Leviticus 1:1–7:38

Moses begins this manual on worship at the tabernacle by recording the laws of sacrifice. The laws are subdivided into sections addressed to the laity (1:1-6:7) and to the priests (6:8-7:38). Sacrifice in Israel involved the offering of selected domestic animals, grain, oil, and wine. All these products symbolized the worshiping Israelite, who, through the act of sacrifice, was giving himself back to God in some way. In every animal offering the worshiper placed his hand on the victim's head, thereby identifying himself with the animal, saying in effect, "This animal represents me.’ The animal sacrifices involved the animal's death, and so the sacrifices had atoning symbolism: the animal dying in the sinful worshiper’s place represented redemption from the death he deserved, There is then a common core of mean- ing and significance shared by all the sacrifices, But each sacrifice also had its own distinctive ritual features and religious emphases. This is indicated by the different names of the sacrifices, which some- times highlight the ritual distinctiveness (“burnt offering,’) and some- times the theologically distinctive feature (“peace offering, guilt offering"). Although the Lord, in response to Moses’ intercession (Ex. 32), had rescinded His verdict to judge the people for their idolatrous worship of the golden calf, the removal of their sin remained an unresolved prob- lem. These sacrifices provided an atonement for them and for Aaron, their priest, who led them into that sin (ch. 9). In contrast to Aaron, Jesus Christ, the High Priest of the new Israel, is without sin and never tempts His people to sin (Heb. 9:6-15). | tent of meeting, The tent shrine or tabernacle described in Ex. 26. | you shall bring. Israel must obey this manual of instruction on how to be fit to live in the presence of God. God, not humans, prescribes the way His people must live with Him. of livestock. Only unblemished (v. 3) domesticated animals could be offered. Wild animals, which cost nothing, could not be offered. | The burnt offering begins the list of sacrifices because it was the sacrifice offered most frequently. Its distinctive feature was that the whole animal, except for the skin, was burned on the altar. This symbolized the total consecration of the worshiper to God's service, and served to cover the sins of the worshiper (v. 4 and note). The reg- ulations begin by specifying the most expensive kind of animal that could be offered, the bull (vv. 2-9), and end with the cheapest, the young pigeon (vw. 14-17). | he shall offer. The layman offering the sacrifice (vv. 4-6, 9) was to kill, skin, cut up, and wash the animal, whereas the priest brings it to God by putting the blood and flesh on the altar. entrance of the tent. The screened-off courtyard surrounding the tab- ernacle of meeting. The great altar and a laver for washing the sacrifices stood in the courtyard (v. 9). | make atonement. Lit. “to cover over.” The death of the animal in place of the sinner “covers over” or shields the worshiper from the holy wrath of God. | pleasing aroma to the Lorp. The meaning of this phrase is seen most clearly in Gen. 8:21. Sacrifices averted God's anger, causing Him to look benevolently on the worshiper. The New Testament speaks of the death of Christ in similar language (Eph. 5:2). | Sheep and-goats were sacrificed in the same way as bulls w. 3-9. | A simpler procedure was prescribed for doves or pigeons, the offering of the poor. The priest carried out the whole ceremony, | grain offering. Usually offered in conjunction with an animal sacri- fice, it consisted of wheat flour mixed with olive oil, incense, and salt. The mixture was baked, fried, or cooked, Like the other sacrifices, the grain offering symbolized the worshiper’s dedication of himself to God. | memorial. Only a handful of the grain offering was burned; the rest went to the priest (v. 3). Such offerings constituted an important part of a priest's income. | leaven nor any honey. Possibly omitted because they cause fer- mentation, which suggests corruption, | salt. Probably because it is indestructible by fire, salt symbolizes the enduring covenant between God and Israel (Num. 18:19 note). | firstfruits. See 23:9-14; Deut. 26:1-11. The Israelite was expected togive the first of his harvest to God, and on this occasion the grain offer- ing was prepared differently. | peace offering, Also called the “fellowship” or “covenant” offering. The Hebrew term used is related to the word shalom, meaning “peace, well-being.’ This sacrifice was unique in that the worshiper and his fami- ly could eat much of the meat, only a part being given to the priests or burned on the altar. It was a sacrifice brought when someone was seek- ing God's blessing or celebrating blessings received. It was offered to underline a solemn prayer (such as a vow), or when such a prayer was answered, or out of simple gratitude (7:16), Eating meat was a rare luxu- ry in ancient times and was usually something of a celebration. Moses prescribed that every animal killed for food must be offered in sacrifice first (17:3 note), so at least during the wilderness period every meal involving meat was preceded by a peace offering. | The choicest parts of the carcass were symbolically given to God by being burned. The kidneys symbolized the seat of the emotions (Jer. 17:10 text note). | as a food offering, The Old Testament insists that God supplies man with food, not vice versa (Gen. 1:29; Ps, 50:12-14). Therefore this comment must be understood figuratively, that God is pleased with the sacrifice offered in faith (cf. Heb. 11:4), just as human beings enjoy food. | neither fat nor blood. Fat from sacrificial animals belonged to God (v. 3). Eating blood means eating meat from which the blood has not been drained (1 Sam. 14:33). The theological reason for this ban is given in 17:11 (Gen. 9:4 and note). | With the words “If anyone sins” (4:2), Moses introduces his instruction to the laity regarding the sin offering. While all sacrifices make atonement for sin to some extent, atonement is the dominant con- cern of the sin offering. Sin and uncleanness make a person unfit to be in God's presence and also pollute the sanctuary, making it impossible for God to dwell there. The sin offering is designed to cope with this aspect of sin by purifying both the sinner and the sanctuary. The distinctive fea- ture of the sin offering is the use to which the sacrificial blood is put. In other sacrifices the animal's blood is splashed over the side of the altar, but in the case of the sin offering it could be applied to the horned cor- ners of the altar, or sprinkled inside the tabernacle tent (on the incense altar or veil), or even inside the Most Holy Place. Because the tabernacle and its furniture were closely associated with the people who met God there (Heb. 9:22 note), the people's sin defiled the tabernacle as well as themselves. Such pollution required cleansing. | These verses deal with four cases where persons of various ranks do something sinful “unintentionally” (v. 2 text note): the high priest (wv. 3-12), the congregation (wv. 13-21), a ruler (wv. 22-26), a common per- son (wv. 27-35). | anointed priest. The high priest. His sin has the direct consequence of “bringing guilt on the people” and requires the most expensive atonement, a bull. he shall offer. The sin and guilt offerings were compulsory after com- mitting certain sins, whereas the other offerings could sometimes be offered voluntarily when the worshiper felt so inclined. | The serious effects of high priestly sin are shown by the need to puri- fy “the veil of the sanctuary” (the veil separating the Most’ Holy Place from the Holy Place, Ex. 26:31-35). | the altar of fragrant incense. This piece of sacred furniture stood in front of the curtain leading into the Most Holy Place. It was cleansed by sprinkling with blood, the holy cleansing agent, making it possible for God to dwell in the tent. At the same time the high priest, who personi- fied the nation, was cleansed. | outside the camp. See Heb. 13:11-13 and notes. a clean place. Many places outside the camp contained impurity that would make the priest unfit to officiate in worship, He was to avoid these, and put the ashes left from the burnt offering in a designated clean place, where the remainder of the sacrificial bull was burned. | For sin involving the congregation as a whole, a procedure like that in vv. 3-12 is prescribed, with the community elders representing the people at the altar (v. 15). | A sin by a leader of a tribe or clan was not as serious a threat to the nation’s holiness as the first two cases (vv. 3-21). This is reflected in that he was required to offer only a male goat (v. 23), whose blood was applied, not within the tent but outside, to the altar of burnt offer- ing (v. 25). | Unintentional sins by ordinary Israelites were treated similarly to those of leaders, However they could offer a female goat instead of a male goat, and if they were poor, birds or grain (5:7-13). | It is debated whether this section belongs with what precedes (the sin offering, ch. 4) or with what follows (the guilt offering, 5:14-6:7). Because of the similarity of 4:1 and 5:14, and the occurrence of the Hebrew term for “sin offering” throughout 4:1-5:13, many argue that the description of the guilt offering begins at 5:14. Alternatively, the occur- rence of the Hebrew word ‘asham (meaning “guilt,” or “guilt offering’) in 5:6, 7 has led some to conclude that the discussion of the guilt offering begins in 5:1. | These verses treat sins of omission, inadvertence, or rashness. The cases in view are (a) the sin of withholding evidence (v, 1); (b) the sin of contact with anything unclean (vv. 2, 3); and (c) the sin of careless oath- taking (v. 4). Sy | unclean. See note on chs. 11-16. | These sins require confession to God in the presence of a priest and a sin offering for the forgiveness of the sinner (cf. 1 John 1:7, 9). | The poor man’s sin offering is like the humblest burnt offering (1:14-17), except for the sprinkling of the blood (5:9; cf. 1:15). | See “The Atonement” at Rom. 3:25. | The items brought here as sin offerings resemble those of the grain offering of ch. 2, but no oil or incense is included. | Moses gives instructions to the laity regarding the guilt offer- ing. While the focus of the sin offering was upon the purification of the sinner, the guilt offering was concerned with restitution or reparation. Three types of sins requiring guilt offerings are mentioned: misuse of "the holy things of the Loro” (5:15, 16), supposed sin involving things that “ought not to be done” (5:17-19), and trespass against a neighbor's rights and property (6:2-7). | holy thing. A reference to tithes and offerings, as well as property dedicated to God (22:7, 10, 14; 27:28). add a fifth. In cases where a guilt offering was required, misappropriat- ed property also had to be restored plus a fifth (cf. 6:5). | As the phrase “though he did not know it” (v. 17) indicates, these verses concern the person who suspects he has transgressed against divine law or another person but is not sure. Sacrificial remedy is provided for those with an uneasy conscience. In this instance, there is no demand for reparation because the nature of the offense is uncertain. | Trespasses against a neighbor require restoration of the loss plus “a fifth” (v. 5), and the offering of sacrifice to God (cf. Matt. 5:24). | Having addressed the laity concerning the laws of sacrifice, Moses now addresses the priests, especially about their entitlement to a share in the sacrifices. | burnt offering. See note 1:3-17. Christ, the High Priest of the new covenant, offered the final burnt offering in His body: He was wholly con- secrated to God, suffering death for sin and bringing about the believer's death to sin (Rom. 6:2-7), | linen garment. Being white, this apparel probably symbolized purity. These garments were to cover their private parts (Ex. 20:26; 28:42 note; cf. Gen, 3:7, 21). | fire... shall be kept burning, This action was perhaps prescribed as a reminder of God's continual presence and the people's need for con- tinual atonement. The first burnt offering at the tabernacle was con- sumed by fire from God Himself (9:24). | grain offering, See ch. 2. As the grain offering represented, the fruits of obedience, it foreshadowed Christ's life of perfect obedience and thanksgiving to God. | shall become holy. This is a warning to laity not to touch food con- secrated to God in sacrifice. Contact with the sacred food would render a person ritually holy (v. 27 text note; Ex, 29:37). Those who incurred such holiness probably were temporarily placed under restrictions like those governing the activity of priests (21:1-8), | The priest's grain offering, mentioned here for the first time, had to be offered daily (6:20). Unlike these daily sacrifices, Ghrist our great High Priest offered Himself “once for all” (Heb, 7:27). | priest ... who is anointed. The high priest. | sin offering. See 4:1-5:13. Christ, the new covenant High Priest, offered the final sin offering, as He bore the punishment for the believ- er's sins (1 Pet. 2:24; Is. 53:5). | guilt offering. See 5:14-6:7. | peace offerings. See note 3:1. Here rules are given about the grain offerings that must accompany peace offerings, and how the meat must be eaten (vv. 15, 16). Christ now spiritually offers believers His flesh to eat John 6:54-58). In His flesh and blood believers find eternal life and have communion with the Father. Through that communion, believers are transformed more and more into Christ's image (2 Cor. 3:18). | thanksgiving sacrifice. The Hebrew word here translated “thanks- giving” can also mean “confession” (of sin or of faith in response to God's goodness and mercy). The sacrifice served to underline prayers for for- giveness and healing or as an expression of gratitude for prayers answered. | vow. People in dire straits might make vows promising something to God if He would answer their prayers (Gen. 28:20-22; 1 Sam. 1:11; 2:21). Such vows were usually accompanied by a peace offering when first made and then again when fulfilled. freewill offering. This spontaneous offering showed gratitude to God. 7:20 uncleanness. See note on chs, 11-16. be cut off. This language is a general expression for coming under God's curse, the exact meaning of which is determined by the context of Scripture. It may mean the penalty of execution (e.g., Ex. 31:14-15) or of death without children (18:14, 29; cf. 20:20). In any event, God put the offender to death, with or without human agency. | fat. See 3:3, 17. | eat no blood. This phrase refers to eating meat from which the blood has not been drained (1 Sam. 14:33). The reason for this ban is given in 17:11 and Gen. 9:4.