Text -- Leviticus 1:8-17 (NET)

1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet on the wood that is in the fire on the altar. 1:9 Finally, the one presenting the offering must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar– it is a burnt offering, a gift of a soothing aroma to the Lord.

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering– from the sheep or the goats– he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar– it is a burnt offering, a gift of a soothing aroma to the Lord.

From the Birds

1:14 “‘If his offering to the Lord is a burnt offering from the birds, he must present his offering from the turtledoves or from the young pigeons. 1:15 The priest must present it at the altar, pinch off its head and offer the head up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest must remove its entrails by cutting off its tail feathers, and throw them to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire– it is a burnt offering, a gift of a soothing aroma to the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 1:8

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.

Wesley: Lev 1:9

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.

Wesley: Lev 1:9

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.

Wesley: Lev 1:11

ward - Here this and other kinds of sacrifices were killed, Lev 6:25, and Lev 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, Psa 48:2, and more specially, on mount Calvary, which was on the north - west side of Jerusalem.

Wesley: Lev 1:14

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.

Wesley: Lev 1:15

From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, Lev 1:17. And whereas it is said Lev 5:8.

Wesley: Lev 1:15

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.

Wesley: Lev 1:16

Or, with its dung or filth, contained in the crop and in the guts.

Wesley: Lev 1:16

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.

Wesley: Lev 1:16

Where the ashes fell down and lay, whence they were afterwards removed without the camp.

Wesley: Lev 1:17

He shall cleave the bird through the whole length, yet so as not to separate the one side from the other.

Wesley: Lev 1:17

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.

JFB: Lev 1:8

That about the kidneys especially, which is called "suet."

JFB: Lev 1:9

This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.

JFB: Lev 1:9

Is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

JFB: Lev 1:10-13

Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the act of offering.

JFB: Lev 1:14-17

The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [HARMER]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to--not the costliness of his offering.

Clarke: Lev 1:8

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.

Clarke: Lev 1:9

An offering - of a sweet savor - אשה ריח ניחוח ishsheh reiach nichoach , a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savor;"which place St. Paul had evidently in view when he wrote Eph 5:2 : "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savor,"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.

Clarke: Lev 1:10

His offering be of the flocks - See Clarke on Lev 1:2 (note).

Clarke: Lev 1:12

Cut it into his pieces - See Clarke’ s note on Gen 15:10.

Clarke: Lev 1:16

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, Gen 15:10. See Clarke’ s note Gen 15:10. See Ainsworth. We have already seen, on Lev 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 Lev 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 Lev 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 Savior. 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!

TSK: Lev 1:8

Lev 8:18-21, Lev 9:13, Lev 9:14; Exo 29:17, Exo 29:18; 1Ki 18:23, 1Ki 18:33

TSK: Lev 1:9

inwards : Lev 1:13, Lev 8:21, Lev 9:14; Psa 51:6; Jer 4:14; Mat 23:25-28

burn all : Lev 1:13, Lev 1:17, Lev 3:11; Psa 66:15; Zec 13:7

a sweet : Gen 8:21; Eze 20:28, Eze 20:41; 2Co 2:15; Eph 5:2; Phi 4:18

TSK: Lev 1:10

of the flocks : Lev 1:2; Gen 4:4, Gen 8:20; Isa 53:6, Isa 53:7; Joh 1:29

a burnt sacrifice : Olah , a burnt offering, from âlah , to ascend, because this offering ascended, as it were, to God in flame and smoke, being wholly consumed; for which reason its is called in the Septuagint, ολοκαυτωμα , a whole burnt offering. This was the most important of all the sacrifices; and no part of it was eaten either by the priest or the offerer, but the whole was offered to God. It has been sufficiently shown by learned men, that almost every nation of the earth, in every age, had their burnt offerings, from the persuasion that there was no other way to appease the incensed gods; and they even offered human sacrifices, because they imagined that life was necessary to redeem life, and that the gods would be satisfied with nothing less.

a male : Lev 1:3, Lev 4:23, Lev 22:19; Mal 1:14

TSK: Lev 1:11

he shall : Lev 1:5; Exo 40:22; Eze 8:5

northward : Lev 6:25, Lev 7:2

and the : Lev 1:7-9, Lev 9:12-14

TSK: Lev 1:12

Lev 1:6-8

TSK: Lev 1:13

Lev 1:9

TSK: Lev 1:14

of fowls : Lev 5:7, Lev 12:8; Mat 11:29; Luk 2:24; 2Co 8:12; Heb 7:26

TSK: Lev 1:15

wring off his head : or, pinch off the head with the nail, Lev 5:8; Psa 22:1, Psa 22:21, 69:1-21; Isa 53:4, Isa 53:5, Isa 53:10; Matt. 26:1-27:66; 1Jo 2:27

TSK: Lev 1:16

his feathers : or, the filth thereof, Luk 1:35; 1Pe 1:2

by the place : Lev 4:12, Lev 6:10, Lev 6:11, Lev 16:27; Heb 13:11-14

TSK: Lev 1:17

shall not : Gen 15:10; Psa 16:10; Mat 27:50; Joh 19:30; Rom 4:25; 1Pe 1:19-21, 1Pe 3:18

it is : Lev 1:9, Lev 1:10, Lev 1:13; Gen 8:21; Heb 10:6-12, Heb 13:15, Heb 13:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 1:8

The parts of the victim were then salted by the priest in conformity with the rule, Lev 2:13; Eze 43:24; Mar 9:49, and placed IN ORDER upon the wood, i. e. in the same relation to each other that they had in the living animal.

Barnes: Lev 1:9

The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint.

The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Lev 24:2; Exo 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Lev 4:12, Lev 4:21; Num 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

Barnes: Lev 1:10

Of the flocks - These directions are more brief than those for the bullock. The burnt-offering of the sheep must have been that with which the people were most familiar in the daily morning and evening service. Exo 29:38-42. Sheep were preferred for sacrifice when they could be obtained, except in some special sin-offerings in which goats were required Lev 4:23; Lev 9:3; Lev 16:5. The lamb "without blemish"is a well-known type of Christ. Heb 9:14; 1Pe 1:19.

Barnes: Lev 1:11

Northward before the Lord - That is, on the north side of the altar. See also Lev 4:24, Lev 4:29, Lev 4:33; Lev 7:2. This was probably an arrangement of some practical convenience. On the west side of the altar stood the laver; on the east side was the place of ashes (see Lev 1:16 note); and the south side, where appears to have been the slope by which the priests went up to the altar, must have been left clear for a path.

Barnes: Lev 1:14

Of turtledoves, or of young pigeons - The offering of a bird was permitted to one who was too poor to offer a quadruped. (Compare the marginal references.) But in certain rites of purification birds were appointed for all, whatever might be their circumstances. See Lev 15:14, Lev 15:29; Num 6:10. The limitation of the age of the pigeons may be accounted for by the natural habits of the birds. It would seem that the species which are most likely to have been the sacrificial dove and pigeon are the common turtle and the bluerock pigeon, a bird like our stock-dove, and considerably larger than the turtle. The turtles come in the early part of April, but as the season advances they wholly disappear. The pigeons, on the contrary, do not leave the country; and their nests, with young ones in them, may be easily found at any season of the year. Hence, it would appear, that when turtledoves could not be obtained, nestling pigeons were accepted as a substitute.

Barnes: Lev 1:16

His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Lev 1:17, were not mutilated.

The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to the purpose (see Exo 27:3) to a spot without the camp. Lev 4:12; Lev 6:11.

Poole: Lev 1:8

The fat all the fat, which 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 quickly. Others translate it,

the trunk of the body as distinguished from the head, and joints, and inward parts.

Poole: Lev 1:9

His inwards and his legs 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.

The priest shall burn all not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders, as is apparent from the practice or execution of these precepts.

Of 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, Eph 5:2 ; and to admonish us of the excellent virtue of Divine institution, without which God values no worship, though never so glorious, and by which even the meanest things, are precious and acceptable to God.

Poole: Lev 1:11

This and other kinds of sacrifices were killed

on the side of the altar northward Lev 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; so the north side was the only vacant place. Besides, this might design the place of Christ’ s death, both more generally, to wit, in Jerusalem, which was

in the sides of the north Psa 48:2 ; and more specially, to wit, on Mount Calvary, which was on the north and west side of Jerusalem.

Poole: Lev 1:14

These birds were appointed for the relief of 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 more grown up, and therefore they are not confined to that age.

Poole: Lev 1:15

Wring off his head to wit, from the rest of the body; as sufficiently appears, because this was to be burnt by itself, as it here follows, and the body afterwards, Lev 1:17 . And whereas it is said, Lev 5:8 , he shall wring off 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, in which there might be a differing rite.

Poole: Lev 1:16

With his feathers, or, with its dung or filth , to wit, contained in the crop, and in the guts.

On the east part to wit, 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.

By the place of the ashes the place where the ashes fell down and lay, whence they were afterwards removed without the camp. See Lev 4:12 6:10,11 8:17 .

Poole: Lev 1:17

Shall not divide it asunder shall cleave the bird through the whole length, yet so as not to separate the one side from the other, and so as there may be a wing left on each side. See Gen 15:10 .

Haydock: Lev 1:8

All things, &c. Hebrew pador, may signify the fat, or the trunk of the animal. (Calmet)

Haydock: Lev 1:9

Sweet. Not that the Deity can take delight in sweet odours; but he is pleased with the devotion of men. For their advancement in piety, he required these sacrifices; 1. to keep the people from idolatry; 2. to teach them to consecrate their body and effects to him, as well as their souls, to serve justice unto sanctification; (Romans vi. 19; John iv. 24) as without the help of exterior observances, the mind will hardly rise to the contemplation of truth; 3. to prefigure the greater mysteries of the Christian religion, of which the law was only a shadow, incapable of conferring justifying grace. (John i. 17; Galatians iii. 11.) (Worthington) ---

The law was our pedagogue, in Christ, that we might be justified by faith, ver. 24.

Haydock: Lev 1:10

Male. Lyranus seems to have read "a year old," in the Vulgate. But it is not found in the Hebrew or in any version. It may have been taken from Exodus xii. 5, where the paschal lamb must be a male of one year. ---

Blemish. The Septuagint add, "and he shall put his hand upon its head." (Haydock)

Haydock: Lev 1:14

Pigeons. Hebrew and Septuagint say nothing about the age; though the Rabbins assure us, that old turtles and young pigeons were to be immolated, as being more excellent. God requires only what each person may easily procure. This third species of holocaust was chiefly intended for the poor, chap. xii. 8. But if they could not afford even this, they might offer flour, chap. ii.

Haydock: Lev 1:15

The neck. Some say, without pulling the head off (Grotius); which the Rabbins deny. (Calmet)

Haydock: Lev 1:16

Throat. Hebrew mierath, is rendered "the crop and its contents," by the Chaldean, Syriac, and Samaritan.

Haydock: Lev 1:17

Pinions, as if it were to be roasted. Eusebius remarks, that the pagans plunged their birds into the sea, then poured the blood round the altar, and afterwards burnt them. Abram did not divide the birds, Genesis xv. 10. (Calmet) ---

Oblation. Hebrew, "made by fire;" or which must be all consumed, except the crop and feathers. (Haydock)

Gill: Lev 1:8

And the priests, Aaron's sons, shall lay the parts,.... That were cut in pieces, Lev 1:6 some of which are particularly mentioned:

the head and the fat; the head which was cut off, and the body, the trunk of it; so, Aben Ezra says, the wise men interpret the word פדר "fat", which is only used here and in Lev 1:12 and which he thinks is right; though others take it to be the fat caul, or midriff, which parts the entrails; and the Targum of Jonathan renders it, the covering of fat: these are particularly mentioned, but include in general the rest of the pieces, which were laid:

in order upon the wood that is on the fire which is upon the altar; this disposition of the several parts of the burnt offering upon the altar signifies the laying of Christ upon the cross, and the disposition of his head, his hands, and feet there; according to the usual order of crucifixion: the skin, as before observed, was not burnt, but was the property of the priest, and the sinew that shrunk was taken away, and cast upon the ashes in the middle of the altar ^z.

Gill: Lev 1:9

But the inwards and his legs shall he wash in water,.... This was first done in a room in the court of the temple, called לשכת המדחין, "the room of the washers", or the washing room, where they washed the inwards of the holy things ^a; and after that they washed them upon the marble tables between the pillars, where they washed them three times at least ^b; and whereas this is said to be done "in water"; Maimonides ^c observes,"not in wine, nor in a mixture of wine and water, nor in other liquids:''the washing of the inwards and legs denoted the internal purity of Christ's heart, and the external holiness of his life and conversation, and the saints' purification by him both in heart and life: with Philo the Jew ^d these things had a mystical meaning; by the washing of the inwards was signified that lusts were to be washed away, and such spots removed as were contracted by surfeiting and drunkenness, very harmful to the lives of men; and by the washing of the feet was signified that we should no more walk upon the earth, but mount up to the air, and pass through that, even to heaven:

and the priest shall burn all on the altar; all the other pieces, as well as the inwards and legs, excepting the skin, which denoted the painful sufferings of Christ, and the extent of them to all parts of his body; and indeed his soul felt the fire of divine wrath, and became an offering for sin:

to be a burnt sacrifice, an offering made by fire; that is, all the parts of the bullock were burnt on the altar, that it might appear to be a whole burnt offering consumed by fire:

of a sweet savour unto the Lord: he accepting of it, and smelling a sweet savour of rest in it, as an atonement for sin, typical of the sacrifice of Christ, which is to God for a sweet smelling savour, Eph 5:2 the Jewish doctors ^e gather from hence, that whether a man offers much or little, it matters not, if his heart is but directed to God; which Maimonides explains thus ^f, he that studies in the law, it is all one as if he offered a burnt offering, or a meat offering, or a sin offering, concerning which this phrase is used.

Gill: Lev 1:10

And if his offering be of the flocks,.... As it might be:

namely, of the sheep, or of the goats for a burnt sacrifice; which were both typical of Christ; see Gill on Lev 1:2.

he shall bring it a male without blemish; See Gill on Lev 1:3.

Gill: Lev 1:11

And he shall kill it on the side of the altar northward before the Lord,.... This is a circumstance not mentioned in the killing of the bullock: Maimonides ^g says, there was a square place from the wall of the altar northward, to the wall of the court, and it was sixty cubits, and all that was over against the breadth of this, from the wall of the porch to the eastern wall, and it is seventy six cubits; and this foursquare place is called the "north", for the slaying of the most holy things; so that it seems this being a large place, was fittest for this purpose. Aben Ezra intimates, as if some respect was had to the situation of Mount Zion; his note is, "on the side of the altar northward", i.e. without, and so "the sides of the north", Psa 48:2 for so many mistake who say that the tower of Zion was in the midst of Jerusalem; and with this agrees Mr. Ainsworth's note on Lev 6:25 hereby was figured, that Christ our sin offering should be killed by the priests in Jerusalem, and Mount Sion, which was on "the sides of the north", Psa 48:2 crucified on Mount Calvary, which was on the northwest side of Jerusalem; as by the Jews' tradition, the morning sacrifice was killed at the northwest horn of the altar ^h:

and the priests, Aaron's sons, shall sprinkle the blood round about upon the altar; See Gill on Lev 1:5.

Gill: Lev 1:12

And he shall cut it into his pieces, with his head and his fat,.... Or "his body", as the Targum of Jonathan; this was to be cut in pieces in the same manner as the bullock; see Gill on Lev 1:6,

and the priest shall lay them in order on the wood that is on the fire, which is on the altar; See Gill on Lev 1:8.

Gill: Lev 1:13

But he shall wash the inwards and the legs with water,.... As he did the bullock, Lev 1:9,

and the priest shall bring it all: all the parts to the ascent of the altar, as the Jews ⁱ interpret it; all the parts and pieces of it, even the very wool on the sheep's head, and the hair on the goat's beard, their bones, sinews, and horns, and hoofs ^k, all were burnt, as it follows:

and burn it on the altar, it is a burnt offering, an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.

Gill: Lev 1:14

And if the burnt sacrifice for his offering to the Lord be of fowls,.... As it might be for the poorer sort, who could not offer a bullock, nor a sheep, or a lamb, Lev 5:7,

then he shall bring his offering of turtledoves, or of young pigeons; the Jewish writers all agree, that the turtles should be old, and not young, as the pigeons young, and not old; so the Targum of Jonathan, Jarchi, Aben Ezra and Gersom ^l; the latter gives two reasons for it, because then they are the choicest and easiest to be found and taken: no mention is made of their being male or female, either would do, or of their being perfect and unblemished, as in the other burnt offerings; but if any part was wanting, it was not fit for sacrifice, as Maimonides ^m observes. These creatures were proper emblems of Christ, and therefore used in sacrifice, whose voice is compared to the turtle's, and his eyes to the eyes of doves, Son 2:12 and who is fitly represented by them for his meekness and humility, for his chaste and strong affection to his church, as the turtledove to its mate, and for those dove like graces of the Spirit which are in him.

Gill: Lev 1:15

And the priest shall bring it unto the altar,.... The southeast horn of it; near which was the place of the ashes, into which the crop and its feathers were cast ⁿ:

and wring off his head; by twisting it back as it should seem; the word used is only to be found here, and in Lev 5:8 the Jews say, it signifies to cut with the nail, and that the priest did this, not with a knife or any other instrument, but with his nail; so Jarchi and Gersom on the place observe: some think he only let out the blood this way, but did not separate the head from the body, which seems to be favoured by Lev 5:8 though Maimonides and Bartenora ^o conclude the reverse from the same place; and that the meaning is, that he should cut off the head and divide it asunder at the time he cuts with the nail: the manner of cutting with the nail was this ^p, the priest held both the feet of the bird with his two fingers of his left hand, and the wings between two other fingers, and the bird upon the back of his hand, that it might not be within the palm of it; then he stretches out its neck upon the thumb about two fingers' breadth, and cuts it over against the neck with his nail, and this is one of the hardest services in the sanctuary:

and burn it on the altar; that is, the head, after squeezing out the blood, and rubbing it with salt:

and the blood thereof shall be wrung out at the side of the altar: or "the wall" of it: this, though mentioned last, must be done before, and immediately upon the wringing of the head, and between that and the burning it on the altar: this wringing off the head, and wringing out the blood, denote violence, and show that Christ's death, which this was a type of, was a violent one; the Jews laid violent hands upon him, and pursued his life in a violent manner, were very pressing to have it taken away, and his life was taken away in such a manner by men, though not without his Father's secret will, and his own consent.

Gill: Lev 1:16

And he shall pluck away his crop with his feathers,.... Or "with its meat", or "dung", as Onkelos renders it, meaning that which was in its crop; and so the Jerusalem Targum interprets it, "with its dung"; and Jonathan's paraphrase is, "with its collection", or what was gathered together in the crop; it includes the entrails, as Gersom observes:

and cast it beside the altar on the east part, by the place of the ashes; where the ashes of the burnt offering were put every day, and every time such an offering was made; and all this answered to the washing of the inwards, and legs of the other burnt offerings, and signified the same thing, the cleanness and purity of Christ, and of his people by him.

Gill: Lev 1:17

And he shall cleave it with the wings thereof,.... One wing being on one side, and the other on the other side:

but shall not divide it asunder; the body of the bird, though it was cleaved down in the middle, yet not parted asunder, nor any of its wings separated from it; the Targum of Jonathan paraphrases it, "but shall not separate its wings from it"; this denoted, that though, by the death of Christ, his soul and body were separated from each other, yet the human nature was not separated from his divine Person, the personal union between the two natures still continuing; nor was he divided from his divine Father, though he was forsaken by him, yet still in union with him as the Son of God; nor from the divine Spirit, by which he offered up himself to God, and by which he was quickened; nor from his church and people, for whom he suffered, they being united to him as members to their head:

and the priest shall burn it upon the altar, upon the wood that is upon the fire; in like manner as the ox, sheep, or goat were burnt: according to the Misnah, the priest went up the ascent (of the altar) and turned round about the circuit; when he came to the southeast horn, he cut its head (or nipped it) with his nail, over against its neck, and divided it, and squeezed out its blood by the wall of the altar, and turned the part nipped to the altar, and struck it at it, and rubbed it with salt, and cast it upon the fires; then he went to the body and removed the crop and its feathers (or dung) and the entrails that came out along with it, and threw them into the place of ashes; he cleaved but did not divide asunder, but if he divided it was right, then he rubbed it with salt, and cast it upon the fires ^q:

it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9 so with the Heathens, to the gods of the air they sacrificed fowls for burnt offerings ^r.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 1:8

¹ tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”

sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).

² tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”

NET Notes: Lev 1:9

¹ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

² tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

³ tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

⁴ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

NET Notes: Lev 1:10

¹ tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.

NET Notes: Lev 1:12

¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

NET Notes: Lev 1:14

¹ tn Heb “from the [category] ‘bird.’”

² tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).

NET Notes: Lev 1:15

¹ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

² tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

NET Notes: Lev 1:16

¹ tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.

² tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).

³ tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

NET Notes: Lev 1:17

¹ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

Geneva Bible: Lev 1:9

But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, [to be] a burnt sacrifice, an offering made by fire, of a sweet savour ^{( f )} unto the LORD.

^{( f )} Or a savour of rest, which pacifies the anger of the Lord.

Geneva Bible: Lev 1:11

^{( g )} And he shall kill it on the side of the altar northward ^{( h )} before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.

^{( g )} Read (Lev 1:5).

^{( h )} Before the altar of the Lord.

Geneva Bible: Lev 1:15

And the priest shall bring it unto the altar, and ^{( i )} wring off his head, and burn [it] on the altar; and the blood thereof shall be wrung out at the side of the altar:

^{( i )} The Hebrew word signifies to pinch off with the nail.

Geneva Bible: Lev 1:16

And he shall pluck away his crop with his feathers, and cast it beside the altar on the ^{( k )} east part, by the place of the ashes:

^{( k )} On the side of the court gate in the pans which stood with ashes; (Exo 27:3).

Commentary -- Verse Range Notes

TSK Synopsis: Lev 1:1-17

1 The law of burnt offerings;

3 of the herd;

10 of the flocks;

14 of the fowls.

Maclaren: Lev 1:1-9

Lev. 1:1-9

And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2. Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock. 3. If his offering be a burnt-sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the Lord. 4 And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him, to make atonement for him. 5. And he shall kill the bullock before the Lord; and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. 6. And be shall flay the burnt offering, and cut it into his pieces. 7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 8. And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: 9. But his inwards and his legs shall he wash in water; and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savoir unto the Lord.'--Lev. 1:1-9.

In considering the Jewish sacrificial system, it is important to distinguish the symbolical from the typical value of the sacrifices. The former could scarcely be quite unnoticed by the offers; but the latter was only gradually made plain, was probably never very generally seen, and is a great deal clearer to us, in the light of Christ, the Antitype, than it could ever have been before His coming. As symbols, the sacrifices expressed great eternal truths as to spiritual worship and communion, its hindrances, requisites, manner, and blessings. They were God's picture-book for these children in religious development. As types, they shadowed the work of Jesus Christ and its results.

The value of the sacrifices in either aspect is independent of modern questions as to their Mosaic origin; for at whatever period the Priest's Code was promulgated, it equally bears witness to the ruling ideas of the offerings, and, in any case, it was long before Christ came, and therefore its prophecy of Him is as supernatural, whether Moses or Ezra were its author. I make this remark, not as implying that the new theory is not revolutionary, but simply as absolving a student of the religious significance of the sacrificial system from entering here on questions of date.

The burnt offering' stands first in Leviticus for several reasons. It was derived from patriarchal times; it was offered twice daily, besides frequently on other occasions; and in its significance it expressed the complete consecration which should be the habitual state of the true worshipper. Its name literally means that which ascends,' and refers, no doubt, to the ascent of the transformed substance of the sacrifice in fire and smoke, as to God. The central idea of this sacrifice, then, as gathered from its name and confirmed by its manner, is that of the yielding of the whole being in self-surrender, and borne up by the flame of intense consecration to God. Very beautiful is the variety of material which was permitted. The poor man's pair of pigeons went up with as sweet an odor as the rich man's young bull. God delights in the consecration to Him of ourselves and our powers, no matter whether they be great or small, if only the consecration be thorough, and the whole being be wrapped in the transforming blaze.

It is worth while to try to realize the strange and to our eyes repulsive spectacle of the burnt offering, which is veiled from us by its sacred associations. The worshipper leads up his animal by some rude halter, and possibly resisting, to the front of the Tabernacle, the courts of which he dared not tread, but which was to him the dwelling-place of God. There by the altar he stands, and, first pressing his hand with force on the victim's head, he then, with one swift cut, kills it, and as the warm blood spouts from the mangled throat, the attendant priest catches it in a basin, and, standing at the two diagonally opposite corners of the altar in turn, dashes, with one dexterous twist, half of the contents against each, so as to wet two sides of the altar with one throw, and the other two with the other. The offerer then flays the reeking carcass, tossing the gory hide to the priest as his perquisite, and cuts up the sacrifice according to a fixed method. His part of the work is done, and he stands by with bloody hands while the priests arrange the pieces on the pile on the altar; and soon the odor of burning flesh and the thick smoke hanging over the altar tell that the rite is complete. What a scene it must have been when, as on some great occasions, hundreds of burnt offerings were offered in succession! The place and the attendants would look to us liker shambles and butchers than God's house and worshippers.

Now, if we inquire into the significance of the offering, it turns on two points--expiation and burning. The former it has in common with other bloody sacrifices, though it presents features of its own, even in regard to expiation. But the latter is peculiar to it, and must therefore be taken to be its special teaching. The stages in the whole process are five: the presentation, laying on of hands, slaughter, sprinkling of blood, and burning of the whole carcass. The first three are alike in this and other sacrifices, the fourth is modified here, and the last is found here only. Each has its lesson. The offerer has himself to bring the animal to the door of the Tabernacle, that he may show his willing surrender of a valuable thing. As he stands there with his offering, his thoughts would pass into the inner shrine, where God dwelt; and he would, if he were a true worshipper, feel that while God, on His part, already dwelt in the midst of the people, he, on the other hand, can only enter into the enjoyment of His presence by sacrifice. The offering was to be a male without blemish'; for bodily defect symbolizing moral flaw could not be tolerated in the offerings to a holy God, who requires purity, and will not be put off with less than a man's best, be it ox or pigeon. The torn and the lame and the sick,' which Malachi charged his generation with bringing, are neither worthy of God to receive nor of us to offer.

When he pressed his hand on the head of the sacrifice, what was the worshipper meant to think? In all other instances where hands are laid on, some transference or communication of gifts or qualities is implied; and it is natural to suppose that the same meaning attaches to the act here, with such modifications as the case requires. We find that it was done in other bloody sacrifices, accompanied with confession. Nothing is said of confession here; but we cannot dismiss the idea that the offerer laid his sins on the victim by that striking act, especially as the very next clause says it shall be accepted for him to make atonement for him.' The atonement was made, as we shall see, by the application of the blood to the altar; but the possibility of the victim's blood atoning for the offerer depended on his having laid his hands on its head. We may perhaps go farther than transference of sins.' Might we not widen the expression, and say identification,' or, to use a word which has become so worn by religious controversy that it slips through our fingers unnoticed, substitution'? Did not the offerer say in effect, by that act, This is I? This animal life shall die, as I ought to die. It shall go up as a sweet savoir to Jehovah, as my being should.'

The animal invested with this representative character is next to be slain by the offerer, not by the priest, who only performed that part of the ritual in the case of national or public sacrifices. That was distinctly a vicarious death; and, as inflicted by the hand of the person represented by the animal, he thereby acknowledged that its death was the wages of his sin, and allowed the justice of his condemnation, while he presented this innocent life--innocent because not that of a moral being--as his substitute. So far the worshipper's part goes. But now, when the act of expiation is to be symbolically represented, and, so far as outward sacrifice could, is to be accomplished, another actor appears. The priest comes forward as mediator between God and man, and applies the blood to the altar. The difference between the sprinkling of the blood, in the burnt offerings and in the other sacrifices, which had expiation for their principal object, in some of which it was smeared on the horns of the altar, and, in the most solemn of all, was carried into the holiest place, and sprinkled on the mercy-seat, suggests that the essential character of the burnt offering was not expiatory, though expiation was the foundation on which alone the essential character could be reared. The application of the blood was the formal act by which atonement was made. The word rendered to make atonement' means to cover'; and the idea conveyed is that the blood, which is the life of the sacrifice, covers the sins of the offerer, so as to make them powerless to dam back the love or to precipitate the wrath of God.

With this act the expiatory portion of the ritual ends, and we may here pause to look back for a moment on it as a whole. We have pointed out the double bearings of the Mosaic ritual as symbolical and as typical or prophetic. In the former aspect, the emphatic teaching of this rite is that the wages of sin is death,' that without shedding of blood there is no remission,' that God has appointed sacrifice as the means of entering into fellowship with Him, and that substitution and vicarious penalty are facts in His government. We may like or dislike these thoughts; we may call them gross, barbarous, immoral, and the like, but, at all events, we ought not to deny that they are ingrained in the Mosaic sacrificial system, which becomes unmeaning elaboration of empty and often repulsive ceremonies, if they are not recognized as its very center. Of course, the meaning of the sacrifices was bidden from many a worshipper. They became opaque instead of transparent, and hid the great truth which they were meant to reveal. All forms labor under that disadvantage; but that they were significant in design, and largely so to devout hearts in effect, admits of no reasonable doubt. That which they signified was chiefly the putting away of sin by the sacrifice of innocent life, which stood in the place of the guilty. Of course, too, their benefit was symbolical, and the blood of bulls and goats could never put away sin; but, under the shelter of the outward forms, a more spiritual insight gradually grew up, such as breathes in many a psalm, and such as, we cannot doubt, filled the heart of many a worshipper, as he stood by the bleeding sacrifice on which his own hands had laid the burden that had weighed so heavy on himself. How far the prophetic aspect of the sacrifices was discerned, is a more difficult question. But this at least we know--that the highest level of evangelical prophecy, in Isaiah's wonderful fifty-third chapter, is reached from this vantage-ground. It is the flower of which these ordinances are the root We need not enlarge upon the prophetic aspect of the sacrifice. The mere negative sinlessness of the victim points to the Lamb without blemish and without spot,' on whom, as Isaiah says, in language dyed through and through with sacrificial references, the Lord hath made to meet the iniquity of us all,' and who Himself makes His soul an offering for sin.' The modern tendency to bring down the sacrificial system to a late date surely sins against the sacred and all-explaining law of evolution, in the name of which it is attempted, inasmuch as it is an unheard-of thing for the earlier stages of a religion to be less clogged with ceremonial than the later. Psalmist and prophet first, and priest afterwards, is not the order of development.

The remaining part of the ritual was, as we have pointed out, peculiar to the burnt offering. In it alone the whole of the sacrifice was consumed on the altar, with the exceptions of the skin, which was given to the priest, and of the contents of the intestines. Hence it was sometimes called a whole burnt offering.' The meaning of this provision may be apprehended if we note that the word rendered burn,' in verse 9, is not that which simply implies destruction by fire, but is a peculiar word, reserved for sacrificial burnings, and meaning to cause to ascend in smoke or vapor.' The gross flesh was, as it were, refined into vapor and odor, and went up to God as a sweet savoir.' It expressed, therefore, the transformation of the sinful human nature of the worshipper, by the refining power of the fire of God, into something more ethereal and kindred with the heaven to which it rose. Or, to put the thought in plainer words, on the basis of expiation, the glad surrender of the whole being is possible and will ensue; and when a man yields himself in joyful self-surrender to the God who has forgiven his sins, then the fire of the divine Spirit is shed abroad in his heart, and kindles a flame which lays hold on all the gross, earthly elements of his being, and changes them into fire, kindred with itself, which aspires, in ruddy tongues of upward-leaping light, to the God to whom the heart has been surrendered, and to whom the whole being tends.

This is the purpose of expiation; this is the summit of all religion. One man has realized to the full, in his life, what the burnt offering taught as the goal for all worshippers. Jesus has lived in the constant exercise of perfect self-surrender, and in the constant unmeasured possession of the Spirit of burning,' with which He has come to baptize us all. If we look to Him as our expiation, we should also find in Him the power to yield ourselves living sacrifices,' and draw from Him the sacred and refining fire, which shall transform our grossness into His likeness, and make even us acceptable to God, through Jesus Christ.'

MHCC: Lev 1:3-9

In the due performance of the Levitical ordinances, the mysteries of the spiritual world are represented by corresponding natural objects; and future events are exhibited in these rites. Without this, the whole will seem unmeaning ceremonies. There is in these things a type of the sufferings of the Son of God, who was to be a sacrifice for the sins of the whole world? The burning body of an animal was but a faint representation of that everlasting misery, which we all have deserved; and which our blessed Lord bore in his body and in his soul, when he died under the load of our iniquities. Observe, 1. The beast to be offered must be without blemish. This signified the strength and purity that were in Christ, and the holy life that should be in his people. 2. The owner must offer it of his own free will. What is done in religion, so as to please God, must be done by love. Christ willingly offered himself for us. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift: he must offer it at the door, as one unworthy to enter, and acknowledging that a sinner can have no communion with God, but by sacrifice. 4. The offerer must put his hand upon the head of his offering, signifying thereby, his desire and hope that it might be accepted from him, to make atonement for him. 5. The sacrifice was to be killed before the Lord, in an orderly manner, and to honour God. It signified also, that in Christians the flesh must be crucified with its corrupt affections and lust. 6. The priests were to sprinkle the blood upon the altar; for the blood being the life, that was it which made atonement. This signified the pacifying and purifying of our consciences, by the sprinkling of the blood of Jesus Christ upon them by faith. 7. The beast was to be divided into several pieces, and then to be burned upon the altar. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves, their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour. As an act of obedience to a Divine command, and a type of Christ, this was well-pleasing to God; and the spiritual sacrifices of Christians are acceptable to God, through Christ, 1Pe 2:5.

MHCC: Lev 1:10-17

Those who could not offer a bullock, were to bring a sheep or a goat; and those who were not able to do that, were accepted of God, if they brought a turtle-dove, or a pigeon. Those creatures were chosen for sacrifice which were mild, and gentle, and harmless; to show the innocence and meekness that were in Christ, and that should be in Christians. The offering of the poor was as typical of Christ's atonement as the more costly sacrifices, and expressed as fully repentance, faith, and devotedness to God. We have no excuse, if we refuse the pleasant and reasonable service now required. But we can no more offer the sacrifice of a broken heart, or of praise and thanksgiving, than an Israelite could offer a bullock or a goat, except as God hath first given to us. The more we do in the Lord's service, the greater are our obligations to him, for the will, for the ability, and opportunity. In many things God leaves us to fix what shall be spent in his service, whether of our time or our substance; yet where God's providence has put much into a man's power, scanty offerings will not be accepted, for they are not proper expressions of a willing mind. Let us be devoted in body and soul to his service, whatever he may call us to give, venture, do, or suffer for his sake.

Matthew Henry: Lev 1:3-9

If a man were rich and could afford it, it is supposed that he would bring his burnt-sacrifice, with which he designed to honour God, out of his herd of larger cattle. He that considers that God is the best that is will resolve to give him the best he has, else he gives him not the glory due unto his name. Now if a man determined to kill a bullock, not for an entertainment for his family and friends, but for a sacrifice to his God, these rules must be religiously observed: - 1. The beast to be offered must be a male, and without blemish, and the best he had in his pasture. Being designed purely for the honour of him that is infinitely perfect, it ought to be the most perfect in its kind. This signified the complete strength and purity that were in Christ the dying sacrifice, and the sincerity of heart and unblamableness of life that should be in Christians, who are presented to God as living sacrifices. But, literally, in Christ Jesus there is neither male nor female; nor is any natural blemish in the body a bar to our acceptance with God, but only the moral defects and deformities introduced by sin into the soul. 2. The owner must offer it voluntarily. What is done in religion, so as to please God, must be done by no other constraint than that of love. God accepts the willing people and the cheerful giver. Ainsworth and others read it, not as the principle, but as the end of offering: "Let him offer it for his favourable acceptation before the Lord. Let him propose this to himself as his end in bringing his sacrifice, and let his eye be fixed steadily upon that end - that he may be accepted of the Lord."Those only shall find acceptance who sincerely desire and design it in all their religious services, 2Co 5:9. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift, and not elsewhere. He must offer it at the door, as one unworthy to enter, and acknowledging that there is no admission for a sinner into covenant and communion with God, but by sacrifice; but he must offer it at the tabernacle of the congregation, in token of his communion with the whole church of Israel even in this personal service. 4. The offerer must put his hand upon the head of his offering, Lev 1:4. "He must put both his hands,"say the Jewish doctors, "with all his might, between the horns of the beast,"signifying thereby, (1.) The transfer of all his right to, and interest in, the beast, to God, actually, and by a manual delivery, resigning it to his service. (2.) An acknowledgment that he deserved to die, and would have been willing to die if God had required it, for the serving of his honour, and the obtaining of his favour. (3.) A dependence upon the sacrifice, as an instituted type of the great sacrifice on which the iniquity of us all was to be laid. The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of laying on of hands (Heb 6:2), which typified evangelical faith. The offerer's putting his hand on the head of the offering was to signify his desire and hope that it might be accepted from him to make atonement for him. Though the burnt-offerings had not respect to any particular sin, as the sin-offering had, yet they were to make atonement for sin in general; and he that laid his hand on the head of a burnt-offering was to confess that he had left undone what he ought to have done and had done that which he ought not to have done, and to pray that, though he deserved to die himself, the death of his sacrifice might be accepted for the expiating of his guilt. 5. The sacrifice was to be killed by the priests of Levites, before the Lord, that is, in a devout religious manner, and with an eye to God and his honour. This signified that our Lord Jesus was to make his soul, or life, an offering for sin. Messiah the prince must be cut off as a sacrifice, but not for himself, Dan 9:26. It signified also that in Christians, who are living sacrifices, the brutal part must be mortified or killed, the flesh crucified with its corrupt affections and lusts and all the appetites of the mere animal life. 6. The priests were to sprinkle the blood upon the altar (Lev 1:5); for, the blood being the life, it was this that made atonement for the soul. This signified the direct and actual regard which our Lord Jesus had to the satisfaction of his Father's justice, and the securing of his injured honour, in the shedding of his blood; he offered himself without spot to God. It also signified the pacifying and purifying of our consciences by the sprinkling of the blood of Jesus Christ upon them by faith, 1Pe 1:2; Heb 10:22. 7. The beast was to be flayed and decently cut up, and divided into its several joints or pieces, according to the art of the butcher; and then all the pieces, with the head and the fat (the legs and inwards being first washed), were to be burnt together upon the altar, Lev 1:6-9. " But to what purpose, "would some say, " was this waste? Why should all this good meat, which might have been given to the poor, and have served their hungry families for food a great while, be burnt together to ashes?"So was the will of God; and it is not for us to object or to find fault with it. When it was burnt for the honour of God, in obedience to his command, and to signify spiritual blessings, it was really better bestowed, and better answered the end of its creation, than when it was used as food for man. We must never reckon that lost which is laid out for God. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour, or savour of rest, unto the Lord. The burning of flesh is unsavoury in itself; but this, as an act of obedience to a divine command, and a type of Christ, was well pleasing to God: he was reconciled to the offerer, and did himself take a complacency in that reconciliation. He rested, and was refreshed with these institutions of his grace, as, at first, with his works of creation (Exo 31:17), rejoicing therein, Psa 104:31. Christ's offering of himself to God is said to be of a sweet-smelling savour (Eph 5:2), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, 1Pe 2:5.

Matthew Henry: Lev 1:10-17

Here we have the laws concerning the burnt-offerings, which were of the flock or of the fowls. Those of the middle rank, that could not well afford to offer a bullock, would bring a sheep or a goat; and those that were not able to do that should be accepted of God if they brought a turtle-dove or a pigeon. For God, in his law and in his gospel, as well as in his providence, considers the poor. It is observable that those creatures were chosen for sacrifice which were most mild and gentle, harmless and inoffensive, to typify the innocence and meekness that were in Christ, and to teach the innocence and meekness that should be in Christians. Directions are here given, 1. Concerning the burnt-offerings of the flock, Lev 1:10. The method of managing these is much the same with that of the bullocks; only it is ordered here that the sacrifice should be killed on the side of the altar northward, which, though mentioned here only, was probably to be observed concerning the former, and other sacrifices. Perhaps on that side of the altar there was the largest vacant space, and room for the priests to turn them in. It was of old observed that fair weather comes out of the north, and that the north wind drives away rain; and by these sacrifices the storms of God's wrath are scattered, and the light of God's countenance is obtained, which is more pleasant than the brightest fairest weather. 2. Concerning those of the fowls. They must be either turtle-doves (and, if so, "they must be old turtles,"say the Jews), or pigeons, and, if so, they must be young pigeons. What was most acceptable at men's tables must be brought to God's altar. In the offering of these fowls, (1.) The head must be wrung off, "quite off,"say some; others think only pinched, so as to kill the bird, and yet leave the head hanging to the body. But it seems more likely that it was to be quite separated, for it was to be burnt first. (2.) The blood was to be wrung out at the side of the altar. (3.) The garbages with the feathers were to be thrown by upon the dunghill. (4.) The body was to be opened, sprinkled with salt, and then burnt upon the altar. "This sacrifice of birds,"the Jews say, "was one of the most difficult services the priests had to do,"to teach those that minister in holy things to be as solicitous for the salvation of the poor as for that of the rich, and that the services of the poor are as acceptable to God, if they come from an upright heart, as the services of the rich, for he accepts according to what a man hath, and not according to what he hath not, 2Co 8:12. The poor man's turtle-doves, or young pigeons, are here said to be an offering of a sweet-smelling savour, as much as that of an ox or bullock that hath horns or hoofs. Yet, after all, to love God with all our heart, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices, Mar 12:33.

Keil-Delitzsch: Lev 1:3-9

Ceremonial connected with the offering of an ox as a burnt-offering . עלה (vid., Gen 8:20) is generally rendered by the lxx ὁλοκαύτωμα or ὁλοκαύτωσις , sometimes ὁλοκάρπωμα or ὁλοκάρπωσις , in the Vulgate holocaustum , because the animal was all consumed upon the altar. The ox was to be a male without blemish ( ἄμωμος , integer ; i.e., free from bodily faults, see Lev 22:19-25), and to be presented " at the door of the tabernacle, "- i.e., near to the altar of burnt-offering (Exo 40:6), where all the offerings were to be presented (Lev 17:8-9), - " for good pleasure for him (the offerer) before Jehovah, "i.e., that the sacrifice might secure to him the good pleasure of God (Exo 28:38).

Lev 1:4

" he (the offerer) shall lay his hand upon the head of the burnt-offering ."The laying on of hands, by which, to judge from the verb סמך to lean upon, we are to understand a forcible pressure of the hand upon the head of the victim, took place in connection with all the slain-offerings (the offering of pigeons perhaps excepted), and is expressly enjoined in the laws for the burnt-offerings, the peace-offerings (Lev 3:2, Lev 3:7, Lev 3:13), and the sin-offerings (Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 4:33), that is to say, in every case in which the details of the ceremonial are minutely described. But if the description is condensed, then no allusion is made to it: e.g., in the burnt-offering of sheep and goats (Lev 1:11), the sin-offering (Lev 5:6), and the trespass-offering (Lev 5:15, Lev 5:18, 25). This ceremony was not a sign of the removal of something from his own power and possession, or the surrender and dedication of it to God, as Rosenmüller and Knobel

(Note: Hence Knobel's assertion (at Lev 7:2), that the laying on of the hand upon the head of the animal, which is prescribed in the case of all the other sacrifices, was omitted in that of the trespass-offering alone, needs correction, and there is no foundation for the conclusion, that it did not take place in connection with the trespass-offering.)

affirm; nor an indication of ownership and of a readiness to give up his own to Jehovah, as Bähr maintains; nor a symbol of the imputation of sin, as Kurtz supposes:

(Note: This was the view held by some of the Rabbins and of the earlier theologians, e.g., Calovius, bibl. ill. ad Lev. i. 4, Lundius and others, but by no means by "most of the Rabbins, some of the fathers, and most of the earlier archaeologists and doctrinal writers,"as is affirmed by Bähr (ii. p. 336), who supports his assertion by passages from Outram , which refer to the sin-offering only, but which Bähr transfers without reserve to all the bleeding sacrifices, thus confounding substitution with the imputation of sin, in his antipathy to the orthodox doctrine of satisfaction. Outram's general view of this ceremony is expressed clearly enough in the following passages: " ritus erat ea notandi ac designandi, quae vel morti devota erant, vel Dei gratiae commendata, vel denique gravi alicui muneri usuique sacro destinata. Eique ritui semper adhiberi solebant verba aliqua explicata, quae rei susceptae rationi maxime congruere viderentur " ita ut sacris piacularibus culparum potissimum confessiones cum poenae deprecatione junctas, voluntariis bonorum precationes, eucharisticus autem et votivis post res prosperas impetratas periculave depulsa factis laudes et gratiarum actiones, omnique denique victimarum generi ejusmodi preces adjunctas putem, quae cuique maxime conveniebant "(c. 9).)

but the symbol of a transfer of the feelings and intentions by which the offerer was actuated in presenting his sacrifice, whereby he set apart the animal as a sacrifice, representing his own person in one particular aspect. Now, so far as the burnt-offering expressed the intention of the offerer to consecrate his life and labour to the Lord, and his desire to obtain the expiation of the sin which still clung to all his works and desires, in order that they might become well-pleasing to God, he transferred the consciousness of his sinfulness to the victim by the laying on of hands, even in the case of the burnt-offering. But this was not all: he also transferred the desire to walk before God in holiness and righteousness, which he could not do without the grace of God. This, and no more than this, is contained in the words, "that it may become well-pleasing to him, to make atonement for him." כּפּר with Seghol ( Ges. §52), to expiate (from the Kal כּפר , which is not met with in Hebrew, the word in Gen 6:14 being merely a denom . verb, but which signifies texit in Arabic), is generally construed with על like verbs of covering, and in the laws of sacrifice with the person as the object ("for him ,"Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:6, Lev 5:10., Lev 14:20, Lev 14:29, etc.; "for them ,"Lev 4:20; Lev 10:17; "for her ,"Lev 12:7; for a soul , Lev 17:11; Exo 30:15, cf. Num 8:12), and in the case of the sin-offerings with a second object governed either by על or מן ( חטּאתו על עליו Lev 4:35; Lev 5:13, Lev 5:18, or מחטּאתו עליו Lev 4:26; Lev 5:6, etc., to expiate him over or on account of his sin); also, though not so frequently, with בּעד pers ., ἐξιλάζεσθαι περὶ αὐτοῦ (Lev 16:6, Lev 16:24; 2Ch 30:18), and חטּאת בּעד , ἐξιλάζεσθαι περὶ τῆς ἁμαρτίας (Exo 32:30), and with ל pers ., to permit expiation to be made (Deu 21:8; Eze 16:63); also with the accusative of the object, though in prose only in connection with the expiation of inanimate objects defiled by sin (Lev 16:33).

The expiation was always made or completed by the priest, as the sanctified mediator between Jehovah and the people, or, previous to the institution of the Aaronic priesthood, by Moses, the chosen mediator of the covenant, not by "Jehovah from whom the expiation proceeded,"as Bähr supposes. For although all expiation has its ultimate foundation in the grace of God, which desires not the death of the sinner, but his redemption and salvation, and to this end has opened a way of salvation, and sanctified sacrifice as the means of expiation and mercy; it is not Jehovah who makes the expiation, but this is invariably the office or work of a mediator, who intervenes between the holy God and sinful man, and by means of expiation averts the wrath of God from the sinner, and brings the grace of God to bear upon him. It is only in cases where the word is used in the secondary sense of pardoning sin, or showing mercy, that God is mentioned as the subject (e.g., Deu 21:8; Psa 65:4; Psa 78:38; Jer 17:23).

(Note: The meaning "to make atonement"lies at the foundation in every passage in which the word is used metaphorically, such as Gen 32:21, where Jacob seeks to expiate the face of his angry brother, i.e., to appease his wrath, with a present; or Pro 16:14, "the wrath of a king is as messengers of death, but a wise man expiates it, i.e., softens, pacifies it;"Isa 47:11, "Mischief (destruction) will fall upon thee, thou will not be able to expiate it,"that is to say, to avert the wrath of God, which has burst upon thee in the calamity, by means of an expiatory sacrifice. Even in Isa 28:18, "and your covenant with death is disannulled"(annihilated) ( וכפּר), the use of the word כפרis to be explained from the fact that the guilt, which brought the judgment in its train, could be cancelled by a sacrificial expiation (cf. Isa 6:7 and Isa 22:14); so that there is no necessity to resort to a meaning which is altogether foreign to the word, viz., that of covering up by blotting over. When Hoffmann therefore maintains that there is no other way of explaining the use of the word in these passages, than by the supposition that, in addition to the verb כפרto cover, there was another denominative verb, founded upon the word כּפרa covering, or payment, the stumblingblock in the use of the word lies simply this, that Hoffmann has taken a one-sided view of the idea of expiation, through overlooking the fact, that the expiation had reference to the wrath of God which hung over the sinner and had to be averted from him by means of expiation, as is clearly proved by Exo 32:30 as compared with Exo 32:10 and Exo 32:22. The meaning of expiation which properly belongs to the verb כּפּרi cippurim a capporeth , copher , copher at the census, to expiate their souls, i.e., to cover their souls from the death which threatens the unholy, when he draws near without expiation to a holy God. Vid., Oehler in Herzog's Cycl.)

The medium of expiation in the case of the sacrifice was chiefly the blood of the sacrificial animal that was sprinkled upon the altar (Lev 17:11); in addition to which, the eating of the flesh of the sin-offering by the priests is also called bearing the iniquity of the congregation to make atonement for them (Lev 10:17). In other cases it was the intercession of Moses (Exo 32:30); also the fumigation with holy incense, which was a symbol of priestly intercession (Num 17:11). On one occasion it was the zeal of Phinehas, when he stabbed the Israelite with a spear for committing fornication with a Midianite (Num 25:8, Num 25:13). In the case of a murder committed by an unknown hand, it was the slaying of an animal in the place of the murderer who remained undiscovered (Deu 21:1-9); whereas in other cases blood-guiltiness (murder) could not be expiated in any other way than by the blood of the person by whom it had been shed (Num 35:33). In Isa 27:9, a divine judgment, by which the nation was punished, is so described, as serving to avert the complete destruction which threatened it. And lastly, it was in some cases a כּפר , such, for example, as the atonement-money paid at the numbering of the people (Exo 30:12.), and the payment made in the case referred to in Exo 21:30.

If, therefore, the idea of satisfaction unquestionably lay at the foundation of the atonement that was made, in all those cases in which it was effected by a penal judgment, or judicial poena ; the intercession of the priest, or the fumigation which embodied it, cannot possibly be regarded as a satisfaction rendered to the justice of God, so that we cannot attribute the idea of satisfaction to every kind of sacrificial expiation. Still less can it be discerned in the slaying of the animal, when simply regarded as the shedding of blood. To this we may add, that in the laws for the sin-offering there is no reference at all to expiation; and in the case of the burnt-offering, the laying on of hands is described as the act by which it was to become well-pleasing to God, and to expiate the offerer. Now, if the laying on of hands was accompanied with a prayer, as the Jewish tradition affirms, and as we may most certainly infer from Deu 26:13, apart altogether from Lev 16:21, although no prayer is expressly enjoined; then in the case of the burnt-offerings and peace-offerings, it is in this prayer, or the imposition of hands which symbolized it, and by which the offerer substituted the sacrifice for himself and penetrated it with his spirit, that we must seek for the condition upon which the well-pleased acceptance of the sacrifice on the part of Fog depended, and in consequence of which it became an atonement for him; in other words, was fitted to cover him in the presence of the holiness of God.

Lev 1:5-9

The laying on of hands was followed by the slaughtering ( שׁחט , never המית to put to death), which was performed by the offerer himself in the case of the private sacrifices, and by the priests and Levites in that of the national and festal offerings (2Ch 29:22, 2Ch 29:24, 2Ch 29:34). The slaughtering took place " before Jehovah "(see Lev 1:3), or, according to the more precise account in Lev 1:11, on the side of the altar northward, for which the expression "before the door of the tabernacle"is sometimes used (Lev 3:2, Lev 3:8, Lev 3:13, etc.). בּקר בּן (a young ox) is applied to a calf ( עגל ) in Lev 9:2, and a mature young bull ( פּר ) in Lev 4:3, Lev 4:14. But the animal of one year old is called עגל in Lev 9:2, and the mature ox of seven years old is called פּר in Jdg 6:25. At the slaughtering the blood was caught by the priests (2Ch 29:22), and sprinkled upon the altar. When the sacrifices were very numerous, as at the yearly feasts, the Levites helped to catch the blood (2Ch 30:16); but the sprinkling upon the altar was always performed by the priests alone. In the case of the burnt-offerings, the blood was swung "against the altar round about,"i.e., against all four sides (walls) of the altar (not "over the surface of the altar"); i.e., it was poured out of the vessel against the walls of the altar with a swinging motion. This was also done when peace-offerings (Lev 3:2, Lev 3:8, Lev 3:13; Lev 9:18) and trespass-offerings (Lev 7:2) were sacrificed; but it was not so with the sin-offering (see at Lev 4:5).

Lev 1:6

The offerer was then to flay the slaughtered animal, to cut it ( נתּח generally rendered μελίζειν in the lxx) into its pieces, - i.e., to cut it up into the different pieces, into which an animal that has been killed is generally divided, namely, according to the separate joints, or "according to the bones"(Jdg 19:29), - that he might boil its flesh in pots (Eze 24:4, Eze 24:6). He was also to wash its intestines and the lower part of its legs (Lev 1:9). קרב , the inner part of the body, or the contents of the inner part of the body, signifies the viscera; not including those of the breast, however, such as the lungs, heart, and liver, to which the term is also applied in other cases (for in the case of the peace-offerings, when the fat which envelopes the intestines, the kidneys, and the liver-lobes was to be placed upon the altar, there is no washing spoken of), but the intestines of the abdomen or belly, such as the stomach and bowels, which would necessarily have to be thoroughly cleansed, even when they were about to be used as food. כּרעים , which is only found in the dual, and always in connection either with oxen and sheep, or with the springing legs of locusts (Lev 11:21), denotes the shin, or calf below the knee, or the leg from the knee down to the foot.

Lev 1:7-9

It was the duty of the sons of Aaron, i.e., of the priests, to offer the sacrifice upon the altar. To this end they were to " put fire upon the altar "(of course this only applies to the first burnt-offering presented after the erection of the altar, as the fire was to be constantly burning upon the altar after that, without being allowed to go out, Lev 6:6), and to lay " wood in order upon the fire "( ערך to lay in regular order), and then to " lay the parts, the head and the fat, in order upon the wood on the fire, "and thus to cause the whole to ascend in smoke. פּדר , which is only used in connection with the burnt-offering (Lev 1:8, Lev 1:12, and Lev 8:20), signifies, according to the ancient versions (lxx στέαρ ) and the rabbinical writers, the fat , probably those portions of fat which were separated from the entrails and taken out to wash. Bochart's explanation is adeps a carne sejunctus . The head and fat are specially mentioned along with the pieces of flesh, partly because they are both separated from the flesh when animals are slaughtered, and partly also to point out distinctly that the whole of the animal ("all," Lev 1:9) was to be burned upon the altar, with the exception of the skin, which was given to the officiating priest (Lev 7:8), and the contents of the intestines. הקטיר , to cause to ascend in smoke and steam (Exo 30:7), which is frequently construed with המּזבּחה towards the altar ( ה local, so used as to include position in a place; vid., Lev 1:13, Lev 1:15, Lev 1:17; Lev 2:2, Lev 2:9, etc.), or with המּזבּח (Lev 6:8), or על־המּזבּח (Lev 9:13, Lev 9:17), was the technical expression for burning the sacrifice upon the altar, and showed that the intention was not simply to burn those portions of the sacrifice which were placed in the fire, i.e., to destroy, or turn them into ashes, but by this process of burning to cause the odour which was eliminated to ascend to heaven as the ethereal essence of the sacrifice, for a "firing of a sweet savour unto Jehovah." אשּׁה , firing ("an offering made by fire,"Eng. Ver.), is the general expression used to denote the sacrifices, which ascended in fire upon the altar, whether animal or vegetable (Lev 2:2, Lev 2:11, Lev 2:16), and is also applied to the incense laid upon the shew-bread (Lev 24:7); and hence the shew-bread itself (Lev 24:7), and even those portions of the sacrifices which Jehovah assigned to the priests for them to eat (Deu 18:1 cf. Jos 13:14), came also to be included in the firings for Jehovah. The word does not occur out of the Pentateuch, except in Jos 13:14 and 1Sa 2:28. In the laws of sacrifice it is generally associated with the expression, "a sweet savour unto Jehovah"( ὀσμὴ εὐωδίας : lxx): an anthropomorphic description of the divine satisfaction with the sacrifices offered, or the gracious acceptance of them on the part of God (see Gen 8:21), which is used in connection with all the sacrifices, even the expiatory or sin-offerings (Lev 4:31), and with the drink-offering also (Num 15:7, Num 15:10).

Keil-Delitzsch: Lev 1:10-13

With regard to the mode of sacrificing, the instructions already given for the oxen applied to the flock (i.e., to the sheep and goats) as well, so that the leading points are repeated here, together with a more precise description of the place for slaughtering, viz., " by the side of the altar towards the north, "i.e., on the north side of the altar. This was the rule with all the slain-offerings; although it is only in connection with the burnt-offerings, sin-offerings, and trespass-offerings (Lev 4:24, Lev 4:29, Lev 4:33; Lev 6:18; Lev 7:2; Lev 14:13) that it is expressly mentioned, whilst the indefinite expression " at the door (in front) of the tabernacle "is applied to the peace-offerings in Lev 3:2, Lev 3:8, Lev 3:13, as it is to the trespass-offerings in Lev 4:4, from which the Rabbins have inferred, though hardly upon good ground, that the peace-offerings could be slaughtered in any part of the court. The northern side of the altar was appointed as the place of slaughtering, however, not from the idea that the Deity dwelt in the north ( Ewald ), for such an idea is altogether foreign to Mosaism, but, as Knobel supposes, probably because the table of shew-bread, with the continual meat-offering, stood on the north side in the holy place. Moreover, the eastern side of the altar in the court was the place for the refuse, or heap of ashes (Lev 1:16); the ascent to the altar was probably on the south side, as Josephus affirms that it was in the second temple ( J. de bell. jud. v. 5, 6); and the western side, or the space between the altar and the entrance to the holy place, would unquestionably have been the most unsuitable of all for the slaughtering. In Lev 1:12 וגו ואת־ראשׁו is to be connected per zeugma with לנתחיו htiw amguez , " let him cut it up according to its parts, and (sever) its head and its fat ."

Keil-Delitzsch: Lev 1:14-15

The burnt-offering of fowls was to consist of turtle-doves or young pigeons. The Israelites have reared pigeons and kept dovecots from time immemorial (Isa 60:8, cf. 2Ki 6:25); and the rearing of pigeons continued to be a favourite pursuit with the later Jews (Josephus, de bell. jud. v. 4, 4), so that they might very well be reckoned among the domesticated animals. There are also turtle-doves and wild pigeons in Palestine in such abundance, that they could easily furnish the ordinary animal food of the poorer classes, and serve as sacrifices in the place of the larger animals. The directions for sacrificing these, were that the priest was to bring the bird to the altar, to hip off its head, and cause it to ascend in smoke upon the altar. מלק , which only occurs in Lev 1:15 and Lev 5:8, signifies undoubtedly to pinch off, and not merely to pinch; for otherwise the words in Lev 5:8, "and shall not divide it asunder,"would be superfluous. We have therefore to think of it as a severance of the head, as the lxx ( α ̓ποκν½½ίζειν ) and Rabbins have done, and not merely a wringing of the neck and incision in the skin by which the head was left hanging to the body; partly because the words, "and not divide it asunder,"are wanting here, and partly also because of the words, "and burn it upon the altar,"which immediately follow, and which must refer to the head, and can only mean that, after the head had been pinched off, it was to be put at once into the burning altar-fire. For it is obviously unnatural to regard these words as anticipatory, and refer them to the burning of the whole dove; not only from the construction itself, but still more on account of the clause which follows: "and the blood thereof shall be pressed out against the wall of the altar."The small quantity that there was of the blood prevented it from being caught in a vessel, and swung from it against the altar.

Keil-Delitzsch: Lev 1:16-17

He then took out בּנצתהּ את־מראתו , i.e., according to the probable explanation of these obscure words, " its crop in (with) the foeces thereof, "

(Note: This is the rendering adopted by Onkelos . The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς , and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers."But the Hebrew for this would have been ונצתו. et removet ingluviem et pennas et viscera egredentia cum illa ."This interpretation may be substantially correct, although the reference of בנוצתהto the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.)

and threw it " at the side of the altar eastwards, "i.e., on the eastern side of the altar, " on the ash-place, "where the ashes were thrown when taken from the altar (Lev 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Lev 1:17, cf. Lev 1:9).

The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה , the ascending (see Gen 8:20), but כּליל , a whole-offering (Deu 33:10; Ps. 51:21; 1Sa 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 1:1--7:38

A. The laws of sacrifice chs. 1-7

God designed the offerings to teach the Israelites as well as to enable them to worship Him. They taught the people what was necessary to maintain and restore the believer's communion with God.

"The servant, therefore, had to approach his Sovereign at His dwelling place by presenting an appropriate token of his obedient submission."¹⁸

The regulations that follow do not contain all the detail that we would need to duplicate these sacrifices. Only information that helps the reader understand and appreciate future references to the offerings appears. In this respect the present section of text is similar to the instructions concerning the tabernacle. Neither section gives us all the information we could want, but both tell us all that we need to know.

"They [chapters 1-7] may be compared to the genealogies in Genesis and those at the beginning of 1 Chronicles, whose purpose is to introduce the main characters of the subsequent narratives."¹⁹

Each offering involved three objects:

1. The offerer (the person bringing the offering)

2. The offering (the animal or object being offered)

3. The mediator (the priest).

There were important differences between the offerings.²⁰

1. Each offering was different from the other offerings.

2. Within each offering there were different options of what the offerer could present and how he could offer them.

The first three offerings were "soothing aroma" offerings. The last two also go together because they were not soothing aromas. The first three were offerings of worship that were a sweet aroma to God. Each of these offerings reveals what is essential for or what results from a relationship between a redeemed sinner and a holy God. The last two were offerings of expiation for sin and were therefore not a sweet savor to God. These two offerings reveal how to restore a broken relationship between a redeemed Israelite sinner and a holy God.

"This is not the order in which the sacrifices were usually offered, but is rather a logical or didactic order, grouping the sacrifices by conceptual associations . . . ."²¹

In the revelation of the first three offerings, each chapter contains three paragraphs. In each chapter God described the most valuable sacrifice first and then the less valuable. The rules about these sacrifices may have been arranged in logical order to make them easier to memorize.²²

Burnt offerings (ch. 1)	Meal offerings (ch. 2)	Peace offerings (ch. 3)
cattle (vv. 3-9)	uncooked (vv. 1-3)	cattle (vv. 1-5)
sheep or goats (vv. 10-13)	cooked (vv. 4-10)	sheep (vv. 6-11)
birds (vv. 14-17)	miscellaneous (vv. 11-16)	goats (vv. 12-17)

These laws concerning offerings appear here in the text because they explain the sacrifices and ceremonies that took place at the ordination of Aaron and his sons (chs. 8-9). The legal material prepares the reader to understand the narrative material. This arrangement is typical in Leviticus.

Constable: Lev 1:1-17

1. The burnt offering ch. 1

The burnt offering (in Greek, holokautoma, from which we get the word "holocaust") expressed the offerer's complete consecration to Yahweh (cf. Matt. 22:37; Rom. 12:1-2). However it also made atonement for the offerer. Some rabbis believed the burnt offering atoned for all sins not covered under the sin offering.²³ Peace with God was the goal of all the sacrifices. The reason for listing this offering first is that it was the most common one. The priests offered a burnt offering every morning and every evening, and more frequently on holy days.

"The first case is dealt with in the most detail. The two subsequent ones are explained more briefly. But in all three the law makes clear exactly what the worshipper does and what the priest does. The worshipper brings the animal, kills it, skins it or guts it, and chops it up. The priest sprinkles the blood on the altar and places the dismembered carcass on the fire."²⁴

"The sense of God's presence, which permeates the entire book, is indicated forty-two times by the expression before the LORD [v. 3, passim].'"²⁵

Note several distinctives of this offering.

1. It was a soothing aroma (or sweet savor; vv. 9, 13, 17). God was happy to receive this sacrifice because it was an offering of worship as well as payment for sin. The priests presented all three soothing aroma offerings on the brazen altar in the tabernacle courtyard. God saw the offerer as a worshipper as well as a guilty sinner. The offering was to be without any blemish, which was also true of the sin and trespass offerings. This indicated that the offerer was presenting the best to God who is worthy of nothing less (vv. 3, 10).

2. It was for acceptance (i.e., so that God would accept the offerer, vv. 3-4). This offering satisfied God's desire for the love of His redeemed creatures as well as His offended justice. This offering satisfied God by its wholeness quantitatively and qualitatively. The Israelite worshipper offered a whole spotless animal in place of himself.

3. The offerer gave up a life on the altar (v. 5). God has always claimed life as His own. In slaying this animal the offerer was saying that he was giving the life that God had given him back to God, its rightful owner. Giving one's life to God is not an act of great sacrifice. It is simply giving back to God what already belongs to Him. It is only "reasonable service" (Rom. 12:1).

4. The animal perished completely, consumed in the fire on the altar (v. 9) except for the skin, which went to the priest (v. 6; 7:8). This symbolized the comprehensive nature of the offerer's consecration to God. Perhaps God excluded the skin to focus attention on the internal elements, the real person. God deserves the surrender of the entire person, not just a part.

"In the overfed West we can easily fail to realize what was involved in offering an unblemished animal in sacrifice. Meat was a rare luxury in OT times for all but the very rich (cf. Nathan's parable, 2 Sam. 12:1-6). Yet even we might blanch if we saw a whole lamb or bull go up in smoke as a burnt offering. How much greater pangs must a poor Israelite have felt."²⁶

Note also some variations within this offering.

1. The animals acceptable for this offering varied. Bullocks (oxen), lambs, goats, turtle doves, and pigeons were acceptable. Some commentators suggest that each type of animal bore characteristics shared by man that made it an appropriate substitute (e.g., strong, foolish, flighty, etc.). Generally the higher the individual Israelite's responsibility before God (e.g., priests, rulers, common people, etc.) the larger and more expensive was the animal that he had to offer. People with greater responsibility would also have had more money and therefore more ability to bring the more expensive sacrifices.

2. The butchering of the animals also varied. The offerers cut the bullocks, lambs, and goats into four parts, but they did not do so with the birds. This difference at least reflects the practical need to divide larger animals into more easily manageable pieces. Moreover they washed the entrails and legs of the animals in water (vv. 9, 13). This washing probably symbolized the need for internal purity. They did not wash the birds. The offerer pressed (Heb. samek) his hand on the animals but not on the birds (cf. Isa. 59:16; Ezek. 24:2; 30:6; Amos 5:19).²⁷ The offerer personally slew the animals, but the priest slew the birds (vv. 5, 15).

In summary, the burnt offering was an act of worship in which the Israelite offered to God a whole animal. The fire on the altar completely consumed it as a substitute for the offerer and as a symbol of his total personal consecration to God. These sacrifices were voluntary on the Israelite's part.

"The burnt offering was the commonest of all the OT sacrifices. Its main function was to atone for man's sin by propitiating God's wrath. In the immolation of the animal, most commonly a lamb, God's judgment against human sin was symbolized and the animal suffered in man's place. The worshipper acknowledged his guilt and responsibility for his sins by pressing his hand on the animal's head and confessing his sin. The lamb was accepted as the ransom price for the guilty man [cf. Mark 10:45; Eph. 2:5; Heb. 7:27; 1 Pet. 1:18-19]. The daily use of the sacrifice in the worship of the temple and tabernacle was a constant reminder of man's sinfulness and God's holiness. So were its occasional usages after sickness, childbirth, and vows. In bringing a sacrifice a man acknowledged his sinfulness and guilt. He also publicly confessed his faith in the Lord, his thankfulness for past blessing, and his resolve to live according to God's holy will all the days of his life."²⁸

Christians, too, need to remember our need for daily forgiveness, confess our sins, and purpose to walk in God's ways (cf. 1 John 1:7-9).

Guzik: Lev 1:1-17

Leviticus 1 - The Burnt Offering

A. Introduction: the idea of sacrifice in ancient Israel.

1. (1) God speaks to Moses from the tabernacle.

Now the LORD called to Moses, and spoke to him from the tabernacle of meeting, saying,

a. Now the LORD called to Moses: The story of Leviticus picks up where Exodus left off. Israel is still camped out at the base of Mount Sinai, and they will remain there all through the Book of Leviticus.

b. From the tabernacle of meeting: This indicates that the tabernacle was now completed. The sacrificial system could now be implemented in detail with the place of sacrifice ready.

2. (2) What to do when you bring an offering to LORD.

"Speak to the children of Israel, and say to them: 'When any one of you brings an offering to the LORD, you shall bring your offering of the livestock; of the herd and of the flock.

a. When any one of you brings an offering: In the covenant God made with Israel at Mount Sinai, there were three major facets. The covenant included the law Israel had to obey, sacrifice to provide for breaking the law, and the choice of blessing or curse that would become the script for Israel's history.

i. The sacrificial system was an essential element of the Mosaic covenant, because it was impossible to live up to the requirements of the law. Sin was dealt with through sacrifice.

ii. This was not the beginning of God's sacrificial system. Adam knew of sacrifice (Genesis 3:21), as did Cain and Abel (Genesis 4:3-4), and Noah (Genesis 8:20-21).

iii. The idea of sacrifice to the gods was not unique to Israel. Other nations and cultures practiced sacrifice, often ultimately involving human sacrifice. The universality of sacrifice is evidence that the concept was know to man before the flood, and was carried to different cultures from the survivors of the flood in Noah's day.

b. Brings an offering to the LORD: Because sacrifice was already known to Israel, these instructions to the priests are not particularly new - they are mostly a clarification of a foundation that was already known to Israel through the traditions of their fathers.

i. God had a wise timing in bringing the law of the sacrifices at this time. Before the Tabernacle of Meeting was built, there was no one place of sacrifice, and the procedures for sacrifice couldn't really be codified. But now with the completion of the Tabernacle, Israel could bring their sacrifice to one place and follow the same procedures for each sacrifice.

ii. The fist seven chapters of Leviticus deal with personal, voluntary offerings. Chapters 1 through 5 are mostly instructions to the people who bring the offering, and chapters 6 and 7 are mostly instructions to the priests concerning offerings.

c. You shall bring an offering of the livestock - of the herd and of the flock: This means that an Israelite worshipper could not offer a "wild" animal. They could only bring domesticated livestock from their herds. This shows that an offering to God must cost something.

B. The procedure for the Burnt Offering.

1. (3) Bringing the animal for the burnt offering.

'If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the LORD.

a. If his offering is a burnt sacrifice: The burnt offering, as its name implies, was completely burnt before the LORD. It was a total sacrifice. The burnt offering was a general offering of propitiation and consecration to God.

b. Let him offer a male: The animal offered had to be a male, because male animals were thought to be stronger and therefore more valuable.

c. Without blemish: The animal must not have any obvious defect. God would not accept a defective sacrifice. We have a tendency to always want to give God "second best" - if not our third or fourth best. Yet this principle shows that God would not receive sacrifice marked by defect.

i. There are countless anecdotes and funny stories illustrating this tendency to give God lesser things. These include the story of the farmer whose cow gave birth to twins, and he swore he would give one of the calves to God. He didn't decide which one to give to God, until one day one of the calves died. He said to his wife: "Guess what? God's calf died today!"

ii. Israel did not always live up to this standard, and much later the Prophet Malachi rebuked Israel for offering God sub-standard sacrifices: And when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably? (Malachi 1:8)

iii. Jesus fulfilled this standard perfectly, being a sinless and pure sacrifice without blemish (John 8:29, 8:46, 14:30, and 15:10).

d. He shall offer it of his own free will: God did not want a coerced sacrifice. Each animal had to be freely offered. This illustrates the principle that God wants our hearts, freely given to Him.

2. (4) The transference of guilt.

Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him.

a. Then he shall put his hand on the head of the burnt offering: This was a clear picture of identification with the sacrificial victim. Through this symbol, the guilty one transferred his guilt to the sacrificial victim that would die for the sin of the offerer.

i. It was not enough that the victim merely died. The one receiving atonement had to actively identify himself with the sacrifice. In the same way, it is not enough to know that Jesus died for the sins of the world. The one who would receive His atonement must "reach out" and identify himself with Jesus.

b. To make atonement for him: The idea behind the Hebrew word for atonement (kophar) is to cover. The idea is that an individual's sin is covered over by the blood of the sacrificial victim.

i. Leviticus is a book all about atonement. "The word kipper ("to make atonement") is used almost fifty times in Leviticus . . . It is used about fifty times more in the rest of the OT." (Harris)

ii. But there is a difference between the Old Testament idea of atonement and the New Testament idea. In the Old Testament, sin is "covered over" until redemption was completed by Jesus on the cross. In the New Testament, sin is done away with - and a true "at-one-ment" was accomplished by Jesus' sacrifice.

iii. Significantly, the burnt offering was more about total surrender to God than about sin. Yet this shows that when we come to God with total surrender, we sure realize we must deal with sin.

3. (5-9) The procedure for offering a bull as a burnt offering.

He shall kill the bull before the LORD; and the priests, Aaron's sons, shall bring the blood and sprinkle the blood all around on the altar that is by the door of the tabernacle of meeting. And he shall skin the burnt offering and cut it into its pieces. The sons of Aaron the priest shall put fire on the altar, and lay the wood in order on the fire. Then the priests, Aaron's sons, shall lay the parts, the head, and the fat in order on the wood that is on the fire upon the altar; but he shall wash its entrails and its legs with water. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the LORD.

a. He shall kill the bull: It seems as though the one who brought the offering - who laid his hands on the head of the bull - was the same one expected to actually kill the animal.

i. In each place the laying of hands on the sacrificial victim is mentioned (Leviticus 1:4-5, 3:2, 3:8, 4:4, 4:15, and 4:24), the killing of the sacrifice - by the one who put their hands on the head - is mentioned also.

ii. Of course, the priest would assist as necessary, and the priests would do the heavy work of skinning and cutting the animal up. But the one who brought the offering delivered the deathblow. The individual Israelite cut the jugular vein of the bull, in the presence of the priests at the Tabernacle of Meeting. This was a solemn testimony to the need for sacrifice.

b. He shall kill the bull before the LORD: This is the second occurrence of the phrase before the LORD in Leviticus; it occurs more than 60 times - more than any other book in the Bible. What happens in Leviticus happens before the LORD, and every sacrifice that was made was to be made before the LORD.

i. How our own sacrifices to God would change if we did them with the understanding that we do it before the LORD! For who is this who pledged his heart to approach Me?' says the LORD. (Jeremiah 30:21)

c. Bring the blood and sprinkle the blood all around: The blood of the animal - representing the life of the animal (Leviticus 17:11) - was sprinkled on the altar of sacrifice.

d. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire: The rest of the animal, having been washed from any excrement or impurity, was burnt on the altar. The totality of the offering, burnt before God, was a sweet aroma before God's throne.

i. This reflects the heart behind the burnt offering. It was a desire to give everything to God, an "I surrender all" attitude. When everything was burnt before the LORD on the altar, there was nothing held back.

ii. Taken together, all this shows that there was an order to the sacrifice God wanted respected! This was not a "do your own thing" matter. You couldn't offer a burnt offering, a grain offering, a peace offering, a sin offering, or a guilt offering just anyway you wanted to. You had to bring your offering the way God wants you to.

4. (10-13) The procedure for offering a sheep or a goat as a burnt offering.

'If his offering is of the flocks; of the sheep or of the goats; as a burnt sacrifice, he shall bring a male without blemish. He shall kill it on the north side of the altar before the LORD; and the priests, Aaron's sons, shall sprinkle its blood all around on the altar. And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire upon the altar; but he shall wash the entrails and the legs with water. Then the priest shall bring it all and burn it on the altar; it is a burnt sacrifice, an offering made by fire, a sweet aroma to the LORD.

a. If his offering is of the flocks; of the sheep or of the goats: The procedure was essentially the same as that for offering a bull, except that a sheep or a goat was not skinned. Since the entire animal was to be burned, only the impurities of the entrails had to be washed before the sacrifice was burnt. A bull presented as a burnt offering had to be skinned (Leviticus 1:6), but not a sheep or a goat.

5. (14-17) The procedure for offering a bird as a burnt offering.

'And if the burnt sacrifice of his offering to the LORD is of birds, then he shall bring his offering of turtledoves or young pigeons. The priest shall bring it to the altar, wring off its head, and burn it on the altar; its blood shall be drained out at the side of the altar. And he shall remove its crop with its feathers and cast it beside the altar on the east side, into the place for ashes. Then he shall split it at its wings, but shall not divide it completely; and the priest shall burn it on the altar, on the wood that is on the fire. It is a burnt sacrifice, an offering made by fire, a sweet aroma to the LORD.

a. If the burnt sacrifice of his offering to the LORD is of birds: This procedure followed the same principles, adapted to the sacrifice of birds instead of bulls, sheep, or goats. The animal was killed and its blood was offered, the carcass was prepared, and then burnt before the LORD.

b. He shall bring his offering of turtledoves or young pigeons: God would not accept any kind of bird, but He would accept turtledoves or young pigeons as sacrifices. The fact that God would accept a bull, a goat, a sheep, or a bird shows that God was more interested in the heart than in the actual animal being offered. If the sacrifice was made with the right heart, God accepted the poor man's bird as much as the rich man's bull.

i. At the same time, the sacrifice had to correspond with what one could afford. It was wrong for a rich man to only offer a bird as a burnt offering. Therefore, when God made His offering for sin, He gave the richest, most costly thing He could - Himself.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 1 (Chapter Introduction)

Overview

Lev 1:1, The law of burnt offerings; Lev 1:3, of the herd; Lev 1:10, of the flocks; Lev 1:14, of the fowls.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 1 (Chapter Introduction)

LEVITICUS CHAPTER 1

God commands Moses concerning free-will burnt.offerings of bullock or sheep; male without blemish, Lev 1:1-3 . The offerer to lay his hand on the head of the offering, that it might be accepted for him, Lev 1:4 . The bullock to be slain, and its blood sprinkled on the altar, Lev 1:5 . Its parts to be consumed by fire, Lev 1:7-9 . Of sheep or goats, Lev 1:10-13 . Of fowls, as turtledoves and young pigeons; their blood to be wrung out at the side of the altar, Lev 1:14-17

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 1 (Chapter Introduction)

(Lev 1:1, Lev 1:2) The offerings.

(Lev 1:3-9) From the herds.

(Lev 1:10-17) From the flocks, and of fowls.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 1 (Chapter Introduction)

This book begins with the laws concerning sacrifices, of which the most ancient were the burnt-offerings, about which God gives Moses instructions in this chapter. Orders are here given how that sort of sacrifice must be managed. I. If it was a bullock out of the herd (Lev 1:3-9). II. If it was a sheep or goat, a lamb or kid, out of the flock (Lev 1:10-13). III. If it was a turtle-dove or a young pigeon (Lev 1:14-17). And whether the offering was more or less valuable in itself, if it was offered with an upright heart, according to these laws, it was accepted of God.

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 1 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 1 This chapter contains certain laws and rules concerning sacrifices, particularly burnt offerings, which were delivered by the Lord to Moses, Lev 1:1 what those offerings should be of, Lev 1:3 what rules should be observed, what actions should be done, first by the persons that brought them, Lev 1:3 and then by the priest that offered them, with respect to the burnt offering of the herd, Lev 1:5 and to the burnt offering of the sheep and goats, Lev 1:11 and to the burnt offering of fowls, Lev 1:15 all which, when offered aright, were of a sweet savour to the Lord, Lev 1:9.