04.01. INTRODUCTION

INTRODUCTION

GOD, who knows our frame and remembers that we are dust, has, in His fatherly condescension, from the earliest times, instructed the children of faith by means of pictures, or object lessons. It is so difficult for man, who is a complex being, composed of body, soul, and spirit, to form purely abstract or spiritual ideas; they need, more or less, to be clothed in a material form.

Beginning with the first victim offered in Paradise, in the skin of which our first parents were clothed by the hand of God, onward by Abel’s offering, and the long succession of sacrifices through the following ages, the Father was making known by type and symbol the deep things of God, and the precious things of Christ, which could only be spiritually apprehended by the teaching of the Holy Ghost. Sight is threefold - physical, mental, and spiritual. The eye gazes on the type, reason may form its conclusions, but the Holy Ghost alone can communicate the mind of God concerning the truths contained in it. In these types we have the embodiment of the thoughts of God concerning the person, work, and offices of the Lord Jesus Christ. But as the spirit of man alone knows the inward thoughts of man, so these deep and wondrous thoughts of God can only be communicated to us by the Spirit of God Himself (1 Corinthians 2:11).

Moreover, as the Word of God endureth forever, and the heavens and earth may pass sooner than one jot or tittle of the law may fail, we have in these types, in all their minuteness of detail, a record for eternity, imprinted by the Spirit of God on the pages of the eternal Word, for the instruction of the inhabitants of heaven and the universe, throughout the countless ages of eternity, concerning the incarnation, sufferings, atoning death, and priestly office of the Lord Jesus Christ. THE OFFERINGS

Leviticus 1:1-2. “And Jehovah called unto Moses, and spake unto him out of the tent of the congregation, saying, Speak unto the children of Israel , and say unto them, If any man of you bring an offering unto Jehovah, ye shall bring your offering of the cattle, even of the herd, and of the flock.” THE law was given from Mount Sinai. The patterns of things in the heavens having a shadow of good things to come were shown to Moses on the mount, when he was there with Jehovah forty days and forty nights. When the tabernacle was pitched, and everything arranged according to the commandment of God, “then the cloud covered the tent of the congregation, and the glory of Jehovah filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of Jehovah filled the tabernacle” (Exodus 40:34-35).

Leviticus 1:1-17 : is a continuation of Exodus 40:35, informing us that Jehovah called to Moses out of the tent of the congregation. In Numbers 7:89 we read, “And when Moses was gone into the tabernacle [tent] of the congregation to speak with Him, then he heard the voice of One speaking unto him from off the mercy seat [propitiatory] that was upon the ark of testimony, from between the two cherubims: and He spake unto him.” From this we learn that whether Moses was standing without, or, as subsequently, entered within the tent, the voice which spake with him was the voice of sovereign grace speaking from off the mercy-seat - that is, speaking in grace - founded on redemption, showing on what terms the unworthy sinner might draw nigh to a righteous and holy God, and find acceptance with Him.

IN the earlier chapters of Leviticus the provisions of Divine grace, meeting the requirements of man in these five particulars, are stated in their inverse order. In Leviticus 1:1-17 : it is the voice of love and mercy speaking from off the propitiatory. The ground of acceptance is stated, as shown in the BURNT or ASCENDING OFFERING.

COMMUNION WITH GOD.

Father, we come into Thy presence now,
And in the Saviour’s name before Thee bow;
We gather round the person of Thy Son!
And His supremacy would gladly own.
We meet dependent on Thy Spirit’s power,
To lift our souls above in this blest hour;
To bring us into fellowship with Thee,
To feel Thy presence, and Thy glory see.
We want to hear Thee speaking in Thy Word,
O let Thy voice therein be clearly heard;
That it may not in letter only come,
But to each heart in living power speak home.
Grant us to realize our Saviour’s grace,
To gaze upon our heavenly Father’s face;
Communion with the Comforter to know,
Imparting heavenly joys to hearts below.
T. NEWBERRY.

Provision is here made for the individual’s approach with acceptance before God: whether that individual be the sinner on his first approach, or the believer in his constant intercourse with God. The word here rendered “offering” is Korban, from Kahrab, to draw nigh, hence styled the approach offering. In coming to the Cross as sinners for pardon and salvation, it is quite right to say, “Nothing in my hand I bring”; But in drawing nigh to God, the Object of worship, the Divine statute is, “None shall appear before Me empty” (Exodus 23:15). In ourselves we are utterly unworthy; it is through Christ we have boldness and access with confidence before God by the faith of Him (Ephesians 3:12).

“For through Him we both [Jew and Gentile] have access by one Spirit unto the Father” (Ephesians 2:18). The threefold division of this chapter is - from the HERD, from the FLOCK, and from the FOWLS. The first is of the herd, and for a burnt or an ascending offering, so called because the victim, entirely consumed by fire, ascended as incense or perfume, a sweet savour, or savour of rest, unto God. The Hebrew word rendered “burnt offering” is Holah, from the root Hahlah, to ascend. The word rendered “offer” does not mean burn on the altar, but let him bring, or BRING NEAR; this is the offerer’s part, the priest laid it on the altar. The male offering from the herd represents Christ in His life of active and personal service, and obedience altogether perfect, even unto death itself - the death of the cross. The context shows that instead of “He shall offer it of his own voluntary will,” it is better to render it, “He shall bring it for his acceptance,” for the word here employed is the same as in Leviticus 1:4, and there rendered, “It shall be accepted for him.” The expression, which is correct, “The entrance of the tent of the congregation,” refers to the space in front of the tabernacle where stood the brazen altar, and the layer, the appointed place of communion between God and His people (see Exodus 29:42-43). It is here the question of drawing nigh to God, hence he brings his offering “before Jehovah.” The laying of the hand on the head of the victim is not so much expressive of the transfer of guilt as in the case of the sin offering (Leviticus 4:29), though that may be included; it is rather the identification of the offerer with the victim presented, whether accepted or refused. So Jacob sent his offering to Esau, whom he had offended. This principle is well understood in other countries in the present day. If a gift sent to a chief is accepted, the offerer may reckon on a favourable reception; if it be rejected, it is his policy to retire as quickly as possible. Cain and Abel both presented their offerings to God. Abel’s was accepted, but Cain’s was refused. “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh” (Hebrews 11:4).

Notice, the promise is not he - the offerer - shall be accepted because of the offering, though that is true; it is even stronger - IT, THE OFFERING, shall be accepted for him. The offering being presented according to the appointment of God, and perfectly meeting all His requirements, could not be otherwise than accepted; and God has shown His acceptance of the offering of Christ by raising Him from the dead; and the believer in Christ who draws nigh through Him is accepted in God’s beloved (Ephesians 1:6).

Sooner or later the question of sin must be settled, and provision is made for this here; the victim was not only to be without blemish, but its blood was to be shed, and “without shedding of blood is no remission” of sin. So God has not only made the believer “accepted in the Beloved,” that is, in Christ, but in Him “we have redemption through His blood, even the forgiveness of sins” (Ephesians 1:6-7); that is, we are accepted, not only on the ground of His perfect obedience, but in the value of His atoning blood.

Leviticus 1:3-4. “If his offering [approach offering] be a BURNT SACRIFICE [or ascending offering] of the herd, let him offer [or bring near] a male without blemish: he shall offer [bring it near] IT of his own voluntary will [or for his acceptance] at the door [or entrance] of the tent of the congregation before Jehovah. And he shall put his hand upon the head of the burnt offering [ascending offering] ; and it SHALL be accepted for him to make atonement for him.” In the expression “It SHALL be accepted” the word “SHALL” in the original is not in the future tense, but it is in the short or aorist tense, expressive of decision and certainty; for “all the promises of God in Christ are yea and amen, to the glory of God by us.” We have God’s answer in the resurrection of Christ. The assurance of acceptance comes from the throne of God, on which the Risen One is seated. In that acceptance the believer is included. “For He made Him to be sin for us, who knew no sin; that we might become the righteousness of God in Him” (2 Corinthians 5:21).

Leviticus 1:5. “And he shall kill the bullock [son of the herd] before Jehovah: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tent of the congregation.” The BULLOCK, as we have seen, is typical of the Lord Jesus Christ in His life of perfect SERVICE, as well as in His atoning death. The bullock ploughed the land, brought home the sheaves from the harvest field, trod out the corn for the household - type of Him who was the pattern Evangelist, Pastor, and Teacher. “Son of the herd.” One in outward appearance made like unto His brethren, yet without sin, and set apart both for service and sacrifice to Jehovah.

It is the offerer who slays the victim; it is an act done by him, not for him, and this teaches an important truth. In drawing nigh to God, on the ground of the atoning sacrifice of Christ, it is well to realize, not only that He died for our sins, but that it was our sins and our transgressions that were the guilty causes of His death: for had we not sinned, He had not died. This is beautifully expressed in the well-known hymn by John Newton, beginning “In evil long I took delight.” And the victim was to be slain before Jehovah: faith not only apprehending that the eye of God rested on our sins, but that the same eye rests on the sacrifice for sin. So that the enormity of the transgression was met by the value of the sacrifice; thus “The very spear that pierced His side Drew forth the blood to save.” The sprinkling of the blood was a priestly act; the place was the entrance of the tent of the congregation, where stood the brazen altar, and the layer filled with water from the smitten rock. Here God promised to meet with the children of Israel, and to sanctify the meeting-place with His glory. The blood was to be sprinkled round about upon the altar: on every side - east, west, north, and south.

It pleads to God on every account, and has a voice of invitation to sinners of every clime. But it not only speaks to earth, but also to heaven - “Jesus’ blood through earth and skies, Mercy, free boundless mercy, cries.”

God, through the blood of Christ’s cross, has reconciled all things unto Himself, not only things on earth, but things in heaven (Colossians 1:20).

Defilement had entered into the heavens above, through the fall of angels, before it had entered into the earth through the fall of man. The work of atonement is not only the ground on which God can forgive sinners, but it lies at the foundation of universal security. The question of sin and creature responsibility has been settled for ever at the cross. He who descended first into the lower parts of the earth has also ascended up far above all heavens, that He might fill all things. His atoning work is not only the basis of stability below, but the keystone of universal security above, throughout all ages. God “having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one [head up] all things in Christ, both which are in the heavens, and which are on earth; even in Him (Ephesians 1:9-10).

Leviticus 1:6. “And he shall flay the burnt offering [ascending offering], and cut IT into his pieces.” The offerer was to do this. He first removed the outward skin, and thus showed that there was no defect nor blemish beneath the surface; and he then cut the victim into its various parts, laying open its internal perfectness. First, he satisfied himself that the offering he brought was faultless and perfect, and then laying all naked and opened before the eye of God with whom he had to do (Hebrews 4:13).

Thus it is that our confidence in the sacrifice of Christ depends on the depth of our acquaintance with His perfections made known to us by the Word of God, which is as the dissecting knife.

Leviticus 1:7. “And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire.”

Observe the action of the offerer and of the priest alternates. The priest is priest by virtue of the anointing. It is as haying “an unction from the Holy One” that we act as priests and apprehend the spiritual truths here set forth. The fire is emblematic of the righteousness and holiness of God. “For our God is a consuming fire” (Hebrews 12:29). The fire of the altar came originally from God, and was ever to be kept burning on it; it was never to go out (Leviticus 6:13). By the priest putting fire on the altar, therefore, we may understand his spreading the burning embers over that portion of the altar on which the victim was to be laid. The wood is emblematical of sin, which provokes the righteous indignation of God. The priest laying the wood in order upon the fire typifies the setting forth of sin in the presence of a holy and a righteous God, as expressed in that word of the Psalmist: “Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance” (Psalms 90:8).

Leviticus 1:8. “And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar.” Thus the sin of the offerer, in all its variety and detail, is met also in detail by the value and excellency of the offering; the parts, the head, and the fat, being symbolic of the perfectness of Christ, both in His person, and in the internal purity and preciousness of every thought and feeling, as He presented Himself without spot to God. The fire was the lire of the altar, the wood was laid upon the fire, and the sacrifice was laid upon the wood. This symbolized the holiness of God, dealing with sin on the ground of redemption, and satisfied by the perfect sacrifice of Christ.

Leviticus 1:9. “But his inwards and his legs shall he wash in water.” The offerer was to do this. And by this washing is set forth the internal purity of the thoughts, affections, and desires of the Lord Jesus, and also the sinlessness of His ways and walk through a defiled and defiling world, in His whole progress from the manger to the cross. Without this twofold washing the victim would not have been a fit type of Him who was in all points holy, harmless, undefiled, and separate from sinners. As a ray of sunlight remains pure, whatever objects it might shine upon, so the pathway of the Lord Jesus was unsullied by any of the scenes through which He passed.

“And the priest shall burn [burn as incense] all on the altar, to be a burnt sacrifice [ascending offering], an offering made by fire, of a sweet savour [savour of rest] unto Jehovah.”

It is important to notice that in Hebrew there are three or four words which signify to BURN.

First, SAHRAPH, to “consume by burning” as in the sin offering, outside the camp (Leviticus 4:12).

Second, MOKDAH, “to consume by slow process,” as the ascending offering was burning all night until the morning upon the altar (Leviticus 6:9).

Third, HIRTEER, “to convert by fire into incense,” from Kahtar, to burn incense, which is the word here employed.

This, again, is a priestly act, and by this is symbolized that Christ, in His entire service, person, experience, and walk, tested by the infinite holiness and righteousness of God, was found perfect and acceptable, a sweet savour unto God; and not only so, but also a savour of rest, for so the Hebrew word implies, being that on which God could rest with full satisfaction and delight, every attribute and perfection having been manifested, harmonized, and glorified thereby. To all this God has set His seal by raising Him from the dead, and setting Him on His own right hand. Thus the so-called burnt sacrifice is, properly speaking, the ascending offering, as it sets forth Christ, not only in life and death, but in resurrection and ascension. And in Hebrews 3:4 : the Spirit of God invites the believer to have fellowship with God in His sabbatic rest.

Leviticus 1:10. “And if his offering [approach offering] be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice [ascending offering] ; he shall bring [bring near] it a male without blemish [perfect] .” In the offerings from the FLOCK, Christ as the Son of God is presented especially in the excellency and perfection of His CHARACTER. First, as the LAMB of God without blemish and without spot, holy, harmless, undefiled, and separate from sinners, the meek and the lowly One; or, secondly, under the figure of a GOAT, according to Romans 8:3, in the likeness of sinful flesh, though Himself sinless - that is, made in all points like unto His brethren, yet without sin. The offerer or worshipper, in drawing nigh to God, conscious of his own imperfection in character and conduct, approaches Him in the name of One in whom every human virtue and excellence was seen in full perfection, the chiefest among ten thousand, and the altogether lovely. To be accepted in the sweet savour of what Christ was in the estimate of God His Father, in the perfection of His life as well as in the value of His atoning death, this is signified by the offering of SHEEP.

Under the figure of a GOAT for a burnt offering Christ is presented in another aspect, and as meeting a deeper need. The offerer in the apprehension of the sinfulness of his nature, his innate depravity, and that in him - that is, in his flesh - dwells no good thing, approaches God on the ground of the sacrifice of One in whom, though Himself sinless, God “condemned sin in the flesh” (Romans 8:3). For not only was sin laid upon Him as the spotless Lamb, but, under the emblem of a goat, sin was imputed to Him so that on the cross, whilst He bare and put away the iniquity of our outward transgressions, He also met our deeper need in atoning, not simply for what we have done, but for what we are; or, as Scripture expresses it, “He made HIM sin for us, who knew no sin; that we might become the righteousness of God in Him” (2 Corinthians 5:21).

Leviticus 1:11. “And he shall kill IT on the side of the altar northward before Jehovah: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar.” The offerer slays the victim on the NORTH side of the altar, the side of judgment, as meeting the requirements of Divine justice. And in the presence of Jehovah, for the question is not so much am I satisfied, but is God? Angels gazed on Christ at Calvary, but the most interested spectator was the Father when Christ through the eternal Spirit offered Himself without spot to God. The sprinkling of the blood is a priestly act, as setting forth the ground on which alone we can draw near to a righteous and holy God.

Leviticus 1:12. “And he shall cut IT into his pieces, with his head and his fat: and the priest shall lay THEM in order on the wood that is on the fire which is upon the altar.” The internal perfectness and excellency of the victim are thus by the offerer laid open before the eye of God. The fire on the altar was to be forever burning. Fresh wood was added from time to time. The pieces were laid upon the wood by the officiating priest, beautifully setting forth how the righteousness of God in redemption, dealing with man’s sin, is met and satisfied by the perfect and precious sacrifice of Christ. God’s holy priesthood, by virtue of the anointing that is, by the teaching of the Spirit of God - are enabled to apprehend and set forth this.

Leviticus 1:13. “But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn [burn with incense] it upon the altar: IT is a burnt sacrifice [an ascending offering], an offering made by fire, of a sweet savour [savour of rest] unto Jehovah.” The washing of the INWARDS and the LEGS by the offerer Sets forth the INTERNAL purity of the THOUGHTS, and the EXTERNAL purity of the WALK, of the Lord Jesus whilst He was here on earth. The whole victim was burnt as incense by the priest upon the altar.

Leviticus 1:14. “And if the burnt sacrifice [ascending offering] for his offering [approach offering] to Jehovah be of fowls, then he shall bring his offering [approach offering] of turtle doves, or of young pigeons.” In the turtledove or young pigeon Christ is foreshadowed in His internal thoughts, affections, and desires. When at His baptism the Holy Ghost descended on Him, it was in a bodily shape like a dove (Luke 3:22), and this dove-like spirit pervaded every thought, feeling, and desire. In our approaches to God, when conscious of our own imperfections in thought, purpose, and desire Godward, it is blessed to realize our acceptance in One who was divinely perfect in every internal feeling.

Leviticus 1:15. “And the priest shall bring it unto the altar, and wring off his head, and burn [burn as incense] it on the altar; and the blood thereof shall be wrung out at the side of the altar.” The priest brought it to the altar; so Christ, through the eternal Spirit, offered Himself without spot to God, and we, through Christ by the Spirit, draw nigh to God. The wringing off the head, and the wringing out of the blood, fore shadow the death and blood-shedding of Jesus on the cross.

Leviticus 1:16. “And he shall pluck away his crop with his feathers, and cast IT beside the altar on the east part, by the place of the ashes.” This was the action of the offerer, and corresponds with the washing of the inwards and legs of the other offerings, thus constituting the victim a fit emblem of Christ in His external and internal purity.

Leviticus 1:17. “And he shall cleave IT with the wings thereof, but shall not divide it asunder.” The thoughts, purposes, and desires of Christ, both in their substance and outgoing, though surrendered, were undivided. He served His Father with unswerving fidelity; it was His meat and drink to do His will and finish His work. His love to His Father was pure and undivided, and admitted no rival. In thought, purpose, and desire He was single and undistracted, there was nothing of a double mind in Him.

“And the priest shall burn [burn as incense] IT upon the altar, upon the wood that is upon the fire: IT Is a burnt sacrifice [an ascending offering], an offering made by fire, of a sweet savour [savour of rest] unto Jehovah.” When our secret thoughts, purposes, and desires are seen in the light of God’s countenance, and tested by His searching holiness, we may well say, “Woe is me! for I am undone”; but we draw nigh to God through One whose offering was found in every respect an offering and a sacrifice to God of a sweet-smelling savour, on which God could rest with perfect satisfaction and delight.