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.23Peace 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 distinctivesof 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 variationswithin 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).27The 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).
