Leviticus 1:1-4:35

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TABLE OF CONTENTS

The description of the sacrificial system 1:1-7:38

The burnt offering 1:1-17
The grain offering 2:1-16
The peace offering 3:1-17
The sin offering 4:1-5:13
The guilt offering 5:14-6:7
Other instructions 6:8-7:38

The service of the priests in the sanctuary 8:1-10:20

Ordination of Aaron and his sons 8:1-36
The priestly office 9:1-24
The sin of Nadab and Abihu 10:1-11
The sin of Eleazar and Ithamar 10:12-20

The laws of impurity 11:1-16:34

Impure animals 11:1-47
Impurities of childbirth 12:1-4
Impurities of the skin 13:1-14:57
Physical impurities 15:1-33
Moral impurities 16:1-34

The holiness code 17:1-26:46

Killing for eating 17:1-16
About holiness 18:1-20:27
Laws for priests and sacrifices 21:1-22:3
Holy days and religious feasts 23:1-44
Laws for the elements of the worship 24:1-9
Punishments for blasphemy 24:10-23
The Day of Rest and Jubilee Years 25:1-55
Blessing for obedience and punishment for disobedience 26:1-46

Offerings for the sanctuary 27:1-34

Ch. 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

THE SACRIFICIAL SYSTEM (HBH)

A great deal can be learned about what a society values from what it expresses in rituals. The study of OT ritual, far from being boring and unintelligible, can unlock the fundamentals of biblical theology.

Meaning

To all who enter a relationship with GOD through faith, GOD gives commandments that the faithful follow in evidence of their faith (Deut 5:29; Rom 1:5; Heb 3:18-19; John 14:15). When believers express their faith in obedience, they experience fullness of life (Lev 18:5; Deut 30:15-16; Ezek 20:10-12).

For the OT believer, GOD's commands were given in the law of Moses. These included instructions on how GOD was to be approached in rituals of worship and repentance. Ritual that does not arise from hearts committed to GOD is worthless (Prov 15:8; Isa 1:11-17; Hos 6:6; Amos 5:21-24). Israel tended to neglect justice, mercy, and faithfulness, "the weightier matters of the law (Matt 23:23; compare Mic 6:6-8) and to be satisfied with ritual. Yet it is not true that authentic worship is found only in spontaneous acts and that formal, ritual acts necessarily represent sham or hypocrisy.

The sacrifices were a secondary though vital part of Israel's religion. Through them Israel expressed their faith and learned the nature of a holy GOD, sinful humanity, and the necessity of atonement. They also received forgiveness (Lev 1:4; 4:20,26,31,35; 5:10,16) based upon Christ's final sacrifice (Rom 3:25; Heb 9:9-10; 10:1-4).

The Offerings

The most common offering in Israel was the burnt offering (Lev 11. It was presented by the priests every morning and evening and more frequently on holy days. Its main distinction was that the animal was entirely consumed by the altar fire. In response to the faithful offering, GOD's anger would be turned; and the worshiper would be accepted, freed from punishment by payment of the ransom.

The priest was to eat a portion of the other offerings (joined by the worshiper with the fellowship offering, Lev 3). The sin or purification offering (Lev 4:1-5:13) served to purify the sanctuary so that GOD could continue to dwell with a sinful people. The guilt or reparation offering (5:14-6:7) accompanied compensation that was required in the case of certain sins. The fellowship or peace offerings (Lev 3) were unique in that these were optional, brought in response to an unexpected blessing (a "thank" offering), a general thankfulness (a "freewill" offering), or a prayed-for deliverance (a "vow" offering).

Finally, the grain offerings (Lev 2) accompanied the daily burnt offerings or were presented independently in thanks at harvest.

Lev. 1-7 The Need for Sacrifice (HBH) The first major section of Leviticus (chaps 1-7) deals with the nature, purpose, and ritual of sacrifice. The summary statement that concludes this section (7:37-38) sets the entire sacrificial system in the context of GOD's covenant with Israel at Mount Sinai. GOD freed Israel from Egyptian slavery so that it would be free to worship. Leviticus 1-7 instructed Israel in how properly to worship GOD GOD desires the fellowship of His people. The Israelites' rebellion, however, made continued relations a problem for a holy GOD. Leviticus 1-7 introduces those sacrifices that made possible renewed fellowship between GOD and His people. (See Introduction, "Purpose and Theology".)

As an expression of tribute and devotion to the LORD, sacrifice had to be offered with a willing heart but also according to clearly articulated and well-understood prescriptions. Different kinds of offerings served a variety of purposes. Therefore an elaborate manual of procedure was necessary to show GOD's people how to approach the LORD GOD in an appropriate manner.

Lev. 1:1 Now the LORD called Moses and speaks with him: GOD called Moses and Moses spoke to the people as divine messenger. The code of holiness and the message that was announced were dictated by GOD. The tabernacle of reunion is the place where GOD meets with his servants. See Exodus 25:22: "And I will declare myself to you there, and will speak with you from the mercy seat". It was within the tabernacle that the ark and other sacred elements of the worship were kept (Exod. 37).

Lev. 1:1-17 Burnt Offering (HBH) The burnt offering could consist of an animal of the herd (1:3) or flock (1:10) or even of a bird (1:14). "Burnt offering" (Hebrew olah) suggests that the victim was totally consumed on the altar; that is, everything was given to the LORD, and nothing remained for either the offerer or the priest. The purpose was to provide atonement for the offerer (1:4). By laying a hand on the head of the animal, the offerer was recognizing the substitutionary role of the victim. The animal was, in effect, paying the price of the offerer's sin. Whether bull, sheep, or dove, the animals' death became a "soothing aroma" (1:9,13,17) before GOD, a means of effecting a harmonious relationship between a person and GOD.

Lev. 1:2 Offer an offering: Leviticus 1:1-7:38 deals with the offerings that were presented personally to the GOD of Israel. Leviticus 1:1-17 explains the burnt offering; 2:1-16, the grain offering; 3:1-17, the peace offering, 4:1-35, the sin offering; and 5:14-26, the guilt offering.

Lev. 1:3 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.

Lev. 1:3 The burnt offering was the most common of the sacrifices, and was carried out twice a day, in accordance with the minutest instructions that appear in this chapter. It included cattle, sheep, goats, pigeons and turtledoves. The entire animal, save the skin, was burned on the altar.

Lev. 1:4 The purpose of the burnt offering was to permit the person to make expiation. It didn't remove the presence of sin, but made communion possible with a holy GOD. The burnt offering anticipated the sacrifice of Jesus Christ, the true Lamb of GOD, who "takes away the sin of the world" (John 1:29).

Lev. 2:1 See section 2 of "TRUTH IN ACTION" at the end of Leviticus.

Lev. 2:1 When any person offers oblation to Jehovah: The idea of different types of offering taught that all that exists in the created universe belongs to GOD. Every individual should take a portion of what he possesses and set it aside as something sacred dedicated to GOD in recognitions of the blessings that GOD offers him.

Lev. 2:1-16 Grain Offering (HBH) The grain offering appears always to have followed the burnt offering (Num. 28:1-8) and consisted of flour and oil (Lev. 2:1-2). Though it too provided a "soothing aroma" (2:2,9,12), it was not totally consumed in fire but was shared with the priests (2:3). Thus its purpose was not so much to secure atonement. But as its name (minhah), that is, gift, tribute) and the use of sale (2:13) imply, it attested to the covenant relationship (re)established by atonement. That is, the grain offering was a harvest tribute paid to the sovereign LORD.

Lev. 2:2-16 Only a part of the oblation was burned. What remained was food for Aaron and his sons (v.3). The flour and oil constituted the principal ingredients (v.2), and this could be prepared in one of four ways (verses 4,5,7,14). Presented twice a day, it constituted a tribute offered to GOD (v.9) and also formed part of the admittance into the Levitical priesthood. It anticipated the offering of the Christian in which he daily offers himself as a living sacrifice to GOD through Jesus Christ (see Rom. 12:1,2; Heb. 13:15,16).

Lev. 2:11 FORBIDDEN OFFERINGS (Manners & Customs of the Bible by James M. Freeman; pub. 1972 by Logos International)
"Ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire." Maimonides assigns as a reason for this law that it was "the practice of the idolators to offer only leavened bread, and to choose sweet things for their oblations, and to anoint or besmear them with honey." - Reasons, etc., p. 275.

Lev. 2:13 USE OF SALT (Manners & Customs of the Bible)
"Every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy GOD to be lacking from thy meat offering: with all thine offerings thou shalt offer salt." The reason for this law, according to Maimonides, was found in the fact that the heathen never offered salt in sacrifices. If this were the case in the time of Moses, their custom must have changed subsequently, since there is abundant evidence of this use of salt among heathen of a later day. Some suppose that they imitated in this the Jewish sacrifices.

The partaking of salt by different persons together is regarded among the Arabs as a pledge of friendship. It is equivalent to a most solemn covenant. Numerous instances are recorded by travelers illustrative of this. So deeply rooted is this sentiment, that intended robbery has been abandoned when the robber has accidentally eaten salt while getting his plunder. Travelers have sometimes secured their safety in the midst of wild Bedouin by using stratagem in getting the Arabs to eat salt with them. Macgregor tells how he thus outwitted a sheik who had made him a prisoner, and whose disposition seemed to be unfriendly. "We had now eaten salt together, and in his own tent, and so he was bound by the strongest tie, and he knew it." - The Rob Roy on the Jordan, P. 260.

By thus using salt in their sacrifices the people were bound to Jehovah in most solemn covenant. Hence we read of the "covenant of salt". Num. 18:19; II Chronicles 13:5.

Lev. 3:1 See section 1 of "TRUTH IN ACTION" at the end of Leviticus.

Lev. 3:1 An offering of peace was a voluntary sacrifice, that could be offered along with a confession or vow, or as a demonstration of gratitude *7:11-21). It consisted in sacrificing an animal, a part of which was burned, another eaten by the priests, and another returned to be consumed by the one presenting the offering. It dealt with a festive offering that anticipated the LORD's Supper, as well as any other Christian meal that commemorates salvation (see Acts 2:46). Without defect...before the LORD: alludes to the fact that what was offered to the LORD in the sacrifices of ancient Israel had to be perfect, separated as sacred. The offerings of sacrifice were strictly regulated, so that the holiness of what was offered to the LORD would be preserved.

Lev. 3:1 Peace Offering (HBH) The peace offering could be an animal of the herd (3:1), a lamb (3:7), or a goat (3:12). The purpose was, like the grain offering, not to effect atonement but to celebrate covenant union. It produced a soothing aroma *3:5,16), thereby attesting to GOD's pleasure with the offerer. So much was this the case that the peace offering actually was viewed as a common meal in which the LORD, the offerer, and the priests "sat down" together to share their respective parts (3:5,11,16; see further 7:15-18,28-34).

SACRIFICIAL SYSTEM
NAME	REFERENCE	ELEMENTS	SIGNIFICANCE
Burnt Offering	Lev. 1; 6:8-13	Bull, ram, male goat, male dove, or young pigeon without blemish. (Always male animals, but species of animal varied according to individual's economic status.)	Voluntary. Signifies propitiation for sin and complete surrender, devotion, and commitment to GOD.
Grain Offering. Also called Meal, or Tribute, Offering	Lev. 2; 6:14-23	Flour, bread, or grain made with olive oil and salt (always unleavened); or incense.	Voluntary. Signifies thanksgiving for firstfruits.
Fellowship Offering. Also called Peace Offering: includes (1) Thank Offering, (2) Vow Offering. and (3) Freewill Offering	Lev 3; 7:11-36	Any animal without blemish. (Species of animal varied according to individual's economic status.)	Voluntary. Symbolizes fellowship with GOD. (1) Signifies thankfulness for a specific blessing; (2) offers a ritual expression of a vow, and (3) symbolizes general thankfulness (to be brought to one of three required religious services)
Sin Offering	Lev. 4:1-5:13; 6:24-30; 12:6-8	Male or female animal without blemish - as follows: bull for high priest and congregation; male goat for king; female goat or lamb for common person; dove or pigeon for slightly poor; tenth of an ephah of flour for the very poor.	Mandatory. Made by one who had sinned unintentionally or was unclean in order to attain purification.
Guilt Offering	Lev. 5:14-6:7; 7:1-6; 14:12-18	Ram or lamb without blemish	Mandatory. Made by a person who had either deprived another of his rights or had desecrated something holy.

Lev. 3:5 The sons of Aaron: The priests descended from the house and lineage of the family of Aaron and were ordinated for the service of the sacrifice.

Lev. 3:17 Perpetual statute...neither fat nor blood: The holiness of the people was reflected in the laws of the community established by GOD in order to separate and distinguish it from the rest. Some of these sought to assure the health of the community and others were destined to preserve their identity from generation to generation.

Lev. 4:1-5:13 Sin Offering (HBH) Peace or fellowship between a human being and GOD could not be achieved as long as sin created a barrier between them, so means had to be found to deal with the problem. Sin could be either unintentional or by choice. The rituals of Leviticus provided atonement only for unintentional sin (4:2,13,22,27). The person who sinned by choice ("sin defiantly," NIV; Hebrew "sin with a high hand") was forever cut off from GOD's people (Num. 15:30; compare Ps. 19:13).

The removal of unintentional sin required appropriate sacrifices (Lev. 4:1-5:13). These included not only the bull and lamb (here the female, 4:32) but also the goat, dove, or even flour. The nature of the offering depended on the status of the offerer. Thus the sin of the priests required the bull (4:1-12), the blood of which was sprinkled within the holy place of the tabernacle (4:6-7). The purification of the congregation as a whole also demanded a bull whose blood was applied by the priest in the way just described (4:13-21). The inadvertent sin of a ruler was atoned by the sacrifice of a male goat, the blood being applied to the great altar (4:22-26). An ordinary person presented a female goat or lamb or even, if poor, two doves or a mere handful of flour (4:27-5:13). When all of this was done with proper ritual and intent, the sin would be forgiven (4:26,31,35; 5:6,10,13).

Lev. 4:2 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.

Lev. 4:2 Sin through ignorance against any of the commandments of Jehovah: Unobservance of the commandments of the LORD gave place to a violation of the code of holiness and the covenant established with GOD. The subsequent offering for sin should be handed over by the anointed priest (v.3), the congregation of Israel (v.13), the ruler of the people (v.22), or an individual of the common people (v.27).

Lev. 4:3 The offering for expiation was characterized by sprinkling the blood of the animal (v.6). A wide variety of male and female animals were sacrificed and made emphasis on the ceremonies of purification. They were presented to put an end to the period of impurity that a person went through (see 12:6; 14:19), to conclude some vows (Num. 6:13,14), or to purify someone from unintentional sins (Lev. 4:2) or sins of omission (Lev. 5:1-4); this type of offering anticipated the purification of the believer through the blood of Christ (Heb. 9:12-14; I John 1:9).

Lev. 4:13 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.

LITERARY RICHES

Lev. 4:13 guilty, 'asham; Strong #816: To be culpable, have knowledge of guilt become an offender, transgress. In the majority of cases, 'asham signifies "to offend by guilt", or "offend by transgression". 'Asham is similar to chata'ah, which can mean "sin" or "offering for sin", depending on the context. 'Asham sometimes represents the state of culpability, guilt itself, the shame of being guilty, the punishment that accompanies guilt and the offering that removes it. The most significant reference is found in Isaiah 53:10, where 'asham seems to describe the expiatory death of the Messiah. The death of Jesus was the offering for all the sins of the world. See I John 2:2.

Lev. 4:22 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.

Lev. 4:27 See section 4 of "TRUTH IN ACTION" at the end of Leviticus.