Seventh-day Adventist Bible CommentaryLeviticus 1

The Mosaic Tabernacle

The Temple of Solomon (Howland-Garber model)

The Third Book of Moses Called LEVITICUS INTRODUCTION 1. Title. Leviticus received its name from the fact that it deals chiefly with the priesthood, which was of the tribe of Levi. Ancient Hebrew scholars called it Wayiqra’, from the first word of the book, and modern Jews have retained the name. The Talmud called it “The Law of the Priests,” or “The Law of Sacrifice.” Its subtitle, “The Third Book of Moses,” was not a part of the original Hebrew text, but was added centuries later. 2. Authorship. There can be no doubt that Moses, the author of Genesis, is also the author of Leviticus (see the Introduction to Genesis). The theories that discount Moses as the author of the books that bear his name are too conflicting to warrant a discussion here. From the earliest times both Jews and Christians have believed Leviticus to be the work of Moses, and it is only in modern times that doubt has been raised as to its authorship.

Leviticus is an integral part of what Jesus called “the law of Moses” (Luke 24:44). In the story of the healing of the leper He distinctly associates it with the great lawgiver (see Matt. 8:4; Luke 5:14; Lev. 14:3, 4, 10). Significant are His words to the unbelieving Jews: “Had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?” (John 5:46, 47). Here we are informed that Moses “wrote,” and what he wrote is called “his writings.” The plural, “writings,” implies that he wrote more than one book. If the books commonly called the books of Moses are not here meant, we know not where to find them. 3. Historical setting. Leviticus covers a period of but 30 days. The Exodus story ends with the account of the erection of the tabernacle, and preparation for its dedication. It was completed “in the first month in the second year, on the first day of the month” (Ex. 40:17). Inasmuch as the book that follows Leviticus, the book of Numbers, begins with the first day of the second month in the second year (Num. 1:1), the intervening time is exactly one month. In this month the instruction contained in Leviticus was communicated to Moses, and in that same month the events recorded in the book took place. The building of the tabernacle in the wilderness followed closely the giving of the law at Mt. Sinai. Israel had there heard the voice of God speaking from the dark clouds crowning the summit of the mountain, and had been sore afraid. “So terrible was the sight, that Moses said, I exceedingly fear and quake” (Heb. 12:21). In Leviticus, Israel was to hear God speak again, not from the mount but from the sanctuary, where were enshrined the law and the mercy seat. It was from between the cherubim, the place of atonement, that God would make Himself known. The sanctuary stood for mercy as well as law. In the most holy apartment law and mercy met, and there atonement became possible. It is from this place that God speaks in Leviticus. 4. Theme. Leviticus deals chiefly with the priesthood and the sanctuary services. It does not contain all the instruction God had for Israel on these subjects, for much important matter is reserved for the book of Numbers. However, most of the fundamental principles of worship are outlined in Leviticus. This makes the book of importance and worthy of special study. Sacrifices had been known since the time of the fall in Eden; but in the Levitical ordinances a clearer revelation was made respecting the Saviour to whom all sacrifices looked forward. The continual and symbolic use of the blood put on the horns of the altar, or sprinkled before the veil, or ministered in the second apartment of the sanctuary before the ark brought home to the people the close relation between sin and sacrifice. The principles of the transfer of sin, of mediation, reconciliation, and atonement were distinctly conveyed by the everyday ceremony in which the offerer laid his hand upon he head of the victim as he confessed his sin; by the institution of a regular priesthood to minister between God and man; by the evening and morning sacrifice; by the individual burnt and sin offerings; and by the high priest’s entrance once a year into the presence of God in the most holy place. In all of these regulations and precepts men saw the reconciliatory work of Him who took our sins upon Himself, who died for us, and by whose stripes we are healed. Leviticus is a pre-gospel, and should find a large place in the study of all who wish to follow the Lamb all the way. The sanctuary service was clearly symbolical and hence temporary, for there is no necessary relation between the blood of bulls and goats and the forgiveness of sin. The

sacrifices were all typical and had little virtue in themselves. But they did foreshadow good things to come, and thus served a vital purpose. Rightly understood, they led men to God. They conveyed lessons of the seriousness of sin, of the need of confession, of the majesty of law, of the holiness of God, of His great love for fallen man, and of the preparation necessary to stand in His presence. Perhaps the greatest lesson of all was that of holiness. This, indeed, is the great theme with which every chapter in the book is concerned. The priests must be holy; their lives must be above reproach; their food must be clean; even their garments must be symbolic of holiness. The sacrifices offered must be perfect and without blemish; the sanctuary itself was holy; the utensils were holy; the portion of offerings which fell to the priests was holy; even the sanctuary grounds were sacred and no defilement must come to them. Everything and everyone about the tabernacle must be scrupulously clean, physically, symbolic of the spiritual cleanliness that God required. God’s repeated command was, “Ye shall be holy; for I am holy” (chs. 11:44, 45; 19:2; 20:7, 26). Symbolic of this holiness was “the plate of the holy crown of pure gold” which the Lord commanded Moses to make and which was fastened to the miter which the high priest wore, and upon which was “a writing, like to the engravings of a signet, Holiness to the Lord” (Ex. 39:30). Leviticus is central in the five books of Moses, being flanked on the one side by Genesis and Exodus and on the other by Numbers and Deuteronomy. As the sanctuary was central in the worship of Israel, so Leviticus contains the core of the instruction given in regard to that worship. It is the gospel in embryo. With it, the New Testament can be better understood; without it, some parts of the Gospels and the Epistles are shrouded in obscurity and darkness. Christ as priest and high priest; as the Lamb of God; as our sin offering; as the sacrifice slain, its blood sprinkled round about upon the altar; as the bread which came down from heaven; as the light of the world; as the fragrant incense—these and many other allusions would be but dimly understood without the light Leviticus throws upon them. Paul drew heavily on this book when he wrote Hebrews and discussed the doctrines of the Christian faith. It goes without saying that Israel today can ill afford to neglect this book. If the true doctrine of atonement, of the Day of Atonement, of the cleansing of the sanctuary, of Christ as our high priest and advocate ministering in the sanctuary above, of the judgment and Christ’s soon return, of the law and the Sabbath in their true setting—if all these doctrines are definite contributions to religion and life and messages which must be given to the world, then Leviticus must be given its rightful place in the framework of truths to be preached. “The gospel is given in precept in Leviticus” (6T 392). The question is sometimes raised as to why God instituted the system of sacrifices and required the shedding of blood. God hates sin, knowing its results; and one of the chief purposes of sacrifices was to cause Israel likewise to hate it. He could simply have counseled His people not to sin, as sin was evil and should be shunned. But would not a stronger and more lasting impression be made upon them by a visual demonstration of the result of sin, so that ever in their minds sin and death would appear as cause and effect? This is what He did in the Garden of Eden, when consequent to Adam’s sin a lamb was killed. And would not this effect be greatly heightened by having the sinner himself carry out the death sentence? God might then ask, What more could be done that

I have not done to teach man the seriousness of sin? “What could have been done more to my vineyard, that I have not done in it?” (Isa. 5:4). But Israel greatly perverted God’s plan. Instead of seeing in the death of the sacrificial animals an evidence of the exceeding sinfulness of sin, and of the need of their shunning sin, they began to consider sacrifices a kind of payment for the privilege of sinning. That is why God sent word by His prophets that He wanted no more of their sacrifices: “I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats” (Isa. 1:11). Through Amos He said, “Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts” (Amos 5:22). And Micah asks, “Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” And then he answers his own questions, “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:6–8). This is good Old Testament doctrine, and it is good New Testament doctrine. Nevertheless, many precious lessons may be learned from the ritual as it was originally commanded. A study of Leviticus will amply repay the time spent with it. 5. Outline. I. Laws Concerning Sacrifices and Public Worship, 1:1 to 10:20. A. The principal sacrifices, 1:1 to 7:38. 1. Burnt offerings, 1:1–17. 2. Meat offerings, 2:1–16. 3. Peace offerings, 3:1–17. 4. Sin offerings, 4:1–35. 5. Trespass offerings, 5:1 to 6:7. 6. Law of burnt offerings, 6:8–13. 7. Law of meat offerings, 6:14–18. 8. High priest’s meat offering, 6:19–23. 9. Law of sin offerings, 6:24–30. 10. Law of trespass offerings, 7:1–7. 11. Priest’s portion of burnt and meat offerings, 7:8–10. 12. Law of peace offerings, 7:11–21. 13. Prohibition against eating blood and fat, 7:22–27. 14. Priest’s portion of peace offering, 7:28–34. 15. Conclusion to this section, 7:35–38. B. Consecration of the tabernacle and of Aaron and his sons, and their first offerings, 8:1 to 9:24. 1. Consecration of Aaron and his sons, 8:1–9. 2. Anointing the tabernacle, 8:10, 11. 3. Sin offering for Aaron and his sons, 8:12–17. 4. Burnt offerings for Aaron and his sons, 8:18–21. 5. The ram of consecration, 8:22–30. 6. Aaron and his sons to remain seven days within the sanctuary grounds, 8:31–36. 7. Aaron and his sons bring their first offerings for themselves, 9:1–14. 8. The offering for the people, 9:15–23.

9. God approves by sending fire, 9:24. C. The transgression of Aaron’s two sons; instruction in regard to eating and drinking, 10:1– 20. 1. Aaron’s sons transgress and are slain, 10:1–7. 2. Prohibition against wine, strong drink, things unclean, 10:8–11. 3. Law of eating holy things, 10:12–15. 4. Moses rebukes Aaron for not having eaten the sin offering, 10:16–20. II. The Law of Holiness, 11:1 to 15:33. A. Distinction between clean and unclean animals, 11:1–47. B. Law of purity of persons, garments, houses, 12:1 to 15:33. 1. Impurity occasioned by childbirth, 12:1–8. 2. Impurity occasioned by leprosy, 13:1 to 14:57. a. Leprosy of persons, 13:1–46. b. Leprosy of garments, 13:47–59. c. Purification of a leprous person, 14:1–32. d. Leprosy of houses, 14:33–53. 3. Personal uncleanness, 15:1–33. a. Uncleanness of men, 15:1–18. b. Uncleanness of women, 15:18–33. III. Cleansing of the Sanctuary and Supplementary Laws, 16:1 to 17:16. A. Day of Atonement, 16:1–34. 1. Aaron’s entrance into the sanctuary, 16:1–4. 2. Aaron offers sin and burnt offerings for the people and casts lots upon the two goats, 16:5–10. 3. Offers sin offering for himself and house and brings the blood and incense into the most holy place, 16:11–14. 4. Kills the Lord’s goat and makes atonement for the holy and the most holy place, 16:15– 17. 5. Makes atonement for the altar of burnt offering with the mixed blood of the bullock and goat, 16:18, 19. 6. Lays both hands on scapegoat, transfers to him all the transgressions of Israel, and sends him away into the wilderness, 16:20–22. 7. Changes garments, washes, and offers sacrifice for himself and the people, and burns bullock without the camp, 16:23–28. 8. The observance of the tenth day of the seventh month a statute forever, a day to make atonement, 16:29–31. 9. This day a sabbath of sabbaths, when atonement shall be made for the sanctuary, the altar, the priests, and the people, 16:32–34. B. Regulations concerning the place of sacrifice, 17:1–9. C. Eating of blood forbidden, 17:10–14. D. Additional rules concerning purity, 17:15, 16. IV. Moral and Civil Laws, 18:1 to 20:27. A. Transgressions in moral matters, 18:1–30. 1. Israel not to follow the Canaanites but to keep God’s statutes, 18:1–5. 2. Unlawful marriages, 18:6–18. 3. Unlawful lusts, 18:19–30.

B. Various moral precepts, interspersed with ceremonial and sacrificial ordinances, 19:1 to 20:27. V. Supplementary Precepts in Regard to Priests, Their Qualifications, Rights, and Duties, 21:1 to 22:33. VI. Sabbaths and Festivals: Passover, Pentecost, Day of Atonement, Feast of Tabernacles, 23:1–44. VII. Additional Laws on the Service of the Sanctuary, 24:1–9. VIII. The Sin of Blasphemy, 24:10-16, 23. IX. Laws Concerning Violence Against Persons and Property, 24:17–22. X. The Year of Jubilee, 25:1–55. XI. Blessing for Keeping the Sabbath and God’s Other Commandments, Curse for the Disobedient, 26:1–46. XII. Supplementary Laws, 27:1–34. A. The making of vows, 27:1–25. 1. On persons hallowed by a vow, 27:1–8. 2. Gift not to be altered, adding one fifth, 27:9–13. 3. Sanctifying a house or a field, 27:14–25. B. Devoted things, 27:26–34. 1. The firstlings of beasts and devoted things, 27:26–29. 2. The tithe, holy unto the Lord, 27:30–34. OUTLINE OF SANCTUARY SERVICE The following summary of Levitical sacrifices and ceremonies, though not a part of the outline of the book of Leviticus, is given here to assist in the study of the book. BURNT OFFERINGS NATURE: Voluntary, so far as the individual was concerned, but specified on certain occasions for the whole congregation, and in certain instances for individuals. Lev. 1:3. PURPOSE: To make atonement—it was “accepted for him.” Lev. 1:4. When Offered Animals Prescribed 1. At will—usually (Lev. 1:3)1. Any clean male animalordinarily used for sacrifice (Lev. 1). 2. Daily (Ex. 29:38-42; Num. 2. 2 male yearling lambs. 28:3-8). 3. At consecrations (Ex. 3. Bullocks, rams, lambs. 29:15-18 Lev. 8:18-21; Num. 7, 8). 4. On special days and feasts. 4. On special days and feasts. a. Sabbath (Num. 28:9, 10). a. 2 additional lambs. b. New moons (Num. 28:11-14). b. 12 bullocks, 1 ram, 7 lambs. c. Feast of Unleavened Bread c. Daily—2 bullocks, 1 ram, 7 lambs. (Num. 28:17-25). d. Day of Wave Sheaf (Lev. d. 1 male yearling lamb. 23:10-14). e. Day of Pentecost (Lev. 23:17- e. For the day—2 bullocks, 1 ram, 7 lambs. For the bread—1 21; Num. 28:26-31). bullock, 2 rams, 7 lambs. f. 1st day of 7th month (Num.f. 1 bullock, 1 ram, 7 lambs, besides the monthly offering. 29:1-6).

g. Day of Atonement (Lev. 16;g. For the priest—1 ram (Lev. 16:3). Num. 29:7-11). For the people—1 ram (Lev. 16:5). For the day—1 bullock, 1 ram, 7 lambs Num. 29:7-11 h. Feast of Tabernacles (Num.h. 13 bullocks, 2 rams, 14 lambs on 1st day, decreasing bullocks 29:12-34). daily by 1 to 7 bullocks, 2 rams, 14 lambs on the 7th day. i. Octave of Feast of Tabernacles i. 1 bullock, 1 ram, 7 lambs. (Num. 29:35-38). 5. For purification. 5. For purification. a. Childbirth (Lev. 12). a. Lamb or pigeon or turtledove. b. Leprosy (Lev. 14). b. Lamb or pigeon or turtledove. c. Bloody issue (Lev. 15:13-15,c. Pigeon or turtledove. 25-30), 6. Nazirite vow (Num. 6). 6. Nazirite vow. a. Accidental violation—pigeon or turtledove. b. Fulfillment—lamb. 7. With sin offering of poor 7. Pigeon or turtledove. (Lev. 5:7-10). 8. With sin offering when 8. Bullock. congregation sins through ignorance (Num. 15:22- 26). Accessory Offerings General Salt (Lev. 2:13). Meal offerings (Num. 15:2–12): For a lamb or kid: 1/10 deal of flour, 1/4 hin of oil, 1/4 hin of wine. For a ram: 2/10 deal of flour, 1/3 hin of oil, 1/3 hin of wine. For a bullock: 3/10 deal of flour, 1/2 hin of oil, 1/2 hin of wine. Incense (Lev. 2:1, 2). Sabbaths For each lamb: 2/10 deal of flour, with appropriate oil and drink offering (double the usual amount for each lamb). Day of Wave Sheaf For the lamb: 2/10 deal of flour (double), oil (probably in proportion), 1/4 hin of wine (regular) (Lev. 23:13). Purification for Childbirth Not specified. Purification of Cleansed Leper 3/10 deal of flour with oil, or 1/10 deal of flour with oil. Purification of Bloody Issue None. Procedure Bullock, Sheep, or Goat (Lev. 1:3–13). 1. Offerer places hand on head of victim, and slays it.

2. Priest sprinkles blood upon the altar. 3. Offerer skins and cuts up animal, washing legs and entrails in water. 4. Priest places fire, arranges wood, and places pieces of animal in order on the fire. 5. Sacrifice is completely consumed on the altar. Turtledove or Pigeon (Lev. 1:14–17). 1. Priest wrings off head, and burns it on the altar. 2. Squeezes out blood against the side of the altar. 3. Cuts out crop and removes feathers. 4. Cuts bird open, but not apart. 5. Offering is completely consumed on the altar. Disposition Blood Sprinkled on the altar round about (Lev. 1:5, 11, 15). Fat, etc. Not separated (Lev. 1:8, 12). Wave Offering None. Whole Carcass Burned on the altar (Lev. 1:9, 13, 17). Skin Given to priest (Lev. 7:8). Crop and Feathers Thrown on ash heap (Lev. 1:16). PEACE OFFERINGS NATURE: Ordinarily voluntary. Included vows, thank offerings, and freewill offerings (Lev. 19:5; 7:15, 16). Communal feast in which the Lord, the priest, and the people shared (Lev. 3:11; 7:14, 31–33; 7:15–18; 19:5–8; Deut. 27:7; 12:17, 18). When Offered Animals Prescribed 1. At will, or in fulfillment of 1. Any clean animal ordinarily used for sacrifice, male or a vow (Lev. 19:5; 7:16). female (Lev. 3). 2. At consecrations (Ex. 2. Ram (Lev. 8:22), bullock and ram (Lev. 9:4), oxen, rams, 29:19-28; Lev. 8:22; Num. he–goats, lambs (Num. 7). 7). 3. At Pentecost, with the 3. 2 lambs (Lev. 23:20). bread (Lev. 23:17-20). 4. At fulfillment of Nazirite 4. Ram (Num. 6:14). vow (Num. 6:14, 17, 18). Rule: Ordinarily a sacrifice must be perfect to be accepted, but a freewill offering could have superfluous parts, or parts lacking (Lev. 22:21-24). Accessory Offerings Offering of Thanksgiving (Lev. 7:12–14) Unleavened cakes mingled with oil. Unleavened wafers anointed with oil. Fried cakes.

Leavened bread, part of which is waved, and given to the officiating priest. Vow and Voluntary Offering (Num. 15:3–12) For a lamb: 1/10 deal of flour, 1/4 hin of oil, 1/4 hin of wine. For a ram: 2/10 deal of flour, 1/3 hin of oil, 1/3 hin of wine. For a bullock: 3/10 deal of flour, 1/2 hin of oil, 1/2 hin of wine. For All Offerings Salt (Lev. 2:13). Procedure (See Lev. 3) 1. Offerer lays hand on head of victim. Offerer slays animal. 3. Priest sprinkles blood on the altar round about. 4. Offerer waves breast, right shoulder, fat, etc., before the Lord (Lev. 7:29–32). 5. Priest burns fat, etc., on the altar. 6. Remainder is eaten (see Disposition). Disposition Blood Sprinkled on the altar round about (Lev. 3:2; etc.). Fat, etc. Burned on the altar (Lev. 3:3–5; 7:31). Wave Offering Breast and right shoulder go to the priest (Lev. 7:29–36). Rest of Carcass Eaten by offerer (Deut. 27:7; 12:17, 18). RULE: Thanksgiving offering must be eaten the same day. Voluntary and vow offerings may be eaten on the second day also, but no later (Lev. 7:16–18). SIN OFFERINGS NATURE: Required when any sinned through ignorance, and on special occasions to cover such sins for the whole congregation (Lev. 4:2; Num. 15:22–29). PURPOSE: To make atonement for sin (Lev. 4:35; Num. 15:24). When Offered Animals Prescribed 1. General—If a man “sin through ignorance” (Lev. 4:2; Num. 15:27, 28). a. Priest (Lev. 4:3-12). a. Bullock (Lev. 4:3-12). b. Congregation (Lev. 4:13-21).b. Bullock (Lev. 4:13-21). Kid (Num. 15:24). c. Ruler (Lev. 4:22-26). c. Kid of the goats, male (Lev. 4:22-26). d. Common people (Lev. 4:27- d. Kid or lamb, female (Lev. 4:27-35); or if he is too poor, 2 35). turtledoves or pigeons (Lev. 5:7), 1 for a sin offering, 1 for a burnt offering. If he is yet poorer, 1/10 ephah of fine flour, as a sin offering, not a meal offering (Lev. 5:11, 12). Specific borderline cases in which sin offering was used.

a. Perjury under oath (Lev. 5:1). b. Uncleanness from dead body (Lev. 5:2). c. Uncleanness of man (Lev. 5:3). d. Rash oath (Lev. 5:4). 2. Consecrations. 2. Consecrations. a. Aaron and his sons (Ex. 29:10- a. Bullock. 14, 36, 37; Lev. 8:2, 3; etc.). b. Princes (Num. 7). b. Kid. c. Levites (Num. 8). c. Bullock. 3. Special days. 3. Special days. a. New moons (Num. 28:15). a. Kid (Num. 28:15). b. Feast of Unleavened Bread b. Kid, daily (Num. 28:22-24). (Num. 28:17-24). c. Pentecost (Lev. 23:19; Num. c. For the day—kid (Num. 28:30) 28:30). For the bread—kid (Lev. 23:18, 19). d. 1st day of 7th month (Num.d. Kid (Num. 29:5). 29:5). e. Day of Atonement (Lev. 16;e. 1 kid besides the sacrifice of the atonement (Num. 29:11). Num. 29:11). f. Feast of Tabernacles (Num.f. Kid, daily (Num. 29:16-34). 29:11) g. Octave of Feast of g. Goat (Num. 29:38). Tabernacles (Num. 29:38). 4. Purification 4. Purification a. Childbirth (Lev. 12:6, 8). a. Pigeon (Lev. 12:6, 8). b. Leprosy (Lev. 14:10, 19, 22).b. Ewe lamb or pigeon (Lev. 14:10, 19, 22). c. Issue of blood (Lev. 15:14, c. 15,Pigeon (Lev. 15:14, 15, 29, 30). 29, 30). 5. Nazirite vow. 5. Nazirite vow. a. Accidental violation (Num.a. Pigeon (Num. 6:10, 11). 6:10, 11). b. Fulfillment (Num. 6:14-16).b. Ewe lamb (Num. 6:14-16). Accessory Offering Salt (Lev. 2:13). Procedure Priest and Congregation (Lev. 4) 1. Hand on head of victim. 2. Animal slain. 3. Blood sprinkled before veil in holy place, and placed on horns of the golden altar. 4. Remainder of blood poured out at foot of the altar of burnt offering.

5. Fat, kidneys, etc., burned on the altar. 6. Whole animal—with skin, entrails, dung, etc.—burned without the camp. Ruler and Common People (Lev. 4) 1. Hand on head of victim. 2. Animal slain. 3. Blood placed on horns of the altar of burnt offering. 4. Remainder of blood poured out at foot of the altar. 5. Fat, etc., burned on the altar. 6. Priest eats flesh of animal (Lev. 6:25–29; 10:16–20). Occasional offerings apparently follow general rule. (For Day of Atonement sin offerings, see under Special Ceremonies.) Disposition Blood 1. Priest and congregation—sprinkled before the veil, and put on horns of the golden altar. Remainder poured out (Lev. 4:6, 7, 16–18). 2. Ruler and people—placed on horns of the altar of burnt offering. Remainder poured out (Lev. 4:25, 30, 34). Fat, etc. Burned on the altar (Lev. 4:8-10, 19, 26, 35). Wave offering None. Flesh 1. For priest and congregation—burned without the camp (Lev. 4:12, 21). 2. For ruler and people—eaten by the priest (Lev. 6:25–29). Skin 1. For priest and congregation—burned with whole animal (Lev. 4:12, 21). 2. For ruler and people—not specified, but may assume it went to the priest. RULE: “No sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burned in the fire” (Lev. 6:30). TRESPASS OFFERINGS NATURE: Prescribed in cases of known sin. PURPOSE: To make atonement (Lev. 5:16; 6:7). When Offered Animals Prescribed 1. In case of known sin (Lev. 1. Ram (Lev. 6:6). 6:2, 3). 2. Ignorant sacrilege (Lev. 5:15).2. Ram (Lev. 5:15). (Borderline case in which trespass offering is used 3. Violation of betrothed slave 3. Ram (Lev. 19:20-22). (Lev. 19:20-22). 4. Purification for leprosy (Lev. 4. Lamb (Lev. 14:10, 13; etc.). 14:12-18). 5. Accidental violation of 5. Lamb (Num. 6:12). Nazirite vow (Num. 6:12)

Accessory Offering Salt (Lev. 2:13). Procedure Same as sin offering, except blood (Lev. 7:1–7). Disposition Same as sin offering (Lev. 7:1–7), except blood. It was sprinkled upon the altar round about, instead of being put upon the horns of the altar (Lev. 7:2). MEAL OFFERINGS NATURE: Nonbloody. Accessory to bloody offerings (Num. 15:3, 4). When Offered 1. With all burnt offerings, regular, special, and personal (Num. 15:2-12, 28, 29). 2. With all peace offerings (Num. 15:3; Lev. 7:11–14). 3. Special cases a. High priest’s meal offering (Lev. 6:20–23). b. The shewbread (Lev. 24:5–9). c. The wave sheaf (Lev. 23:10–14). d. First-fruits loaves (Lev. 23:16, 17). e. Trial of jealousy (Num. 5:15). f. Nazirite (Num. 6:15). Material Prescribed Fine flour (Lev. 2:1, 2). Unleavened bread or cakes (Lev. 2:4). Unleavened wafers (Lev. 2:4). Fried cakes (Lev. 2:7). Beaten grain (Lev. 2:14–16). Barley meal (Num. 5:15). RULE: No meal offering shall be made with leaven, for leaven and honey never come to the altar (Lev. 2:11). EXCEPTION: The loaf of the first fruits at Pentecost and the loaf with the thank offering shall be made with leaven, but they shall not be burned on the altar (Lev. 2:12; 7:12, 13; 23:17–20). Accessory Offerings Salt (Lev. 2:13). Oil (Lev. 2:2–7; Num. 15:4–11) Wine (Num. 15:4–11). Frankincense (Lev. 2:2; 24:7). Procedure General (Lev. 2) 1. Bring offering to priest. 2. Priest burns handful of flour with oil, and all frankincense; or portion of prepared bread with oil. 3. Remainder goes to priest. High Priest’s Meal Offering All burned (Lev. 6:23). Shewbread

Placed on table in holy place for one week, with incense beside it (Lev. 24:5–8). Wave Sheaf and First-Fruits Loaves Waved before the Lord (Lev. 23:11). Disposition Flour Handful on the altar (Lev. 2:2). Remainder for the priesthood in general (Lev. 7:10). Prepared Bread Portion on the altar (Lev. 2:9). Remainder to the officiating priest (Lev. 7:9). Shewbread To priesthood (Lev. 24:5–9). Waved Part of Leavened Bread In thank offering to officiating priest; remainder to offerer (Lev. 7:13, 14; Deut. 27:7). First-Fruits Loaves To priest (Lev. 23:20). PASSOVER NATURE: Prescribed. Sign and memorial (Ex. 13:9, 10). PURPOSE: To memorialize deliverance from Egypt (Ex. 12:12, 13). When Offered 14th of Abib, 1st month (Ex. 12:2, 6). Animal Prescribed Lamb or kid (Ex. 12:5). Accessories Bitter herbs (Ex. 12:8). Unleavened bread (Ex. 12:8). Wine (Jewish tradition) (DA 653). Procedure 1. Select animal on 10th of Abib. 2. Kill on 14th at even. 3. Sprinkle blood on doorposts and lintel. 4. Roast animal entire. 5. Eat with bitter herbs. 6. Burn what remains. Disposition Blood Sprinkled on doorpost and lintel. Flesh Eaten by offerer and friends. Remainder Burned. INCENSE NATURE: Prescribed. PURPOSE: To accompany prayers before God (Ps. 141:2; Rev. 8:3). When Offered 1. Morning and evening (Ex. 30:7, 8). 2. Day of Atonement (Lev. 16:12, 13).

3. Special occasions (Num. 16:46, 47). Material Prescribed Combination of sweet spices (Ex. 30:34–38). Accessories None. Procedure Burned before the Lord. SPECIAL CEREMONIES Day of Atonement TEXTS: Lev. 16; 23:27–32; Num. 29:7–11; Ex. 30:10. OFFERINGS: Daily burnt offering; bullock for a sin offering and ram for a burnt offering for the priest; 2 goats for a sin offering and a ram for a burnt offering for the people; and for the day, 1 bullock, 1 ram, 7 lambs, for a burnt offering, and 1 kid for a sin offering. Procedure 1. High priest bathes and changes to white garments, after officiating at the regular morning service in his pontifical robes. 2. Presents bullock before the Lord; lays his hands on its head. 3. Presents goats; casts lots to determine which shall be for Jehovah and which for Azazel. 4. Kills bullock and preserves its blood. 5. Takes censer and incense into most holy place and arranges incense on coals. 6. Returns to court for blood of bullock, which he takes into most holy place and sprinkles it on the mercy seat and before the mercy seat 7 times. 7. Returns to court, kills Lord’s goat, and enters most holy place with the blood, sprinkling it as he did the bullock’s blood. 8. Returns to holy place, and makes atonement for the holy things. 9. Returns to court, and makes atonement for the altar, sprinkling it with the blood of both bullock and goat 7 times, placing the blood on the horns of the altar. 10. Confesses sins of Israel over head of live goat, and sends it into wilderness by a fit man. 11. Resumes pontifical robes, and offers fat of sin offerings, the burnt offerings for himself and the people, the burnt offerings for the day, and kid of the sin offering for the day. The Nazirite Vow TEXT: Num. 6:1–21. Accidental Violation OFFERINGS: 2 pigeons—1 for a burnt offering and 1 for a sin offering—and a lamb for a trespass offering. PROCEDURE 1. Shave head on 1st and 7th days of the cleansing. 2. On 8th day bring 2 pigeons to the priest, 1 for a sin offering and 1 for a burnt offering. 3. Bring a lamb for a trespass offering. 4. Forfeit the days prior to defilement. Fulfillment

OFFERINGS: Male lamb for a burnt offering, ewe lamb for a sin offering, 1 ram for a peace offering, basket of unleavened bread, cakes of fine flour, and the meal and drink offerings of the appropriate animals. PROCEDURE 1. Offer sin offering. 2. Offer burnt offering. 3. Offer peace offering with accessories. 4. Shaves his head and burns the hair. 5. Wave heave offering. Cleansing of the Leper TEXT: Lev. 14:1–32. Preliminary Ceremony OFFERINGS: 2 sparrows, cedarwood, scarlet, hyssop, and running water. PROCEDURE 1. Kill 1 bird over earthen vessel filled with running water. 2. Dip living bird, cedarwood, scarlet, and hyssop into water and blood, and sprinkle leper 7 times. 3. Let living bird go free. 4. Leper shaves and bathes on 7th day. 5. Leper returns on 8th day for concluding ceremonies and offerings. (This same ceremony is used to cleanse a house infested with plague. Lev. 14:48–53.) Main Ceremony OFFERINGS: 1 male lamb for a trespass offering; 1 male lamb for a burnt offering; 1 ewe lamb for a sin offering; 3/10 deal of flour mingled with oil for meal offering; and 1 log of oil. PROCEDURE 1. Slay trespass offering; wave it and the log of oil before the Lord. 2. Put some of the blood on the right ear, right thumb, and right great toe of the offerer. 3. Sprinkle oil 7 times before the Lord. 4. Put oil on ear, thumb, and toe where blood was put. 5. Pour oil over head of offerer. 6. Offer sin offering. 7. Offer burnt offering and meal offering. (In case of poverty, it would suffice to have 1 lamb for a trespass offering, and 2 pigeons—1 for a sin offering and 1 for a burnt offering). Water of Separation (Ceremony of the Red Heifer) TEXT: Num. 19. PURPOSE: To purify from defilement received from dead body, bone, grave, etc. PREPARATION (Any clean person may perform, but priest shall oversee.) 1. Take red heifer without the camp. 2. Slay animal. 3. Priest sprinkles blood toward the sanctuary 7 times. 4. Whole animal is burned. 5. Priest casts cedarwood, scarlet, and hyssop into the fire. 6. Clean man gathers ashes, and stores them in a clean place without the camp.

PROCEDURE (Any clean person may officiate.) 1. Mix ashes and running water. 2. Sprinkle place of death first, if house or tent is involved. 3. Sprinkle unclean person. 4. Sprinkle unclean person on 3d and 7th day. 5. Unclean person shall bathe himself on 7th day, and shall be clean at even. Purification for Childbirth TEXT: Lev. 12. SEPARATION: For a son, 7 days plus 33 days. For a daughter, 14 days plus 66 days. OFFERINGS: Lamb for a burnt offering and pigeon for a sin offering. In case of poverty, 2 young pigeons will suffice—1 for a burnt offering, and 1 for a sin offering. Purification From Uncleanness of Issue TEXT: Lev. 15. OFFERINGS: 2 pigeons, 1 for a burnt offering and 1 for a sin offering. PROCEDURE 1. Number 7 days from time issue stops. 2. Bathe on 7th day. 3. Bring 2 pigeons to priest on 8th day. 4. Offer 1 for sin offering and 1 for burnt offering. Trial of Jealousy TEXT: Num. 5:11–31. OFFERING: 1/10 ephah of barley flour. OCCASION: When a man doubts his wife’s loyalty. PROCEDURE 1. Come before the priest with offering. 2. Priest shall prepare bitter water by mixing dust of the sanctuary floor with holy water in an earthen vessel. 3. Priest pronounces curses for infidelity, writes them in a book, and blots them with the bitter water. 4. Priest waves meal offering before the Lord, and burns a handful on the altar. 5. The woman drinks the water. 6. If she is innocent, nothing happens; if she is guilty, the curses take effect. Expiation of Uncertain Murder TEXT: Deut. 21:1–9. OFFERING: Heifer not wrought with, and not yoked. PROCEDURE 1. Measure from dead man to nearest city. 2. Elders of that city bring heifer to rough valley, unsown. 3. Strike off the heifer’s neck. 4. Priests come near. 5. Elders wash hands over the heifer. 6. Elders proclaim their innocence. Feast and Holy Convocations Sabbath

TEXTS: Ex. 20:8–11; Num. 28:9, 10. TIME: Every 7th day is holy. OFFERINGS: 2 lambs for a burnt offering, besides the continual burnt offering. New Moons TEXT: Num. 28:11–15. TIME: 1st day of every month. OFFERINGS: 2 bullocks, 1 ram, 7 lambs, for a burnt offering, with appropriate meal and drink offerings; and 1 kid for a sin offering. Passover TEXT: Ex. 12; Lev. 23:5; Num. 9:1–14; 28:16; Deut. 16:1–7. TIME: 14th of Abib, the 1st month. OFFERING: Paschal lamb. Feast of Unleavened Bread TEXTS: Ex. 12:15–20; 13:5–9; Lev. 23:6–8; Num. 28:17–25; Deut. 16:8. TIME: 15th to 21st of Abib. OFFERINGS: For burnt offering, daily, 2 bullocks, 1 ram, 7 lambs, with appropriate meal offerings; and 1 kid for a sin offering. CEREMONIAL SABBATH: On the 1st day and the 7th day shall be holy convocations. No servile work may be done. Ceremony of the Wave Sheaf TEXT: Lev. 23:10–14. TIME: 16th of Abib, the 2d day of the Feast of Unleavened Bread. OFFERINGS: Wave sheaf or omer of barley, waved before the Lord; yearling lamb and its appropriate meal offering. “Ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God” (Lev. 23:14). Pentecost TEXTS: Lev. 23:15–21; Num. 28:26–31; Deut. 16:9–11. TIME: 50 days from the wave sheaf. OFFERINGS: 2 loaves to be waved; and— 1. For the day, 2 bullocks, 1 ram, 7 lambs, for a burnt offering, with appropriate meal offering; 1 kid for a sin offering (Num. 28:26–30). 2. For the bread, 1 bullock, 2 rams, 7 lambs, for a burnt offering, with appropriate meal offering; 1 kid for a sin offering; 2 lambs for a peace offering (Lev. 23:15). CEREMONIAL SABBATH: A holy convocation. No servile work may be done. Blowing of Trumpets TEXT: Lev. 23:24, 25; Num. 29:1-6. TIME: 1st day of 7th month. OFFERINGS: 1 bullock, 1 ram, 7 lambs, for a burnt offering, with appropriate meal offering; 1 kid for a sin offering, besides the continual burnt offering and the new moon offering. CEREMONIAL SABBATH: On this day shall be a holy convocation. No servile work may be done. Day of Atonement TEXTS: Lev. 16; Lev. 23:27–32; Num. 29:7–11. TIME: 10th day of 7th month. OFFERINGS: (See under Special Ceremonies, Day of Atonement.)

CEREMONIAL SABBATH: On this day shall be a holy convocation. “Ye shall afflict your souls.” No manner of work may be done. Feast of Tabernacles TEXTS: Lev. 23:34–43; Num. 29:12–34; Deut. 16:13–15. TIME: 15th to 21st of 7th month. OFFERINGS: 1st day, 13 bullocks, 2 rams, 14 lambs, for a burnt offering, and 1 kid for a sin offering. Each day thereafter, the number of bullocks is reduced by 1, until on the last day the offering is 7 bullocks, 2 rams, 14 lambs for a burnt offering, and 1 kid for a sin offering. CEREMONIAL SABBATH: On this day shall be a holy convocation. No servile work may be done. Octave of Feast of Tabernacles TEXTS: Lev. 23:36, 39; Num. 29:35–38. TIME: 22d day of 7th month. OFFERINGS: 1 bullock, 1 ram, 7 lambs, for a burnt offering; 1 kid for a sin offering. CEREMONIAL SABBATH: On this day shall be a solemn assembly. No servile work may be done.

The Lord called unto Moses. God had promised that when the tabernacle was erected, He would commune with Moses from the sanctuary. He had previously spoken to him from the mount, but now He would speak from the mercy seat (Ex. 25:22). He now fulfills this promise, and calls Moses to come near, that through him He might instruct the people how to approach God and the sanctuary. This instruction was urgently needed. Israel had but a vague conception of the holiness of God and the sinfulness of sin. The people needed to be taught the first principles of reverence and worship. They were to learn that not only was God holy but His house and even its surroundings were sacred. They were to learn that only he who is holy can approach God and enter into His presence. They might therefore not presume to enter God’s dwelling place, but might come only as near as the door of the court, and with humility and contrition bring sacrifice. This the priests would receive from them on God’s behalf, and minister the blood and burn incense in the first apartment. Not even the priests could enter into the inmost sanctuary to minister. This was reserved for the high priest alone, who after deep heart searching had access to the most holy place for only a few minutes one day a year, the great Day of Atonement. After that the holiest remained closed for another year. God is indeed most holy. Through the slain lamb; through the bullock, the ram, the he-goat, the turtledoves, the pigeons; through the sprinkling of the blood upon the altar of burnt offering, upon the altar of incense, toward the veil, or upon the ark; through the teaching and mediation of the priesthood, Israel was to learn how to approach God. They were not to be left in hopelessness as they faced the condemnation of God’s holy law. There was a way of escape. The Lamb of God would die for them. Through faith in His blood they might enter into communion with God. Through the mediation of the priest they might vicariously enter the sanctuary, and might, in the person of the high priest, even appear in the very audience chamber of the Most High. To the faithful in Israel this pre-figured the

time when God’s people will with boldness “enter into the holiest by the blood of Jesus” (Heb. 10:19). All this God desired to teach Israel through the sacrificial system. To them it was the way of salvation. It gave them hope and courage. Though the law of God, the Ten Commandments, condemned them because of their sins, the fact that the Lamb of God was to die for them gave them hope. The sacrificial system constituted the gospel for Israel. It pointed the way to communion and fellowship with God. There are professed Christians who do not see much of importance or value for them in the divinely appointed Temple services; yet the gospel plan of salvation as revealed more fully in the NT is made clearer by an understanding of the OT. In fact, he who understands the Levitical system as presented in the OT can much better understand and appreciate gospel as set forth in the NT. The one foreshadows the other and is a type of it. Out of the tabernacle. As a result of sin man had been driven from his Paradise home, where he enjoyed open communion with his Maker. Because man no longer qualified to live with God, God now condescended to come down and live with man. Accordingly, He had instructed Moses, “Let them make me a sanctuary; that I may dwell among them” (Ex. 25:8). This Moses had done, and “the glory of the Lord filled the tabernacle” (Ex. 40:34). Wonderful love! God could not bear to be separated from His own, and His love devised a plan whereby He might even yet live among them! He would go with them on their journeys to and fro in the wilderness, and at last lead them into the Promised Land.

Ellen G. White

An offering. Heb. qorban, from the verb qarab, “to draw near,” “to approach.” Burnt offerings were of two kinds, obligatory and voluntary. Certain of the obligatory burnt offerings came at stated times and were presented by the priests on behalf of the entire nation. These included the daily burnt offering (Ex. 29:38–42; Num. 28:3–8), the Sabbath burnt offering (Num. 28:9, 10), and festal burnt offerings at the new moon, the Passover, Pentecost, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles (Num. 28:11 to 29:39). Other obligatory burnt offerings were of an occasional nature and were presented by individuals. Such were the offerings at the consecration of a priest (Ex. 29:15–18; Lev. 8:18–21; 9:12–14), at childbirth (Lev. 12:6– 8), at the cleansing of a leper (ch. 14:19, 20), at the purifying from ceremonial defilement (ch. 15:14, 15, 30), and at the taking of a Nazirite vow (Num. 6:13–16). Voluntary burnt offerings might be presented by an individual at any time, but must conform in all respects to the same regulations that governed the obligatory burnt offerings (see Num. 7; 1 Kings 8:64). The regulations of Lev. 1 are concerned specifically with voluntary burnt offerings, though the ritual was similar for the others as well.

If his offering be a burnt sacrifice. “If his qorban [see v. 2] be an ‘olah.” ‘Olah, the usual Hebrew word for “burnt sacrifice” or “burnt offering,” means “that which goes up” or “that which ascends.” Another term, used but twice, is kalil, meaning “whole.” These words derive from the fact that burnt offerings were wholly burned on the altar, and that as the smoke arose, so the offering ascended, figuratively, to God. The Douay Version uses the word “holocaust,” meaning “that which is wholly burnt up.” These names fitly describe the burnt offering. No part of it was eaten, as was the case with some of the other sacrifices; all was burned and ascended to God in the flames as a “sweet

savour” (v. 9). Nothing was held back. All was given to God. It denoted complete consecration. Burnt offerings are first mentioned after the Flood, when Noah “offered burnt offerings on the altar” (Gen. 8:20). They are next mentioned in God’s command to Abraham to offer up his son “for a burnt offering upon one of the mountains which I will tell thee of” (Gen. 22:2). The book of Job, perhaps the oldest in the Bible, records how Job “rose up early in the morning, and offered burnt offerings … for Job said, It may be that my sons have sinned, and cursed God in their hearts” (Job 1:5). Job apparently believed that his burnt offerings availed to avert the anger of God even though his sons had brought no offering for themselves, and perhaps were not aware that they had sinned. The rabbis had a saying: “Burnt offerings atone for the transgressions of Israel.” Burnt offerings were the earliest of all offerings and the most characteristic and comprehensive, combining in themselves the essential elements of all offerings. Their importance is shown by the fact that for centuries they were the only offerings in existence. Later, when other offerings were commanded, it was expressly provided that they were not to take the place of, but were to be in addition to, the continual burnt offering” (see Num. 28:10; 29:16; etc.). Although the daily morning and evening sacrifices, mandatory even on the great Day of Atonement, were for the nation, they also served a definite purpose for the individual Israelite. When the sanctuary service was finally established in Jerusalem, God commanded that henceforth all sacrifices should be brought there, and that the priests only should officiate at the altar. Though this centralized the worship and tended toward uniformity, and was thus helpful, it created hardship for those who lived at some distance from the sanctuary. A journey from Galilee to Jerusalem would take several days, especially if a sacrificial animal was brought along. On the journey home the man might sin again and would need to make a return trip. This, of course, presented an impossible situation. For him, the daily evening and morning sacrifice offered a happy solution. The prescribed animals used in the daily services were procured with money contributed by the entire people. Every morning a lamb was offered on the altar of burnt offering for the whole nation, and in the evening the service was repeated. This burnt sacrifice provided a temporary and provisional atonement for the nation until such time as the individual sinner could himself appear and bring his own sacrifice. These national offerings did for the nation what Job had in mind when he said, “It may be that my sons have sinned, and cursed God in their hearts” (Job 1:5). Job did not know whether his sons had sinned. But it might be that they had. And so, to “cover” them until they should bring their own offerings, Job acted for them. In like manner the daily burnt offering for the nation covered Israel until each could bring his individual offering. The Talmud teaches that the morning sacrifice atoned for sins done during the night, and the evening sacrifice for sins done during the day. The daily burnt offerings were burned on the altar, but over a slow fire so that one sacrifice would last until the next was put on (Lev. 6:9). The evening sacrifice lasted until morning, and the morning sacrifice until evening. Thus there was always a victim on the altar to provide provisional and temporary atonement for Israel. When a man sinned, though he was unable to appear at the sanctuary immediately, or even for weeks and months, he knew that there was a sacrifice on the altar for him, and that he was “covered” until he could bring his own offering and confirm his repentance.

This merciful provision for sinners of old constitutes a strong hope for the sinner today. There are times when we sin but are not aware of it until later, and hence do not confess immediately. What a comfort to know that Christ stands ever ready to “cover” us with His robe of righteousness until we come to realize our condition, that He never leaves us or forsakes us, and that even before we come to Him He has made the necessary provision for our salvation. Thanks be to God for this wonderful provision! But let none take undue advantage of this and delay confession. Even though the individual burnt offerings discussed in Lev. 1 are all voluntary, yet when offered, as already noted, the ritual to be followed was precise and strict. The Israelites were thus taught implicit obedience. God might forgive, God will forgive, but there must be absolute adherence to the divine instructions. He who would draw near to God, must do it in the manner of God’s appointment. That worship only is acceptable to Him which is in accordance with His will—not that which to us may seem best and most effective, not that which we might think best adapted to the occasion, not that which appears to bring the quickest returns or the most money, but that only which God approves and upon which He can bestow His blessing. Four kinds of animals were used as burnt offerings: bullocks, sheep, goats, fowls. The offerer might choose whichever he wished. The rich who could afford a bullock would naturally bring one. The poor who could afford only a turtledove or a pigeon would bring one of these. Significantly Mary, the mother of Jesus, brought two turtledoves to the Temple as her gift after childbirth (see Lev. 12:8; Luke 2:22–24). Joseph and Mary were poor people. The lion and the eagle, kings among beasts and fowls, being unclean, were not used in sacrifice, but rather the lamb and the dove. God does not regard a high and lofty spirit, but the meek and the lowly He will accept. The voluntary burnt offering was a gift of love, of dedication, of consecration. It was offered in a spirit of cheerful sacrifice to God. It was more than a gift; it was the giving of oneself, a living sacrifice. We do not offer burnt offerings today, but it would be well for us to apply the spirit which prompted burnt offerings to everyday Christian living. God still loves cheerful, willing service (2 Cor. 9:7). A male without blemish. “It shall be perfect to be accepted; there shall be no blemish therein” (Lev. 22:21). This emphasizes the fact that God demands our best. We may not be rich or able to bring great gifts to God, but that which we give must be perfect. We are not to bring anything less than the best we have. We are not to give to God that which is of inferior value—a defective coin, unsalable property, scraps of unoccupied time. God is to be served with the best we can command. Of his own voluntary will. Rather, “that he may be accepted before the Lord” (RSV). He was to “offer it … at the door of the tabernacle,” but in so doing he would be “accepted before the Lord.” The same Hebrew word here translated “voluntary” is rendered “accepted” in v. 4.

Ellen G. White

Accepted for him. The animal brought as a sacrifice was considered a substitute for the sinner. It was to be accepted “for” him, that is, instead of him. Inasmuch as the substitute was a symbol of Christ, it too must be perfect (ch. 22:25). A solemn and essential part of the ritual was the placing of the hand of the offerer upon the head of the victim. The word samak, “put,” means “to lean” with one’s weight, an act by which the penitent sinner represented his utter dependence upon the substitute. As to the meaning of this, commentators, ancient and modern, understand that it signifies

a symbolic transfer of his sins from the offerer to the victim, or the substitution of the victim to die in the sinner’s place. “The laying of hands upon the victim’s head is an ordinary rite by which the substitution and the transfer of sins are effected.” “In every sacrifice there is the idea of substitution; the victim takes the place of the human sinner” (Jewish Encyclopedia, vol. 2, p. 286, art. “Atonement, Day of”). Inasmuch as Christians now by faith lay their sins on Jesus, the Lamb of God, it seems fitting to find in the sacrificial service a ceremony typifying this. In the ritual of the burnt offering we find this mirrored; in fact, the laying on of the hand was required in all cases where sin was involved. The Christian sees in the ceremony of the laying on of the hand and leaning on the victim a type of his own dependence upon Christ for salvation. In so leaning we place our sins upon Him, and He takes our place on the altar, a sacrifice “holy, acceptable unto God” (Rom. 12:1). Having followed the directions God gave, the repentant sinner could be sure that the victim was accepted in his stead. Even so, we too may be assured that as we follow God’s directions we may be accepted in Christ, our Substitute, knowing that He takes our place on the altar—that He has, in truth, already done so on the cross. He died for us, instead of us, and because He died we shall live.

Kill the bullock. We cannot believe that a normal individual would take pleasure in plunging a knife into an innocent victim, even though that victim be only an animal. Yet God required this act of the offerer. In later times the priests did the slaying, thought it was God’s original intent that the sinner himself should do so. This must have been a painful and distressing experience for the sinner, because he knew that it was his sin that made the death necessary. It must have impressed him with the determination to “go, and sin no more.” He saw vividly before him the result of sin. It meant not only death, but the death of an innocent one. What other result could this ceremony have than to create in the transgressor a hatred for sin and a solemn resolve to have no more to do with it? The first lesson God wanted to teach Israel through the sacrificial system was that sin means death. Again and again this lesson was impressed upon their hearts. Every morning and evening throughout the year a lamb was offered for the nation. Day after day the people brought their sin offerings and their burnt offerings to the sanctuary. In each case an animal was slain and the blood ministered in the appointed place. On every ceremony and on every service was stamped the lesson: Sin means death. This lesson is needed as much in our time as it was in the days of old. Some Christians hold sin too lightly. They think of it as a passing aspect of life that mankind will outgrow. Others consider sin regrettable but unavoidable. All need to have impressed indelibly upon the mind the lesson that sin means death. The NT specifically states that “the wages of sin is death” (Rom. 6:23), but many fail to grasp the importance of the statement. A more realistic conception of sin and death as being inseparably connected would help much in an appreciation and understanding of the gospel. For the Christian this holds an important lesson. We were guilty, not He. A contemplation of the cross should bring to us first a feeling of guilt, then of revulsion from sin, and finally profound thankfulness to God that through death comes salvation. Christ died for me. I should have died, for I sinned, and “the wages of sin is death.” But Christ died for me; He went to Calvary in my place! How adequate the provision! How wonderful the love! Sprinkle the blood. The offerer had finished his work. He had brought his sacrifice, confessed his sin, and slain the victim. Now the ministration of the blood began. A priest

had stood by as the blood gushed forth, and had caught it in a vessel. He now ministered the blood by sprinkling it round about upon the altar of burnt offering. The word here translated “sprinkle” literally means “to scatter.” It is used of scattering dust (Job 2:12), live coals (Eze. 10:2), water (Num. 19:13), etc. According to the Talmud the officiating priest scattered the blood against the altar at two places, the northeastern and southwestern corners, in such a way that it would touch all four sides of the altar. For sanitary reasons this was probably done on the inside of the altar. The unused portion of the blood was poured out at the bottom of the altar. Later, at the Temple in Jerusalem, surplus blood was disposed of by means of a tile drain, which conveyed it to the brook Kidron. God sought to impress upon Israel that forgiveness of sin can be obtained only through confession and the ministration of blood. They were to realize the infinite cost of forgiveness. It is more than merely overlooking faults. It cost God something to be able to forgive; it cost a life, even the life of His own Son. To some the death of Christ appears unnecessary. God could, or should, they think, forgive without Calvary. The cross does not seem to them an integral and vital part of the atonement. It would be well if Christians today contemplated more than they do the cost of their salvation. Forgiveness is not a simple matter. Through the ceremonial system God taught Israel that forgiveness can be had only through the shedding of blood. We need that lesson now. In the sacrificial system of Israel are to be found the fundamental principles of holy living. The OT is fundamental. He who is thoroughly grounded in it will be able to erect a superstructure that will not fall when the rains descend and the winds blow. He will be “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph. 2:20).

Flay the burnt offering. Originally, the offerer himself did this, though this part of the ritual was later taken over by the Levites. In the wilderness there were but few to participate in the services, as compared with later times, in the Promised Land, when hundreds and even thousands of offerers arrived in a single day. The Levites and priests who were accustomed to the ritual could perform the flaying more expeditiously than the people.

Put fire upon the altar. At a designated place upon the altar of burnt offering a fire was always burning. It was the duty of the priests to make sure that this fire never went out. Because God Himself had kindled it, it was considered sacred fire. This fire must not be put to common use, nor must common fire be used in any sanctuary service. From this central fire on the altar, the priests lighted other fires to accommodate such sacrifices as might be brought. Thus several fires were burning at the altar at one time, all lighted from the one central fire. It was from this altar that the priests took coals for their censers when they went in to offer incense in the holy place. The fire on the altar of incense came from the altar of burnt offering. It is interesting to note that in heaven there is an angel who has charge of the fire (Rev. 14:18). Lay the wood in order. The wood used in the sanctuary service was carefully inspected before it was permitted to come on the altar. Wood that had been attacked by insects or eaten by worms was rejected. It was the work of certain of the priests to provide and care for the wood, and once a year the people were asked to help gather fuel for the sanctuary. This must in itself have been educational for them; for as they gathered the wood and examined it to see that it would pass the inspection of the priests, they must

have been impressed with God’s holiness and His demand for perfection even in small matters. The wood was not thrown on the fire, nor casually put on. It was carefully placed “in order.” The lesson is evident. Nothing that has to do with God’s service may be done in a slipshod manner. All must be done with care and reverence.

Lay the parts. The lesson of orderliness is the same as in v. 7. All parts of the victim were to be placed in position on the altar as in the living animal, on the wood which was also “in order.” Says the apostle, “Let all things be done decently and in order” (1 Cor. 14:40). This is good NT Christianity.

Wash in water. In harmony with the rule that nothing unclean must come on the altar or be used in the service of God, the entrails and the legs were washed in water before the victim was placed on the altar. It might readily be argued that this was unnecessary, as the fire would soon consume the sacrifice and everything unclean be destroyed. Why, then, spend time in washing parts of the animal? This, again, must have deeply impressed all with the holiness of God, and His hatred of disorder and everything that defiles. In fact, every act, every ceremony, brought home the lesson of the sacredness of God’s work, the holiness of His character. The priest shall burn all. There was one exception to this: the skin was not burned, but given to the priest (ch. 7:8). We are not told why this exception was made. A sweet savour. That is, pleasing to Him. The burnt offerings of ch. 1 were not mandatory offerings but voluntary, something the offerer brought because he felt his need of God and wanted to show his appreciation for the goodness of the Lord. In bringing the offering he was expressing his love for God and consecrating himself to His service. Burnt offerings were offered on many occasions and represented consecration and thankfulness to God. They did not call for any specific favor, but expressed gratitude for past mercies. They were offered in the cleansing of a leper (ch. 14:19, 20), the cleansing of women after childbirth (ch. 12:6–8), and also for general defilement (ch. 15:15, 30). In many cases a sin offering accompanied the burnt offering, but not always. When sin and burnt offerings were brought by the same individual, the sin offering came first and was for a specific sin or sins; the burnt offering was for general sinfulness, without reference to any particular sin. Burnt offerings had a prominent place in the consecration of Aaron and his sons (Ex. 29:15–25; Lev. 8:18), as well as their induction into the priesthood (Lev. 9:12–14). They were also used in Nazirite vows (Num. 6:13–16). In these instances they stood for complete consecration of the individual to God. In them the offerer placed himself symbolically on the altar, his life wholly devoted to God’s service. Sacrifices were embodied prayers. Considered in this light they take on deeper meaning. If a Christian falls into temptation and commits a sin, he meekly confesses his sin and asks for forgiveness. The true Israelite did the same, but in addition he brought a sin offering for the specific sin. If he also brought a burnt offering, he was in that act saying, “Lord, I may have done other things also that are not pleasing to Thee. I am not aware that I have done this, but in mercy forgive wherein I may have come short.” When we pray this prayer today we are doing what the Israelite did when he brought his burnt offering. Paul’s expression in Rom. 12:1, “present your bodies a living sacrifice,” is a reference to ancient burnt offerings. We are to be wholly dedicated to God. We are to be

completely cleansed. Only when all filth was removed from the burnt offering, was it permitted to come upon the altar, “an offering made by fire, of a sweet savour unto the Lord.” So it is with us. All sin, all filthiness of the flesh and of the spirit, must be removed before we are fit for the altar (2 Cor. 7:1). The burnt offering is a type of Christ, who gave Himself fully, completely to God, leaving an example for us to follow. It teaches entire sanctification, complete dedication. It is rightly placed first in the list of offerings in Leviticus. It tells us in no uncertain tones that to be a sweet savor unto God, a sacrifice must be one of entire surrender. All must be placed on the altar, all must be dedicated to God. As the sacrifice was to be perfect, so Christ is the “lamb without blemish and without spot,” the One altogether lovely, the Holy One, who “loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (1 Peter 1:19; Eph. 5:2). The burnt sacrifice was pleasing to God because it revealed a desire in the heart of the offerer to dedicate himself to God. In bringing his sacrifice the offerer said in effect, “Lord, I desire to serve Thee. I am placing myself on the altar, reserving nothing for myself. Accept me in the Substitute and for His sake.” Such an attitude is pleasing to God. The burnt offerings of ch. 1 were a “sweet savour” unto God because they were entirely voluntary. Christians are in danger of doing that which in itself is good and right, not because of an inner urge or an impelling love but because it is the custom or because it is expected. Duty is a great word and should be emphasized; but we are not to forget that love is still greater, and that rightly applied it fulfills duty because it includes duty. Love is voluntary, spontaneous, free; duty is exacting, compulsory. Both are necessary in the Christian life, and one must not be stressed to the exclusion of the other. Duty fulfills the law and goes all the way. Love also fulfills the law and goes all the way; but then it goes even further. It goes the second mile. It gives the cloak also. “God loveth a cheerful giver” (2 Cor. 9:7). Some would substitute “liberal” for “cheerful” which would probably be true also. But the text reads “cheerful.” It denotes one who gives willingly, who does not need to be urged, but cheerfully does his part. Such is pleasing to God. This spirit is typified in the burnt offering. It would be pleasing to God if the spirit of happy, cheerful service were more common than it is. Often we do resignedly, perhaps even with grumbling, that which we should do with eagerness and a happy spirit. God loves a cheerful giver, not only of money but of service. There are tasks to be done that are not agreeable or pleasant. God appreciates our doing them as a matter of duty, but He would be even more pleased if we would do them voluntarily and without murmur or complaint. There are those who have to be encouraged, admonished, urged, almost bribed to do what they should do cheerfully and of their own free will (see Isa. 64:7; Mal. 1:10). An indifferent attitude and the desire for reward weary both men and God. It is disheartening to leaders to admonish earnestly and repeatedly and win but a feeble response.

Of the flocks. If an offerer could not afford or was not inclined to offer a bullock, he might select a sheep or a goat from the flock. This was acceptable to God; but whatever he selected, it must be a male, and it must be without blemish.

Sprinkle his blood. The ritual was the same as for a bullock. In this case nothing is said of placing the hand on the head of the animal, but doubtless this was done. As in

the case of a bullock, the priest stood ready to receive the blood and to sprinkle it round about upon the altar (see on v. 5).

He shall wash the inwards. The same ritual was followed as with the bullock. The animal was flayed, cut into pieces, the legs and the entrails washed, and then the pieces carried to the altar and there placed in order.

Of fowls. Turtledoves and pigeons were inexpensive, and even the poor could afford to bring one. It should be remembered that the offerings of ch. 1 were voluntary. But a heart overflowing with love would find some way of bringing a gift to God, however small it might be. Such offerings were as precious in the sight of God as the more pretentious ones. Jesus plainly taught this when He said of the widow who cast in the two mites, that she “hath cast in more than they all” (Luke 21:3, 4). A mite being worth only a fraction of a cent, her gift was small indeed. But she gave all she had. The amount she gave was not the true measure of her gift. It was not what she gave but what she had left that counted.

The priests shall bring it. Ordinarily, the offerer did the slaying. But in the case of a fowl the quantity of blood was so small that it was necessary for the priest himself to kill the bird, so that he might quickly touch the altar with the blood of the victim.

His crop with his feathers. These were thrown on the ash heap, as burning them would produce an offensive odor.

A sweet savour. The birds were too small to divide, too small to sprinkle the blood in the same manner as in other offerings, too small to rest the hand on (see on v. 4); but they were, nevertheless, a sweet savor unto God. The offerer had little part in the ritual except to provide the bird. The priest did the rest. Even so, the offerer had done what he could, and this was pleasing and acceptable to God.