Leviticus 4:1-35

Introduction

When the Lord introduces the "sin offering" to Moses, there are a couple noticeable variances. First, we are introduced to the difference between intentional and unintentional sin. Also, we see that the payment must be different, depending on the person committing the sin. But as we investigate the chapter closely, we also see that all sin has great similarity.

Commentary

v 1
The text makes the transition clear here, by reminding us that the Lord is speaking directly to Moses.

v 2
Moses is reminded that the information is not just for him, but is to be taught to all the sons of Israel. He next introduces the sin offering for "unintentional sins" (literally, mistaken). This verse serves as an introduction to the entire portion, as He first states "if any person" and will proceed to discuss specific people.

v 3
There is some debate as to the "anointed priest." Some suggest this is a reference to the High Priest, while others would say it is just a priest who has been anointed for service. However, the fact that guilt is brought onto all the people, it seems most likely that the anointed priest would be the High Priest. This also seems likely, since a bull would be the most expensive of all possible sacrifices.

v 4-10
The procedure of the offering is pretty similar to the peace offering (v 10). He will separate out all the fat from the bull and offer it up before the Lord on the altar. He will also lay his hands upon the bull, to symbolize the transfer of sin and guilt. He is also responsible to slay the bull. There are also some distinctions for the offerings. The priest is to dip his hand in the blood and sprinkle blood seven times before the veil of the sanctuary. (Again, that his sin effects the veil to the Holy of Holies seems to point toward the anointed priest being the High Priest.) He will also put some blood on the horns of that altar of fragrant incense. Again, all of the fat would be placed before the Lord.

v 11-12
In earlier sacrifices, the offerer was responsible to wash the entrails and legs clean. However, in this sacrifice, the priest is to separate out these elements (clearly they are not cleansed, for this element includes the refuse). He is to take the rest of the bull outside of the camp, to a clean place where the ashes are poured out. The reference to the clean place is not a statement about the land, but about it being set apart for pure purposes. At this location, the rest of the bull is burned.

v 13-21
Next, the Lord instructs Moses regarding a sin of the entire assembly. This is not just a sin which fellow Israelites commit, but is actually a sin committed in representation to the entire nation. Though it can be hard to exactly quantify, Joshua 9 seems to provide a good example. The elders of the nation of Israel make the decision to enter into a treaty, a treaty representing the entire nation, and binding to the entire nation.

Since the elders play a representative role (and possibly were central in the commission of the sin of the congregation), they must then place their hands upon the sacrifice. This symbolizes the transfer of the sin and guilt to the offering. When the priest sprinkles the blood on the veil, he is also symbolizing that the sin effects the entire communities ability to be in the presence of God. Strain has been created between the True Mediator and the nation of Israel. The priest then removes the fat portions, offers them on the altar, and then takes the remains of the bull and burns them outside of the camp, just as he did for a sin committed by the High Priest.

v 22-26
Although "leader" is not specifically defined, it is used in other places to refer to a prince or ruler. From the passage in Joshua 9, the Hebrew word is identical to describe the "leaders" who chose to make a treaty with the Gibeonites. It does not appear that the leaders sin has called others to also commit sin, for the sacrifice is not treated like the sin of a priest or the congregation. The priest does not approach the veil nor does he burn the remains outside of the camp. The sin payment is also less expensive, as the leader is able to offer a male goat, instead of a bull.

v 27-31
The offering for anyone of the "common people" (lit: people of the earth) is very similar to the offering of a leader, except that it is a female goat, instead of male.

v 32-35
Unlike the other offerings, a common person is given the option to sacrifice a goat or a lamb. If he offers a lamb, the ritual looks very similar to that of a peace offering.

Exposition

Grace is often under-appreciated because sin is typically misunderstood. Leviticus four provides us some interesting perspectives on sin, which should direct us to understand grace better.

Unintentional Sin--We often associate sin with motives and heart. James 4:17 reminds us, Therefore, to one who knows the right thing to do and does not do it, to him it is sin. In Romans 14:23 we are told that violating our conscience is a sin. However, it is tempting for some to believe the moral standard for what is sin is simply within their own determination. They will say that their own feelings and philosophy determine whether something is a sin or not. Then, when they do believe they have sinned, they consider the offense personal...they were the only one violated. Sin becomes completely therapeutic and self-centered. I determine what sin is. I determine if I have sinned. I am the one who has been sinned against.

When one examines "unintentional sin" the categories must be expanded. For many, if it was unintentional, they would not consider it to be sin. It could be classified as a mistake or misjudgment, possibly as an error, but rarely identified as sin. We see an example of an unintentional sin in the life of Abraham:

Now Abraham journeyed from there toward the land of the Negev, and settled between Kadesh and Shur; then he sojourned in Gerar. Abraham said of Sarah his wife, "She is my sister." So Abimelech king of Gerar sent and took Sarah. But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married." Now Abimelech had not come near her; and he said, "Lord, will You slay a nation, even {though} blameless? "Did he not himself say to me, 'She is my sister'? And she herself said, 'He is my brother.' In the integrity of my heart and the innocence of my hands I have done this." Then God said to him in the dream, "Yes, I know that in the integrity of your heart you have done this, and I also kept you from sinning against Me; therefore I did not let you touch her.--Genesis 20:1-6

It's interesting to know that Abimelech had a pure motive, he was completely unaware. Yet, God was willing to punish the king for a sin he could have committed in ignorance. He had no clue that Sarah was married, yet God prevented Abimelech from following through with his sin.

Such a view of sin reminds us that God is the one who is ultimately violated (Psalm 51:4). He is right to execute judgement because it is His standards which have been compromised. He is right to require sacrifice to atone for sins committed, even when it is isn't intentional.

Unbiased Sin--A person is not less prone to these unintentional sins depending on his status. Priests are capable of unintentional sin. Common people are capable of unintentional sin. Leaders are capable of unintentional sin. The nation can even collectively be brought into such a sin. Sin is not a consequence of our upbringing or the circumstances of our rearing. It doesn't matter if the person has a common upbringing or if he's a son of Aaron. Sin has a deeper root:

as it is written, "THERE IS NONE RIGHTEOUS, NOT EVEN ONE; THERE IS NONE WHO UNDERSTANDS, THERE IS NONE WHO SEEKS FOR GOD; ALL HAVE TURNED ASIDE, TOGETHER THEY HAVE BECOME USELESS; THERE IS NONE WHO DOES GOOD, THERE IS NOT EVEN ONE." "THEIR THROAT IS AN OPEN GRAVE, WITH THEIR TONGUES THEY KEEP DECEIVING," "THE POISON OF ASPS IS UNDER THEIR LIPS"; "WHOSE MOUTH IS FULL OF CURSING AND BITTERNESS"; "THEIR FEET ARE SWIFT TO SHED BLOOD, DESTRUCTION AND MISERY ARE IN THEIR PATHS, AND THE PATH OF PEACE THEY HAVE NOT KNOWN." "THERE IS NO FEAR OF GOD BEFORE THEIR EYES."--Romans 3:10-18

We sin because we are sinners (not the other way around). When we contrast ourself with the standard of perfect holiness seen in God, we suddenly realize that all that we do is tainted with sin. This runs counter to our "self-esteem-I'm-OK-if-you're-OK" culture. It does us no good to ignore our sin issue or to think we are somehow exempt.

Uneven Payments--There is a noticeable scale in regard to the offerings. For a priest or the entire congregation, a bull was to be the sacrifice. For a leader, he was required to offer a male goat, while a common person could give a female got or female sheep. The bull seems understandable for sins of an entire congregation, since it would be the entire quantity of the camp. But why such a difference between the offering of a leader and a priest? And why such a little difference between a leader and a common man?

Clearly, those who lead are held to a higher standard. One can easy an elevated standard in the qualifications of an elder (1 Timothy 3:1-7). James reminded us that teachers will be judged more strictly (3:1). Certainly, much of this is due to the fact that they bear responsibility for the growth of the congregation (Hebrews 13:17). However, the difference in sacrifice is not that much different than the sacrifice for a common man.

It must be remembered that the sin of the High Priest is not just the sin of a "super leader." The role of the High Priest serves as a mediatorial role for the entire nation. He was not simply the highest of teachers or highest of servants in the tabernacle, he was to be a type of Christ. His role was to represent the work of Christ on our behalf...a sinless work from Christ. Therefore, when the High Priest sins, even unintentionally, he violates the very pattern he should be setting. Therefore, the sacrifice must be the most costly.

Same Result--In each situation, we see the offerer depends on substitution. In each situation, the High Priest, the elders, a leader or a common man places his hands upon the bull or goat/sheep. This is representative of the sin and penalty being transferred from the sinner to another source. Of course, the sacrifices are a picture pointing to Christ and are not efficient for this purpose on their own:

For the Law, since it has {only} a shadow of the good things to come {and} not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? But in those {sacrifices} there is a reminder of sins year by year. For it is impossible for the blood of bulls and goats to take away sins. Therefore, when He comes into the world, He says, "SACRIFICE AND OFFERING YOU HAVE NOT DESIRED, BUT A BODY YOU HAVE PREPARED FOR ME; IN WHOLE BURNT OFFERINGS AND {sacrifices} FOR SIN YOU HAVE TAKEN NO PLEASURE.--Hebrews 10:1-6

In each case, forgiveness is granted through the atonement God offers through His Son.

Conclusion

Leviticus four can be a difficult passage for us to read. Verse after verse describes the process of sacrifice and blood being poured out. The passage can seem bloody and gruesome. However, the most difficult part may be the discussion of sin. Sin permeates and effects all people. Sin must be dealt with from a blood sacrifice. Sin, when properly understood, is not just acts we willfully commit but also can be unintentional actions. Sin is a violation of God's perfect, holy, complete standards. We are all guilty of this. We all fall short of the glory of God.

However, when we look at the pervasive, infectious nature of our sin. When we see that we are sinners at the root of our being, we also begin to discover grace. We discover a gracious God who does not save us because we deserve it or are pretty good on our own. We see a Savior who saves us because of His own good pleasure to do so. An Old Testament saint did not believe his sacrifice was bringing him genuine forgiveness, but instead, he brought his sacrifice in response to a God who does forgive sin and make that possible. The sin offering in Leviticus four reminded the Old Testament saint of the grace of God, for He forgives sins we know we have committed but also those which were unintentional. (An offerer only knew he had committed an "unintentional sin" when it was brought to his attention. How many more unintentional sins did he commit which he was not aware of? Yet, he trusted in a gracious, forgiving God who would atone for his sins.)

In a world which trains people to only see the good in ourselves, Leviticus four is a reminder that there is nothing good in ourselves. We see the depths of our sin, which allows us to see the heights of His grace! See how Paul described His grace in the midst of our sin:

And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly {places} in Christ Jesus, so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith; and that not of yourselves, {it is} the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.--Ephesians 2:1-10

Leviticus 2:1-3:17

Introduction

The grain and the fellowship offerings are presented within this section.While it is certainly possible to take a look at each separately, I do not want to miss some detail by looking at both of them together. In fact, the detail is in the details. In each of these offerings God lays out very specific elements which present us with a deeper understanding of truth.

If we trust that these sacrifices are to point us toward Christ, then we will trust that the details of these sacrifices are also intended to draw us closer to our Savior.

Commentary

v 1
God presents the requirements for the grain offering between the burnt and fellowship offerings. It's a logical place to discuss the grain offering for it often accompanies a burnt or peace offering. Like the burnt offering, we really are not given a lot of occasion in this text. It is assumed by many that the grain offering reinforces whatever type of sacrifice it accompanies.

v 2
The man will bring his offering to the priest who will take from it a handful to be offered before the Lord. The priest approaches the altar and presents it in the fire to the Lord. As with the burnt offering, the reference to it being a soothing aroma is not a statement about its smell, but a statement to the Lord's satisfaction with it. However, unlike the burnt offering, the entire offering is not placed upon the fire, but the handful is simply called a "memorial portion." The rest is kept for the priests to enjoy. While the priest may offer the sacrifice to the Lord, it is up to the offerer to prepare the sacrifice:

Oil--The oil would be from olives. This oil was used for the anointing of kings and priests. This oil is also used to heal wounds and placed upon a head in times of celebration. In James 5, it is part of the anointing process for the sick.

While some simply want to see oil as assisting the burning process of the grain, there seems to be a greater meaning. It can be suggested that such usage of oil is symbolic of the anointing from the Holy Spirit. As David was anointed by Samuel, the Spirit came to descend upon him. The oil points toward the joy of the Holy Spirit.

Frankincense--This incense would be costly and was used in much of the worship process. The perfume for the priests was to include frankincense and the show bread was to be baked with it as well. This spice becomes synonymous with being in the presence of the Lord. Of course, frankincense is most famous for being one of the gifts given to Jesus by the Magi (Matthew 2:11). This gift was really a recognition of Christ's priestly function and the fulfillment that God is in our presence.

v 3
Aaron and his sons would keep the remainder of the offering. However, this was not to be passed around to just anybody. It was considered a thing most holy, therefore it was only to be eaten by Aaron and his sons.

v 4-10
The grain offering could be presented in various ways. It could be baked in an oven, cooked on a griddle or fried in a pan. No matter how it is presented, oil is still to accompany it and it is given to the priests to offer it before the Lord. Only a memorial portion would be offered in any format, while the rest was for Aaron and his sons.

v 11
Unleavened--While God has already told Moses to use unleavened bread (4, 5), He takes special caution to remind Moses of this again. Many people assume that God's prohibition of leaven (along with honey) is simply because it can ferment and cause the grain to spoil. In light of the New Testament, however, this view appears simplistic. Jesus warned the disciples about the leaven of the pharisees, by which He meant their false teaching (Matthew 16:12). In Luke 12:1, Jesus refers to the pharisees hypocrisy as leaven. Also, Paul speaks of sin in the Corinthians church as leaven which needs to be removed (1 Corinthians 5:6-8). God requires that offerings which approach His fire would be leaven free for this is symbolic of the sin free nature the Lord desires.

v 12
The issue is clearly not the potential rotting of the bread, for Moses is instructed that the first fruits offering may have leaven within it. However, this sacrifice may not be offered into the fire.

v 13
Salt--God commands Moses that every grain offering--whether first fruits or not--must be accompanied with salt. Again, some speculate that this is simply for the preserving nature of salt, but Moses is given another reason why. It is the salt of the covenant. The salt of the covenant is used other times, such as referring to the kingly covenant made between God to David (2 Chronicles 13:5). While the benefits of a covenant are always enjoyed by men, the glory is seen in the Divine half. Man always fails to keep his covenant. God never fails to uphold His half.

v 14-16
To reinforce that the elements are not simply for cooking purposes, Moses is instructed that he should still offer incense and salt with first fruit grain.

c3 v1
At this point, we are introduced to the peace offering. Since Hebrew words are only consonants, it is difficult to know the full meaning of this offering. It appears that "peace" or "fellowship" is the desired term. Unlike the burnt offering, the offerer could either offer a male or female offering from the herd. However, in offering it must be without defect.

v 2-6
Like the burnt offering, the offerer must lay his hands upon the sacrifice and slay the animal. The priests will take the blood and sprinkle it around the altar. Yet these verses introduce us to another element.

Fat--We read the word "fat" and often think of gristle or the inedible portion of meat. However, this is not at all what the authors meant by "fat." "The fat" is used in other passages to speak of that which is best (see: Psalm 63, Psalm 81:16). Therefore, we must understand that God is not calling for them to give the most disgusting potion, but the best of the offering instead.

v 7-11
The offerer could also present a lamb before the Lord for a fellowship offering. If he did so, the offering was prepared in much the same way, however, he was also to remove the entire fat tail.

v 12-16
This sacrifice is almost identical to that of a lamb, except that there is no fat tail to offer.

v 17
God presents to Moses a permanent statute for all their generations, no matter what location...they are not to eat fat nor drink blood.

Exposition

There a couple of ways we can approach the grain and fellowship offerings. Some, look at these offerings simply as devices designed to appease an angry God. Some look only to the elements of the offerings for "practical" reasons:

--oil: added to increase the value and facilitate the burning
--frankincense: to increase the value and create a good aroma
--no leaven: keeps the offering from rotting
--no honey: keeps offering from rotting (and burning honey smells bad)
--salt: preserves the offering
--fat: keeps Israelites from eating unhealthy meat

But such "practicality" keeps us from seeing the real purpose of these sacrifices. God does not need to be fed nor does He have any needs that we must take care of. He can call down fire from heaven to consume a sacrifice and does not need oil to facilitate the burning. He fed the nation with quail and manna; He does not need a sacrificial system as a way to feed His priests.

The real "practical" perspective is to seek the the glory of God in this midst of this revelation. When we do this, we understand far more:

The oil is seen throughout Scripture within the process of anointing. The frankincense was a costly spice used within the tabernacle. The showbread in the tabernacle as well as the perfume of the priests contained frankincense. This means that any time a person smelled frankincense, they would be draw in their mind to the tabernacle/temple...representing the presence of God. The sacrifice is to be without leaven, which often symbolizes sin (see: 1 Corinthians 5). The text tells us the salt does not exist for the sake of preserving the offering, but is a representation of the covenant God has made with us.

Now, as we think through the elements, ask yourself: Who is it who anoints us? Who's presence is within us? Who works within our lives to transform us into the image of Christ...the sinless image of Christ? Who is our seal of the covenant from God made to us?

In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for {us} with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to {the will of} God.--Romans 8:26-27

The grain offering usually accompanies other offerings. It is usually thought to be a form of petition or used to add to the intensity of the offering.

The fellowship offering always follows the burnt offering and never precedes it. It is not merely that the priest eats part of the sacrifice, but the offer does as well. This symbolic gesture has God the Father and the offerer eating a meal together. Of course, their is a priest involved as well, to symbolize the mediatorial work of Christ. Since this offering is a symbol of our communion with God, a male or female may be sacrificed to show that fellowship with the Lord is not helped (nor hindered) by our gender. Either male or female is given equal access to Christ (Galatians 3:28).

Conclusion

The grain offering should remind the believer that he is not capable of praying to God except for the work of Christ and the indwelling of the Holy Spirit. Just like God had to produce the grain for the offerer, so God must also do all the work to make praying to Him even possible. Likewise, the fellowship offering should remind us that once the atonement is made by Christ, we now have fellowship with the Son and with the Father. Thus, a man sits down with his family to have a meal between him and God. We see Christ's desire to fellowship and eat with us in the following text:

While they were eating, Jesus took {some} bread, and after a blessing, He broke {it} and gave {it} to the disciples, and said, "Take, eat; this is My body." And when He had taken a cup and given thanks, He gave {it} to them, saying, "Drink from it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins. "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."--Matthew 26:26-29

Jesus earnestly desired to eat the meal with His disciples (Luke 22:15). During the meal, He reminds them that fellowship is only possible because of the work He is about to do on their behalf. Lastly, He points not just to forgiveness available, but reminds us that God desires to enjoy fellowship with us as well. Jesus points the disciples ahead to the day they will enjoy a meal together with Christ in God's presence.

The only "practical" way to read the Scriptures is to understand that God desires Jesus Christ to be exalted on every page. The sacrifices are not bloody attempts to appease a vicious God, they are worship ceremonies intended to direct the reader to the work of Jesus Christ and the Holy Spirit, on our behalf. While we enjoy sweet fellowship with Jesus, we should also call out to others:

O taste and see that the LORD is good; How blessed is the man who takes refuge in Him!--Psalm 34:8

Leviticus 1:1-17

Introduction

The first sacrifice that the Lord describes to Moses is the burnt offering. Moses and the Israelites have just completed the tabernacle preparations, diligently watching to follow every detail. The glory of the Lord filled the tabernacle and then the Lord called to Moses. The Lord then instructs Moses as to the objects offered in the burnt offering and the procedure for each offering. Though the text does not specifically mention the motive (nor frequency) of the burnt offering, we do see the same result...a soothing aroma to the Lord.

However, Moses isn't here. The glory of the Lord has not filled our church like a cloud. We don't have a tabernacle and certainly are not offering bulls, goats, lambs or turtledoves on an altar. We live in a different era, a different location and have a different expression of worship.

Is there really anything we can learn?

Commentary

v 1
As Moses stands at the entry way of the Tent of Meeting--unable to enter due to the cloud of the Lord's presence--the word of the Lord is spoken. God begins His instruction. (For more detail, see this post.)

v 2
This instruction was not meant for Moses alone. Immediately, God reminds Moses that He is revealing His will so that Moses can now instruct the people. Though verse 2 does not introduce the term "burnt offering," clearly God is speaking to Moses already about it. This cannot be a overall statement that every offering must be from the flock or herd, for we will soon be introduced to the grain offering. However, we are reminded that the man it to bring His offering. Contrary to the disobedient practice we see throughout Israel's history, God was not interested in His people offering sacrifices wherever they chose. He desired that their offering be brought to His tabernacle, constructed to His design.

v 3
At this point, the "burnt offering" is officially introduced. A man will bring his offering forward, which will be a male without defect. The man offering the sacrifice certainly speaks to the patriarchal system, that a father would take headship of his home. The father is responsible to direct people to the Heavenly Father. As the offering is also male without defect, there is certainly nowhere else someone should look than the Man, the Lord Jesus Christ. He must follow these instructions to be accepted before the Lord.

v 4
The man lays his hands on the head of the offering. The text explains that this is necessary to make atonement for the man (and his family). Placing his hands on the animal's head show the symbolic transfer of the sin and guilt to the animal. The weight pressed upon the animal is similar to the yoke our own sin forces us to carry unless transfered to another on our behalf.

v 5
Next the man must slaughter his sacrifice. It is important to see his involvement in the death and bloodiness of the sacrifice. Many imagine the sacrificial system without seeing the gravity. The man would not simply bring an animal to the tabernacle, lay his hands on it, hand it over to the priests and walk away. Upon pressing down upon the animal, the man is then expected to slaughter the animal himself. The priests then immediately collect the blood and sprinkle it around the altar and the doorway of the Tent of Meeting.

v 6
Next, the man must skin the bull and cut it into pieces. Again, he is involved in all of the mess and death of the process. Blood would be seen, felt and smelt by the man.

v 7
But the man would not approach the altar. The priests would be in charge of arranging the wood and tending to the fire on the altar.

v 8
Then Aaron's sons, the priests, would arrange the pieces, placing the head and the fat from the kidneys/loins upon the altar.

v 9
However, all pieces of the bull were not offered on the altar at once. The man would then wash the legs and intestines with water. If the sacrifice was to be a male without defect, then certainly it would need to be clean as well. God would not want waste and dirt to be placed upon His altar. Therefore, the man must wash each of these things off, being sure to provide a clean offering.

Once clean, the sacrifice would be handed to the priests who would offer it on the altar. Perhaps suggesting the amount of water that may have been used, the sacrifice would be offered up in the smoke.

This would then provide a soothing aroma to the Lord. This is not simply a response to the odor of the offering, but more importantly, to the satisfaction of the offering to God.

v 10-13
If a man chooses not to offer a bull, he is allowed to offer a goat or sheep. The offering looks almost identical in function, except that the goat/sheep is slaughtered on the northward side of the altar instead of the toward the doorway. However, it is an acceptable offering for it results in a soothing aroma to the Lord.

v 14-17
Yet, a man can offer a turtledove or a young pigeon as well. There are visible parallels to the other sacrifices, but since it's a bird, it must have some adjustments. Rather than slaying the animal, the priest must wring the birds head off and drain the blood. Similar to removing the entrails and it and the legs, the man must then remove the crop and feathers. And instead of cutting the animal into pieces, the bird is torn by the wings, but not severed.

Exposition

The Reason for the Burnt Offering

As the book of Leviticus opens up, God gives Moses specific instructions for an offering, but does not express the specific purpose. However, we can see other burnt offerings in the Scriptures that give us an idea. After Noah and his family depart from the ark, Noah then builds an altar to the LORD (Genesis 8:1-22). He then offers burnt offerings from the clean animals and clean birds unto the LORD. Certainly, Noah is offering his gift in thanksgiving for protection and survival. Since the flood was an outpouring of God's wrath upon the earth, it is also reasonable to assume Noah is offering the sacrifice for atonement; to acknowledge that the punishment of God had been poured out. This would also be an acknowledgement by Noah that he had averted that punishment only by the gracious working of God.

In similar fashion, Psalm 66 presents the context for a burnt offering. The attitude is clearly that of thanksgiving. The offerer is not coming because he has to but because he wants to. As the psalmist progresses through the song, he shows that his thanksgiving is specifically found in the deliverance of God. Just like with Noah, the psalmist acknowledges the parting of the Red Sea. He then uses that imagery to express God's sovereign deliverance to His people in the midst of their trials.

The Elements of the Burnt Offering

When we understand the motive for the burnt offering, then we better understand the distinctions between the animals sacrificed. The burnt offering was a costly offering, since every portion but the skin was devoured in the fire. In other sacrifices, the offer kept a portion of the sacrifice or gave a portion to the priests. However, in the burnt offering, it would be completely consumed.

It appears that God offers three particular types of sacrifices, each in descending order of value. The bull would be the most costly of sacrifices an Israelite could offer. Not only would it be the largest animal, but it would also be the least plentiful. Next in value would come the sheep/goat, as much of Israel's economy was built around shepherding. This sacrifice would be costly, but not as costly as a bull. Finally, for those who could not make an offering from the herd or flock, they were able to offer a turtledove or young pigeon. While the burnt offering would be costly, God gives a graduated scale for the offering, to keep it from being a crippling sacrifice. If one can afford to offer a bull, it is available for a burnt offering. However, a sheep/goat is available to the one who can afford it. And if neither is affordable, a person also can offer a turtledove or pigeon.

But what would motivate a person to give a bull instead of a pigeon or turtledove? To examine the true attitude of a burnt offering, we must see all the elements together. God does not demand when or under what circumstances a burnt offering must be given. God does not lay out financial perimeters for which gift must be given. The burnt offering was to be an expression of thanksgiving to God, particularly in light of His deliverance provided. The proper attitude of the sacrifice is not to ask, "How little can I get away with?" but to ask, "How can I best express my gratitude to God for His deliverance?"

Conclusion

We do not need to let culture, history or tradition get in the way from seeing the relevance of Leviticus. Christ is exalted in multiple ways. The sacrifice must be a male without blemish...clearly an illustration of Christ, Our Spotless Lamb who takes away our sins. The man offering his sacrifice would place his hand upon the head of the offering, to point to the atonement that would come through Christ Jesus. Even the result, as the sacrifice was a pleasing aroma to the Lord should direct the reader to remember God's satisfaction of the sacrifice of Christ. But even the attitude of the offerer can reflect the attitude of Christ.

For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.--2 Corinthians 8:9

When we consider the work of Christ, we see the perfect attitude toward selfless giving. Paul instructs that Jesus gave up all of His riches for our sakes and became poor. This is not merely a reference to the majestic glory and privileges in heaven. This is also a reference to His perfect, unified relationship with the Godhead. Jesus enjoyed the splendor of perfect relationship between God the Father, the Holy Spirit and Himself. However, when Jesus hung on the cross, He cried out, "My God, My God, why have you forsaken me?" His cry expresses the reality of ultimate poverty. He was separated from God has He bore our sin upont Himself.

And why would He do this? So that we might become rich. This is no reference to our financial standing, for the gospel is not intended as a way to grow one's "portfolio." The relationship between His poverty and riches is the same as ours. His poverty was experienced in a relationship severed between He and His Father, our riches are found in the establishment of that relationship, based only on the work of Christ. Though we have nothing offer before God and found ourselves in ultimate poverty, Jesus abandoned His great riches to give us that which we could never earn or deserve. He redeemed us through His blood and allows us to have the riches of a restored relationship with God. There is no greater deliverance than this.

In light of this deliverance, we now understand the motivation for the sacrifice. When aware of just how much we've been forgiven--and the great price by which it came--then we would not approach our opportunity to sacrifice with a cheapened, minimal attitude. This also is the heart compulsion of the offerer of sacrifice in Leviticus. He would not try to bargain down to a turtledove or pigeon. If a man offered a turtledove or pigeon, it would be a costly sacrifice to him, truly what he could afford. But since he had been delivered from much, he would then desire to give much to God.

This order must not be reversed. The burnt offering was not an attempt by the offerer to find forgiveness. The burnt offering was a sacrifice made to express joy for the forgiveness of sins received.

So how does the believer today express his joy for the gospel and express gratitude toward God. It is not profitable for us to create a new altar and offer animal sacrifices, for the greater joy is pointing to Jesus Christ on the cross. But if we do not offer an animal sacrifice, the answer it not to offer less:

Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, {which is} your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.--Romans 12:1-2

The calling for the believer is to offer all of himself to the Lord, not just an animal sacrifice. This is not to be done out of obligation or compulsion, but out of gratitude for God's deliverance to us. We offer ourselves as a fragrant aroma to the Lord, acknowledging His delivering work on our behalf.