The Book Of LEVITICUS
Leviticus 27:34 "These are the commandments, which the LORD commanded Moses for
the children of Israel in mount Sinai."
CHAPTER 21:
Thus far in Exodus and Leviticus, God’s exhortations to holiness have been directed primarily to the people. Now, in chapters 21-22, God turns his attention back to Aaron and his sons and continues that call to holiness by prescribing laws that cover three categories: 1) restrictions on mourning and marriage for ordinary priests; 2) restrictions on mourning and marriage for the high priest; 3) physical impediments to the exercise of priestly office. There are two primary purposes to these two chapters. 1) The high priest and his sons are held to a higher standard of holiness than the rest of the nation. 2) The tabernacle, which is God’s dwelling place among His chosen people, is to be kept undefiled precisely because of God’s presence there. Therefore those who serve in His holy place are to also be undefiled. Verses 1-4: The priests cannot defile themselves by touching anyone who has died except for immediate family. (Ezekiel 44:25) Verses 2-3 list those exceptions: father, mother, brother, sister (who is still a virgin and unmarried), son, and daughter. (Curiously, the wife is not mentioned, so it’s unclear if the priest is allowed to prepare her body for burial or not.) Verse 4 gives the reason: the priest is the spiritual leader of the people, and thus he must remain separate and consecrated to the Lord. To handle any other corpse besides those listed above to profane himself and, by extension, profane the holiness of God. Verses 5-6: The command to not shave their heads, or to trim their beards in a specific manner, or to make any marks or cuttings in their flesh is repeated here. (v.5) (Leviticus 19:27-28, Deuteronomy 14:1, Ezekiel 44:20) Aaron and his sons are consecrated to God’s service as mediators on behalf of the Israelites. Doing any of these things to themselves is to profane the name of God. (v.6) (Exodus 22:31, Isaiah 52:11) The phrase “…the bread of their God…” (also in verse 21) is an ancient sacrificial term for “flesh”, according to my study Bible. (Leviticus 3:11, 16) Verses 7-8: The priest is to marry only a virgin. No other exceptions are allowed, not even a widow. (v.14) (Ezekiel 44:22) This applies to the high priest as well. (v.14) The reason for this is that a woman who has either been with a man outside of marriage, i.e. a prostitute, or has been previously married is considered defiled and therefore is ineligible for the role of the priest’s wife. (Deuteronomy 24:1-2) Again, this goes back to the holiness of God which extends to the tabernacle and those who serve within that holy dwelling. They are set apart and consecrated for a specific purpose. (Leviticus 11:44-45) Because of this, only a virgin, pure and innocent, is allowed to marry the priest. Verse 9: The daughter of a priest that defiles herself by being a prostitute is to be executed by fire. (Deuteronomy 22:21) Her actions profane not only herself but her father also. As noted earlier, it’s not just the priest that must be careful to keep himself holy and undefiled. His family, too, must adhere to a strict standard of holiness before all of Israel, for they set the example of what it means to serve and obey God. Verses 10-15: The same commandments of holiness that were given to the ordinary priests in verses 1-8 are repeated here for the high priest. There is one exception, though. Where the other priests are allowed to defile themselves by handling the dead bodies of their immediate family members, the high priest cannot touch the corpse of even his father or mother. (v.11) (Numbers 19:14) Nor is he allowed to mourn according to custom by rending his clothes and pouring ashes upon his head. (v.10) (Leviticus 10:6-7) He is also forbidden from even leaving the tabernacle to comfort his family and grieve. (v.12) This seems especially harsh and unloving of God to demand such devotion and service that one cannot even take a few hours away from the tabernacle to properly grieve and receive comfort from one’s family. But this echoes Jesus’ statement to the man who wanted to first go bury his recently deceased father before following Christ. Jesus responded, saying, “Follow me; and let the dead bury their dead.” (Matthew 8:22) God is demanding absolute lordship over the high priest, to the point that nothing else – not even one’s own family – interferes with his worship, service and obedience to God. It’s not that God is unloving. It’s that His holiness is such that it cannot be defiled by sin. Since the consequence of sin is death, the high priest cannot go near a dead body for fear of defilement. It’s also because anyone who touches a corpse is declared unclean for seven days (Numbers 19:14), which means that they cannot come near the tabernacle. We today are held to the same standard when we surrender ourselves and our lives to Christ. He is Lord, and He must have first place above all else, including our family. Verses 16-24: These last set of instructions prohibit any man with any physical deformities from serving as priest or high priest. Again, this relates to the holiness of God. The priests must reflect the original perfection of God’s creation before Adam’s fall. This is why He demands that any animal being brought to the tabernacle for sacrifice be without blemish or spot. (Leviticus 1:3) But even if they couldn’t serve as priests, those who are deformed or handicapped in any way may still eat of the provisions given to the priests by the people as tithes and offerings. (v.22) The word “crookbackt” in verse 20 refers to any man that is hunchbacked. The phrase “stones broken” is an ANE euphemism for an issue or deformity of a man’s testicles, according to my study Bible. CHAPTER 22: God continues His commands to Moses regarding the priests and their service in the tabernacle. In this chapter, He turns His attention to the holy things: the brazen altar, the utensils, the altar of incense, the lampstand, and the table of the shewbread. The commandments here also extend to the bread itself, as well as all the other food that was part of the priests’ allotment from the tithes and offerings brought by the people. Verses 1-9: If the priest is ceremonially unclean in any way, i.e. an issue of bodily fluid, or leprosy, or has come into contact with anyone in his house that is currently unclean, he must follow the prescribed laws regarding his defilement. (Leviticus 15) That means refraining from coming near the holy things of the tabernacle. (Exodus 28:38, Leviticus 7:20-21, 16:19, Numbers 18:32, 19:13, Deuteronomy 15:19) That includes the shewbread. (v.4) Depending on the defilement, he is to isolate himself for the prescribed amount of time and then bathe himself before he is allowed to resume his normal duties in the service of the Lord. (Leviticus 15:5) Anyone who touches or eats of the holy things while he is unclean will be cut off from God’s presence. (v.3) Verse 8 makes it clear that the reference in verse 3 is referring to death, not merely permanent exile from the congregation. The example of Nadab and Abihu also reinforces the principle behind this commandment. (Leviticus 10:1-2) In the case where the priest has accidentally touched a dead body or the corpse of an animal that has died from natural causes, he is ceremonially unclean only until sundown. (v.5-7) After he thoroughly bathes himself he may eat of the bread that is provided for his sustenance. (v.7) While the demands of God’s law are strict, His love and mercy are also evident in that He always provides a way for atonement, and the punishment is never more than what fits the crime. The priest does not have to go more than day without eating what God provides for him, even when he accidentally violates the law. As long as the priest displays genuine repentance and follows the prescribed remedy for atonement and cleansing, his fellowship with God is restored. All of this reinforces what was introduced in chapter 21. Those who lead God’s people must be spiritually clean and upright, or else they are not worthy of their leadership role. How can the people be expected to obey God’s law when their appointed leaders are unclean and defiled? That is the theme of these two chapters. God expects Aaron and his descendants to set the example for all of Israel, just as our pastors and deacons are expected to do in the church today. Verses 10-16: Strangers, visitors and/or hired servants who are staying with the priest and his family are not allowed to eat the holy food. (v.10) (Exodus 29:33, Numbers 3:10) But a slave that has been bought by the priest, thus making him a member of the household, is allowed to partake of that food. (Exodus 12:44) If the priest’s daughter is married to a stranger, meaning a gentile (a.k.a. non-Israelite), then she is also forbidden from eating the holy food. (v.12) But if she’s divorced or widowed and childless, and living in her father’s house again, then she is permitted to do so. (v.13) If anyone who is not part of the priest’s household accidentally eats of the sacred food, then he is to repay the priest what was eaten plus a tithe of twenty percent. (v.14) Once again, the point of these restrictions is so that God’s holiness and His name are not profaned among His chosen people. For it is He that has called and sanctified them unto Himself. (v.15-16) Verses 17-25: Just as with the physical condition of the priests themselves, any animals that are brought to the tabernacle for the sacrifices and offerings must be perfect. (Malachi 1:8) Verses 22-24 give a detailed list of what God considers to be defective. They may not be blind, or crippled, or have any sickness whatsoever – including any open sores or issues of bodily fluid or blood – or be lame, or have cuts or bruises anywhere on them. (v.22) Even minor blemishes such as scabs on the skin or bad teeth are forbidden. Nor are they allowed to be castrated or have any damage at all to their reproductive organs. (v.24) Verse 23 does give a minor exception for the freewill offering. A bull or a lamb that has an overgrown limb or stunted limb is acceptable, but not for a votive offering. Even the stranger that is among the Israelites that desires to worship God must adhere to these restrictions when bringing his animal to the priest. (v.25) In short, the sacrificial animal is to be the absolute best of the herd, for that is what God requires. His holiness demands nothing less. The Moody Bible Commentary sums up these verses as such: “What folly to act in pious hypocrisy and to give God something worthless! An astute person might figure that he could take a business loss on a deformed animal and give it to the Lord in an act of spiritual beneficence. The apparent reason for the reiteration of the rules pertaining to these sacrifices here was to reinforce that the imperfect cannot be presented when God requires what is perfect. The sacrifices must reflect the condition of the offerers’ hearts, and the priest was charged with ensuring and reinforcing this condition.” Verses 26-28: No animal younger than eight days is acceptable for a sacrifice, nor are the mother and child to be killed on the same day. (Exodus 22:30) This could be related to the command God gave them earlier about boiling a young goat in his mother’s milk (Exodus 34:26), or it could simply be a preventive measure to guard against losing too many of the livestock before more can be reproduced. Verses 29-30: God gives a closing reminder about the heart condition of His people when it comes to giving the offering of thanksgiving, a.k.a. the peace offering. (Leviticus 7:12, Psalm 107:22, 116:17, Amos 4:5) Again, the emphasis is that this offering is of one’s own free will, and that it should be offered in a sincere desire to please God through proper worship. Anything less is a sin. Verses 31-33: As He has done throughout the giving of this law, God reminds Moses and the Israelites why they are to obey His statutes and honor His holy name. (Leviticus 10:3, 19:37, 20:8, Numbers 15:40, Deuteronomy 4:40) He is their God, the Lord God that has called them out of Egypt, brough them to this mountain, sanctified them, and will give them a home in the land that He promised to their father Abraham. They are His chosen people, and because of who He is and what He has done for them they are expected to worship and obey Him. God is our creator, the Lord of heaven and earth, the one, true God. For that reason alone all of creation is expected to bow down before Him and worship Him as such. Those who surrender and obey, who accept Jesus Christ as Lord and savior, will receive not only eternal life but also blessings, providence, and dominion over our enemies. All things will work together for our good (Romans 8:28), even the trials and the tribulations that He calls us to pass through. Our endurance will purify our faith, strengthen our walk with Him, and earn us many crowns of glory that we may cast at His feet when the shadows of this life are eventually exchanged for the glories of Heaven. God is giving the law to His people here as a way of sanctifying them and setting them apart from the heathen nations around them. The law is for their own good, same as for us today. In this fallen and broken world, infected by sin, we need to strive for holiness in all areas of our lives, just as the Israelites were called to do. Obeying God’s law brings blessings and peace, as well as keeping us from the deadly consequences of sin. This is a hard lesson that the children of Israel never fully grasped, and it brought them much sorrow and suffering as a result.
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CHAPTER 15:
Chapter 15 continues the subject of personal uncleanness that was begun in chapter 12. Whereas chapters 13 and 14 dealt with uncleanness that resulted from a specific disease, leprosy, this chapter continues with the subject of uncleanness that results from bodily discharges, whether natural or as the result of other types of disease and/or sickness. The specific examples given in this passage are related to human sexuality, specifically the discharge of semen from the men and the cycle of menstruation in women. It’s important to remember two things: 1) God created the act of procreation between a husband and wife, and thus the act itself is not sinful. God is not condemning marital sex here. 2) All of these laws pertaining to the tabernacle, the blood sacrifices, the proper and improper methods of worshiping God, the differences between clean and unclean – it’s all centered around the subject of God’s holiness. Even though God created and blessed the act of sexual union between husband and wife, there are still side effects that result from that act that can make a person unclean only as it relates to God’s holiness and the Israelites’ worship of Him in the tabernacle. (This is also the reason behind the command from Moses to the people in Exodus 19:15 when they were preparing to meet with God for the first time at Mount Sinai.) Just as childbirth is not sinful for the woman, she is still unclean for 33 days following the birth, and must present the proper sacrifices and offerings before God to restore her relationship with Him. The same principle applies here in chapter 15 where the results of natural bodily discharges can make a person unclean in the presence of a holy and righteous God. It's also important to keep in mind the many pagan rituals involving human sexuality in the idolatry of the nations surrounding Israel at this time, as well as those of the heathen peoples of the promised land. God is establishing a clear line of separation between anything related to human sexuality and the proper, holy worship of Him. Thus, any bodily discharge, or “issue” as it is described here in the KJV, automatically makes a person unclean, and he/she must make the proper restitution to God to be fully restored to right fellowship with Him. Verses 1-18: The first half of this chapter pertains to the men. The word “issue” in verse 2 has been translated from the Hebrew word “zûb” (pronounced zoob) which means “to flow freely, gush, or discharge”. (Leviticus 22:4, Numbers 5:2, 2 Samuel 3:29) Here in the context of chapter 15, it is most likely referring to not only the natural ejaculation of semen, but also any unnatural discharges due to sexually transmitted diseases such as gonorrhea. Note from my study Bible: “This is based upon the Greek version of the Old Testament (Septuagint) and most commentators accept this diagnosis. The striking thing about the uncleanness associated with these discharges is that not only the affected person became unclean, but also people and objects that came in contact with him, and these in their turn could become secondary sources of uncleanness.” Even saliva (v.8) is considered unclean in these instances. (Numbers 12:14) Anything that the man sits upon, or touches, or the bed in which he sleeps is considered unclean. (v.4-5, 9-10, 12) (Leviticus 6:28, 11:32-33) Anyone that comes into contact with him during this time is also deemed unclean until sundown. (v.6-8, 11) Unlike leprosy and the other skin diseases, however, the man is not cast out of the camp to live in isolation while he is suffering from these issues. Though the text does not state it specifically, the man presumably remains in his house, avoiding any contact with others – except his wife and children, of course – until he is cleansed of his sickness. Once the issue has cleared up and ceased, the man is to wait another seven days in isolation. (v.13) (Leviticus 14:8, Numbers 19:11-12) During this time he is to wash his clothes and bathe himself in running water in order to be considered completely clean. On the eighth day he is bring two turtledoves or two pigeons to the priest at the tabernacle for the sin offering and burnt offering. (v.14-15) (Leviticus 14:22-23, 30-31) The sin offering removes the stain of uncleanness while the burnt offering restores the man to the Israelite community. Verses 15-18 pertain to the ejaculation of semen, either during the sexual act with his wife (v.18) or a nocturnal emission while he is asleep (what we today often refer to as a “wet dream”). The couple shall be unclean until evening and are to bathe themselves as well as wash any garments that were stained during the sexual activity. (Deuteronomy 23:10-11) Verses 19-30: The same instructions for a man’s uncleanness and methods of cleansing are the same for the woman who is going through her monthly period. (v.19) (Leviticus 12:2) She is to isolate herself in her home for seven days. Anything that she has worn or touched or slept upon shall be unclean until evening, and her husband, too, shall be unclean if he touches anything that she has come into contact with. (v.20-23) If her period – or any other cause of the discharge of blood or other bodily fluid – lasts longer than seven days, she is to remain in isolation until the issue ceases. (v.25) If her husband – or any man if she is unmarried – has sex with her while she is menstruating, he is also deemed unclean. (v.24) This is, in fact, expressly forbidden by God (Leviticus 18:19, 20:18) and punishable by death for the couple caught doing it. After the issue has cleared up she must wait an additional seven days before she is considered clean (v.28) and then she is to bring two turtledoves and two pigeons to the priest at the tabernacle for the sin offering and burnt offering on the eighth day. (v.29-30) Verses 31-33: God repeats His reason for these specific laws: “…that they die not in their uncleanness, when they defile My tabernacle that is among them.” (v.31) (Leviticus 11:47, 14:57, 22:2, Deuteronomy 24:8, Ezekiel 44:23, Hebrews 12:15) As stated before, the whole purpose of these laws in the book of Leviticus is so that the Israelites have a proper understanding of God’s holiness. There must be a clear line drawn between what is clean and what is unclean so that that holiness is not violated. CHAPTER 16: Chapter 16 gives instructions for the Day of Atonement. (Exodus 30:10, Leviticus 23:27, Hebrews 6:19, 9:7-8, 12, 10:19) Verse 1 indicates that God gave this law to Moses shortly after the deaths of Aaron’s two sons, Nadab and Abihu, in chapter 10. Verse 2 refers to “…the holy place within the vail before the mercy seat, which is upon the ark…”. This is the holy of holies, the place where God dwells in the form of a cloud that covers the mercy seat. Verses 29-34 explain that the Day of Atonement is to be observed on the tenth day of the seventh month (v.29), that it is a sabbath day for all the people of Israel (v.31), and the high priest may enter the holy of holies to make an atonement for the whole nation (v.30). (Exodus 30:10, Leviticus 23:27, Numbers 29:7) Even today, when there is no temple and no official sacrificial system, every orthodox Jew still observes Yom Kippur. The Day of Atonement remains the holiest day of the Jewish calendar. Verses 3-28 describe the sacrifices and the ritual that is necessary for the high priest to not only properly make the atonement for the children of Israel, but also properly cleanse and prepare himself to enter the holy of holies. While the wording of verse 2 makes it sound like Aaron is permanently forbidden from entering the holy of holies (“…that he come not at all times into the holy place…”), it’s clear form the context of the rest of this chapter that the high priest is allowed inside on a specific day once a year and only after he has performed the proper rituals and sacrifices. The Day of Atonement “…was a reminder that the nation’s ritual uncleanness imperiled the whole nation before God. Uncleanness defiled the Lord’s tabernacle, God’s dwelling place in their midst (Leviticus 16:16, Numbers 19:13, 20), as well as the land itself (Leviticus 18:27).” (The Moody Bible Commentary) While the sacrifices and ceremonies described in this chapter are the same as all the other daily sacrifices and offerings that have already been dictated in the earlier chapters of this book, there is one unique exception: the presence of a scapegoat. And, as always, precise and proper obedience is key. That’s the reason for the reference to Nadab and Abihu in verse 1. God slew them because they had not precisely followed all of His instructions for offering up incense to Him. Verses 3-22: To begin, Aaron is to bring a young bullock for a sin offering and a ram for a burnt offering. (v.3) He is to be properly attired in the prescribed priestly garments after fully bathing himself. (v.4) (Exodus 28:39, 42-43, 30:20, Leviticus 6:10, 8:6-7, Ezekiel 44:17-18) He is to slay the bullock and offer it up for atonement for himself and his house first before proceeding with the sacrifices for the congregation of Israel. (v.6, 11-14) (Leviticus 9:7, Hebrews 5:3, 7:27-28, 9:7) Using the censer, he is to transfer from the brazen altar to the altar of incense inside the tabernacle burning coals and sweet incense. (v.12) (Exodus 30:34-36) This will create a cloud that will cover the mercy seat. (v.13) The blood of the bullock is to be sprinkled upon the mercy seat and before it seven times. (v.14) (Leviticus 4:6, 17) Of the two goats that are designated for the nation, one is to be the scapegoat and one is to be the sin offering. (v.5, 7-9) (Leviticus 4:14, Numbers 29:11, 2 Chronicles 29:21, Ezra 6:17, Ezekiel 45:22-23) This determined by casting lots. (v.8) The goat that is designated for the sin offering is slain, and its blood is sprinkled within the holy of holies, seven times upon the mercy seat and before it, same as with the blood of the bullock. (v.15) No other man except the high priest is to enter the tabernacle during this ritual (v.17). He then returns to the brazen altar and places blood upon the horns of the altar (v.18) before sprinkling it seven times to “…cleanse it, and hallow it from the uncleanness of the children of Israel.” (v.19) After all this the scapegoat is brought forth and presented to the Lord at the door of the tabernacle where Aaron is to lay his hands upon the animal’s head. (v.10, 21-22) He confesses all the sins of the nation of Israel (Leviticus 5:5, 26:40), transferring them to the scapegoat, and then chooses a man from the congregation to take the goat into the wilderness to be released. (Isaiah 53:5-6, Romans 3:25, Hebrews 7:27, 9:23-24, 1 John 2:2) The Hebrew word here for “scapegoat” (v.8, 10, 26) is “azâzêl” (pronounced ‘az-aw-zale’). The only time this word appears in the whole Bible (KJV 1611) is the three verses here in Leviticus 16. The purpose of these two goats is not only a blood sacrifice for the atonement of the nation’s sins, but also the symbolic removal of the guilt of those sins by the releasing of the scapegoat into the wilderness. The scapegoat “…shall bear upon him all their iniquities…”. (v.22) (Isaiah 53:11-12, John 1:29, Hebrews 9:28, 1 Peter 2:24) The death of Jesus on the cross at Calvary is again foreshadowed here in these two goats. He was not only the atonement for our sins by giving up his life and shedding his blood for us, but he was also the expiation of our guilt from those sins. The moment that we accept Christ as our Lord and Savior and we accept His sacrifice as payment for our sins, God imputes to us Jesus’ righteousness. The burden of guilt of our sins is forever removed, and God remembers it no more. All He sees now when He looks upon is the perfect and pure righteousness of His only begotten son. This is yet another reason that Christ was the final and ultimate sacrifice for all time. After His death on the cross and resurrection from the grave, there was no more need for “… the blood of bulls and of goats…”. (Hebrews 10:4) That’s the whole reason for these oft repeated sacrifices and offerings here in the OT: the blood of the animals was not sufficient to permanently remove our sin. Only the pure, perfect blood of Christ could do that. One of the many reasons I do not use any other English translation of the Bible except for the KJV is because of the way that other modern versions incorrectly translate Leviticus 16:10. Here’s some examples: American Standard Version (ASV): “But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send away for Azazel into the wilderness.” Common English Bible (CEB): “But the goat selected by Azazel’s lot will be left standing alive before the LORD in order to make reconciliation upon it by sending it away into the wilderness to Azazel.” English Standard Version (ESV): “But the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.” Revised Standard Version (RSV): “But the goat on which the lot fell for Aza′zel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Aza′zel.” New Living Translation (NLT): “The other goat, the scapegoat chosen by lot to be sent away, will be kept alive, standing before the LORD. When it is sent away to Azazel in the wilderness, the people will be purified and made right with the LORD.” Now, compare these to the KJV: “But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.” Notice, first of all, how the other versions capitalize a common Hebrew noun, thus turning that word into a proper name. This changes the entire meaning of the verse and makes it appear that the high priest is sacrificing the second goat to a specific person or deity. This has misled many Biblical scholars and historians of the last 200 years to speculate about who, exactly, Azazel is. Some of the commentaries of those other modern translations even suggest that Aaron was sacrificing the scapegoat in order to appease a demon of the wilderness! This is heresy, plain and simple. The KJV translators knew what they were doing when they translated this chapter of Leviticus from the original manuscripts preserved through Antioch, Syria, and not the manuscripts that were preserved in Alexandria, Egypt. It’s those latter corrupt manuscripts that are used to translate all modern English translations of the Bible except for the KJV. The word “azâzêl” is nothing more than a common noun that means “scapegoat” in English. That’s it. There’s no other significance or meaning to that word other than what is made plain in the KJV text. Secondly, look again at the ASV translation of this verse. Notice the phrasing “…atonement for him…”. Since the most recently mentioned proper name is Jehovah, which obviously is referring to God, this translation states that the scapegoat is making an atonement for God! A single prepositional word choice changes the entire meaning of a verse which, in turn, alters fundamental doctrine! God is perfect and sinless and does NOT need atonement! WE are the ones who need the atonement! This is one of many perversions of God’s word that you will find in all other English translations of the Bible. Only the King James A.V. 1611 is the divinely inspired, pure, perfect word of God! Amen! Verses 23-28: After releasing the scapegoat, both Aaron and the man selected to take the goat into the wilderness must ritually bathe themselves once more. (v.23-24, 26) (Leviticus 6:11, Ezekiel 42:14, 44:19) After this, Aaron is to finish the sin offerings for himself and the people. (v.25) The carcasses are taken outside the camp to a predesignated place to be wholly burnt. (v.27) (Leviticus 4:12, 21, 6:30, Hebrews 13:11) The man selected to do this will also bathe himself before coming back into camp. (v.28) Verses 33-34 sum up the entire chapter. This annual ritual and sacrifice is to make atonement for the holy of holies, the tabernacle, the brazen altar, the priests, and all the people of Israel. (v.33) This is to be an everlasting statute, a way of “…atonement for the children of Israel for all their sins once a year.” (v.34) The purpose of this chapter is to emphasize two things: 1) The holiness of God, and 2) the wretched sinfulness of man. Our fallen, broken condition is such that even physically touching and interacting with sacred objects such as the brazen altar or entering the holy place causes a stain upon God’s holiness. That’s why the annual Day of Atonement was needed for the children of Israel. Like clean, white raiment that becomes stained and dirty with everyday use over a long period of time, the tabernacle and all its furnishings needed to be cleansed and purified once a year of the stain of sin brought into it by the Israelites and the priests. God’s pure, perfect holiness demanded nothing less. 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) Verse 1: “And the Lord called unto Moses…”. (Exodus 19:3, 25:22, Numbers 7:89) This book opens right where Exodus left off. The book of Numbers begins on the first day of the second month of the second year after the exodus from Egypt. (Numbers 1:1) The tabernacle was erected on the first day of the first month of the second year (Exodus 40:2), so that means the book of Leviticus was dictated to Moses by God in the first month after the completion of the tabernacle and the ordination and consecration of Aaron and his sons. The other indication that there is no break between the books of Exodus and Leviticus is that verse 1 also states that God speaks to Moses “…out of the tabernacle of the congregation…”, which is right where chapter 40 left off. (Exodus 40:34) Verse 2: “…an offering unto the Lord…”. The first 7 chapters of Leviticus can be summed up in this phrase from verse 2. Remember what God said to Moses right after He called Moses to lead the Israelites out of Egypt: “…I will take you to me for a people, and I will be to you a God…”. (Exodus 6:7) That was the whole point of His promise to Abraham, that his seed would be a great nation. God chose that nation to be His people, and He had brought them to Mount Sinai to initiate His covenant with them. That was step one. Step two was building God a place where He could dwell among his chosen people. Now, here in Leviticus, is step three: instruct the Israelites on the system of sacrifices by which they can properly and rightly worship and fellowship with God. Without this system there is no way for the children of Israel to have that covenantal relationship their Lord and king. Another way to look at this book – and the whole system of the law and sacrifices – is to see it as a way for the Israelites to know God. Until He introduced Himself to Moses at the burning bush (Exodus 3:14-15) God was relatively unknown to the descendants of Jacob and his sons. They were well acquainted, however, with the false gods of Egypt, as evidenced by the incident with the golden calf. The Moody Bible Commentary puts it this way: “Israel may not have lacked a monotheistic perspective, but they may have been deficient in their understanding of God and how to approach Him. These deficiencies needed to be corrected by a clear word from God.” Now that the brazen altar is built, God is instructing Moses on the various sacrifices that the priests will be offering up to the Lord on that altar on behalf of the people. Without adherence to this system of offerings and blood sacrifices there’s no possibility of sinful man being able to approach a holy and righteous God. The five types - or categories - of sacrifices are as follows: Verses 3-17: the burnt offering, a.k.a. burnt sacrifice. (v.3) The animal has to be a “…male without blemish…”. (Exodus 12:5, Leviticus 22:20, Deuteronomy 15:21, Ephesians 5:27, Hebrews 9:14, 1 Peter 1:19) This offering is voluntary, brought forth of one’s own free will, and is to be done at the door of the tabernacle. Both of those things are important to take note of. All the offerings described in this book cannot be done just anywhere. God is specific in his command that the offerings are to be done by a priest at the tabernacle. Furthermore, this one, as well as the grain and fellowship offerings, are voluntary. That means that if one is going to offer up these particular sacrifices, he/she must have a willing heart and a right spirit.
The burnt offering is one of atonement, which means “to cover” or “to appease”. This is why verse 4 instructs the one bringing the animal to the priest to “…put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him.” (Exodus 29:10, 15, 19, Leviticus 3:2, 8, 13, 4:15) In order to cover sin, blood must be shed. If the penalty of sin is death (Romans 6:23), then the sinner’s blood must be shed. God, in His great mercy, established the burnt offering as an atonement, or cover, of man’s sin. “An Israelite presenting his sacrifice held the animal with one hand and slit its throat with the other. The animal died at his own hands, thereby dramatizing that the spilt blood should have been his own. The expiation or purgation of sin through sacrifice resulted in God’s wrath being turned away (see Leviticus 16:16-19). As atonement was made, the relationship between God and man was restored.” God performed the very first blood sacrifice for Adam and Eve's atonement when he provided for them animal skins. (Genesis 3:21) After sprinkling the blood around and upon the altar, the priest will flay the animal and then cut it up. (v.6) The priest is allowed to keep the skin as either clothing or sell it for income. (Leviticus 7:8) This is one of the many ways that God provides for His servants, in much the same way that we today provide the income for our pastors and missionaries by giving to our church our tithes and offerings. Next, the priest will light a fire upon the altar (v.7) and lay the head, the body and the fat on the wood of the fire. (v.8) But before burning the rest of the animal, he must first wash the organs, intestines and legs with water. (v.9) For the burnt offering, the whole animal is sacrificed on the altar, as opposed to some of the other offerings where only some of the animal is to be burned and the rest consumed for food by the priest. This offering is “…a sweet savour unto the Lord.” (v.9) (Genesis 8:21, Ezekiel 20:28, 41, 2 Corinthians 2:15) This is another example of anthropomorphism. God will be pleased when the Israelites offer up a proper and right sacrifice. By obeying His instructions in every detail, it will show their humility and dedication to Him, as well as demonstrating their desire to fellowship with their Lord and king. The same holds true of us today. When we approach God with a humble and contrite heart and a sincere desire to know Him and obey His commandments, He will never refuse us. Our obedience and our prayers of worship are a sweet smelling savor to Him, just as it was back then with the children of Israel. Verses 10-17 describe the other animals that may be used for this offering if one cannot afford a bullock. These include a sheep, a goat, a pair of turtledoves, or a young pigeon. (Genesis 15:9, Leviticus 5:7, 11, 12:8, Luke 2:24) The feathers of the bird are to be plucked out and cast away on the east side of the altar, on top of the ashes, before the animal is sacrificed. (v.16) This is the equivalent of flaying it, per the instructions for all the other animals. Allowing for all these different animals, God is making it possible for even the poorest of His children to properly obey and worship Him. Birds could easily be snared in homemade traps that cost nothing. God does not show favoritism to the wealthy or the poor, but all must come to Him by only one way, as is stated clearly throughout the book of Leviticus. “Even in the offering of smaller animals God intended a lesson for the Israelites: God allows a substitutionary sacrifice to expiate the distance between Himself and His worshipers (v. 3, 10, 14). Every worshiper must bring an acceptable substitute for sacrifice. To be acceptable it had to be an animal without a blemish. A sacrificial animal could have no defects at all. A bull, sheep, or goat without defect could be a costly, prized animal, one that was hard to give up.” (The Moody Bible Commentary) These sacrifices are gifts unto the Lord. They are to be offered up of one’s own free will, and they represent the best of the herd or flock, hence the rule regarding no blemish or spot. God expects us to give of our best to Him, and to Him first before all else in our lives. To do any less is disobedience and shows Him great dishonor. It robs Him of His proper worship, and that is sin. Like the tabernacle, the whole system of burnt offerings and blood sacrifices were a typology and foreshadowing of Jesus Christ and His atoning sacrifice for all of us on the cross at Calvary. Jesus was the perfect lamb, no blemish or spot of any kind, and He fulfilled every letter of the Mosaic Law. He was our penal substitution, and that’s why we go through Him today when we approach God in prayer. For all of us who believe in Christ and accept his sacrifice on the cross as payment for our sins, we receive His righteousness. We are washed in His atoning blood that was shed for us, and God sees our sin no more. That is the very definition of salvation. But until Christ was born, mankind needed this system of animal sacrifice in order to atone daily for his sins. It was messy, it was gory, and it was costly to the sinner, thus demonstrating all the messiness and the stain of sin in one’s daily life. But it was the only way for the Israelites to have fellowship with their perfect, holy, and righteous God. |
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