Leviticus · Chapter 1

V. 1. Moses-Stood without, Exodus 40:35, waiting for God’s call. The tabernacle-From the mercy-seat in the tabernacle.

Verse 1. And the Lord called unto Moses] From the manner in which this book commences, it appears plainly to be a continuation or the preceding; and indeed the whole is but one law, though divided into five portions, and why thus divided is not easy to be conjectured. Previously to the erection of the tabernacle God had given no particular directions concerning the manner of offering the different kinds of sacrifices; but as soon as this Divine structure was established and consecrated, Jehovah took it as his dwelling place; described the rites and ceremonies which he would have observed in his worship, that his people might know what was best pleasing in his sight; and that, when thus worshipping him, they might have confidence that they pleased him, every thing being done according to his own directions. A consciousness of acting according to the revealed will of God gives strong confidence to an upright mind.

Verse 1. And the Lord called unto Moses — The particle and shows that the beginning of this book is closely connected with the conclusion of the former; and therefore it is probable that this order was given to Moses immediately after the consecration of the tabernacle; that now, when all things were ready for divine service, he drew nigh to the oracle of God, to receive the following instructions about its ministrations and sacrifices.

1. Lord — The Hebrew for “Lord” is Jehovah, a name recently disclosed in its fulness of significance. See note on Exodus 3:11, and Concluding Note of the same chapter. We shall use it instead of the more indefinite, generic appellative Lord. Called… out — The calling is as if with an audible voice. See note on Numbers 1:1. This is the sixth and last time this word is used in the Hebrew to indicate the method of communicating the Divine will to Moses, beginning at the burning bush. These important occasions are Exodus 3:4; 19:3, 20; 24:16; 34:6. The next and only person to whom God “called out” is the boy Samuel. 1 Samuel 3:4. Tabernacle of the congregation — Or, tent of meeting. Primarily, where Jehovah met Moses, and secondarily, where Moses met the Israelites. The word “congregation” in the Authorized Version misleads by conveying the impression that the chief use of the tabernacle was to contain the assembled people, like a modern church edifice. The Israelites, except the priests, were not allowed to enter. They could come only to the door of the holy place, the court of the priests. See the description of the newly erected tabernacle, Exodus 25-27. We cannot agree with Murphy that the tabernacle referred to here is the tent which Moses pitched without the camp afar off, probably on the slope of Mount Sinai, and called by the same name, “the tent of meeting.” The message now given to Moses is the first which ever resounded from the Divine Oracle within the tabernacle. Till now the glory of the Lord had so filled it that Moses was not able to enter. Exodus 40:35.

V. 2. There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men’s sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods’s service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice. Of the flock-Or, Of the sheep; though the Hebrew word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either,

1. In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or,

2. Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or,

Verse 2. Bring an offering] The word ˆbrq korban, from brq karab, to approach or draw near, signifies an offering or gift by which a person had access unto God: and this receives light from the universal custom that prevails in the east, no man being permitted to approach the presence of a superior without a present or gift; and the offering thus brought was called korban, which properly means the introduction-offering, or offering of access. This custom has been often referred to in the preceding books. See also Clarke on “Leviticus 7:38”.

Of the cattle] hmhbh habbehemah, animals of the beeve kind, such as the bull, heifer, bullock, and calf; and restrained to these alone by the term herd, rqb bakar, which, from its general use in the Levitical writings, is known to refer to the ox, heifer, &c. And therefore other animals of the beeve kind were excluded.

Of the flock] ˆax tson. SHEEP and GOATS; for we have already seen that this term implies both kinds; and we know, from its use, that no other animal of the smaller clean domestic quadrupeds is intended, as no other animal of this class, besides the sheep and goat, was ever offered in sacrifice to God. The animals mentioned in this chapter as proper for sacrifice are the very same which God commanded Abraham to offer; see Genesis 15:9. And thus it is evident that God delivered to the patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifices; and those sacrifices were of clean animals, the most perfect, useful, and healthy, of all that are brought under the immediate government and influence of man. Gross-feeding and ferocious animals were all excluded, as were also all birds of prey. In the pagan worship it was widely different; for although the ox was esteemed among them, according to Livy, as the major hostia; and according to Pliny, the victima optima, et laudatis sima deorum placatio, Plin. Hist. Nat., lib. viii., c. 45, “the chief sacrifice and the most availing offering which could be made to the gods;” yet obscene fowls and ravenous beasts, according to the nature of their deities, were frequently offered in sacrifice. Thus they sacrificed horses to the SUN, wolves to MARS, asses to PRIAPUS, swine to CERES, dogs to HECATE, &c., &c. But in the worship of God all these were declared unclean, and only the three following kinds of QUADRUPEDS were commanded to be sacrificed: 1. The bull or ox, the cow or heifer, and the calf. 2. The he-goat, she-goat, and the kid. 3. The ram, the ewe, and the lamb. Among FOWLS, only pigeons and turtle-doves were commanded to be offered, except in the case of cleansing the leper, mentioned Leviticus 14:4, where two clean birds, generally supposed to be sparrows or other small birds, though of what species is not well known, are specified. Fish were not offered, because they could not be readily brought to the tabernacle alive.

Verse 2. Divers kinds of sacrifices are here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by way of satisfaction to God for men’s sins; others were mere exercises of devotion. And the reason why so many kinds of them were appointed was, partly a respect to the childish state of the Jews, who, by the custom of nations, and their own natural inclinations, were much addicted to outward rites and ceremonies, that they might have full employment of that kind in God’s service, and thereby be kept from temptations to idolatry; and partly to represent, as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifices. Of the herd and of the flock — By the herd, is meant oxen or kine; and by the flock, sheep or goats, as verse 10. The only living creatures which were allowed to be offered on the Jewish altar were these five, namely, out of the herd, the bullock only: out of the flock, the sheep and the goat; from among the fowls, the turtle-dove, or young pigeon. These living creatures were common, and easy to be procured; besides, they were tame and gentle, useful and innocent. No ravenous beasts or birds of prey were admitted. Now God chose these creatures for his sacrifices, either, 1st, In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in great danger of revolting again, that the frequent destruction of them might bring such silly deities into contempt. Or, 2d, Because these were the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or, 3d, As the best and most profitable creatures, with which it is fit. God should be served, and which we should be ready to part with, when God requires us to do so. Or, 4th, As things most common, that men might never want a sacrifice when they needed, or God required it.

2. If any man — Not any Israelite merely. Numbers 15:14. Here we may discover an early provision for admitting heathen to the worship of Jehovah as proselytes of the gate. When the temple was built there was a court of the Gentiles into which they might bring their offerings. Bring an offering — Or, korban. A generic term for any oblation, bloody or bloodless. See Introduction, (3.) The objection may arise that it is illogical to describe offerings before the consecration of the priests. Written constitutions always describe the duties of their officers before their election and inauguration. Despite the assertions of irreverent and superficial critics, the subject-matter of this book is arranged with consummate skill. The practice of bringing offerings to Jehovah is here tacitly assumed. The method of speaking of the offerings in the first three chapters, as if well known, so different from those described in chaps. iv-vii, is one of the grounds of our discriminating between them as traditional and law-created. For the general character of the former see Introduction, (2.) In the presence of the overshadowing polytheism of Egypt, the Hebrew sacrifices had probably been omitted or infrequent and secret, lest the religious feelings of the Egyptians should be offended by taking the life of animals sacred to them. Exodus 8:26. Unto the Lord — In the East a superior can be appropriately approached only by an introductory offering, or offering of access. Hence it would be exceedingly derogatory to the majesty of Jehovah, in the estimation of the people, to permit a breach of this immemorial usage. “None shall appear before me empty,” (Exodus xxiii, 15,) is a law of Jewish worship which, in spirit if not in form, St. Paul carried over into Christianity. 1 Corinthians 16:2. Of the cattle — B’hemah is a collective term for beasts as opposed to men. Keil takes the liberty of disregarding the disjunctive accent equal to a period in English, and translates it, “If any man brings an offering of cattle unto the Lord.” This is doubtless the meaning. Of the herd — The neat herd, or kine. Tame animals, in distinction from wild ones, and clean animals in distinction from unclean, were chosen. They were to be clean because He to whom they were offered is holy, and because some portion of all offerings, except the burnt offering and the sin offering of a priest and of the congregation, was to be eaten by the priest or the offerer. Of the flock — The small cattle, sheep or goats.

3. As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or.

Verse 3. Burnt-sacrifice] The most important of all the sacrifices offered to God; called by the Septuagint olokautwma, because it was wholly consumed, which was not the case in any other offering. See Clarke on “Leviticus 7:38”.

His own voluntary will] wnxrl lirtsono, to gain himself acceptance before the Lord: in this way all the versions appear to have understood the original words, and the connection in which they stand obviously requires this meaning.

Verse 3. If his offering be a burnt-sacrifice — This was called a holocaust by the Greeks, being wholly given to God and consumed upon his altar, the skin excepted, neither the priest nor offerer having any share of it, verse 9, and 1 Samuel 7:9. It was the principal sacrifice, and is properly mentioned first, as being that which spoke most significantly the good-will of the offerer, and his enlargement of heart, 2 Chronicles 29:31. These sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely and unreservedly offered or devoted to God’s service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and they direct us to serve the Lord with all singleness of heart, and to be ready to offer to God even those sacrifices or services wherein we ourselves have no part or benefit. A male — As being more perfect than the female, (Malachi 1:14,) and more truly representing Christ. Without blemish — To signify, 1st, That God must be served with the best of every kind. 2d, That man, represented by those sacrifices, must aim at all perfection of heart and life, and that Christians would one day attain to it, Ephesians 5:27. 3d, The spotless and complete holiness of Christ. Of his own will — According to this translation, the place speaks only of free-will-offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free-will-offerings, which were to be observed in other offerings also. At the door — In the court near the door, where the altar stood, verse 5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this further signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, (John 10:7, 9,) by whom alone we have access to God.

3. Burnt sacrifice — The ‘olah is so called because it ascends to heaven in the consuming flames. It should always be translated whole burnt offering. It is a holocaust, because the sacrifice was entirely consumed. It symbolizes the devotement of the entire man — soul, body, and spirit — to the service of God. Perfect love to him is more than all whole burnt offerings. Mark 12:33. As fire purifies what it does not consume, it typifies the Sanctifier consuming inward sin and cleansing the indestructible essence of the soul. See notes on Matthew 3:11 and Acts 2:3. Every sacrifice was in part a burnt offering, because Jehovah’s special portion was consumed by fire, the symbol of his presence. For the occasions on which it was presented see Concluding Note, (2.) Without blemish — Tamim, perfect. Defective sacrificial animals are described in chap. 22:20-24, as the blind, broken, maimed, scabbed, having wens, or scurvy, parts lacking or superfluous; also the castrated, spoken of as cut, crushed, bruised, or broken. An animal was an imperfect offering under eight days old. Exodus 22:30. What a sermon is this, preached morning and evening through the centuries, on the sinlessness of Jesus Christ, “the Lamb without blemish and without spot!” 1 Peter 1:19. Of his own voluntary will — Of his own free choice: “not grudgingly or of necessity, for God loveth” a willing offering. At the door of the tabernacle — This precise spot is designated in order to prevent any secret idolatrous rites under the mask of the prescribed ritual. The prohibition of all other places for sacrifice was also a strong safeguard of the national unity. Another altar was a political secession. Joshua 22:11-34. Before the Lord — That is, to Jehovah. The rendering in the Authorized Version is sustained by some scholars. It is true that all burnt offerings, being chiefly self-dedicatory, must be purely voluntary. But the Hebrew is the same here as in Exodus 28:38, and Leviticus 22:20, 21, and is correctly rendered in the Authorized Version. But in Leviticus 19:5 and 22:19, 29, the word is rendered “own will,” as it is here.

4. As things most common, that men might never want a sacrifice when they needed, or God required it.

V. 3. A burnt sacrifice-Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God’s service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit. A male-As being more perfect than the female, Malachi 1:14, and more truly representing Christ. Without blemish-To signify, 1. That God should be served with the best of every kind. 2. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Ephesians 5:27. 3. The spotless and compleat holiness of Christ. Of his own will-According to this translation, the place speaks only of free-will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free-will offerings, which were to be observed in other offerings also. At the door-In the court near the door, where the altar stood, Leviticus 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, John 10:7,9, by whom alone we have access to God.

V. 4. He shall put his hand-Both his hands, Leviticus 8:14,18, and Leviticus 16:21. Whereby he signified, 1. that he willingly gave it to the Lord. 2. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isaiah 53:6, and that together with it he did freely offer up himself to God. To make

atonement-Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt-offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5, but for particular sins there were special sacrifices.

Verse 4. He shall put his hand upon the head of the burnt-offering] By the imposition of hands the person bringing the victim acknowledged, 1. The sacrifice as his own. 2. That he offered it as an atonement for his sins.

3. That he was worthy of death because he had sinned, having forfeited his life by breaking the law. 4. That he entreated God to accept the life of the innocent animal in place of his own. 5. And all this, to be done profitably, must have respect to HIM whose life, in the fulness of time, should be made a sacrifice for sin. 6. The blood was to be sprinkled round about upon the altar, Leviticus 1:5, as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life. See Clarke on “Exodus 29:10”.

On the required perfection of the sacrifice see Clarke on “Exodus 12:5”.

It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Cæsar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. “Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur.”-Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people:—

“————Pro parvo victima parva cadit.

Cor pro corde, precor, pro fibris sumite fibras.

Hanc animam vobis pro meliore damus.”

See the whole of this passage in the above work, from ver. 135 to 163.

Verse 4. He shall put his hand — Both his hands; Leviticus 8:14, 18; 16:21; whereby he signified, 1st. That he willingly gave it to the Lord; 2d, That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, (Isaiah 53:6,) and that together with it he did freely offer up himself to God. To make atonement — Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt-offerings were commonly offered by way of thanksgiving, yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5; but for particular sins there were special sacrifices.

Verse 4. Make atonement for him, he having first laid his hand on the head of the bullock, and confessed his sin. A burnt-offering for sin is here mentioned as the first of all the sacrifices, because deliverance from guilt, and reconciliation with God, should ever be our great and principal concern. It must be offered at the door of the tabernacle, then slain and cut in pieces, and its parts conveyed to and burnt upon the altar, for there is no entrance into this holy habitation without the shedding of blood.

4. Put his hand upon the head — Or, press his hand, etc. The symbolism of this act is differently interpreted. But most writers are agreed that as the hand is the organ of transmission, the notion of communication is especially manifest in consecration or blessing. But in the burnt offering what is transmitted? Nothing, says Bahr; it is only “a renunciation of one’s own.” Hoffman asserts that it signifies the power of the offerer over the life of his victim. With Baumgarten and Kurtz we accept the idea of the transmission of the feelings of the man to the animal. As expiation, in verse 4, is expressly declared to be one function of the burnt offering, we conclude that guilt is symbolically transferred in the imposition of the hand formally and solemnly dedicating the victim to Jehovah as the substitute of the sinner. To make atonement — The Hebrew word caphar signifies primarily to cover over, to conceal sin, and hence to expiate, to forgive it. The word atonement occurs only once in the New Testament, (Romans 5:11,) and there signifies a change produced in our relation to God, a reconciliation, without indicating its nature or manner. But in the Old Testament it signifies an expiation — a propitiation in the New Testament sense. Romans 3:25; 1 John 2:2; 4:10. It includes the satisfaction of the law by suffering the penalty, and the conciliation of the Lawgiver by obedience to his precepts. For the character of the Old Testament forgiveness, see Introduction, (7.) For him — These words, occurring twice, strongly suggest the vicarious work of the great Redeemer, who was made a curse for us. Galatians 2:20; 3:13.

V. 5. And he-Either, 1. the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1,2. Or, 2. the priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood-Which was done in a considerable quantity, and whereby was signified, 1. That the offerer deserved to have his blood spilt in that manner. 2. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him.

Verses 5, 6. And he — Either, 1st, The offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1, 2. Or, 2d, The priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood — Which was done in a considerable quantity, and whereby was signified, 1st, That the offerer deserved to have his blood spilt in that manner. 2d, That the blood of Christ should be poured forth for sinners, and that this was the only means of their reconciliation to God, and acceptance with him. Pieces — Namely, the head, and fat, and inwards, and legs, verses 8, 9.

Ver. 5. Sprinkle the blood round about the altar; and elsewhere, pour the blood at the foot of the altar; to prefigure the blood of our Saviour poured out at the foot of the cross.

5. Shall kill — After the most searching scrutiny by the priest, if the animal was pronounced perfect, the offerer killed it, except when it was presented in behalf of the whole congregation; then it was killed by the high priest. Chap. 16:15. The bullock — Literally, the son of a bull. The term ox is often used in a broad sense as describing sacrificial victims of the bovine genus, but in the narrow sense of modern parlance it is an improper term, since the ox is not a perfect male. See note on verse 3. Before the Lord — Since Jehovah had deigned to take up his abode between the cherubim above the mercy seat in the holy of holies, the whole tabernacle, recently illumined with his glory, was filled with his special presence. Hence before the open door of the holy place, the court of the priests, was before the Lord. The priests, Aaron’s sons — They had been designated (Exodus xxix) but not yet consecrated. Chap. 8. Sprinkle the blood — Brought from the door of the tabernacle to the altar, it is to be copiously spilled upon the ground round about, upon the altar’s walls, and probably upon its top. The verb sprinkle here used is different from that employed to express the scattering of drops with the finger or hyssop. As no instrument for sprinkling is here specified, and as the same verb is used when all the blood of an ox, as here, and all the blood of a sheep, verse 11, are to be thus treated, we infer that the manner was by waving the basin and spilling the blood. For the ceremonial office of the blood see Introduction, (6.)

V. 6. Pieces-Namely, the head, and fat, and inwards, and legs, Leviticus 1:8,9.

Verse 6. He shall flay] Probably meaning the person who brought the sacrifice, who, according to some of the rabbins, killed, flayed, cut up, and washed the sacrifice, and then presented the parts and the blood to the priest, that he might burn the one, and sprinkle the other upon the altar. But it is certain that the priests also, and the Levites, flayed the victims, and the priest had the skin to himself; see Leviticus 7:8, and 2 Chronicles 29:34. The red heifer alone was not flayed, but the whole body, with the skin, &c., consumed with fire. See Numbers 19:5.

Verses 5, 6. And he — Either, 1st, The offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1, 2. Or, 2d, The priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood — Which was done in a considerable quantity, and whereby was signified, 1st, That the offerer deserved to have his blood spilt in that manner. 2d, That the blood of Christ should be poured forth for sinners, and that this was the only means of their reconciliation to God, and acceptance with him. Pieces — Namely, the head, and fat, and inwards, and legs, verses 8, 9.

Ver. 6. He shall flay. The priest, aided by the levites, 2 Chronicles 29:34. They cut the victim’s throat across, separating the windpipe at a single stroke.

6. He shall flay — It was the work of the offerer to kill, skin, and cut up the victim.

V. 7. Put fire-Or, dispose the fire, that is, blow it up, and put it together, so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Leviticus 9:24, and was to be carefully preserved there, and all other fire was forbidden, Leviticus 10:1, &c.

Verse 7. Put fire] The fire that came out of the tabernacle from before the Lord, and which was kept perpetually burning; see Leviticus 9:24. Nor was it lawful to use any other fire in the service of God. See the case of Nadab and Abihu, Leviticus 10:1, 2.

Verse 7. The sons of Aaron shall put fire — The fire was originally kindled from heaven, when the first sacrifices were offered, (Leviticus 9:24,) and was to be carefully preserved and kept burning, (Leviticus 6:13,) and therefore the expression of putting fire upon the altar is to be understood, not of kindling, but of feeding the fire with fresh fuel, or disposing and putting it in order.

Ver. 7. Put fire; that is, increase the fire by fresh wood, which was always kept burning.

7. Put fire upon the altar — So long as the altar was stationary the fire was never to go out. See note on Leviticus 6:13. When the altar was transported, the fire was probably carried in a censer and put on the altar in its new location. See note on Numbers 4:16. Lay the wood — Such a ritual could not be executed in the dessert of Sahara. Wood still abounds in the Sinaitic Peninsula, and charcoal has for centuries been the chief article of export. In order — The sacrifice was to be made with decency and deliberation.

V. 8. The fat-All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily.

Verse 8. The priests-shall lay the parts] The sacrifice was divided according to its larger joints. 1. After its blood was poured out, and the skin removed, the head was cut off. 2. They then opened it and took out the omentum, or caul, that invests the intestines. 3. They took out the intestines with the mesentery, and washed them well, as also the fat. 4. They then placed the four quarters upon the altar, covered them with the fat, laid the remains of the intestines upon them, and then laid the head above all. 5. The sacred fire was then applied, and the whole mass was consumed. This was the holocaust, or complete burnt-offering.

Verses 8, 9. The fat — All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily. But the inwards shall he wash — To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body and the shoulders. A sweet savour — Not in itself, but as it represented Christ’s offering up himself to God as a sweet-smelling savour.

8. Shall lay the parts — The victim was to be cut in pieces to facilitate the burning. Since the whole burnt offering symbolizes complete self-consecration, the pieces may typify that dedication of self in detail, which eminent saints assure us insures the more perfect work of the fire Divine in the person of the Sanctifier. “Yield… your members as instruments of righteousness unto God.” See note on Romans 6:13.

V. 9. But the inwards shall he wash-To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour-Not in itself, for so it rather caused a stink, but as it represented Christ’s offering up himself to God as a sweet smelling savour.

Verse 9. An offering-of a sweet savour] jwjyn jyr hva ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, qusia osmh euwdiav, “a sacrifice for a sweet-smelling savour;” which place St. Paul had evidently in view when he wrote Ephesians 5:2: “Christ hath loved us, and hath given himself for us an offering, kai qusian&eiv osmhn euwdiav, and a sacrifice, for a sweet-smelling savour,” where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.

Verses 8, 9. The fat — All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily. But the inwards shall he wash — To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body and the shoulders. A sweet savour — Not in itself, but as it represented Christ’s offering up himself to God as a sweet-smelling savour.

9. His inwards — The intestines, because they contained impurities, could not be burned until they had first been cleansed. According to Maimonides the ablution was three times repeated. Thus there is strikingly set forth that inward holiness required by God of all his people, and the provision made for its attainment in the washing of regeneration and the renewing of the Holy Ghost. “I will put my law in their inwards, and write it in their hearts.” Jeremiah 31:33. “Having our hearts sprinkled from an evil conscience.” Hebrews 10:22. And his legs — The lower parts, below the knees, having contracted defilements in walking, were unfit to lay upon the altar until cleansed. “Lord, not my feet only.” — Peter. All on the altar — Of most of the other offerings a portion might be given to the Lord in the persons of his priests, and a part might be given back to the offerer to share with his friends, (Leviticus 7:15;) but the burnt offering must all lie upon the altar till the fire has changed it into an odour of sweet smell, and wafted it, on the curling smoke, to heaven. The spiritual import of this self-dedicatory sacrifice is obvious. If we would obtain a thorough and pervasive holiness through all our collective powers and parts, we must, without mental reservation, surrender ourselves entirely unto the God of peace till, through the Holy Ghost, he sanctifies us wholly. Romans 12:1; 1 Thessalonians 5:23. An offering made by fire — The term ishsheh is generic of every kind of sacrifice by fire, and once even where no fire is used except for baking. Leviticus 24:7, 9. A sweet savour unto the Lord — The anthropomorphism so clearly implied here is scarcely to be avoided. It is impossible for us to form a conception of pure spirit. Hence our ideas naturally clothe themselves in material forms, and we think of Jehovah as a man whose nostrils are regaled with the delicious odours diffused through the air. Stripped of its impressive imagery, and expressed in the cold phrase of modern philosophy, the Orientalism becomes this: God receives with delight every true act of worship.

Verse 10. His offering be of the flocks] See Clarke on “Leviticus 1:2”.

10, 11. Offering… of the flocks — The burnt offering of a sheep or goat differed from that of the herd in these particulars: — The sheep was to be killed on the side of the altar northward, for reasons not assigned: the impressive ceremony of laying the hand upon the head of the victim is absent; and also the declaration that it shall be accepted for an atonement. Hence we infer that either this offering, as well as that which follows, was not expiatory, or that the peculiar nature of the burnt offering was well understood. See Concluding Note, (1.)

V. 11. North-ward-Here this and other kinds of sacrifices were killed, Leviticus 6:25, and Leviticus 7:2, because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east-end of the building, and the entrance being on the south-side. Besides this might design the place of Christ’s death both more generally, in Jerusalem, which was in the sides of the north, Psalm 48:2, and more specially, on mount Calvary, which was on the north-west side of Jerusalem.

Verse 11. Northward — Here this and other kinds of sacrifices were killed, (Leviticus 6:25; 7:2,) because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east end of the building, and the entrance being on the south side.

10, 11. Offering… of the flocks — The burnt offering of a sheep or goat differed from that of the herd in these particulars: — The sheep was to be killed on the side of the altar northward, for reasons not assigned: the impressive ceremony of laying the hand upon the head of the victim is absent; and also the declaration that it shall be accepted for an atonement. Hence we infer that either this offering, as well as that which follows, was not expiatory, or that the peculiar nature of the burnt offering was well understood. See Concluding Note, (1.)

Verse 12. Cut it into his pieces] See Clarke note on “Genesis 15:10”.

V. 14. Turtle-doves-These birds were appointed for the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ’s chastity, and meekness, and gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best; but the turtle-doves are better when they are grown up, and therefore they are not confined to that age.

Verse 14. Turtle-doves — Those who were not able to go to the charge of a sheep or goat might offer a bird. And these birds were preferred before others, 1st, Because they were easily obtained; for Maimonides observes, that they were so plenteous in Canaan, and consequently so cheap, that the poorer sort could easily afford to bring this oblation. 2d, Because they fitly represented Christ’s chastity, meekness, and gentleness, and that purity of mind which becomes every worshipper of God. Hence birds of prey, and those of a coarser kind, were not to be offered. The pigeons were to be young, because then they are best; but the turtle-doves are better when they are grown up, and therefore they are not confined to that age.

14. Offering… of fowls — In a descending scale Jehovah adjusts his requirements to the ability of the offerer, from a bull to a pigeon. Turtledoves — These are first spoken of as appropriate for sacrifice in Genesis 15:9, where Abram is commanded to offer one, together with a young pigeon, in addition to larger sacrifices. The admission of a pair of turtledoves for a burnt offering is a step of condescension lower than the concession of the young pigeons, since the former are not property, not being domesticated. For the practicability of the sacrifice of the turtledove in the wilderness see Introduction, (4.) For a few months in winter this bird was absent from Palestine seeking a warmer climate. Hence “the voice of the turtle in the land” (Song of Solomon 2:12) was the grateful sign of spring. Thus the poor could bring their tame pigeons, and the poorest, with a little effort, might capture and offer to the Lord a pair of turtledoves, an offering eminently appropriate on account of their imagined fidelity and devotion to each other, which might be taken as symbolizing devotion to God. Young pigeons — These are too well known to require description. This offering was always possible. See Introduction, (4.)

V. 15. His head-From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, Leviticus 1:17. And whereas it is said Leviticus 5:8. He shall-wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt-offering as here, but of the sin-offering.

Verse 15. His head — From the rest of the body; as sufficiently appears, because this was to be burned by itself, and the body afterward, verse 17. And whereas it is said, (Leviticus 5:8,) He shall — wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt-offering as here, but of the sin-offering.

15. Wring off his head — Rather, pinch it off and lay it on the altar. The blood was then to be pressed out at the side of the altar.

V. 16. With its feathers-Or, with its dung or filth, contained in the crop and in the guts. On the east-Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west-end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes-Where the ashes fell down and lay, whence they were afterwards removed without the camp.

Verse 16. Pluck away his crop with his feathers] In this sacrifice of fowls the head was violently wrung off, then the blood was poured out, then the feathers were plucked off, the breast was cut open, and the crop, stomach, and intestines taken out, and then the body was burnt. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram’s sacrifice, Genesis 15:10. See Clarke note “Genesis 15:10”. See Ainsworth.

WE have already seen, on Leviticus 1:2, that four kinds of animals might be made burnt-offerings to the Lord. 1. Neat cattle, such as bulls, oxen, cows, and calves. 2. He-goats, she-goats, and kids. 3. Rams, ewes, and lambs. 4. Pigeons and turtle-doves; and in one case, viz., the cleansing of the leper, sparrows or some small bird. All these must be without spot or blemish-the most perfect of their respective kinds, and be wholly consumed by fire. The RICH were to bring the most costly; the POOR, those of least price. Even in this requisition of justice how much mercy was mingled! If a man could not bring a bullock or a heifer, a goat or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these because of his poverty, let him bring a turtle-dove, or a young pigeon, (see Leviticus 5:7;) and it appears that in cases of extreme poverty, even a little meal or fine flour was accepted by the bountiful Lord as a sufficient oblation; see Leviticus 5:11. This brought down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted that every person, however low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something; the law stooped to the lowest circumstances of the poorest of the people, but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance; are all these consecrated to his service? Or has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldst give liberally to God and the poor; If thou have but little, do thy diligence to give of that little. God’s justice requires a measure of that which his mercy has bestowed. But remember that as thou hast sinned, thou needest a Saviour. Jesus is that lamb without spot which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance to thy Maker. Even when we present ourselves a living sacrifice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love, and equal right to claim the benefits of the great sacrifice!

LEVITICUS

Verse 16. With its feathers — Or, with its dung, or filth, contained in the crop and in the guts. On the east — Of the tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west end; to teach us that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes — Where the ashes fell down and lay, whence they were afterward removed without the camp.

16. Crop with his feathers — The Hebrew may be so rendered, but in the estimation of the best scholars it does not here signify feathers, but filth in the crop and connected viscera. Place of the ashes — Rather, fat-ashes. The indestructible portions of the offering were to be taken from the altar and placed on the east side till they were removed without the camp. Chap. 6:11.

V. 17. He shall cleave the bird through the whole length, yet so as not to separate the one side from the other. A sweet savour unto the Lord-Yet after all, to love God with all our hearts, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices.

Verse 17. He shall cleave — The bird through the whole length, yet so as not to separate the one side from the other. A sweet savour unto the Lord — Yet, after all, “to love God with all our hearts, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices.”

17. Cleave it with the wings — The breast bone was to be split and the body laid open, so that there would be a wing on each side; but the halves were not to be completely separated from each other.

CONCLUDING NOTES.

(1.) It will be observed that in each of these burnt offerings there are very minute directions given respecting the manner of proceeding, but in the last two the most important item, the atonement, is omitted. Hence our inference that only the first was distinctly expiatory seems to be legitimate. But this involves the following difficulty: Only the most costly offering availed for the forgiveness of sins, and hence the poor man is left unforgiven. This compromises the Divine character, implying that he is a respecter of the persons of the rich. This cannot be admitted for a moment. The only other explanation is, that the expiatory character of the last two is to be inferred from the first, or, that burnt offerings from Abel down to Moses were always understood to be expiatory. For an extended discussion see Introduction, (2.)

(2.) The private whole burnt offering was offered on the following occasions: 1.) At the consecration of priests, (Leviticus 8:18; 9:12.) 2.) At the purification of women, (Leviticus 12:6-8.) 3.) At the cleansing of lepers, (Leviticus 14:19.) 4.) At the removal of other ceremonial uncleanness, (Leviticus 15:15, 30.) 5.) At an inadvertent breach of the Nazarite’s vow, or at its end. Numbers 6:11, 14 and Acts 21:26. Free will burnt offerings were accepted by God on any solemn occasion. The public occasions were: 1.) The daily morning and evening sacrifice of a lamb. 2.) The same, doubled, on the Sabbath, so that sixteen lambs were offered each week in the regular service. 3.) At the new moons, the three great festivals, the great day of atonement, and the feast of trumpets; generally two bullocks, a ram, and seven lambs. The entire number of animals required for all these public burnt offerings was more than a thousand annually.