Leviticus 6:8-7:38

Introduction

The LORD now points Moses to the priestly role during six different sacrifices. Though most of these sacrificial details have been covered previously, the perspective is now shifted. Instead of the focus upon the offerer we now see the intricate detail of the sacrifices.

Surely, there is a lot of symbolism in the sacrifices. While some if obvious to us, there is undoubtedly a great deal of symbolism that goes unnoticed or is misunderstood. But why would God require such elaborate detail? Is it possible there could be another point.

Commentary

c6 v8
We are reminded that the LORD is speaking directly to Moses. The next verse reminds us that it was Moses' responsibility to convey the message to Aaron and his sons. Though the entire congregation would receive these words, they directly apply to the priestly function.

c6 v9-13

Burnt Offering

Aaron is told that the burnt offering is to remain on the hearth all night until the morning, with the priest keeping the fire going. It is essential that the fire does not go out, for the LORD reminds Moses three times within five verses.

To remove the ashes, the priest must put on his linen robe, with undergarments. Next, he will remove the ashes from the altar and place them beside it. At this point, he will again change his garments and carry the ashes out to a clean place outside the camp.

Every morning the priest shall lay wood upon the fire of the altar. Upon this wood, the priest will then lay out the burnt offering and the fat portions for the peace offerings.

c6 v14-18

Grain Offering

One of the priests will take up a handful of grain. He will include oil with it and all of the incense. He will then offer it up on smoke on the altar.

The remaining portion may be eaten by Aaron and any male of the sons of Aaron. They may not add leaven to it and they are to eat it in the court of the tabernacle.

The LORD reminds Moses that this statute is not just for Aaron and his sons directly, but will be passed down to other generations.

c6 v19-23

Anointed Priest's Grain Offering

Aaron is to offer a specific grain offering for the day he is anointed. He is to offer 3/5th a bushel of grain upon the altar, half offered in the morning , half offered in the evening. As opposed to other grain offerings, Aaron is not giving options for preparation. He is to prepare this with a griddle, mixed with oil. It is broken into pieces and the entire sacrifice is offered onto the fire. The priests do not eat any portion of this offering.

c6 v24-29

Sin Offering

Here we learn that the priest who offers the sin offering is also to prepare it to be eaten. It is to be eaten in the court of the tent of meeting, by the priest and any of the other sons of Aaron. Whereas much of Leviticus has dealt with touching things which can defile a person, the flesh of the sin offer actually consecrates a person. If blood is spilt on any garment, it must be washed in a holy place.

We also see that any materials used to cook the sin offering must be treated. If it is boiled in a clay vessel, then it is to be shattered and destroyed. However, if the vessel is made out of bronze, it can be scoured clean.

c6 v30

Atoning Sacrifice

However, the priests are reminded that they are not to eat from the Atoning Sacrifice. If the blood has been brought into the Holy of Holies, this sacrifice is not to be eaten. It is supposed to be completely consumed with fire.

c7 v1-7

Guilt Offering

The location of the offering is the same as the burnt offering. Also, the priest will sprinkle the blood around the altar.

The priest will offer all the fat (from the tail, the portion that covers the entrails, the kidneys with their fat, and the lobe of the liver) upon the altar in smoke.

The rest of the offering is available to the priest who offered it and to any other son of Aaron, provided they eat it in a holy place.

c7 v8

Burnt Offering

The priest who offers the burnt offering is allowed to keep the skin from it.

c7 v9-10

Grain Offering

If a grain offering has been cooked, then it belongs to the priest who offered it. However, if the offering has only been mixed with oil, or if the offering is dry, then it belongs to all of Aaron's sons alike.

c7 v11-21

Thanksgiving Peace Offering (11-15)

When a thanksgiving peace offering is made, there shall also be unleavened cakes with oil, unleavened wafers with oil, and fine flour cakes mixed with oil. He shall also offer cakes of leavened bread. One of each loaf will belong to the priest who makes the peace offering.

The offerer must eat his portion of the peace offering on the day it is offered.

Thanksgiving Votive or Freewill Offering (16-18)

Though we do not know the exact purposes of a freewill offering, the details are the same as a peace offering that accompanies a vow. In each of these sacrifices, the offering may be eaten the day after the sacrifice as well.

However, no meat may ever be eaten from the sacrifice on the third day. If a person eats of the sacrifice on the third day, the sacrifice will not be reckoned for him and he will bear iniquity for his offense.

Cleanliness for Peace Offerings (19-21)

No flesh that touches something unclean may be eaten.

Anyone who is clean may eat of the flesh, provided it hasn't been defiled. However, no person is to eat of the peace offering if they are unclean, either by touching an unclean animal or any other unclean thing.

God takes this severely, for any person who violates these standards will be cut off from his people.

c7 v22-27

Fat and Blood Prohibitions

No person is ever to eat of the fat portions or take in the blood of an animal.

Any fat from an animal that dies naturally or is torn by a beast (and thus has not been offered to the the LORD) may be used for other purposes, but not for food.

Any person who violates this law will be cut off from his people.

c7 v28-36

Peace Offerings--Priest's Portion

The offerer is to bring the portions for the peace offering himself. He is to wave the fat and the breast before the LORD. The priest will then offer all the fat on the altar, but he will keep the breast for himself. The offerer shall also give the right thigh to the priest as a contribution for making the offering for him.

This contribution is to be given to Aaron and his sons throughout the generations.

c7 v37-38

The LORD commanded all of these offerings to Moses on Mount Sinai.

Exposition

As this section concludes, we are reminded of the sacrifices for the priest's perspective. From 6:8 through 7:36, the burnt offering, grain offering, sin offering, guilt offering, ordination offering and peace offering have been reiterated. With each sacrifice we see a great deal of detail, both in this chapter and the preceding chapters.

In just looking at the fellowship offering (7:11-36) we can see some specific purposes. As with every page of Scripture, the primary purpose of the sacrifices is to point us to Jesus. A couple examples from the fellowship offerings:

Eating the sacrifice--Throughout Scripture, eating a meal is a synonymous with fellowship. In fact, one way you can show a person they are out of fellowship is to abstain from eating with him (1 Corinthians 5:11). Eating part of the sacrifice speaks to the fact that a person can have fellowship with God.

But how is such fellowship enjoyed?

Consider how Jesus juxtaposed faith and eating in John 6:26-58.

"Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal."

Jesus answered and said to them, "This is the work of God, that you believe in Him whom He has sent."

"For the bread of God is that which comes down out of heaven, and gives life to the world."

Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst."

"For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day."

"Truly, truly, I say to you, he who believes has eternal life."

"I am the bread of life."

"I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh."

"He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day."

Jesus equates eating of bread with faith with believing in Him. This is genuine faith. Not to simply know information or details. It is to truly take it in...make it part of you. The ability to fellowship with God is only possible when a person takes in the message of Christ, accepts His work on the cross on their behalf.

Three day prohibition--A thanksgiving fellowship offering must be eating before the next morning. A votive/freewill fellowship offering may be eaten on the second day, but must be finished before the third. Why the prohibition of eating the sacrifice on the third day?

Some will suggest this is simply for health reasons. God is trying to protect the Israelites from eating rotten meat. However, this does not make sense. The motive of the offering should not have an impact upon the shelf life of the meat. Clearly, the LORD wanted special significance attributed to the third day:

But if the sacrifice of his offering is a votive or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what is left of it may be eaten; but what is left over from the flesh of the sacrifice on the third day shall be burned with fire.--Leviticus 7:16-17

The LORD requires that any left over flesh be consumed by fire. In fact, we clearly see how seriously God considers this offense:

So if any of the flesh of the sacrifice of his peace offerings should {ever} be eaten on the third day, he who offers it will not be accepted, {and} it will not be reckoned to his {benefit.} It shall be an offensive thing, and the person who eats of it will bear his {own} iniquity.--Leviticus 7:18

If the person eats of the fellowship offering on the third day, his sacrifice will not be accepted, it will not benefit him, and he will actually bear iniquity for it. Why would this be?

Perhaps, Paul gives us some perspective in 1 Corinthians 15. Without the resurrection, our faith if void, our ministry is worthless and we are still found to be in our sins. In the same way that the fellowship offering is to be complete by the third day, God displays His complete pleasure with Christ's sacrifice by raising Him to life on the third day.

Broader Purpose

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. "THEN I SAID, 'BEHOLD, I HAVE COME (IN THE SCROLL OF THE BOOK IT IS WRITTEN OF ME) TO DO YOUR WILL, O GOD.' " After saying above, "SACRIFICES AND OFFERINGS AND WHOLE BURNT OFFERINGS AND {sacrifices} FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE {in them}" (which are offered according to the Law), then He said, "BEHOLD, I HAVE COME TO DO YOUR WILL." He takes away the first in order to establish the second. By this will we have been sanctified through the offering of the body of Jesus Christ once for all.--Hebrews 10:1-10

Since the Law was intended as a tutor, we can see that not the details of the sacrifices, but the system as a whole are intended to point us to Christ. No sacrifice given, regardless of how perfectly it was performed, could ever accomplish salvation. The author of Hebrews reminds us that blood from a bull or goat can never take away the sin of a person. A true Israelite would see this. First, how could they possibly offer a sacrifice without blemish. God does not ask for an above average sacrifice, or even nearly perfect. He required a perfect sacrifice. Could such a lamb actually exist? Further, could they really offer the animal exactly to standard? Isn't it probable that something could be cut or severed accidently in the process? This is bloody, messy flesh, not an easily cut piece of wood.

Sometimes people ask where grace can be found in the Old Testament. The truth is, we see God's grace in the midst of the this ceremony. All sacrifices point toward Jesus Christ and even if "perfectly" fulfilled, they are still flawed. However, God graciously offers forgiveness through the work of Jesus Christ.

--Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. For by one offering He has perfected for all time those who are sanctified. And the Holy Spirit also testifies to us; for after saying, "THIS IS THE COVENANT THAT I WILL MAKE WITH THEM AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS UPON THEIR HEART, AND ON THEIR MIND I WILL WRITE THEM," {He then says,} "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE." Now where there is forgiveness of these things, there is no longer {any} offering for sin.Hebrews 10:11-18

Conclusion

God beautifully displays the glory of Christ even through the sacrificial systems prescribed on Mount Sinai. We can see many of the details which point to Christ, but we assuredly miss many of the details. (Perhaps in glory, we will delight in worship as we see how all the details beautifully display the glory of Christ!) However, we should not miss the grace which is so obviously displayed. These offerers were not saved by their performance or by the sacrifices they made. These people received forgiveness the same way which we have, through grace by the sacrifice of Christ...a sacrifice once for all time.

Leviticus 5:1-6:7

Introduction

Though the terms repentance, confession and forgiveness seem simple enough, we have a way of making them complicated. Some have reduced these terms to mere lip service, a glib comment to make everything go away. Others believe it requires penance or priestly absolution; something extra to prove genuine repentance.

Leviticus lays out the procedures for the offerings, but does it give us any indication about repentance? What should it really look like?

Commentary

v 1
As the Lord introduces Moses to the guilt offerings, He begins by laying out four possible sins which would require such a sacrifice. The first could be considered a sin of omission. If a person hears a public call to testify, and they have the testimony of a witness, yet they choose to remain silent, that person becomes guilty.

v 2
Similar to the unintentional sins, a person may touch some sort of unclean carcass, whether beast or livestock or some other swarming thing, and not even realize they made contact with it. Once he realizes he made contact, he then becomes responsible to do something about his guilt.

v 3
It is also possible for a man to touch uncleanness from a man or woman. Again, if he becomes aware of this, he then becomes aware of his guilt as well.

v 4
The words that come from a a person's mouth can also acquit or condemn (Matthew 12:37). We typically only think of our words in regard to our motive. As long as we meant to be truthful, then it doesn't matter if it really comes to pass. After all, the circumstances are out of control, can God really hold us responsible? Actually, the Lord does hold us to our word (Ecclesiastes 5:1-6), so we should show humility in our speech (James 4:13-16). However, if a man does not guard his tongue (James 3:1-3) and he carelessly makes an oath which does not come to be, then he becomes guilty.

v 5
As mentioned in previous chapters, these are not merely indiscretions, but are sins which must be confessed.

v 6
The sinner is then to bring a female lamb or goat to the priest for a sin offering (see: Leviticus 4:1-35 commentary). The priest will make atonement for his sin.

v 7-10
God offers an alternative for those who cannot afford a lamb or goat. The offerer may present two turtledoves or two pigeons. One will be presented as sin offering while the other serves as a burnt offering. We see that the sacrifice is efficient, for verse ten concludes with the assurance that the sin has been forgiven.

v 11-13
Yet, if the person still cannot afford two birds (this may either speak to the frequency of this offering or to the absolute poverty of some Israelites), he is able to give a grain offering. Again, verse 13 reminds us that this offering, can be a faithful expression that results in his forgiveness.

v 14-16
Next, Moses addresses sins which violate the holy things which may be dedicated to the tabernacle. If an item has been consecrated to the tabernacle, and a man makes it unclean (by contact or use), he is then required to make restitution to the Lord. He will replace the value of the object, plus add one fifth to the value. This must be done in connection with offering a guilt offering through the priest.

v 17-18
Moses reiterates the necessity for the guilt offering. From these three verses, consider the following statements:

a person sins...

...he is still guilty and shall bear his punishment.

...for a guilt offering...

...the priest shall make atonement...

...he sinned unintentionally...

...it will be forgiven him.

It is a guilt offering; he was certainly guilty before the LORD.

Chapter 6 v 1
We are again reminded that these instructions are from the LORD, handed down through Moses.

c 6 v 2-4
We know see some specific sins, which are still against the LORD, but also take advantage of someone else. A person may cheat money from another in a variety of ways...

using someone else's deposit or security for your own gain

robbery

extortion

finding money and claiming it is your own

In any of these situations, restoration must be made.

c 6 v 5
To make restitution, the offender must offer 120% back to the victim. He must not only return that which he has taken, but he must also add 1/5 to it. He is also instructed that this must be done on the day of his sacrifice to the LORD. Jesus reminded us of this:

Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering.--Matthew 5:23-24

c 6 v 6-7
As stated in verse two, the sin and unfaithfulness was against the LORD. Therefore, the offerer is responsible to bring a guilt offering to the LORD. He will give the ram to the priest, who will make atonement for him.

Exposition

The text is clearly about sin and guilt. The words appear many different times within the text. However, the text does not simply lay out violations, in the midst of the offerings, this text is giving us hope, that sins can be forgiven and atoned for. Looking at the sins against the LORD's devoted things and the sins against a brother, we see another element too.

Again, it is so easy for us to think a person would sin and would then have to bring a sacrifice, as if the actions itself were all that was looked for. Like a person simply going in to pay a traffic ticket, we see there was a penalty and as long as it is paid, all sides are happy. However, sins against the LORD are not simply restored with fines. It is a violation of the LORD and it reveals a heart that is inclined against Him. Therefore, more than a simple "sorry" is needed. The person was not able to simply bring the sacrifice to the opening of the tent, drop it off and then let the priest do the rest. No the text shows us much more.

He must confess his sin. (5:5)

He must seek to restore that which he has violated. (5:15-16; 6:4-5)

He must seek the LORD's atonement. (throughout the text)

Put simply, this is repentance. A person must not simply feel bad, for the reason for the remorse could be many things. The person must see their guilt, confess their guilt and turn from their sin and to Christ. In our era, many preach about faith, but they seem to neglect repentance. However, saving faith that the Bible describes is faith which is accompanied by repentance. When a person truly turns to the LORD it must require that they turn away from their sin. The practice of the guilt offering, along with the restitution sought with others, is evidence of a person who has repented of his sin.

Conclusion

As I mentioned, repentance is not in vogue now. Many people worry that preaching repentance will scare some people off. Others foolishly do not understand how this is not a work. However, we are not speaking of some new effort on your part, we are speaking of a change created in your heart. Many people at baptism services have made a statement similar to the following:

Before I knew Christ, I used to sin, and knew I was sinning, but it didn't really bother me. Now that I have come to Christ, I hate it when I sin.

They do not say they have ceased from sinning, but their attitude is completely different. An attitude which should evidence itself in less frequent sin, as well. But the sinner loves his sin, therefore, the message of repentance is offensive to his ears.

However, to one whom repentance has been granted from the LORD, it is not offensive, but a beautiful thing. Consider Zaccheus:

He entered Jericho and was passing through. And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house." And he hurried and came down and received Him gladly. When they saw it, they all {began} to grumble, saying, "He has gone to be the guest of a man who is a sinner." Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham.--Luke 19:1-9

So often we miss the beauty of this story because we only focus on the fact that Zaccheus was a short man. However, we see from his profession that his life was made up of the violations found in Leviticus 6:1-5. He cheated, he lied, he extorted, all so he could line his pockets. He encounters Jesus. It is a joyous encounter and during his time with Jesus, he promises to give back to those he robbed. Not simply offering the 120% payment, but a 400% payment! This shows he did not have a heart of drudgery, but instead was filled with joy.

You see, the guilt offering was not simply a fine the person was to pay to earn forgiveness. Forgiveness cannot be earned, it must be granted. The man was not even capable of performing the sacrifice himself, but had to depend on the priest to make atonement for him (a direct projection to the fact that Jesus Christ alone is our only means of atonement). The offerer did not provide his ram to earn himself salvation but offered it in response to the fact that salvation was possible! Then, having seen that the LORD is more desirable than his sin, he quickly turns from it and also seeks to restore any relationship with a person that may have been severed.

The beauty of repentance is not what we turn from, it's Who we turn to. Martin Luther understood that the Christian life is life of continual repentance, this was the message of the first of his 95 thesis. Their is great joy found in this. For God grants the repentance to us. God makes restoration possible. And God always forgives the one who forsakes his sin for the sake of Christ.

We must live lives of repentance. We should not do so as drudgery, but as a witness, we should show repentance to be a great joy of ours. What a praise that God would allow us to see our sin, see His beauty and grant us that we would turn from the sin to Him!!! Then, when a dying world notices this hope within us, we should not shrink away from repentance or try a less offensive way to speak of their sin. We should cry out to them to repent of their sin and cry out to God that He might grant it to them.

For our guilt can be forgiven and restoration can be found.

He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.--2 Corinthians 5:21

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.

Leviticus 1:1

Introduction

Just recently, I was having lunch with another pastor. As we were discussing different elements of ministry I told him that I was planning to preach through Leviticus. As soon as the words came out of my mouth, the pastor simply looked up from his meal and only had one question...Why? This seems to be the biggest question attached to Leviticus. Why would a believer study this book? Is there actual benefit to reading Moses' third book?

Hopefully, the average believer would find it wrong to rip the pages of Leviticus from their Bible. But in a practicality, the believer may neglect it. We may know that it is part of the Word of God, but we certainly don't treat it that way. However, the book should not be read out of simple guilt or a feeling of obligation. It should be read with anticipation. It is the Word of God. In fact, it even tells us so.

Commentary

v 1

Then the LORD called to Moses...

Context
Though Leviticus is a separate book, it should be understood in the immediate context of Exodus 40. Consider:

Now in the first month of the second year, on the first {day} of the month, the tabernacle was erected. Moses erected the tabernacle and laid its sockets, and set up its boards, and inserted its bars and erected its pillars. He spread the tent over the tabernacle and put the covering of the tent on top of it, just as the LORD had commanded Moses. Then he took the testimony and put {it} into the ark, and attached the poles to the ark, and put the mercy seat on top of the ark. He brought the ark into the tabernacle, and set up a veil for the screen, and screened off the ark of the testimony, just as the LORD had commanded Moses. Then he put the table in the tent of meeting on the north side of the tabernacle, outside the veil. He set the arrangement of bread in order on it before the LORD, just as the LORD had commanded Moses. Then he placed the lampstand in the tent of meeting, opposite the table, on the south side of the tabernacle. He lighted the lamps before the LORD, just as the LORD had commanded Moses. Then he placed the gold altar in the tent of meeting in front of the veil; and he burned fragrant incense on it, just as the LORD had commanded Moses. Then he set up the veil for the doorway of the tabernacle. He set the altar of burnt offering {before} the doorway of the tabernacle of the tent of meeting, and offered on it the burnt offering and the meal offering, just as the LORD had commanded Moses. He placed the laver between the tent of meeting and the altar and put water in it for washing. From it Moses and Aaron and his sons washed their hands and their feet. When they entered the tent of meeting, and when they approached the altar, they washed, just as the LORD had commanded Moses. He erected the court all around the tabernacle and the altar, and hung up the veil for the gateway of the court. Thus Moses finished the work.

Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle. Throughout all their journeys whenever the cloud was taken up from over the tabernacle, the sons of Israel would set out; but if the cloud was not taken up, then they did not set out until the day when it was taken up. For throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel.--Exodus 40:17-38 (emphasis added)

After meticulously following all the Lord had commanded, the tabernacle is ready for worship. The cloud descends upon the tabernacle and fills the tabernacle. Verses 36-38 are really summary verses about the function of the cloud. Really the narrative of this account could transition straight from verse 35 to Leviticus 1. Historically, it could almost be read as: Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle...Then the LORD called to Moses.

While all Scripture is breathed out from God (2 Timothy 3:16-17), this does not mean the text is dictated. However, much of Leviticus is filled with quotations from God to Moses. In fact, the Hebrew name for the book of Leviticus is the word that conveys "the Lord called."

We should read Leviticus for it is like the rest of Scripture: God-breathed and usual for equipping the believer.

We know the book by the name Leviticus, a name derived from the tribe of Levi. Many read the book of Leviticus as a manual or guide for the priesthood. The book is considered relevant only to the priests and those serving in the tabernacle. However, as believers, the function of priests should interest us:

This precious value, then, is for you who believe; but for those who disbelieve, "THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE VERY CORNER {stone,}" and, "A STONE OF STUMBLING AND A ROCK OF OFFENSE"; for they stumble because they are disobedient to the word, and to this {doom} they were also appointed. But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR {God's} OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.--1 Peter 2:7-10

Peter reminds us that God has transfered us from an unidentifiable collection of nothing particular into a people chosen by God. We've become a nation unto God and each believer is a priest within that nation. This was done with the purpose of proclaiming the excellencies of Him who called us out of darkness into His marvelous light. Understanding the priesthood should help the believer understand the work of our High Priest, Jesus Christ.

It's also critical to remember that the work of a Christian is to offer sacrifice to the Lord:

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

It is critical to note the particular order in which Paul places things. First, we are to be aware of the gospel message. Paul begins his letter of Romans discussing the gospel and then unpacks details (depravity, justification by faith, imputation of righteousness, believers battle against indwelling sin, eternal security in Christ, power to save both Jew and Gentile, etc.). As he approaches chapter twelve, he states we are to offer our bodies as a sacrifice. This language would not be lost on the reader of that day. Paul is providing the visual of climbing up on the altar ourselves, not to offer a sacrifice, but to be the sacrifice. This cannot be done, however, preceding the gospel.

First, a person must understand Christ's payment on his/her behalf. We must understand that no sacrifice on our part will clean us up enough to be approved by God. We can give up things we love. We can spend more time in a church. We can donate money to other causes. We can make sacrifices and adaptation to our life, but apart from trusting only in the work of Christ on our behalf, we still stand guilty of our sins. The order is clear in Romans...in view of God's mercy. Once the person has trusted the perfect work of Christ, then he offers his life back to Christ in gratitude.

This is not a change in process. The Old Testament saints were not saved by their sacrifices, but instead, their sacrifices were a response to the salvation God had offered them. We can learn a lot by studying the sacrifices offered by the people in accordance to the writings of Leviticus. Likewise, the believer today can offer themselves back to God as a response to His ultimate sacrifice for us.

The Main Character

However, Leviticus should not be read simple as a culture or history lesson.

Now the main point in what has been said {is this:} we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this {high priest} also have something to offer. Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; who serve a copy and shadow of the heavenly things, just as Moses was warned {by God} when he was about to erect the tabernacle; for, "SEE," He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN." But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.--Hebrews 8:1-6

We study Leviticus to better understand Christ. The office of the priesthood points to Christ. Utensils used in the tabernacle point to Christ. The sacrifices themselves point to Christ. Even the very tabernacle points to Jesus Christ! It was important that Moses obey all that the Lord commanded him and to the detail, for it was important that the Levitical system would all point to the Messiah.

Conclusion

While many may doubt the relevancy of Leviticus, both inside and outside of the church, we must remember it does not cease to be relevant. In fact, in December of 2008, Leviticus was mentioned in Newsweek Magazine. From the article "Our Mutual Joy", Lisa Miller (religion editor for Newsweek) states:

Twice Leviticus refers to sex between men as "an abomination" (King James version), but these are throwaway lines in a peculiar text given over to codes for living in the ancient Jewish world, a text that devotes verse after verse to treatments for leprosy, cleanliness rituals for menstruating women and the correct way to sacrifice a goat—or a lamb or a turtle dove. Most of us no longer heed Leviticus on haircuts or blood sacrifices; our modern understanding of the world has surpassed its prescriptions. Why would we regard its condemnation of homosexuality with more seriousness than we regard its advice, which is far lengthier, on the best price to pay for a slave?

While Ms. Miller's results are certainly unbiblical, it is understandable how she came to this conclusion. She describes the book as a peculiar text filled with advise on archaic issues. Certainly no text that speaks of treating leprosy, sacrificing animals or selling a slave could have any value for us today. Perhaps Leviticus was valuable in their day, but most of us no longer heed Leviticus on haircuts or blood sacrifices; our modern understanding of the world has surpassed its prescriptions.

While many of us may not trumpet the virtues of homosexual marriage, we may sometimes handle the text in a similar way. Are you able to explain why we eat cheese on burgers today, or trim our beards, or wear multiple fabrics in our clothing? Many would simply answer that those rules are old and to a different society and they don't apply to us. But this is not a Biblically reasoned answer. And if one were to read the article from Lisa Miller, we would understand that this sort of approach to Scripture has a giant ripple effect. Suddenly, other passages and parts of Scripture become irrelevant and obscure too. It no longer matters if the Lord is calling, for we will simply redefine His words.

How does one keep from making the same critical mistakes with the text? A person must be mindful that they come to the text, not to study history and not to learn some simple rules or techniques. They come to text to see Jesus.

We must study Leviticus because God called to Moses and through this book, God also calls to us.

Will we listen?

Exodus 32:1-6

Introduction

It can be hard for us to imagine idolatry. Why in the world would people ever be tempted to worship an object they created? While the average evangelical will acknowledge that we can be tempted to worship something/someone before God, the idea of "crafting an image" is much harder to imagine. Why in the world would an object of gold, metal or wood compete with worshipping God? Sadly, most scoff this temptation, considering they are much to sophisticated to be tempted, thus ignoring John's exhortation, Little children, guard yourselves from idols.

But perhaps a look at one of the most famous "idol exchanges" can show us the tendency of the human heart to craft an image.

Commentary

v1
Moses delayed. Since the Lord answered Moses with thunder (19:19) it is possible that the mountain thundered the entire time the Lord spoke to Moses. Perhaps, when the Lord was finished speaking (31:18) it quit thundering? Perhaps the thunder quit, or perhaps they were simply in awe of the whole encounter, but when Moses did not at first reappear, the people panic and look for alternative means. As they speak to Aaron, they share their concern is that they have no idea what happened to Moses.

Make us a god. Since Moses has disappeared, the people call for Aaron to make them a god. Just the idea of "making" a god sounds foolish to us, for wouldn't he who crafted the object have dominion over that which he crafted? The people have credited Moses with leading them out of Egypt and now they appear stranded alone in the desert. Could Aaron make a god to go before them?

v2
Tear off the gold rings... Aaron agrees, but it is going to cost the Israelites something. The material for the idol will come from those who want it.

(Yes, wives, sons and daughters all had earrings. This was probably a sign of their former slave status in Egypt, though it may have simply been a fashion decision.--Exodus 21:6)

v3
Then all the people tore off the gold rings... This sounded like a reasonable proposal from Aaron and the people obliged.

v4
Fashioned it with a graving tool. Aaron melts down the gold and begins to fashion it into an idol. Though he claims, I threw it into the fire, and out came this calf," clearly he was more involved in the process.

Molten calf. Why a cow? Though the Israelites were traditionally shepherds, the Egyptians highly esteemed tending to livestock. In fact, Egyptians considered shepherds loathsome (see: Genesis 46:34). Perhaps the calf represented status? Perhaps it represented Egypt (either negatively or positively)? Perhaps it was just an adaptation of the sacrifical system?

This is your god, O Israel, who brought you up from the land of Egypt. At this point, it becomes very difficult to connect with the people of Israel. Not only does Aaron call this idol, whom he has crafted with material the Israelites provided, but now he is crediting it with delivering them from Egypt. It seems difficult for us to understand. How could the Israelites, who were removed from Egypt "B.C." ("Before Calf") now credit the calf for delivering them? Not only are they foolishly calling an object made by a man with their earrings a god, but now they credit it with bringing them to the wilderness even though it was crafted in the wilderness. This is very difficult for us to grasp.

v5
Tomorrow shall be a feast to the LORD. This phrase helps us peer into their motive. Aaron builds the altar before the calf. Clearly their worship is directed toward it. He has called a god (twice) and now he attributes the name "LORD." LORD (in all caps) is the way most English translations depict "Yahweh" or "Jehovah," the personal name for God. This is the name God revealed to Moses and the Israelites (Exodus 6:3). Why would they attribute the name of their God to a calf? They really couldn't think of an original name?

v6
Offered burnt offerings and brought peace offerings. Not only have the Israelites given the idol Jehovah's name, but they also begin to worship the idol in ways appointed only for God. This is probably not a display of the lack of their creativity, but rather, evidence of their motive. All of these features presented together suggests that the Israelites were not looking to replace God with a calf, but looking at replacing their means of worship (as prescribed through Moses).

Exposition

The author of Hebrews offers some interesting insight into the life and role of Moses:

Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "SEE," He says, "THAT YOU MAKE all things ACCORDING TO THE PATTERN WHICH WAS SHOWN YOU ON THE MOUNTAIN." But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises.Hebrews 8:4-6

First, and most important, God intended for Moses to play a mediatorial role that "typed" Christ. Moses was not merely a good leader or a quality man that God used to get His people out of an oppressive land. Moses, and his function was to be an imperfect preview of the Ultimate Mediator who would initiate the Greater Covenant.

Therefore, secondarily, God cares very much about the detail. The Hebrews were to pay close attention to the pattern they were shown, for this pattern should lead them to seeing Christ. God was not simply interested in Who they worship, but also how they worship. In fact, how they worship directly tied to Who they worshipped.

Israel's first sin was that they neglected the role of Moses. They actually thought they could worship Yahweh without Moses...and they could have, had God desired to point to Christ in another way. However, the LORD chose to work through Moses to point people to Jesus. In fact, at they time they are carving up a calf, God was giving Moses the Law that would point people to Christ (Galatians 3:24)! Israel naively thought that details didn't matter. They would still give credit to God (naming the calf after Him) and would still practice forms of sacrificial worship. (Though Moses is concurrently receiving the written details for sacrificial worship, Genesis 4 reminds us that sacrificial worship already existed, and was acceptable to God.) They still wanted the same end (worship of God) but determined a different means. A new mediator would serve them just fine.

God, however, did not share their perspective. To ignore His mediator was to ignore His means. It is incredibly hard to worship Him as LORD when you will not obey how He says to do it.

Conclusion

Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also.--1 John 2:22-23

Ultimately, it is impossible to worship God the Father without acknowledging the divinity of His Son. For all religious systems who redefine Christ's divinity or humanity are of the Antichrist. They may claim to worship God (and even use the name Jehovah), but their is not middle ground. You are either worshipping God through His Mediator, or you are not.

But we can also be tempted to worship a god in our own making. As Calvin said, "Our hearts are an idol factory." This means we are not capable of discovering God on our own, or knowing Christ simply by our own musings. We must be firmly committed to the Word, to see how God has defined Himself and worship Him accordingly. Details do matter, for details point us toward His Beloved Son.

It is rare today that a Christian will intentionally replace Jesus Christ with something else. However, when we choose to serve ourself, or when we choose to define Jesus according to our own terms, and not the Word, this is exactly what we are doing. Just like the Hebrews believed they were worshipping Yahweh by using His name and performing the sacrifices, when the messed with the Mediator, they ceased to truly worship God. In the same way, when we worship a Messiah who does not match the Biblical picture, we do not simply find ourselves mistaken, we find ourselves worshipping an idol.