-4. Moses is to gather Aaron and his sons and all the people at the door of the tabernacle. All the priestly garments (Exodus 28:2, 4) as well as the anointing oil (Exodus 30:25), a bullock (Exodus 29:10), two rams (Exodus 29:15, 19), and a basket of unleavened bread (Exodus 29:2) are to be brought forth. The consecration and ordination of the priests is a public ceremony, conducted in the presence of the congregation and God. The same holds true today for pastors and deacons of the church. Verses 6-13: The ceremony begins with the washing of Aaron and his sons. (v.6) (Exodus 30:20, Hebrews 10:22) Though done literally in this scene, it’s also symbolic, representing the soil of sin in one’s life. When we come before a holy God we must be cleansed and purified of sin. For the Aaronic priesthood, the washing with water was commanded by God along with the sacrifice of the three animals as part of this daily purification ritual. For us today, we are clothed in the imputed righteousness of Christ, washed in His blood and cleansed once for all in the eyes of God our heavenly Father. The priestly garments are a visible reminder of the glory and honor of the invisible Lord. (Exodus 28:2, 39:1) Putting them on reminds Aaron and his sons of the solemn and sacred duty that they must perform daily for the children of Israel. This is the order in which the garments are put on Aaron (v.7-9):
After Aaron and his sons are properly attired, the next task is the anointing of them as well as the tabernacle and all its furnishings. (v.10-12) (Exodus 30:26, 40:10-11) In the words of the Moody commentators, “In the ancient Near East, a visitor would be anointed as a sign of welcome into one’s house (compare Exodus 30:30-33 and Psalm 23:5). Symbolically, Aaron’s anointing (and the priestly anointing in general) signified God’s acceptance of Aaron and his welcome into “His house” and the priestly ministry.” As noted in my commentary of Exodus, the use of oil in the OT is often used as a symbol of the Holy Spirit. This passage can be interpreted as God pouring out His spirit upon Aaron and his sons, giving His blessing and approval for them to serve as priests in His house. Verses 14-21: The anointing oil in and of itself is not enough to consecrate Aaron and his sons. As prescribed in the previous seven chapters, it’s now time to offer up the necessary sacrifices in order to complete the ordination. First up is the sin offering. Aaron and his sons lay their hands on the head of the bullock before Aaron kills it. (v.14-15) Moses uses the blood to properly purify the altar before removing all the fat, the kidneys and the caul of the liver. These he burns on the altar. (v.15-16) The rest of the animal is removed to the designated place outside the camp to be burned. (v.17) Next, Aaron and his sons lay their hands on the head of the first ram before Aaron slays it. (v.18) Moses purifies the altar again (v.19) before cutting up the animal (v.19-20). He then burns the ram on the altar, and it’s accepted “…for a sweet savour…unto the Lord…”. (v.20-21) There are two important details to note about these eight verses. The first is that it’s Moses, not Aaron or any of his sons, that is preforming the sacrifices. God had already explained to Moses in Exodus 28-29 everything that he was supposed to do to prepare the priests to serve in the tabernacle. Therefore, until they were fully consecrated, and only after God’s explicit instructions have been followed and obeyed, can the priests then perform sacrifices. Since the ordination ceremony will not be complete until after seven days have passed (Exodus 29:35), Moses is the only one allowed by God to serve as high priest and mediator. The second thing to note here is the last phrase of verse 21: “…as the Lord commanded Moses.” A variation of this phrase is found ten times in this chapter (v.4-5, 9, 13, 17, 21, 29, 34-36) and three times in chapter 9 (v.6-7, 10). Moses is making sure to follow every one of God’s specific instructions, demonstrating for Aaron and his sons exactly how it should be done. In just a couple chapters we’ll see what happens when God’s instructions regarding the tabernacle and the service of the priests are not obeyed. Verses 22-30: Up next is the second ram, this one of consecration. (v.22) As with the previous two sacrifices, Aaron and his sons lay hands on the animal before Aaron kills it. (v.22-23) Moses then dips his finger in the blood and places some on the Aaron’s right earlobe, the thumb of his right hand, and on the big toe of his right foot. (v.23) Moses does this for each of Aaron’s sons as well. (v.24) (Exodus 29:20-21, Leviticus 14:14) What this symbolizes is that the priests are hearing God’s commands, doing His service, and walking accordingly in His will. After this, Moses sprinkles the blood upon and around the altar. (Hebrews 9:13-14, 18) Moses gives Aaron and his sons the ram’s fat, the caul of the liver, the kidneys and the right shoulder. (v.25) On top of all this he lays “…one unleavened cake, and a cake of oiled bread, and one wafer…”. (v.26) Aaron and his sons then perform a “…wave offering before the Lord.” (v.27) Moses then burns all of this on the altar “…for a sweet savour…” to God (v.28) (Exodus 29:25) before taking the ram’s breast and performing a second wave offering to the Lord. (v.29) (Exodus 29:26-27) God had commanded that this would be Moses’ portion. The final part of this ritual is for Moses to take the anointing oil and the rest of the ram’s blood and sprinkle it upon Aaron and his sons, specifically on their robes. (v.30) Only by this are they then properly sanctified. Verses 31-36: Moses gives final instructions to Aaron and his sons. As God had commanded, they are to remain in the courtyard of the tabernacle for seven days, performing all three sacrifices each day. The text doesn’t give a reason for the seven days, but it’s probably to impress upon Aaron and his sons the importance of what they will be doing daily for the children of Israel. Also, it’s probably a precaution against uncleanness, accidental or otherwise, should they go among the people or outside the camp. The flesh of the third ram, along with the various types of bread, will be their sustenance for this week. (Exodus 29:31-32) Fresh bread will be brought to them every morning, for Moses reminds them that any food left at the end of each day is to be burned in the fire. (v.32) (Exodus 29:34) All this shall be done that they might “…keep the charge of the Lord…” and thus live. (v.35) (Numbers 1:53, 3:7, 9:19, Deuteronomy 11:1, 1Kings 2:3, Ezekiel 48:11) This chapter concludes with the statement that “…Aaron and his sons did all things which the Lord commanded…”. (v.36) Obedience brings blessing and life. Disobedience brings chastening and judgment, a bitter lesson that Aaron and his sons will learn very soon. CHAPTER 5:
Verses 1-4: The topic of the sin offering is continued in verses 1-13. These first four verses give some examples of sins that require this blood sacrifice are described as follows: failure to testify as a witness to another’s oath (v.1) (Proverbs 29:24, Jeremiah 23:10); accidentally touching any unclean thing such as an animal carcass (v.2) (Leviticus 11:24, 28, 31, 39, Numbers 19:11, Deuteronomy 14:8) or a corpse (v.3); or impulsively making a vow, which is something that should never be done lightly or rashly (v.4). (1 Samuel 25:22, Matthew 5:33, Mark 6:23, James 5:12, Acts 23:12) The Holman Bible Commentary sums up these verses as thus: “The four cases involve those who failed to testify in court (v. 1); those who became unclean through contact with an unclean animal (v. 2) or an unclean person (v. 3); and those who uttered an oath rashly (v. 4). The first and fourth of these cases of sin pertained to an oath, and the second and third cases regarded ceremonial uncleanness. One suggestion for why these four cases are treated as a separate category is that the person remained in his guilt for a prolonged time before he confessed.” Verses 5-13: The sin offering is also called a trespass offering. (v.6) As mentioned in chapter 4, the sinner is required to bring a female lamb or young goat. But if he is not able to afford either of those, he may bring a pair of turtledoves or two young pigeons. (v.7) (Leviticus 1:14) One is for the sin offering, the other for a burnt offering. The burnt offering, remember, signifies total devotion and surrender to God. It’s not clear from the text, however, why only the birds represent both categories of blood sacrifice, whereas the lamb and goat fulfill only the sin offering. Or perhaps the animal from the herd or the livestock does, in fact, represent both categories of offering? As noted in earlier chapters, God makes provision for even the poorest of His children. If one cannot afford even two birds he may bring to the priest “…the tenth part of an ephah of fine flour for a sin offering…”. (v.11) However, unlike the grain offering which signifies fellowship and thankfulness by the addition of oil and frankincense, only the flour is used for the sin offering. Remorse for sin is not the same as gratitude and fellowship. The Moody Bible Commentary makes this important note: “It may be objected that this was not a blood sacrifice and therefore conclude that God did not require a blood sacrifice for sin in every case. Yet the priest was to take the flour and ‘…burn it on the altar, according to the offerings made by fire unto the Lord…’ (v.12), thereby uniting the flour to previous animal sacrifices. Thus, the grain offering became part of a blood offering.” As with previous offerings, the priest is allowed a portion of the sin offering for his own sustenance. (v.13) (Leviticus 2:3, 6:17, 26) Additionally, this demonstrates to the repentant sinner that God has accepted his sin offering and forgiven his sin. Verses 14-19: These verses deal with the sin, or trespass, that inadvertently results in a failure to treat the things of the Lord as holy. (v.15) This refers to the property of the tabernacle. One of the definitions of sin is that which defrauds God by robbing Him of anything that is rightfully due Him. One example of this is idolatry. God is the only true and living God and He deserves all our worship and praise. But when we turn that worship and adoration to something other than God, we are robbing God of His rightful worship and glory. When that happens, the repentant sinner must make reparations to God, hence the purpose of the trespass offering as described in these last 6 verses of chapter 5 as well as the first 7 verses of chapter 6. The required animal is a ram (Ezra 10:19), spotless and perfect, worth a certain number of “…shekels of silver, after the shekel of the sanctuary…”. (v.15) (Exodus 30:13, Leviticus 27:25) An additional penalty of one fifth of the value of whatever holy things of God are violated is also required of the sinner. (v.16) The last 3 verses emphasize that all sin – even that which is committed in ignorance – is still sin in the eyes of God. The sinner is still guilty even though he’s not consciously aware of his sin at first “…and shall bear his iniquity…” (v.17), hence the reason for the trespass offering. (v.18) “…he hath certainly trespassed against the Lord.” (v.19) (Ezra 10:2) CHAPTER 6: Verses 1-7: These first few verses concern the sins of deliberate deception with regards to one’s neighbor. Lying to one’s neighbor violates the ninth commandment. (Exodus 20:16) Verses 2 and 3 revisit the scenarios described in Exodus 22:7, 10 and 23:4. (Deuteronomy 22:1) God is a God of truth, and all manner of deception – particularly lying when under oath in a court of law – is abhorrent to Him. (Exodus 22:11, Leviticus 19:12, Jeremiah 7:9, Zechariah 5:4) Not only is the deceiver required to pay back full restitution but an additional one fifth penalty as well. The reparations are to be made the same day as the trespass offering. (v.4-5) (Leviticus 5:16, 24:18, Numbers 5:7-8, 2 Samuel 12:6) (Genesis 9:6 and Leviticus 24:21 also make it clear that if it’s the life of another man or woman that is taken, then the murderer shall repay with his own life.) The remainder of this chapter, as well as all of chapter 7, goes back over each of the five types of sacrifices and offerings, giving further instruction for the priests. Verses 8-13: The law of the burnt offering. (Exodus 29:38, Numbers 28:3) The fire on the brazen altar in the courtyard is to be kept burning continually. (v.9, 12-13) (Leviticus 1:7) One of the many daily tasks of the priests is to stoke the fire throughout the day as well as remove the ashes after each sacrifice to a predesignated clean place outside the camp. (v.10-11) Verse 10 also makes it clear that the priest is to be properly dressed at all times while serving God and the people. (Exodus 28:39, Leviticus 16:4, Ezekiel 44:17-18) Another reason that this directive is repeated here is to emphasize the primary difference between the right and proper worship of God compared to the pagan idolatry that often involves nakedness and all forms of sexual depravity and immorality. Modesty of dress for the Israelites, as well as proper attire for the priests, is required by God for the daily sacrifices at the tabernacle. Verses 14-18: The law of the meat offering. (v.14) The priests are to eat their portion of the meat offering, a.k.a. grain offering, which is to be unleavened, “…in the holy place; in the court of the tabernacle of the congregation…”. (v.16) Verse 17 repeats once more, “It shall not be baken with leaven…it is most holy…”. As noted earlier, the fact that the priest consumes his portion in the presence of God and the one offering the sacrifice demonstrates God’s acceptance of the sacrifice and His fellowship with the one who has brought it. There is also a reminder in verse 18 that only the males of the tribe of Levi may serve as priests, and that their partaking of this ritual is a holy rite and privilege. “It shall be a statute for ever in your generations…” (Leviticus 3:17, 7:6, Numbers 18:10, 1 Corinthians 9:13) Touching the holy things of the Lord is not something to be taken lightly or treated as trivial or mundane. (Exodus 29:37, Leviticus 10:1-2, 22:3, Numbers 4:15, Haggai 2:11-12) Verses 19-23: These five verses give instructions for the offering that is done by just the priests on behalf of themselves before God. “The high priest is to present a regular (i.e., daily, morning and evening, v. 20; see Hebrews 7:27) grain offering for himself and for the priesthood in general. The amount is about a day’s ration of grain (v. 20), or 2.3 liters. Unlike the common person’s offering, the priest has no portion to consume (v. 23); the offering is totally consumed by fire.” (Moody Bible Commentary) This offering is to be made in a pan (Leviticus 2:5, 7:9), unleavened, and offered up “…for a sweet savour unto the Lord.” (v.21) “…it is a statute for ever unto the Lord; it shall be wholly burnt.” (v.22) This offering is a meat offering, but is not to be eaten. (v.23) It belongs to entirely to God alone. Verses 24-30: The law of the sin offering. The same rule for the meat offering also applies here. The priest shall eat his portion “…in the court of the tabernacle of the congregation.” (v.26) (Leviticus 10:17-18, Numbers 18:9-10, Ezekiel 44:28-29) Both the animal for the burnt offering and the sacrifice for this one are killed in the same place (v.25), which is in the courtyard of the tabernacle of the congregation. (Leviticus 1:3, 5, 11) Both the garments that are sprinkled with blood, as well as the brazen pots in which the meat is prepared are to be washed and cleaned (v.27-28), presumably after each use, in order to maintain their holiness before the Lord. If the meat was prepared in an earthen vessel then that vessel is to be broken and discarded. (v.28) (Leviticus 11:33, 15:12) Neither of the sin offerings that are sacrificed for the guilt of the priest or the ruler are to be consumed. All of it is either burnt on the altar or burned outside the camp. (Leviticus 4:7, 11-12, 18, 21, Leviticus 10:18, 16:27, Hebrews 13:11-12) The fourth category of offering is the sin offering. The opening phrase in verse 1, “…the Lord spake unto Moses…”, is the same as verse 1 of chapter 1, and this indicates a new division, or section, of instruction from God. The first three chapters were one continuous narration from the Lord regarding the first three categories of burnt offerings, all of which are voluntary. These last two categories of sacrifices, however, are required, and there are four groups of people to whom this chapter is addressed: the high priest (v.3-12), the congregation of Israel as a whole (v.13-21), a leader (v.22-26), and a common person (v.27-35). The directive for this fourth type of sacrifice continues through verse 13 of chapter 5.
Verse 2: “…if a soul shall sin through ignorance…”. This blood sacrifice is for the atonement of that sin that one commits either through ignorance or by accident. An example of the latter is accidental homicide. (Numbers 35:22-23, Deuteronomy 19:4-5, Joshua 20:2-3) The situation with King Abimelech and Abraham’s lie about Sarah is an example of the former (Genesis 20:9), as is Baalam and his encounter with the angel (Numbers 22:34). By contrast, some sins that are committed willfully, or with a “high hand” (Numbers 15:30), cannot be atoned for by any kind of blood sacrifice. An example of this are capital crimes for which the only lawful punishment is death. (Hebrews 10:28) Verses 3-12: “…the priest that is anointed…” (Exodus 40:15, Leviticus 8:12) According to the Moody Bible Commentary, the sin offering “…is actually a purification from sin. The purpose of this offering was to purify the place of worship, making it holy to the Lord (R. K. Harrison, Leviticus: An Introduction and Commentary [Downers Grove, IL: InterVarsity, 1990], 61).” (Leviticus 9:7) The high priest serves as the people’s representative before God, and, thus, his guilt for an unintentional sin is also upon the congregation of Israel. The process of the transferring of guilt to the young bullock before slaying it at the door of the tabernacle is the same as in the burnt offering and the peace offering (v.4), but for this sacrifice the priest is to then dip his finger in the blood and sprinkle it seven times “…before the Lord, before the vail of the sanctuary…” which separates the holy place from the holy of holies. (v.6) (Exodus 40:21) After that the priest will then put some of the blood on the horns of the altar of incense (Exodus 40:26) before pouring the rest of the blood all around the bottom of the brazen altar in the courtyard of the tabernacle. (v.7) “The sin offering removed the corrupting effects of sin, which permitted the remorseful sinner not only to receive forgiveness but to have the assurance of acceptance with God. For this reason, the ritual included the application of blood to the sanctuary furnishings, not to the person.” (Holman Illustrated Bible Commentary) As with the peace offering, the kidneys, the caul of the liver, and all the fat inside the animal is to be burned on the altar. (v.8-10) Unlike the peace offering, though, the rest of the carcass is to be taken outside the camp to a clean place and burned. (v.11-12) (Exodus 29:14, Leviticus 9:11, Numbers 19:5) Because of the priest’s sin, those portions that would normally be given to him for sustenance and income are not allowed. The burning of the animal remains is also a symbol that only blood can properly and adequately atone for sins. (Hebrews 9:22) Verses 13-21: “…the whole congregation of Israel…” (v.13) (Leviticus 5:2, 17, Numbers 15:24, Joshua 7:11) Verse 13 describes the type of sin that would fall into this category: “…and the thing be hid from the eyes of the assembly…”. In other words, a sin committed in secret by one or a few members of the congregation is a stain upon the whole people in the sight of God. An excellent example of this is the theft of Achan in Joshua 7. Achan took of the spoils of Jericho in chapter 6 and hid them in his tent, an act of direct and willful disobedience of God’s command to Israel. Because of this, the Israelites lost the battle of Ai in chapter 7. Achan and all his family were condemned to death and then, presumably, the high priest performed a sin offering to atone for the nation’s sin. (The text does not specifically say so, but given the instructions for the sin offering here in Leviticus 4, this is a logical assumption.) As with the priest’s sin offering, a young bullock is again selected for this sacrifice, spotless and without blemish, and all the elders of the people will lay their hands on its head before it is slain. (v.14-15) (Leviticus 1:3-4) The sprinkling of blood within the tabernacle as well as its placement all around the bottom of the brazen altar in the courtyard is the same as described in verses 6-7. (v.17-18) So is the process of burning upon the altar the kidneys, caul of the liver and all the fat of the animal before burning the whole carcass and the rest of the insides at a clean site outside the camp. (v.19-21) Verse 20 contains the first instance in Leviticus of the word “forgiven”. According to Strong’s Concordance, the transliterated Hebrew word is “sâlach” which is a primitive root word that means “to forgive” or “to spare”. A deeper word study in the Logos Bible Software reveals also that the original Hebrew word is “Nif’al” (also spelled “Niphal”), which is a passive verb, indicating that it is God alone who has the power to forgive sins. Verse 21 makes it clear that this is a sin offering, thus distinguishing it from the burnt offering, hence the requirement to burn the animal remains outside the camp. “Unlike the grain offering, no oil or frankincense was included in the sin offering because they were symbols of joy. Truly repentant worshipers acknowledge their sin with remorse rather than joy.” (Moody Bible Commentary) Verses 22-26: “When a ruler hath sinned…”. There are two distinct differences between this sin offering and that of the priest and the people. The first is the animal that is selected. The leader shall offer up a young goat instead of a bullock, without blemish or spot, of course. (v.23) The second difference is that some of the blood is to also be placed on the horns of the brazen altar as well as the altar of incense. (v.25) The reason for this is that the courtyard is where the ruler and the people worship the Lord. The rest of the ritual, however, is the same as the previous two sets of instructions. (v.24-26) (Though the text doesn’t say so specifically, it can be logically assumed that the animal carcass and all its remains are to be burned outside the camp as well.) Verses 27-35: “…any one of the common people…”. (v.27) (Numbers 15:27) The animal for this sacrifice can be either a young goat or a young lamb. (v.28, 32) One interesting difference, though, from the previous three offerings is that this animal must be a female instead of a male. What this sacrifice indicates is that God, in His perfect sense of justice, is recognizing degrees of guilt. According to my study Bible, “The sin offerings were of different kinds, according to the rank and responsibility of the offender. Both the priest and congregation must bring a young bullock; a ruler is to bring a young goat; and one of the common people is to bring a kid or a lamb. This indicates…degrees of responsibility corresponding with the rank and position of the people concerned.” As with the previous three sin offerings, the animal’s blood is applied to the horns of the brazen altar before being poured out all around the base. Only the fat, the caul of the liver and the kidneys are burned on the altar. The rest is taken outside the camp and burned. “Sin is offensive to God, requiring death. God requires a pure and costly offering to atone for the sin. All who approach God must have their sin completely removed by means of a substitutionary sacrifice.”[xxv] All of these blood sacrifices are a foreshadowing of Jesus Christ’s ultimate and perfect atonement on the cross for the sins of the whole world. Jesus suffered and died outside Jerusalem, echoing the requirement and fulfillment of the sin offering described here in Leviticus 4. (v.12, 21) CHAPTER 2
This chapter focuses on the meat offering. The Hebrew word for “meat” in verse 1 is “minchâh”, which means “gift, tribute, or offering”. (Brown-Driver-Briggs Bible dictionary) (Leviticus 6:14, 9:17, Numbers 15:4) The reason the King James translators use the word “meat” here is because in their time “meat” referred to food in a general sense, not just the flesh of an animal as we commonly refer to it today. This offering is the only one that is a bloodless offering as it does not require the flesh of an animal. Like the burnt offering, this one is voluntary, and it’s offered up to God as a thanksgiving for firstfruits, hence the name of “minchâh”. This sacrifice is composed of grain or cereals made from fine flour, oil, and frankincense. (v.1) As I’ve noted in earlier commentaries, oil is a food staple of the ANE, and is also representative in scripture of the Holy Spirit. According to my study Bible, frankincense is a specific incense of very high quality, and it’s white like the manna. (Exodus 16:14, Numbers 11:8) As you’ll recall from my earlier notes on the tabernacle, frankincense and oil are both key ingredients in that which is burned daily on the altar of incense and the lighting of the golden candlestick, respectively. As with all other offerings and sacrifices, the meat offering must be done at the tabernacle by the priest. (v.2) (Leviticus 5:12, 6:15, 24:7, Acts 10:4) We see here again the phrase “…a sweet savour unto the Lord.” (Leviticus 1:9, 13, 17) The remnant of this offering that is left over after it’s burned “…shall be Aaron’s and his sons’…”. (v.3) Once again, God is making provision for the priests in the course of their daily duties in the tabernacle. Verses 4-11: The word “oblation” in verse 4 is translated from the Hebrew word “qorbân” (also spelled “qûrbân”), and it means “something brought near the altar that is sacrificial”, according to Strong’s dictionary and concordance. These verses give instruction regarding the preparation of this offering if it is baked in the oven (v.4), or a flat pan (v.5), or a covered pan, a.k.a. a frying pan (v.7). Note the specific warning about cakes or wafers that are baked without leaven in verses 4 and 5. Remember that leaven in the OT represents sin. Verse 11 further stipulates that no leaven or honey is allowed in any offering unto God made by fire. (Exodus 23:18, 34:25, Leviticus 6:16-17) Both Christ and the apostle Paul refer back to these passages in the OT when discussing leaven. (Matthew 16:12, Mark 8:15, Luke 12:1, 1 Corinthians 5:8, Galatians 5:9) Honey represents natural sweetness and, possibly, fermentation, while leaven is often used in Canaanite sacrificial rites. (Amos 4:4-5) Verse 12: The oblation of firstfruits is not to be burned on the altar. (Exodus 22:29, 34:22) Firstfruits are the best of the annual harvest, the first of the crop. These are to be brought to the tabernacle and given to the priest who will then offer them up as a wave or a heave offering (Leviticus 23:10-11, 17-18) After that, presumably, they are for the priests to consume. Verse 13: Salt is often used symbolically in covenants among the peoples of the ANE at this time. Numbers 18:19 and 2 Chronicles 13:5 use the phrase “a covenant of salt”. In contrast to leaven, salt is a preservative, and is referenced in the NT as a positive trait for all true believers. (Mark 9:49-50, Colossians 4:6) Here in Leviticus, God is commanding that salt be used in all the meat offerings as a symbol of His covenant with Israel. (Ezekiel 43:24) According to the Moody Bible Commentary, “Salt then spoke not only of purity, but even more importantly of longevity. Adding salt to the grain offering reminded Israel that the covenant God had made with them was an enduring covenant.” Verses 14-16: According to Logos, “green ears of corn” (v.14) is an ANE term for barley. (Leviticus 23:14, 2 Kings 4:42) Barley is “…a grain crop widely cultivated in Egypt (Exodus 9:31) and Palestine (Leviticus 27:16, Deuteronomy 8:8). Barley was used as food for both animals and people (Numbers 5:15, Judges 7:13, 1 Kings 4:28, John 6:9). It was typically harvested in March or April, around the time of Passover (Ruth 1:22, 2 Samuel 21:9).” It’s worth noting here that at the time God was giving these commandments about the meat offerings, the Israelites were in the desert. Grain could not be grown in the desert and, thus, could only be purchased at great cost. Therefore, some of these commands from God would not apply until the Israelites were settled in the promised land of Canaan. “The symbolism inherent in the grain offering demonstrated both the worshiper’s dedication to God and his gratitude for the Lord’s provision. In the same way, God is pleased today when His people demonstrate their dedication to Him by offering a portion of their life goods.” (Moody Bible Commentary) CHAPTER 3 The third type of offering is the fellowship offering, a.k.a. peace offering. (Leviticus 7:11, 29) Referring back to the table in chapter 1, this offering also includes the thank offering, vow offering and freewill offering. (Leviticus 7:11-36, 22:17-30, and chapter 27) This one, too, is voluntary, and it symbolizes fellowship with God, as well as thankfulness for a specific blessing; a ritual expression of a vow; or just a general thankfulness to God for His providence and care. The animal for this offering can be either male or female, and can be selected of the herd (oxen or cattle), or a lamb or goat from the flock. (v.1, 6, 12) As with all other burnt offerings the animal cannot have any spot or blemish. It must be perfect. (Leviticus 1:3, 22:20) As with the burnt offering described in chapter 1, the one bringing the animal for sacrifice will lay his hand upon the head of the animal before slaying it in the courtyard of the tabernacle. (v.2) (Exodus 29:10-11, 16, 20, Leviticus 1:4-5, 16:21) Verses 3-5, 10-11, 14-16: All of these verses make specific mention of the fat of the animal, both that which “…covereth the inwards, and all the fat that is upon the inwards…” (v.3), as well as the kidneys and the caul of the liver. (v.4, 10, 15) (The caul refers to the piece of fatty flesh attached to the liver.) All of this is to be taken away and burned on the altar as “…a sweet savour unto the Lord.” (v.5, 16) (Exodus 29:13, 22, Leviticus 1:8, 4:8-9) Leviticus 7:31-32 further explains that the breast and the right shoulder shall be given to Aaron and his sons after first being presented as a heave offering. The rest may be taken by the one bringing the animal for sacrifice. This is the only offering of which he receives a portion. Verse 17: As with many other ordinances and rituals of the Mosaic law, the rules for these sacrifices are “…a perpetual statute…” for all generations. (Leviticus 6:18, 7:36, 17:7, 23:14) None of the fat is to be consumed, either by the priest or by the one bringing the peace offering. It is for God alone. The commentary in my study Bible points out that the kidneys, the caul, and the fat of the animal are often a reference in scripture to the seat of one’s emotions. (Job 19:27, Psalm 16:7, 139:13, Jeremiah 4:14, 12:2) (The term “reins” in the KJV refers to one’s “inward parts”.) Thus, the peace offering symbolizes the dedication of one’s best and deepest emotions to the Lord. The commentary also states that, “These types of offerings were made quite frequently in emotional situations, when one made vows or found himself seeking God’s deliverance or praising Him for His mercy.” This verse also reminds the people that none of the blood is ever to be consumed, either by them or the priests. (Genesis 9:4, Leviticus 7:23, 26, 17:10, 14, 1 Samuel 14:33) Blood represents life, and all life belongs to God alone. Not only does the drinking of raw blood bring with it numerous risks to one’s health, but it’s also a staple of many pagan rituals of the heathen nations that surround Israel at this time. Therefore God forbids His chosen people to consume blood in any manner during any of the burnt offerings and sacrifices. The Believer’s Bible Commentary has this to say of the peace offering: “The finished work of Christ in relation to the believer is seen in the peace offering. The Lord Jesus is our peace (Ephesians 2:14), having made peace through the blood of His cross (Colossians 1:20). He preached this peace to those who were afar off and to those who were near (Ephesians 2:17), thus breaking down the middle wall of partition between Jew and Gentile. In Christ, God and the sinner meet in peace; the enmity that was ours is gone. God is propitiated, the sinner is reconciled, and both alike are satisfied with Christ and with what He has done.” |
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