Leviticus (Lesson Two: The Sacrifices [Chapters 1-7])

Holiness to the Lord: A Survey of Leviticus

Lesson Two: The Sacrifices (Chapters 1-7)

1. Introduction

Leviticus has no formal introduction, but immediately begins describing the sacrificial system, in God’s own words to Moses. The position of this section at the beginning of the book, the elaborate detail which is employed, and the fact that God himself speaks audibly out of the tabernacle, underscores how important the sacrificial system is to the worship of God’s people.

The fundamental and central concept of the entire sacrificial system is the principle of substitution, usually signified by the worshiper laying his hands upon the head of the sacrifice:

The fundamental idea of sacrifice in the Old Testament is that of substitution, which again seems to imply everything else – atonement and redemption, vicarious punishment and forgiveness. The firstfruits go for the whole products; the firstlings for the flock; the redemption-money for that which cannot be offered; and the life of the sacrifice, which is in its blood (Lev. 17:11), for the life of the sacrificer. Hence also the strict prohibition to partake of blood. Even in the ‘Korban,’ gift (Mark 7:11) or free-will offering, it is still the gift for the giver. [Edersheim, Alfred. The Temple: Its Ministry and Services. Peabody, MA: Hendrickson Publishers, 1994, p. 76.].

The various sacrifices signified various nuances of this one basic theme. Three characteristics common to all are the laying on of hands (Lev. 1:4; 3:2, 7, 13; 4:4, 15, 24, 29, 33), signifying vicarious representation; the sprinkling (or pouring) of blood (Lev. 1:5, 11; 3:2, 8, 13; 4:6, 17; 5:9), signifying the accomplishment of redemption, purification, forgiveness, acceptance by God, etc. (Heb. 9:12-14; 1 Pet. 1:18-19; Rom. 5:11; 1 John 2:2, etc.); and the fact that the sacrifice must come from the worshiper himself, indicating the personal nature of true religion, and the sacrificial giving up of one’s own self to God (cf. Rom 12:1-2).

2. The Burnt Offering

Ritual – perfect cow, sheep, goat, or turtledove/pigeon (in case of poverty); laying on of hands (possible confession, as on Day of Atonement); slaughter by worshiper; pouring of blood around altar by priest; entirely burnt on wood of altar.

Significance – Vicarious representation (laying on of hands), wrath-bearing (destruction by fire), efficacy with God (sweet-smelling savor). Looks ahead to Christ, perfect man, representative of the people, utterly consumed by God’s wrath on the wood of the cross, who became a sweet savor to God (Eph 5:2), who was pleased with his obedience and sacrifice, and to his people the fragrance of life and forgiveness.

Application – Poor can worship God sacrificially as well as rich (turtledove acceptable sacrifice for the impoverished) since God is not worshiped by men’s hands as though he needed anything (Acts 17:24-25). We are responsible for Jesus’ crucifixion, just as the worshiper himself slaughtered the sacrifice, but Christ is responsible for the atonement his death accomplished, just as the priest applied the blood to the altar. To those who are his, Christ is a sweet savor of life, but to those opposed he is the savor of death and destruction (cf. 2 Cor 2:15-16). Our representative sacrifice was given up wholly to the Lord; thus, when we are identified with the cross of Christ our representative, we must be wholly separated to God (Gal. 2:20).

3. The Grain Offering

Ritual – Always accompanies blood sacrifices except on the occasion of firstfruits (Lev. 2:14); adds complementary nuances of meaning. Anointed with oil, frankincense, and salt; could be uncooked, boiled, fried on a griddle or cooked in a pan; could not be mixed with leaven or honey; priest burned a memorial portion of it, and could eat the rest in the tabernacle.

Significance – Christ would bring life and nourishment to his people by offering himself up (John 12:23-24); he would be crushed as grain, but would spring up as firstfruits from the dead (1 Cor. 15:20); he would be anointed with the Spirit to accomplish his messianic task (oil), his death would be sweet-smelling and accompanied by effective intercession (frankincense); and his self-sacrifice would be an eternal and inviolate fulfillment of the Covenant (salt). In Christ was no sin or corruption (no leaven); and his sacrifice alone is all that pleases God, who would not have us add any “sweet” good works of our own (no honey).

Application – we may eat of the most holy body of Christ as his true priests, we all have access to the Holy Place now. Our sacrificial giving for the support of those who minister to us is pleasing to God (1 Cor. 9:13-14). We must “purge out the old leaven” of sin in our lives (1 Cor 5:7-8). We are “one loaf” (1 Cor. 10:17).

4. The Peace Offering

Ritual – Same as burnt offering except only a portion was burned on the altar (fat tail, entrails, etc.); the breast was waved before the Lord and given to the priests, and the right thigh was contributed to the priests. The rest could be eaten by the worshiper and his family in a holy place, within two days. Three kinds of peace offering: thanksgiving, vow, and freewill.

Significance – breast “waved” before the Lord (moved toward him then back to the priest), shows that what we offer to God’s ministers ultimately comes from him anyway and only passes through our hands. The peace offering emphasizes the results of Christ’s sacrifice: peace with God, feasting joyfully together with our families in God’s holy presence because of what he has done to bring us back to him.

Application – God loves a cheerful giver (2 Cor. 9:7), who recognizes that we only give back what we have been freely given. We must be united with our spiritual family by Christ, even as the peace offering brought families together for joyful fellowship (cf. 1 Cor. 10:17). We should remember the fellowship we have with God because of Christ, and look ahead to the Marriage Feast of the Lamb (Rev. 19:6-9). Either sex could be offered, encouraging all to come and foreshadowing the truth that, in Christ, there is neither male nor female, but all are freely accepted (Gal. 3:28). The flesh could only be eaten for two days, and must be entirely consumed or burnt by the third day, before decay had set in; so Christ, having been offered up, was raised again the third day, and so his flesh saw no corruption (Psalm 16:10; Acts 2:24-31). Of the peace offerings, the “freewill” offering alone could be accepted with minor imperfections (Lev. 22:23), signifying that, when we willingly and joyfully offer God our best service, he will overlook our imperfections for Christ’s sake, and accept us.

5. The Sin Offering

Ritual – same as burnt offering except blood sprinkled in Holy Place, smeared on Altar of Incense; priests (but not worshipers) could eat a portion. Sin offerings were brought for sins of ignorance or weakness, either by individuals, the whole congregation, or the priests and leaders.

Significance – The sprinkling of the blood emphasizes the purifying effects of the sacrifice. Atonement and forgiveness are promised (Lev. 4:26).

Application – Christ’s blood purifies our conscience (Heb. 9:13-14, 10:10). Only unintentional sins were covered (including sins of ignorance and weakness), not sins “with a high hand” (cf. Num 15:27-31); if we sin willfully (presumptuously, with deliberate resolve, knowing our guilt and not caring) after coming to a knowledge of the truth, there is no more forgiveness (Heb. 10:26-29). Sins of spiritual leaders are more serious (do not ordain leaders hastily! – James 3:1, 1 Tim. 5:22), but still may be forgiven. There is a corporate guilt as well as personal guilt, and both should be confessed (cf. Daniel’s prayer).

6. The Guilt Offering

Ritual – same as burnt offering except only rams were offered, and the priests could eat a portion.

Significance – The guilt offering emphasizes the debt that sin incurs and the price that must be paid for redemption. The price is not according to man’s standard but God’s, hence the offerings were reckoned according to the shekel of the sanctuary (Lev. 5:15). God’s price for sin is eternal death and punishment; thus, to buy us back from that penalty required the death of One who is perfect man, and has infinite, eternal life in his being, Jesus Christ.

Application – We have been bought with the blood of Christ, and our sin-debt has been paid in full and cancelled; therefore we are no longer our own, and must glorify God to whom we belong (Acts 20:28; 1 Cor. 6:20). It is folly and blasphemy to try to buy God’s favor with our own works, when he has provided his own payment in the death of Christ! However, although we cannot repay our debt to God, we still can and must repay what we owe to other humans; thus, even after offering up a guilt offering, to satisfy God, the Israelites had to repay (with an additional fifth of the value) anything they stole or defrauded from their brothers (Lev. 6:4-5). Compare the history of Zacchaeus, who was freely forgiven, but still went back and repaid everything he had stolen from his brothers (Luke 19:1-10).

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