Leviticus 1
OGCBIBLE STUDY TEXTBOOK SERIES LEVITICUS
By Don DeWelt
Paraphrase by KENNETH N. TAYLOR
College Press, Joplin, Missouri · Copyright 1975 College Press
THE BOOK OF LEVITICUS PREFACE
This is the third book of Moses. In many ways it is unique among the five books. There is no book in the whole Bible where we hear God speak so often as in Leviticus; no book is so little read or esteemed among Christians. The nature of the content is discouraging to the average believer; at the same time there are no less than forty references to this book in the New Testament. A careful study of this book will yield up food for the soul not to be found elsewhere. We shall not ignore the typical significances found in Leviticus, but we shall not seek for them where they cannot be found. We are well aware that we can now look on both sides of the veil since it has been torn, but unless some inspired writer tells us the significance of what we see we are very hesitant to produce both the type and the antitype. At the same time we shall not hesitate to find general applications of the text to our lives. Our primary interest will be in the meaning of the text as it stands in your Bible in the book of Leviticus. Readers unfamiliar with the BIBLE STUDY TEXTBOOKS will wonder what to do with the Thought Questions or the Paraphrase or even the Fact Questions. There is a very definite reason, and we believe a very practical value for this five-fold format: (1) TEXT: This is the AMERICAN STANDARD TRANSLATION of 1901. We have found this to be a very accurate rendering of the Greek and Hebrew text. Among the many translations we prefer this one for its faithful adherence to the original. We ask all readers to contemplate these words as the words of God. Nothing could be more important than a thorough assimilation of every word given us by God through the Holy Spirit! Read it and re-read itthen read it again. It is God speaking to you! (2) THOUGHT QUESTIONS: We have prepared these from our reading and understanding of the text. Answer every question with your present understanding of the text. It is not important that you give the same answer to these questions that we do. It is very, very important that you attempt some answer. We are attempting to motivate you into a personal involvement in the meaning of God’s Word. We would suggest your answers be kept in a notebook, If you do not knowor you must guessrecord your response. If after you have read the PARAPHRASE or the COMMENT you wish to change your answer you may do so, but it is vitally important that you express your response to what God has said to you and that you do it in written form.
(3) PARAPHRASE: This is the work of Kenneth Taylor. We are well aware of some of its deficiencies. But we are also aware of the fact that over 18,000,000 people are reading it with understanding. It will help you in your understanding of the divine TEXT. Our exceptions to the PARAPHRASE can be found in our COMMENTS. Please, please read this PARAPHRASE at least twice. Now refer back to the THOUGHT QUESTIONSdo you wish to change an answer, add an answer, or add to an answer? Do it!! (4) COMMENT: We want to offer our present understanding of each word in the divine TEXT. We wish to be very careful and thorough. For this reason we have read and reread all we could find in a search of more than thirty years on the book of Leviticus (see our Bibliography). Our COMMENTS shall be: (a) Critical in the sense that we wish to understand the meaning of each Hebrew word, both in the TEXT and in the CONTEXT. (b) Devotional in the sense that we want to point up the obvious, and oft times the often overlooked application of the TEXT to our lives. We make no apology for attempting to reach the conscience in our COMMENTS. (c) Expository: We mean that the TEXT shall be analytically considered in such a way that the present day Biblical expositor could use it in his teaching. (d) Homiletical: We believe many sermons could be preached from Leviticus in which the fulness of the sacrifice and example of our Lord could be held up as in no other way. We attempt to offer help in this grand pursuit!
(5) FACT QUESTIONS: The basic purpose of these questions is reading comprehension. They are based upon all you have read from the TEXT through the COMMENT. At times we have posed in this section a question or two for discussion where the point of view is open to opinion. In this section is the largest possibility for personal fulfillment. A full honest attempt on the part of the reader to answer these questions could actually form a commentary of his own on the sacred TEXT. No higher accomplishment of personal Bible study could be contemplated than a verse-by-verse personal explanation of God’s Word on the part of the reader. If the reader will do this he will have a track record of his spiritual growth to which he can refer in times of discouragement or even in times of joy. Your answers to the THOUGHT QUESTIONS can be a preparation and research for your much more complete answers to the FACT QUESTIONS.
INTRODUCTION By W. G. Moorehead
The chief design of this third book of Moses is indicated by its title. It is the hand-book of the prieststheir guide-book. Naturally it follows Exodus. The tabernacle having been set up, and its services arranged, the duties of its ministers would next be defined. Like Exodus, Leviticus has three main topics: Sacrifice, priesthood, feast. Holiness is the keyword; Leviticus 17:11; Leviticus 20:7, are the key verses.
Leviticus falls into two general parts: I. Access to God, Chapter s 1-16 II. Sanctification of the people, Chapter s 17-27 There are five sections in the book: 1. Offerings, 1-7. 2. Consecration and investiture of the Priests, 8-10. 3. Holiness both of person and life, 11-15. 4. Atonement and righteousness, 16-22. 5. Feasts, 23-27.
That which strikes the reader of this book is the predominance of sin. The Levitical legislation is mainly occupied with it. Sin, man’s sin, sin before and after justification, is the secret of Judaism and the secret of the Gospel: Face to face with the Mosaic ritual we are face to face with sin. God’s holiness is another prominent feature of this book. He must punish sin; for His righteousness demands reparation for human guilt. In the sacrificing priest and in the blood that streams from the victim, in the fire that consumes it, in the ashes, in the water, in the incense and the prayer, in the distance between Himself and the people, in the darkness and loneliness of the Most Holy Place, His dwelling, we see the solemn portraiture of God’s holiness, and His purpose to deal with sin according to its deserts. The multiplicity of the rites with which this book is filled is proof of the insufficiency of such a system to take away sin. The continued round of sacrifices, the altar always wet with blood, brought sin to remembrance rather than judged and removed it, Hebrews 10:3. But we shall not forget that this book is largely prophetic. Its wondrous, complex typology announces the coming of One by whom all here prefigured shall have its complete fulfillment. Christ is the supreme center about which these ordinances turn; and they are luminous to us now because of the light He sheds upon them.
- The Sacrifices of Leviticus, Chapter s 1-7. They are pictures of the one offering of Christ. He is the sum of them. As no one of them was a perfect representation of Him and His work, five were instituted in order to set forth something of the perfection of His sacrifice. There are three parties to a sacrifice: the offerer, the priest and the offering. The priest acts as mediator. The priest and priestly action imply God and the sinner who are to be brought together in peace. The offering points unmistakably to sin done, and to the absolute need of expiation. The offerer is the offender who is regarded as identified with His sacrifice.
The main features of the sacrifices are substitution, imputation, death. By substitution is meant that the life of the victim is given for that of the offender. In imputation the punishment due the guilty party is charged or imputed to his sacrifice. This transference was symbolized by laying of the hands of the offerer on the head of the victim. And death was the execution of the penalty incurred by the offender.
In the application of sacrificial types we see all the elements just mentioned combined in the person and work of the Lord Jesus. He is at once the Priest, the Offerer, and the Victim. In His death there is priestly action, Hebrews 11:14; John 10:17-18. His offering is Himself, Hebrews 10:10. He and those for whom He acts, are identified, John 10:11; Galatians 2:20.
The offerings of Leviticus are divided into two classes, viz: Sweet savour, which are threeburnt, meat, and peace offerings. The other classes were for expiation, viz: Sin and trespass offerings.
The burnt offering (Leviticus 1:1-17) heads the list because it had some of the distinctive features of all the others, and was the morning and evening sacrifice to Jehovah, Exodus 29:42. It was for acceptance and atonement, vs. 3, 4. It was wholly given to Him, and in it He had His satisfaction. It sets forth the devotedness of Jesus, His complete self-surrender to God, Ephesians 5:2. Its application to believers is in Romans 12:1-2. The meat-offering, which was vegetable, was the complement of the burnt offering (Leviticus 2:1-16), and seems never to have been presented alone save in the case of Cain. It followed a bloody sacrifice; it could not be accepted of itself. Cain came to the Lord with the fruits of the ground, He stood in nature. He refused to acknowledge himself a sinner needing atonement. Abel came as one under condemnation, but as one who knew of the provisions made for pardon. Abel came with blood. Without shedding of blood there is no remission, Hebrews 9:22. Christ is the fulfillment of the meat-offeringthe holy, spotless One. But it is only as He is apprehended as the sacrifice for sins that He becomes the food of the soul. Without passing through death He could not have been the meat-offering, John 12:24. The peace-offering, (Leviticus 3:1-17) was a communion feast; the Lord, the priest, and the offerer had each his portion. The sin and trespass offerings (Leviticus 5:1-19) contemplated expiation. The bodies of the victims were burned without the camp, as if charged with sin and so judged and consumed, Hebrews 13:11-12. It was the blood of the sin offering alone which was brought into the Most Holy Place, and sprinkled on the mercy seat, Leviticus 16:14. Having made a perfect offering for sin Christ appears in the presence of God for us, Hebrews 9:11-12; Hebrews 9:24.
The sweet savour and the sin offerings are alike in this, that blood is the foundation of all right relationship with God. In both kinds the offerer and the victim are identified. They differ in this; the sweet savour were for acceptance and worship. In them what was presented unto God was given to Him, and on the ground of it He and the worshiper communed together. In them sin is not the predominant idea. It is in the sin-sacrifice. The essential feature in this last is propitiation. He who came with it came not so much a worshiper as a sinnernot for communion, but for pardon. He came to receive in the person of his substitute, the victim, the punishment due to his sin.
In the sin-offering the penalty is prominent: in the trespass offering ransom. In the first, expiation is prominent; in the second, satisfaction. Both are fulfilled in Christ who was made sin for us, and who gave His life a ransom for many.
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Consecration of Aaron and his sons, Leviticus 8:1-36. This ancient ceremony is full of significance. The high priest and his sons were alike washed with water, Leviticus 8:6. Aaron was then anointed with the holy oil, the sons were not, Leviticus 8:12. (Oil is the emblem of the Spirit, 1 John 2:27; 2 Corinthians 1:21-22). The sin-offering was then slain and the blood sprinkled Leviticus 8:15. Then the blood and the oil mingled were put on Aaron and the sons. Eminent type! Jesus was anointed with the Spirit before His sacrifice, the disciples not. After His death and resurrection, the Spirit was shed forth upon them, Acts 2:1-47; John 7:39; John 16:7.
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Laws respecting food, etc. chapter 11. Why should the great God occupy Himself with such matters? (1) He is concerned in the physical well-being of His people. He has redeemed their bodies, and these are objects of His regard as well as the soul. Here is the best system of dietetics ever appointed. (2) In their food and dress the Jews were to be a separate and peculiar people. (3) They were to be holy. All the animals they were permitted to eat are of cleanly habits. Israel was taught holiness to the Lord in all things.
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Uncleanness, leprosy, etc., Chapter s 12-15. These laws touch some delicate matters; but studied in a devout and reverent spirit they yield immense profit to the soul. Ruskin tells that his mother compelled him when a youth to read right through the Bible, even the difficult Chapter s of Leviticus; these especially held him in greatest restraint, and most influenced his life. The underlying truth in all is sin, its transmission, defilement, incurableness by man, and God’s provision for its removal.
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Feasts, Chapter s Leviticus 23:1 to Leviticus 25:19. There are eight of them (if we include the Day of Atonement), and they were designed to remind the people that they were God’s tenants-at-will; that the land was not theirs, but His; that their time was not theirs, but His; that their persons were not their own, but His. Moreover, in the great jubilee, which was the fiftieth year, the sublime doctrine of earth’s final redemption, and its restoration to God, and its deliverance from the curse of sin, was constantly taught. What a blessed day that will be when all the people of God even as to their bodies shall be delivered, when the lost inheritance shall be restored, and nature shall sing her glad song of redemption!
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Doctrine of the Redeemer, chapter Leviticus 25:24-55. This is a precious section of our book, for it is strikingly illustrative of the work of Christ as the Redeemer. (1) The redeemer in Israel was to be one near of kin with him who was to be redeemed, Leviticus 25:25; Leviticus 25:48. So Jesus, Hebrews 2:14-18. (2) He was to redeem the person, Leviticus 25:47-50; Rth 4:4-5. So Jesus has bought His people, 1 Corinthians 6:19-20. (3) He was to redeem the property that had been disponed away Leviticus 25:25; Leviticus 25:29. So, too, Christ hath redeemed for us our lost inheritance, 1 Peter 1:3-5. (4) He was to avenge the brother on his enemies, Numbers 35:12. The avenger of blood seems to have been a near kinsman of the one injured. And Christ will in due time take vengeance on the enemies of His people, Deuteronomy 32:43; 2 Thessalonians 1:6-8.
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Obedience, and disobedience, and their consequences, Chapter s 26, 27. The blessedness of obedience is first mentioned and commended, Leviticus 26:1-13. Disobedience and its sure punishment is next painted in the darkest hues, Leviticus 26:14-39; but on repentance God will have pity and restore, Leviticus 26:40-46. In this last section of the chapter there is a distinct prophecy of Israel’s final restoration and blessing,I am the Lord. Leviticus teaches the great doctrines of purity, separation, sanctification, obedience, service. May it be ours to learn the priceless lesson!
Any study of Leviticus which omits the sixteenth chapter would be defective and unsatisfactory. Accordingly some brief notes are devoted to this very suggestive subjectthe day of atonement in Israel. In each of the first four books of the Bible there is one chapter which comes to us with peculiar force, to which we turn almost instinctively for typical instruction. Genesis 22:1-24, which records that strange and impressive scene, the offering of Isaac by his own father, is the first: Exodus 12:1-51, which contains the supreme doctrine of redemption by blood, is the second: Leviticus 16:1-34, the atonement chapter, is the third: Numbers 14:1-45, the chapter which narrates Israel’s unbelief and failure, is the fourth.
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Leviticus 16:1-34 stands alone. No mention is made elsewhere of what took place on that solemn day. It seems to be closely connected with the death of Nadab and Abihu, Leviticus 16:1. These two young men had died because of their disobedience and presumption. The priesthood had failed. The insufficiency of all that had been hitherto appointed was thus made manifest. And so the day of atonement was established as a still deeper display of God’s grace and love, and of the inadequacy of Mosaic rites to take away sin.
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It was observed on the seventh day of the tenth month, and was to be a day of humiliation, Leviticus 16:29; Leviticus 16:31. Affliction of soul answers to a contrition of heart. The people laid aside all secular employment. The sense of sin was to be deepened to its utmost intensity in the national mind and exhibited in appropriate forms of penitential grief. It was a day of godly sorrow working repentance.
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It occurred but once a year. As seven is the perfect number, so a year is a full and complete period. There is no time that does not fall within the year. It was the day of the Mosaic economy. It pointed to the supreme fact:Christ was once offered to bear the sins of many, Hebrews 9:28 (the word for once is strongonce for all). There is no repetition of His sacrificial work. In the whole year of time there is but one atonement day, Romans 6:9-10; Hebrews 9:26.
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The high priest. The day imposed upon him the most weighty duties. We are told that one week before the day came he left his own house and dwelt in the sanctuary. During the night preceding it he was denied sleep, and on the day itself he fasted until evening. His dress was not that of beauty and glory which on other great festival occasions he wore, but one of pure linen, Leviticus 16:4. No gold glittered on his brow, nor tinkled in his steps, nor mingled its brilliancy with the royal colors of his robe. All was laid aside. One cannot but think of the inspired description of the high priest’s great anti-type, the Lord Jesus, Philippians 2:6-11. He humbled Himself, put off His robes of glory when He came down into this world to offer Himself a sacrifice for sin. It was an earth-like garment He wore while He was here, though ever and anon He let it swing open for a little that the star of royalty over His heart might be seen!
It would seem, from Leviticus 16:17, that in the immediate acts of expiation Aaron was alone. He was neither to be accompanied nor assisted by any one. Striking type of Him who accomplished expiation for the sins of believers: Be not far from me, for trouble is near; for there is none to help, Psalms 22:11; Reproach hath broken my heart, and I am full of heaviness; and I looked for some to take pity, but there was none; and for comforters, but I found none, Psalms 69:20. On the day of atonement in Israel, Aaron was alone, unassisted. On the day of Calvary Jesus was alone. All alone He wrestled in the garden; all alone He hung on the cross. Lover and friend were put far from Him: even the Father hid His face from His suffering Son. By Himself He made purification of sins, Hebrews 1:3.
- The offerings of the day: First, there was a sacrifice for the sins of the priestly family, Leviticus 16:6-7; Leviticus 16:11. The high priest could do nothing in the work of this great day until propitiation for himself and his house had been made, Hebrews 5:3; Hebrews 9:7.
Next, the sin-offering for the people which consisted of the two goats, and constituted the main features of the day. They were designed by lot, the one for Jehovah, the other for Azazel, the scape-goat. The goat for Jehovah was slain; the sins of the congregation were symbolically transferred from the people to the goat for Azazel, and solemnly put upon its head, after which it was led into the wilderness, and let go. Mindful of the variety of opinion that prevails as to the meaning of the expression for Azazel, the writer does not hesitate to express the belief that it signifies for removal, for the complete bearing away.
The two goats form but one offering. In Leviticus 16:15 the slain goat is described as a sin-offering for the people. Both animals were charged with the sins of the congregation; and the reason for the use of two instead of one, as in the ordinary sacrifice, is probably that given by Keil, viz., the physical impossibility of combining all the features that had to be set forth in the sin-offering in one animal. The cognate truths of atonement and remission are vividly taught in this sacrifice. The slain goat symbolizes the doctrine of atonement or covering of sins; the scape-goat their removal. God has His claims upon the sinner which must be metthe punishment of his guilt. The sinner has his needs likewise, viz., the putting away of his sin, its complete removal; and this is wrought for him ceremonially by the dismissal of the goat into the wilderness, bearing the load of sins upon him. The punishment of sin, the pardon of sinthese are the truths taught by the two goats. That it all has its fulfillment in Christ needs hardly to be said. The language of this chapter is carried over into later Scripture and applied to Him, Isaiah 53:6; Isaiah 53:12; John 1:29; 2 Corinthians 5:21; 1 Peter 2:24, etc.
- Entrance of the high priest into the most holy place. Three times on this eventful day he passed through the veil into the Divine Presence, the Shekinah. The first was with the holy incense and the censer. The sacred room was clouded with the smoke from the burning incense. The smoke served as a thin veil between himself and the presence, that he die not, Leviticus 16:12-13.
The second entrance was with the blood of his own sacrifice which he sprinkled seven times on and before the mercy-seat. Atonement was thus made for his own sins and those of his housetheir trespasses were covered from the presence of the Lord. For the holy priesthood was involved in sin, was polluted and defiled, and nothing but the blood could cover the guilt.
The third entrance was with the blood of the slain goat, which was also sprinkled at the mercy-seat; and when this third entrance had been made, the priest returned to the holy place and sprinkled the united blood of the two sacrifices at the veil, and put of it on the horns of the golden altar, Exodus 30:10.
It was for the rebellions against the government of God, for resistance to His grace, the transgressions, the iniquities, and the unknown sins that had brought the holy house into such a state of moral pollution, which made expiation a necessity. Atonement was made for the holy of holies, for the holy place, for the veil, for the golden altar, and for the brazen altar in the court. There was a call for blood everywhere in the sanctuary, and for all its parts, else the throne of God could not abide in Israel. What a picture all this is of God’s estimate of sin, and of atonement for it! Without shedding of blood there is no remission. If God taught His people of the olden time the great doctrine of atonement by such a vivid object-lesson as this, how is it possible, now that the true sacrifice has been offered for sin, how is it possible for a man, for any man, ever to be saved but by the blood? 7. No blood went into the presence of God into the most holy place but that of the sin-sacrifice; none other touched the mercy-seat save this. Listen to that awful, tremendous word written by the inspired Paul: He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in himmade sin! Not only a sin-offering, as some would have it; but sin! Montanus in his Latin translation renders Leviticus 16:9 thus: And Aaron shall bring the goat upon which the Lord’s lot fell, and shall make it sin. If this be the real meaning of the verse, then we know something more of what Paul meant in 2 Corinthians 5:21. With His own blood Jesus has passed into heaven itself, now to appear in the presence of God for us, Hebrews 9:12; Hebrews 9:24, etc. As far as east is from the west, so far hath He removed our transgressions from us, Psalms 103:12. The one perfect offering has been made. The account of sin is canceled. The cry of wrath is hushed. Believe!
ALL THE REFERENCES TO LEVITICUS IN THE NEW TESTAMENT
Leviticus
New Testament
… and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
Through him then let us offer Hebrews 13:15 up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name.
… because it is written, Ye shall be holy; for I am holy.
And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord.
… and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
And Jesus saith unto him, See thou tell no man; but go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
Cf. Mark 1:44;
3 And when he saw them, he said unto them, Go and show yourselves unto the priests. And it came to pass, as they went, they were cleansed.
Leviticus 16:2; Leviticus 16:12
.. which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil;
Cf. Revelation 8:5
For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. Let us therefore go forth unto him without the camp, bearing his reproach.
But I say, that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons.
And he said unto him, Thou hast answered right: this do, and thou shalt live.
Cf. Romans 10:5;
Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:
Cf. Matthew 19:19; Matthew 22:39;
. because it is written, Ye shall be holy; for I am holy.
And it shall be, that every soul that shall not hearken to that prophet, shall be utterly destroyed from among the people.
… how he entered into the house of God, and ate the Cf. Mark 2:26; showbread, which it was not Luke 6:4 lawful for him to eat, neither for them that were with him, but only for the priests?
Cf. Mark 2:26;
Ye have heard that it was said, An eye for an eye, and a tooth for a tooth:
To proclaim the acceptable year of the Lord.
And what agreement hath a temple of God with idols? For we are a temple of the living God; even as God said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, which are the last, for in them is finished the wrath of God.
Cf. Revelation 15:6; Revelation 15:8; Revelation 21:9
BIBLIOGRAPHY
Clements, Ronald E. Leviticus in The Broadman Bible Commentary Vol. II. Nashville, Tennessee: Broadman Press, 1970.
Davidson, F., D. Guthrie, J.A. Motyer, A.M. Stibbs, D.J. Wiseman (Eds.). The New Bible Commentary (Leviticus by Oswald T. Allis). Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.
Ginsburg, C.D. Leviticus in Ellicott’s Commentary on the Whole Bible. Grand Rapids, Michigan: Zondervan Publishing Company, 1954.
Gustafson, Roy W. Feasting on the Feasts, Findlay, Ohio: Dunham Publishing Co., 1958.
Jamieson, Robert, A.R. Fausset and David Brown. Commentary on the Whole Bible. Grand Rapids, Michigan: Zondervan Publishing Co., 1961.
Jensen, Irving L. Leviticus - Studies. Chicago, Illinois: Moody Bible Institute, 1967.
Keil, C.F. and F. Delitzsch. Commentaries on the Old Testament (Vol. The Pentateuch). Grand Rapids: Wm. B. Eerdmans Publishing Co., 1973.
Kellogg, S.H. The Expositor’s Bible (The Book of Leviticus). New York: Armstrong and Son, 1908.
Lange, J.P. Lange’s Commentary on the Holy Scriptures (Leviticus by Frederic Gardiner). Grand Rapids: Zondervan Publishing House, n.d.
MacKintosh, C. F. Notes on the Pentateuch: Genesis to Deuteronomy. Neptune, N. J.: Loizeaux Brothers, 1972.
Meyrick, F. Exposition and Homiletics in Leviticus in The Pulpit Commentary. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1950.
Moorehead, W. G. Outline Studies in the Books of the Old Testament. New York: Fleming H. Revell Co., 1893.
Newberry, T. Types of the Levitical Offerings. Bible Study Classics (no publishing place or date).
Pfeiffer, Charles F. The Book of Leviticus - A Study Manual. Grand Rapids, Michigan: Baker Book House, 1957.
Seiss, J. A. The Gospel in Leviticus. Grand Rapids, Michigan: Zondervan Publishing Co., n.d.
Smith, William and Wilbur Fields. Old Testament History. Joplin, Missouri: College Press, 1970.
Soltau, Henry W. The Tabernacle- The Priesthood- And The Offerings. Grand Rapids, Michigan: Kregel Publications, 1972.
Leviticus 1:1-2
I. THE MEANS OF APPROACH TO GOD, 1:1-16:34 A. THE LAWS OF SACRIFICE, 1:1-6:7 a. INTRODUCTION, 1:1, 2 TEXT 1:1, 2
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And Jehovah called unto Moses, and spake unto him out of the tent of meeting saying,
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Speak unto the children of Israel, and say unto them, When any man of you offereth an oblation unto Jehovah, ye shall offer your oblation of the cattle, even of the herd and of the flock.
THOUGHT QUESTIONS 1:1, 2
Was this the audible voice of God?; if so, how did it sound?
Why not call Moses up on the mount for this conversation?
Please connect this book with the circumstances in Exodus 19:3; Exodus 40:34-35; Cf. Numbers 12:4-5. Read these references.
Name the three or four animals to be used as sacrifice.
PARAPHRASE 1:1, 2
The Lord now spoke to Moses from the Tabernacle, and commanded him to give the following instructions to the people of Israel: When you sacrifice to the Lord, use animals from your herds and flocks.
COMMENT 1:1, 2
Leviticus 1:1 We want it to be understood from the very first verse to the last that we are indeed interested in the detailed explanation of the text, i.e. we want to clarify any obscure word or phrase and help the Bible student to share the circumstances and meaning of all the details of the text as they occurred. However, we are just as interested in what possible meaning this text has to our life now. Therefore our comments will be critical, devotional, even homiletical in emphasis or expression.
Since the sacrificial and priestly systems are all to function in and around the tabernacle it seems altogether appropriate that the instructions from God should come from the holy of holies in the tabernacle. What an expression of grace and condescension for the Almighty God to come and dwell in the midst of His people! It is not by accident that He spoke from behind the veil which was a type of the flesh of our Lord. (Hebrews 10:20) It was from above the mercy seat the voice of God was heard. (Numbers 7:89) It was at this place the blood of atonement was sprinkled. Although Israel according to the flesh knew nothing of these typical significances it is good for us to remember we can look on both sides of the veil.
Leviticus 1:2 It is of more than passing interest to note that God spoke to the congregation of Israel through His chosen mediator Moses; He has in these last days spoken to us through His Son. (Hebrews 1:1-2)
In the case of an animal offering the sacrifice must come from the oxen, sheep or goats, i.e. herd and flock. These animals were readily available and were also valuable. God requires only what man can do, but at the same time He wants man to feel personally responsible in and for the offering.
FACT QUESTIONS 1:1, 2
Why does it seem especially appropriate that God should address the people from out of the tabernacle?
What did the veil in the tabernacle represent? Cf. Hebrews 10:20. What was represented by the mercy seat? 1 John 2:2; Cf. Numbers 7:89.
How do Moses and our Lord compare in this connection? Cf. Hebrews 1:1-2.
What is the significance of choosing the sacrifices from among the animals of the herd or flock?
Leviticus 1:3-17
b. THE BURNT OFFERING 1:3-17 TEXT 1:3-17
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If his oblation be a burnt-offering of the herd, he shall offer it a male without blemish: he shall offer it at the door of the tent of meeting, that he may be accepted before Jehovah.
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And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.
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And he shall kill the bullock before Jehovah: and Aaron’s sons, the priests, shall present the blood, and sprinkle the blood round about upon the altar that is at the door of the tent of meeting.
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And he shall flay the burnt-offering, and cut it into its pieces.
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And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire;
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and Aaron’s sons, the priests, shall lay the pieces, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
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but its inwards and its legs shall he wash with water. And the priest shall burn the whole on the altar, for a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah.
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And if his oblation be of the flock, of the sheep, or of the goats, for a burnt-offering; he shall offer it a male without blemish.
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And he shall kill it on the side of the altar northward before Jehovah: and Aaron’s sons, the priests, shall sprinkle its blood upon the altar round about.
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And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire which is upon the altar:
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but the inwards and the legs shall he wash with water. And the priest shall offer the whole, and burn it upon the altar: it is a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah.
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And if his oblation to Jehovah be a burnt-offering of birds, then he shall offer his oblation of turtle-doves, or of young pigeons.
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And the priest shall bring it unto the altar, and wring off its head, and burn it on the altar; and the blood thereof shall be drained out on the side of the altar,
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and he shall take away its crop with the filth thereof, and cast it beside the altar on the east part, in the place of the ashes:
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and he shall rend it by the wings thereof, but shall not divide it asunder. And the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-offering, an offering made by fire, of a sweet savor unto Jehovah.
THOUGHT QUESTIONS 1:3-17
When and why would a citizen of Israel make a burnt offering, i.e. for what purpose?
Why no females of the herd or flock for an offering?
The voluntary nature of this offering could teach something of its purpose. Explain.
Just where was the door of the tabernacle? (i.e., east, west, north or south?) Cf. Exodus 29:42-43.
In what sense before the Lord?
What was indicated in placing the hands upon the head of the victim?
Who accepted the sacrifice? For what purpose? Is at-one-ment a good definition of purpose?
Who kills the young bull? Why? How?
Just where was the blood to be sprinkled?
All of this was done before the Lord. Why this thought is repeated so often?
Is there some significance in skinning and cutting the animal into pieces?
Wasn-’t the fire already upon the altar? (Cf. Leviticus 6:13) What is meant in Leviticus 1:7?
Is there any possible symbolic meaning in the fire and the wood? Cf. Hebrews 12:29; Psalms 90:8.
Who washes the insides and legs of the flayed animal? Why?
The whole animal is burnedwhy? It would seem that the stench from such burning would be anything but a sweet savor. Explain.
In the case of sheep or goats the particular place for the slaying is prescribed. Why?
If there were 100 worshippers per day who wanted to make a burnt offering it would seem the priests would have quite a busy timebut supposing there were 1,000 per day? Discuss.
Why prescribe the use of turtledoves or young pigeons?
Who kills this sacrifice? Why?
To where is the blood applied?
What is removed from the birds? Why?
In what sense was the fowl cut but not severed?
PARAPHRASE 1:3-17
If your sacrifice is to be an ox given as a burnt offering, use only a bull with no physical defects. Bring the animal to the entrance of the Tabernacle where the priests will accept your gift for the Lord. The person bringing it is to lay his hand upon its head, and it then becomes his substitute: the death of the animal will be accepted by God instead of the death of the man who brings it, as the penalty for his sins. The man shall then kill the animal there before the Lord, and Aaron’s sons, the priests, will present the blood before the Lord, sprinkling it upon all sides of the altar at the entrance of the Tabernacle. Then the priests will skin the animal and quarter it, and build a wood fire upon the altar, and put the sections of the animal and its head and fat upon the wood. The internal organs and the legs are to be washed, then the priests will burn them upon the altar, and they will be an acceptable burnt offering with which the Lord is pleased. If the animal used as a burnt offering is a sheep or a goat, it too must be a male, and without any blemishes. The man who brings it will kill it before the Lord on the north side of the altar, and Aaron’s sons, the priests, will sprinkle its blood back and forth upon the altar. Then the man will quarter it, and the priests will lay the pieces, with the head and the fat, on top of the wood on the altar. But the internal organs and the legs shall first be washed with water. Then the priests shall burn it all upon the altar as an offering to the Lord; for burnt offerings give much pleasure to the Lord. If anyone wishes to use a bird as his burnt offering, he may choose either turtle doves or young pigeons. A priest will take the bird to the altar and wring off its head, and the blood shall be drained out at the side of the altar. Then the priest will remove the crop and the feathers and throw them on the east side of the altar with the ashes. Then, grasping it by the wings, he shall tear it apart, but not completely. And the priests shall burn it upon the altar, and the Lord will have pleasure in this sacrifice.
The Varieties Of Burnt Offering
The Ritual Of The Burnt Offerings
The Work Of The Priest:
Purpose: Acceptance and Atonement 1:3, 4
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General view of the Tabernacle and court
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The encampments of Israel around the Tabernacle
COMMENT 1:3-17
Leviticus 1:3 This sacrifice is offered by the worshipper to God to make atonement for himself. It is of help to remember that our Lord offered Himself to God on our behalf. Cf. Hebrews 9:14. Could we then say that the burnt offering symbolizes the offering of our Lord for us and the acceptance by God of this offering? We are accepted in Him, i.e. God accepts us because He accepted Christ’s offering (burnt-offering) of Himself in our place. It is not a matter of who we are but rather whose we are. We were in Christ when He died. God accepted the offering of Himself therefore He accepts us. 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)
To continue this thought: the offering was to be: a male without blemish. It is a joy to remember that our Lord was a son of the herd (for so is the meaning of the word bullock) a malebut without blemish. When Jesus came to Calvary, i.e. to God’s altar to offer Himself, He did so of His own free will. No man took His lifeHe voluntarily laid it down. (Cf. John 10:11; John 10:17-18) It was God who needed to see the blood on the doorpost and lintel of the passover and it is God who needs to view our acceptance in the beloved that is in our burnt offering. To summarize the beautiful comparisons: (1) A male without blemish; (2) voluntarily given; (3) in the sight of God.
Leviticus 1:4 The act of laying on of hands was expressive of full identification. By that significant act, the offerer and the offering became one; and this oneness, in the case of the burnt offering, secured for the offerer all the acceptableness of his offering. (C. H. MacKintosh) This is a most precious thought of assurance for the Christian. 1 John 4:17 states: As He was in the world, so are ye. We can think of this reference in several applications, as indeed we have, but the minimal meaning would be that as God honored and accepted His son so in Him He accepts us. As He was in the world, approved of and accepted by the Father so are ye. We are in Him that is true. 1 John 5:20. 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. (Newberry)
Leviticus 1:5 How well the young bull could typify our Lord! The bullock plowed the field, brought in the harvest, trod out the corn for the household. A life given in service for another and finally in sacrifice for the atonement. At the same time it is very important to recall that the burnt offering’s primary purpose was not to meet the sinner’s surface need of forgiveness but to answer his needs at a deeper level. The burnt offering is not so much for the conscience of the offerer as for the heart of the Father.. the cross in the burnt offering is not the exhibition of the exceeding hatefulness of sin, but of Christ’s unshaken and unshakable devotedness to the Father; neither is it the scene of God’s out-poured wrath on Christ the sin-bearer, but of the Father’s unmingled complacency in Christ the voluntary and most fragrant sacrifice. (C. H. MacKintosh) The work of Aaron’s sons is most instructive: (1) Sprinkle the blood, (2) put the fire upon the altar, (3) lay the wood in order upon the altar, (4) lay the parts of the animal upon the wood that is on the fire. These parts are: the head and the fat. But this was only done after the offerer had slain and flayed the sacrifice. It is the worshipper who slays the sacrifice. It is not done for him, he must do it himself! We put Him to death! He died for my sins, but my sins were also the cause of His death. Had we not sinned He would not have died. God, who was the all-seeing One before whom this death took place saw both our sins and the sacrifice. So the enormity of the transgression was met by the value of the sacrifice; the very spear that pierced His side drew forth the blood to save. (Newberry) Was it by chance or design that the blood was sprinkled by the priests on every side of the altarnorth, south, east and west? Is it not better to think that His blood offers to us a complete or perfect protection no matter how we are approached by Satan. There is therefore now no condemnation to them who are in Christ Jesus. Romans 8:1-2
Leviticus 1:6 We have unavoidably overlapped our discussion of Lev 1:5-6. The original and primary purpose in flaying the animal was to show that there was indeed no defect within even as there was none without. The cutting of the victim into various parts was to further demonstrate its internal perfection. The more closely we examine our Lord the more we appreciate His utter perfection. Perhaps we could refer to the word of God as the dissecting knife in our hand used for this blessed purpose. Just where the animal was divided or how many parts were produced we are not told (except by tradition).
Leviticus 1:7 Please pay attention to the alternate actions of the priests and worshipper. The fire on the altar of burnt-offering was never allowed to go out. Cf. Leviticus 6:13. Hence the placing of the fire upon the altar was but an arrangement of the coals of fire in such a place as to be prepared to receive the offering. The fire on the altar was traditionally started by God Himself; indeed, our God is a consuming fire. (Hebrews 12:29) Such fire could well be likened to the holiness and righteousness of God; if so, then the wood could emblematically be the sin of man which provokes the righteous indignation of God. When our sins and iniquities are set before God even as the sacrifice, they must be consumed by His indignation. This He did for us in our burnt offering.
Leviticus 1:8 It should be important to note here, there are two actions in burning this sacrifice: (1) the head and the fat, (2) the dissected body of the animal. The skin and the entrails were burned without the camp. Whereas it would seem the head and the fat are not as vital a part of the offering as the body of the animal they are yet also offered. We find no obvious symbolic comparisons in this action. If no direct, obvious analogies suggest themselves we see no reason in forcing a comparison.
Leviticus 1:9 A large quantity of water must have been used for the washing of the multitude of burnt offerings. After the head and skin and fat were removed the inside and legs of the animal were washed by the offerer, i.e. just prior to its being burned by the priests upon the altar. Purity is the keynote here; perfection and wholeness must be found without and within. Since our Lord is our burnt offering we would expect Him to pass man’s examination of purity without and within, and indeed He does! As a ray of sunlight remains pure, whatever objects it might shine upon, so the pathway of our Lord Jesus was unsullied by any of the scenes through which He passed. (Newberry)
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, HIKTEER, -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 3:1-19; Hebrews 4:1-16 the Spirit of God invites the believer to have fellowship with God in His sabbatic rest. (Newberry)
Leviticus 1:10-13 The instructions for the offerings from the flock parallel those of the herd. The exception is the mention made in the eleventh verse that the animal is to be slain on the north side of the altar.
We have found the word of T. Newberry in a little book entitled TYPES OF LEVITICAL OFFERINGS of real value; we quote him again here:
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 sinlessthat 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 a 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 tendency to sin, and that in himthat is, in his fleshdwells 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 1:14-17 All can make a burnt offering, even the most humble could purchase a turtledove or a pigeon for an offering. Indeed one of these would have been the choice of Mary and Joseph as they came to the Temple to worship. Please notice the details of this offering as carefully as the others: (1) the offering is made to Jehovah and was for the eyes of the Lord. As we have said before it is not so much am I satisfied with God, but is God satisfied with me. The most interested observer at Calvary was God Himself. Here is set forth the grounds upon which we can draw nigh to a righteous God. (2) The priest is to bring this offering to the altar and kills it by wringing its head off. The head is immediately burned on the altar. The blood is wrung out on the north side of the altar. The priest also removes the crop and the feathers. These are placed on the east side of the altar at the place where the ashes are gathered. (3) The fowls are cut or cleaved open but the body is not separated. The wings are left on the body. (4) It is burned in the same manner and for the same purpose as the others. Even though these birds are much less expensive than the animals, they are treated with the same care and are received with the same approval: it is a burnt sacrifice, an offering made by fire, of a sweet savor unto Jehovah.
Is it by chance that we have so many beautiful points of comparisons in these offerings? We think not. Consider some of the most obvious: (1) John the Baptist was to identify our Lord as the Messiah in observing the Spirit descending upon Him. But since the Spirit is invisible a dove became the identifying sign. Thus do we identify our burnt offering. When we see the dove we think of Him. (2) The dove from the days of Noah forward has been the symbol of peace. The water of God’s wrath had receded and the new world made its appearancesuch was heralded by the dove with an olive branch in its beak. Is it too much to say that our Lord is our peace, in Him we have peace? (3) The dove-like attitude, (i.e. meek and quiet) that pervaded the whole life of Jesus points again to Him as our dove of acceptance. (4) Purity is also thought of as represented in the dove. Could we say undivided purity and peace in Him?
We are delighted to have had this little time in a careful study of this first chapter of a book we seldom read. How poor we have been for our neglect. Let’s review the contents in a series of questions:
FACT QUESTIONS 1:3-17
Is there some reason to say this burnt offering represents our Lord’s sacrifice for us? Cf. Hebrews 9:14
What is the primary emphasis of the burnt offering? i.e. for whose primary benefit was the offering made?
List three beautiful comparisons found in this offering.
What was the purpose of laying hands upon the offering?
How do we relate 1 John 4:17 to this offering? Cf. 1 John 5:20
Show how a bullock well represents our Lord.
The burnt offering not only answers man’s need for forgiveness, but meets him at a deeper level. Explain.
List the four actions of Aaron’s sons as related to the sacrifice.
Mention three actions on the part of the worshipper.
In what sense did we put Jesus to death?
The blood was sprinkled on all four sides of the altar. What does this mean?
Why was the animal flayed? Why dissected?
Read Leviticus 6:13 and explain what is meant by the priests putting the fire on the altar.
What is the possible significance of the fire and the wood? Cf. Hebrews 12:29
The animal was divided twice. Explain.
Why was the animal washed? How compared with our Lord?
Show the meaning of the particular Hebrew word to burn as here used.
Why include turtledoves and pigeons in the possible objects for a burnt offering?
Who kills the animals? Who kills the birds?
Who sprinkles the blood for each?
In what manner or way are these fowls severed?
Show three points of comparison in our Lord and the turtledove.
What do you consider is the best lesson in this chapter?