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 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)
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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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