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Today, on the basis of Christ’s accomplished work on the cross, God dwells in each believer and in His people (Eph. 2:14-22).
God’s Very First Instructions Concern The Sacrifices
In the Hebrew Bible, Leviticus is named “And He Called.” From the tabernacle filled with His glory and the holy place that no one was allowed to enter, the LORD called Moses to come near before the ark of the covenant in the Holy of Holiest (Lev. 1:1; Ex. 25:22). There He spoke with him about the services that should be performed in this new dwelling place.
God’s very first topic was the sacrifices1 which He wanted His people to bring since He desired further response from their willing hearts (consider Exodus 15:1-2). This reply, by the gifts brought to Him, was to be given according to His instructions (see John 4:24). Three of these were voluntary and needed to be brought as one sacrifice: the burnt offering, the meal or grain offering, and the peace offering.2 The other two, grouped with each other, were mandatory sacrifices because of a committed sin or transgression.
In the light of the New Testament we understand that these various sacrifices and offerings represented Christ’s one sacrifice when, in the fullness of time, He came to do God’s will and give Himself up for us. In His unique sacrifice all the details of the Old Testament sacrificial and priestly service were fulfilled (Rom. 10:4; Heb. 10:14). Despite similarities, great contrasts exist between old and new which emphasize the unique character of His once-for-all sacrifice. The Old Testament details are object lessons written for our instruction and encouragement (1 Cor. 10:11), so we who are believers during this present period of grace may learn to appreciate His personal greatness and the value of His sacrifice. As a result, we should bring praise and worship to Him and to our God and Father in the power of the Holy Spirit (Heb. 10:19, 13:15).
The Burnt Offering
When speaking to Moses, God mentioned the burnt offering first.3 Its special significance is implied in the meaning of the Hebrew word olah, which was used to describe this sacrifice, having the meaning of “ascending” or “that which ascends.” This animal sacrifice was wholly burnt on the altar where it was presented to God – the fire burning all night (Lev. 6:9,13). The burnt offering demonstrates the complete devotion and surrender of the Lord Jesus and His sacrifice, which was entirely for God’s pleasure.4
Several expressions used for this sacrifice emphasize its special value. It was to be without any defect (literally, “perfect”) and brought near5 to God at the entrance of the tent of meeting (Lev. 1:3). The offerer identified with the sacrifice by placing (literally, “leaning”) his hand on the head of the animal, the blood from which would figuratively cover him, making atonement for him so he would be acceptable6 to God (v.4). Through this identification God saw the offerer as being linked with His value of the sacrifice.
The offerer was to kill the sacrifice “before the LORD” (v.5), highlighting the solemnity of this action. It was to be done at the north side of the altar (v.11), a direction the Bible relates to judgment (Jer. 1:13-14). The priest then took the blood, brought it nearer to God and sprinkled it against all sides of the altar – showing the efficacy or effective worth of the blood before a holy and just God.
All this took place at the entrance of the tent of meeting, for without the shedding of the blood of the sacrifice there was no access to God and no meeting between God and His people (Lev. 1:5). The offerer removed the hide from the animal he had just killed, keeping the skin for the priest while cutting the offering into its pieces, not haphazardly, but in connection with the function of the various parts (vv.6,8). In addition to sprinkling the blood at the sides of the altar, the priests, Aaron’s sons, were responsible for the fire, wood and presentation of the sacrifice in its parts (vv.7-8). The Hebrew word for “altar” means “place of sacrifice” – it bore the sacrifice presented to God.
Before the sacrifice was placed on the fire, the offerer washed the inward parts of the sacrifice and its legs with water. This was to demonstrate that everything was in accordance with God’s Word and to give evidence that the inside of the sacrifice was without blemish (v.9). It illustrated that what was invisible to man in Christ and His sacrifice was searched out by God’s Word and approved, just as His public actions and walk (the legs) fully answered God’s holy standards. The same concept applies to the head (full knowledge) and the fat (excellent quality) because all these details symbolize different aspects of Christ and His ultimate sacrifice – to the praise and glory of God.
Hebrews teaches that our Lord Jesus Christ is the Offerer, Priest, Sacrifice and Altar as well as the fragrance of rest ascending to God. The burnt offering was a sacrifice made by fire (v.9) and it brought a pleasing aroma7 to the LORD. Some translations express in this verse “a food offering by fire.” This is not a problem as long as we understand that it was food for the LORD alone. The fire speaks of God’s holiness (Isa. 6:5-7) which consumed the sacrifice (consider 2 Chronicles 7:1) and caused the sweet smelling fragrance to ascend to God. It is equally true that the ultimate burnt-offering of Christ consumed the fire because all God’s holy and just claims were fully met in His sacrifice. The verb “to burn” (v.9) in the Hebrew text is related to what is pleasing to the Lord, whereas a different verb is employed for the burning of the sin offering outside the camp.
Three categories of ceremonially clean animals were used:
All three groups of animals point to the ultimate Sacrifice. They also describe the perspective of the offerer and may reflect various levels of maturity and/or appreciation such as we find in 1 John 2 – little children, young men and fathers. Many Old Testament illustrations provide practical help to believers who belong to the period of grace.
Except its skin, which was given to the priest, the burnt offering was entirely for God – it was wholly burnt. There is not fire without wood. We note that wood is mentioned four times and fire five times (Lev. 1:7,8,12,17).
The Meal Offering
In Leviticus 2 we learn about the meal offering – in Hebrew minchah, meaning “gift.” Cain offered a gift to God, but his fruit was taken from the ground that God had cursed (Gen. 4:3, 3:17-19). His brother Abel’s gift was an animal sacrifice, taken from the firstborn of his flock and of their fat. Scripture uses the term “gift” for both of these offerings. The type of gift described in Leviticus 2 emphasizes the perfect life of the Lord Jesus.
Just as we had three categories of burnt offerings, there are three categories of grain offerings. Before these were specified God described to Moses their three common ingredients: fine flour, oil and frankincense. These parts of the offering to God symbolize the perfections of the Lord Jesus. The flour of wheat reminds us of His stepping into death so He could bring forth much fruit (Jn. 12:24). Oil in Scripture often refers to the Holy Spirit as linked to Christ, indicating how He was involved in Jesus’ life on earth from His conception to His sacrifice and death on the cross. Frankincense is related to a word meaning “white” – telling us that only God is able to fully evaluate certain aspects of Christ’s person and work. Some of these ingredients became food for God’s people, but only on the basis of His death and resurrection.
These ingredients were part of the offering an Israelite could bring to God, presented by the priest on the altar (Lev. 2:2). While the priest and his family could enjoy some parts of this gift (v.3), he was to take a handful of it to present on the altar to burn as a sweet smelling food offering. It was a fragrance providing rest to God as was the burnt offering. In other words, God found rest in His beloved Son when, after 4,000 years of human failure, He came into this world – a Man of a new order. Therefore God opened the heavens over Him saying, “This is My beloved Son in whom I am well pleased”; and the Holy Spirit, in the bodily form of a dove, came down to rest and abide on Him (Mt. 3:17; Jn. 1:33-34).
Believers today may function as offerer and priest to present a “handful” of what they have found in this blessed person. Even though this gift emphasizes elements of Christ’s life on earth – His perfection, dependence on the Spirit and devotedness – it is in the context of the altar that the benefit to God and to us is expressed. It is called a memorial portion to the LORD in remembrance of Christ’s life and His giving Himself – forever to be remembered in praise to God.
The part that remained after the handful had been taken away was food for the priest and his family. This illustrates how God wants us, His priestly sons, to feed on Christ, appreciate who He is and make our own what was presented in Him on earth as devoted to God’s will. We may become like Him through the process of eating, digesting and absorbing this Food.
It is called “most holy” (Lev. 2:3). For this reason it is repeated that leaven8 had no place in it (2:4-5,11). What is of the flesh, pictured by the leaven, must always be excluded; and what is of God, as seen in the oil, always must be there. Leviticus 2 refers to oil nine times, emphasizing this point. However, honey, though good in itself, could not be added since mere human nature even apart from sin does not reach the high standards of the meal offering. Natural affection exemplified in the honey, good in its place (consider Luke 24:42), is not to be mixed with the meal offering. But salt must be put in each one, without exception (Lev. 2:13). Salt refers to God’s faithfulness (Num. 18:19).
God is light and God is love (1 Jn. 1:5, 4:8,16). This is always true. And He wants reality in all that His people do, expressing something that is true, not just a religious act or pretense. God not only wants us to say the right words, but also to do the right things (Jas. 1:22; Jn. 13:17).
Leviticus 2:4-7 describes three ways of preparing the meal offering: baked in the oven, in a pan or on a griddle, or in a covered pan. The oil was either mixed with the gift or it was put on the offering (literally, “anointed”) prior to the priest’s presenting it all on the altar.
“Sweet aroma” (NKJV) or “fragrance of rest” (Hebrew text) is mentioned for all three freewill offerings: the burnt, meal and peace offerings (1:13,17, 2:2,9, 3:5). This is further evidence that they belong together. We see what was entirely for God ascends to Him (Lev. 1), the perfections of Christ’s life on earth until His death (Lev. 2) and the peace offering of true fellowship of God with the redeemed ones (Lev. 3).
Finally, Leviticus 2:14-16 describes another form of meal offering, taken of the firstfruits. But this could not be presented on the altar because it was baked with leaven (Lev. 23:15-17). This occurred the day after the seventh Sabbath, the day of Pentecost. Later, on that very day, the Church – the assembly of firstborn – started (Acts 2). The activity of the leaven was stopped through the action of the fire (baking). This offering pictures the believers as firstfruits or firstborn linked to Christ, who is the Firstborn from among the dead. Though not presented on the altar (2:12), they are viewed as having the same features as the meal offering that represents Christ. In Him was no leaven at all. He was presented on the altar for His perfect life led Him there.
The Peace Offering
This offering was something “brought near,” namely to God, and was called a sacrifice of peace.9 It is in a plural form, suggesting peace10 in multiple ways: towards God, the offerer himself and God’s people. Like the burnt sacrifice this offering needed to be perfect, without blemish – which refers to Christ and His perfect sacrifice. It may also refer to the offerer, who needed to be in the right condition with God and His people to bring it (consider 1 Corinthians 2:6).
A special portion of the peace offering was presented to God, including all the blood and the fat (Lev. 3:16-17). Another portion was given to the officiating priest to be shared with his family – a perpetual statute (7:35). And a portion was for the offerer and his family as well as for other members of God’s people who were ceremonially clean (more details in Leviticus 7:15-27).
Besides the male animals prescribed for the burnt offerings, female animals were allowed to be sacrificed for the peace offering as long as the other criteria were met. Apart from these specifics, many of the other details are very similar to those regarding the burnt offering. However, with the peace offering more details were given concerning the fat and fat-parts as these represented a special portion for the Lord, called His food in some translations (3:3-5). Similar to the burnt offerings, the peace offerings had three categories: bulls or cows, sheep and goats – though no birds were included.
The Sin Offering And Trespass Or Guilt Offering
If one of God’s people committed a sin, something unintentional through ignorance, weakness or negligence, a sacrifice for sin had to be presented. But for a defiant sinner who despised God’s Word, no sacrifice was available. Such a one was to be cut off from his people.11
In contrast to the various freewill offerings, this category of sacrifices was mandatory, as those concerned were obliged to bring them.12 Four different cases of failure are mentioned: the (high) priest (4:3), the whole congregation (v.13), a prince or ruler (v.22) and a member of God’s people (v.27). Any “sin” means a “falling short” of God’s holy and righteous standards, implying guilt towards Him. Christ took the sinner’s place as the substitute that God provided (read Genesis 22:8,13). In the cases described in Leviticus 4, the guilty sinner identified with the innocent animal sacrifice by laying his hand on its head, thus the sin was transferred onto it. Ultimately, the Lord Jesus Christ, who was without sin, became our substitute – the just suffered for the unjust to bring us to God (1 Pet. 3:18). We identify with Him and His sacrifice13 through faith.
The various cases mentioned in Leviticus 5:1-6:7 concern a specific sin against another member of God’s people, linked to the ear, eye, hand or foot. This implies that the one who committed the sin had guilt before the other person which needed to be paid back. We know this as “restitution.” Further, all sin incurs guilt towards God. This needs to be settled too, for which reason there is a close link between the sin and guilt offering. A sacrifice must be brought in all these cases.
These instructions help us to understand and appreciate more of what the Lord Jesus – who was without sin and without guilt – has paid back. He, on our behalf who are the guilty ones, restored to God what we owed Him.
The Laws For The Priests
The priests received further instructions14 on how to do their work with regard to the various sacrifices. The burnt offering came first, followed by the meal offering, just as in Leviticus 1-2. But special instructions were added about a meal offering when the priest was anointed and in relation to the continual morning and evening sacrifice. Furthermore, laws are given in relation to the sin and trespass offerings – and about restoration. After all this comes the law of the sacrifice of peace offering (7:11 jnd), whether as a thanksgiving, vow or consecration offering.
The various peace offerings were the climax, in a sense, because the other sacrifices were needed in order to reach this point of fellowship between God and His people. For this reason the order of Leviticus 1-4 differs from the order in which the various laws for the priests are given.
There are many lessons in the offerings for believers today. Although we can not grasp all the treasures here for us, may we appreciate and value Jesus Christ and His great sacrifice on the cross. He fulfilled all that is displayed in these pictures. Let us praise Him, bowing in worship before our Lord and Savior.
END NOTES
1. We can divide them into two groups in various ways: (1) sacrifices with blood and those without blood; (2) freewill or mandatory; (3) personal or collective; (4) for God or for man and (5) linked to God as coming out to man, or linked to man as going in to God.
2. The Hebrew word means “a gift or a present” (used 15 times in Leviticus 2:1-15). The KJV has “meat offering.” But in today’s English the word “meat” is linked to the flesh of an animal sacrifice, whereas this gift was composed of grain and other ingredients, without blood.
3. From the view of a believer’s experience the sin offering comes first, after which he learns to appreciate what is precious to God.
4. Only its skin was removed (Lev. 1:6) and was given to the officiating priest (7:8). In New Testament times, because of Christ’s finished work, we may now, in faith, lay our hand on Him and present Him to God, telling the Father what we have found in the Lord Jesus and His sacrifice. Being His priestly sons, God sees us as clothed in and with the Beloved (Eph. 1:6).
5. “Let him offer” or “he shall offer” means “bring near.” The words “offering” (literally, “what is brought near”) and “offerer” (“who brings near”) and also the verb “to offer” are all derived from the same Hebrew root.
6. The blood of Christ not only covered, but it removed our sins and made us acceptable in God’s sight. Some of these details illustrate this point while other details sometimes highlight the contrasts between what was under the law and what is true under grace.
7. Literally “an odor of rest.” This is linked to the meaning of the word burnt offering – “ascending.” Ascending to God, it provided rest.
8. In Scripture “leaven” consistently refers to something that is evil, of which the Lord Jesus was entirely free. It is linked to the flesh, always in enmity with God, whether morally, doctrinally or otherwise: idolatry, hypocrisy, immorality, false doctrine or false religion.
9. The peace offering (Lev. 3) is also translated as “fellowship offering,” a paraphrase that conveys its actual function and a beautiful type of the Lord’s Supper. The Hebrew word “peace” is in a plural form (non-existent in English) suggesting the various links that this peace implies: between God and the offerer, the offerer and other members of God’s people, and perhaps with other dimensions.
10. The same Hebrew root also implies that it is whole and complete, and it refers to well-being, health and prosperity. In the singular form it is closely related to the word “peace.”
11. This is similar to what happened to those who rejected the Messiah, while knowing full well that He indeed was the Messiah. This generation perished in 70 AD.
12. Leviticus 1-7 mostly speaks about individual members of God’s people and their voluntary and mandatory offerings, but some verses in the chapters and also in other Scriptures prescribe the two different types of sacrifices in connection with the whole nation.
13. In the case of the burnt sacrifice, this identification implied that the perfection of the sacrifice was accounted to the offerer – a type of the believer who accepts Christ’s sacrifice. The priest identifies with the meal offering as does the offerer with the peace offering.
14. We notice that in Leviticus 4:1 a new section starts with the words, “And the LORD spoke to Moses saying.” This phrase occurs seven more times in the laws God gave in this section (5:14, 6:1,8,19,24, 7:22,28). It occurs 70 times in Moses’ writings.
By Alfred Bouter