Leviticus 1: Summary and Commentary

Verse 1

1:1–7:38 The first major section of Leviticus deals with the institution of the sacrificial system and the priesthood. The sacrifices were either for atonement (the whole burnt offering, sin offering, and guilt offering) or for worship (grain offering and peace offering). Each one taught theology through a hands-on approach. Priests were required to officiate in the sacrificial worship at the Tabernacle, to instruct God’s people in the revelation given to Moses at Sinai, and to represent the people before God, such as on the Day of Atonement (ch 16). Priests were provided for by receiving a portion of the offerings.

1:1 The Lord called to Moses from the Tabernacle: Leviticus is part of the ongoing narrative of the Pentateuch (Gen 1:1—Deut 34:12). It is part of the history of God’s saving acts: God chose Israel to be his people, delivered them from slavery in Egypt, entered into a covenant relationship with them, and guided them through the desert to the Promised Land. Specifically, Leviticus picks up with events recorded in Exod 40:34-38, when construction of the Tabernacle is completed. It has been dedicated, and the Lord has filled it with his glory. Now the Lord gives Moses instructions for conducting worship at the Tabernacle. • The Tabernacle (literally Tent of Meeting; see study note on Exod 27:21) was an earthly representation of God’s palace. Inside the Most Holy Place, the Ark of the Covenant represented God’s throne (Exod 40:1-33). The Lord’s glory resided between the outstretched wings of the cherubim. There he would meet with Israel to communicate his will to them (see Exod 25:22).

Verse 2

1:2-3 When: This word introduces a major category (the process of presenting an offering), followed by a series of conditions introduced by if (1:3, 10, 14). This when/if pattern is generally followed through all the major offerings described in 1:2–6:7. • offering (Hebrew qorban; see study note on Mark 7:11) is a general term referring to all kinds of offerings and gifts, including the various offerings described in Lev 1–7.

Verse 3

1:3-17 burnt offering (Hebrew ‘olah, “what goes up”): The Hebrew word implies the ascent of the animal in flame and smoke. Except for its hide, given in payment to the officiating priest (7:8), this offering was burned completely on the altar (1:9). Its purpose was to satisfy God’s wrath against sin, ceremonially cleansing the worshiper and restoring him or her to fellowship with God (cp. Rom 3:25; 8:3; 2 Cor 5:18-21). The whole burnt offering occurs first in this list of offerings (Lev 1–7), providing a pattern for offerings that follow. It is the most common and most general atoning offering.

1:3 male with no defects: God allowed female and slightly deformed animals for certain types of non-atoning offerings (see 3:1; 4:27-31; 22:23), but not for the whole burnt offering. In the dry, brush-encrusted hills of southern Palestine, cattle were much more difficult to raise than sheep or goats. This meant a bull without defect was an animal of great value. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defect (Mal 1:6-14).

Verse 4

1:4 Lay your hand on the animal’s head: The sacrificial animal represented the worshiper in the ceremony (4:4, 15, 24, 29, 33; 16:21). This act signified that the animal’s death represented the death of its owner. In the ritual for the Day of Atonement, it signified that the sins of the owner were transferred to the animal (16:20-22). With the peace offering (3:2, 8, 13), the act seems to have indicated ownership of the animal being sacrificed. • The phrase in your place may mean “in payment for sin” (sometimes called expiation) or “as a substitute for the sinner’s death” (sometimes called propitiation). • to purify you, making you right with him (or to make atonement for you): Although older commentaries describe this process as “covering over” sin, recent scholarship defines it as “blotting out, erasing, or cleansing from” sin. The concept involves satisfying God’s wrath against sin, ceremonially cleansing the worshiper, and restoring fellowship with God in the community of God’s people.

Verse 5

1:5 Aaron’s sons: The descendants of Levi, Moses’ own tribe, were divided into two categories: (1) priests, who were descendants of Aaron, the first high priest; and (2) Levites, who served in subordinate roles (Exod 28:1-4; Num 18:1-7). The instructions given here applied to later generations as well. • The blood was a symbol of life, not of death. The Israelite system of sacrifice was based on the principle of substitution, and the shedding of sacrificial blood was essential for atonement. It represented sacrificing the life of the animal as a substitute for the life of the worshiper (Lev 17:10-14; Heb 9:22). The blood of Jesus Christ was shed as the ultimate sacrifice for sin (Heb 9:11-14). • The altar of burnt offering was located in the east end of the courtyard, outside the Tabernacle but inside the entrance to the courtyard (Exod 40:6, 29).

Verse 6

1:6 The entire animal was to be burned, except for the skin, which was the priest’s share of the offering (7:8).

Verse 8

1:8 The Hebrew word translated fat describes the suet, or hard fat, from around the kidneys and loins. This specific term occurs only here and in 1:12 and 8:20. All fat—not just this special fat—was considered God’s portion (3:14-17; 7:23-25; see 1 Sam 2:15-17). Only the whole burnt offering was entirely consumed on the altar. With other offerings, the fatty portions and certain internal organs were burned; the rest belonged to the officiating priests and sometimes to the worshiper (Lev 7:11-18).

Verse 9

1:9 The offering was washed with water to remove dirt or debris that might contaminate the offering. Washing was also part of purification from ritual uncleanness, a prerequisite for Tabernacle service (6:27; 11:28). • special gift: The Hebrew term (’isheh) has traditionally been rendered “offering made by fire.” Although the offering was to be burned (1:13, 17), recent scholarship suggests that the word had the more generic meaning of “gift.” • pleasing aroma to the Lord (literally a restful odor; also in 1:13, 17): Pagan people of the ancient Near East believed that their gods smelled the offerings because they needed to eat them to sustain their lives. Although God’s response is sometimes represented in language that reflects the cultural setting (e.g., 21:6; Num 28:2), the Bible is clear that God did not need offerings as food (Ps 50:9-13). Instead, they pleased him as sincere offerings for the purpose of atonement.

Verse 10

1:10-13 Permission to offer lesser animals was to make the animal, and therefore atonement, more affordable to common Israelites. The method of offering these animals closely parallels the offering of bulls outlined in 1:3-9.

Verse 14

1:14-17 Birds were plentiful, cheap, and easy to catch. This meant that atonement and worship through sacrifices were not only for the rich and privileged; the poor were also included (see also 5:7; 12:8; see Luke 2:24).

Verse 17

1:17 tear . . . without tearing it apart: Cutting larger animals into pieces (1:6, 12) probably reflects the ancient rite of covenant-making, in which the participant passed between the two halves of a sacrificed animal (see Gen 15:10). Because of their small size, birds were not cut in half. If it was necessary to pass between them, they were arranged in pairs.

Verse 1

Observe here, 1. It is taken for granted that people would be inclined to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, and pay him homage as his Lord. Revealed religion supposes natural religion to be an ancient and early institution, since the fall had directed men to glorify God by sacrifice, which was an implicit acknowledgment of their having received all from God as creatures, and their having forfeited all to him as sinners. A conscience thoroughly convinced of dependence and guilt would be willing to come before God with thousands of rams, Mic 6:6, Mic 6:7. 2. Provision is made that men should not indulge their own fancies, nor become vain in their imaginations and inventions about their sacrifices, lest, while they pretended to honour God, they should really dishonour him, and do that which was unworthy of him. Every thing therefore is directed to be done with due decorum, by a certain rule, and so as that the sacrifices might be most significant both of the great sacrifice of atonement which Christ was to offer in the fulness of time and of the spiritual sacrifices of acknowledgment which believers should offer daily. 3. God gave those laws to Israel by Moses; nothing is more frequently repeated than this, The Lord spoke unto Moses, saying, Speak unto the children of Israel. God could have spoken it to the children of Israel himself, as he did the ten commandments; but he chose to deliver it to them by Moses, because they had desired he would no more speak to them himself, and he had designed that Moses should, above all the prophets, be a type of Christ, by whom God would in these last days speak to us, Heb 1:2. By other prophets God sent messages to his people, but by Moses he gave them laws; and therefore he was fit to typify him to whom the Father has given all judgment. And, besides, the treasure of divine revelation was always to be put into earthen vessels, that our faith might be tried, and that the excellency of the power might be of God. 4. God spoke to him out of the tabernacle. As soon as ever the shechinah had taken possession of its new habitation, in token of the acceptance of what was done, God talked with Moses from the mercy-seat, while he attended without the veil, or rather at the door, hearing a voice only; and it is probable that he wrote what he heard at that time, to prevent any mistake, or a slip of memory, in the rehearsal of it. The tabernacle was set up to be a place of communion between God and Israel; there, where they performed their services to God, God revealed his will to them. Thus, by the word and by prayer, we now have fellowship with the Father, and with his Son Jesus Christ, Act 6:4. When we speak to God we must desire to hear from him, and reckon it a great favour that he is pleased to speak to us. The Lord called to Moses, not to come near (under that dispensation, even Moses must keep his distance), but to attend and hearken to what should be said. A letter less than ordinary in the Hebrew word for called, the Jewish critics tell us, intimates that God spoke in a still small voice. The moral law was given with terror from a burning mountain in thunder and lightning; but the remedial law of sacrifice was given more gently from a mercy-seat, because that was typical of the grace of the gospel, which is the ministration of life and peace.

Verse 3

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, Co2 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, Pe1 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, Pe1 2:5.

Verse 10

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, Co2 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.

Verse 2

Speak unto the children of Israel, and say unto them—If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (Deu 27:12).

If any man of you bring an offering unto the Lord—The directions given here relate solely to voluntary or freewill offerings—those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (Exo 29:38; Lev 23:37; Num 28:3, Num. 28:11-27, &c.).

bring your offering of the cattle, &c.—that is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.

Verse 3

a burnt sacrifice—so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer—his whole nature—his body and soul—as necessary to form a sacrifice acceptable to God (Rom 12:1; Phi 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice.

a male without blemish—No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Joh 6:27).

at the door of the tabernacle—where stood the altar of burnt offering (Exo 40:6). Every other place was forbidden, under the highest penalty (Lev 17:4).

Verse 4

shall put his hand upon the head—This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.

and it shall be—rather, "that it may be an acceptable atonement."

Verse 5

he shall kill the bullock—The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.

before the Lord—on the spot where the hands had been laid upon the animal's head, on the north side of the altar.

sprinkle the blood—This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it—the application of the atonement—made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.

Verse 8

the fat—that about the kidneys especially, which is called "suet."

Verse 9

but his inwards and his legs shall he wash in water, &c.—This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.

a sweet savour unto the Lord—is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

Verse 10

if his offering be of the flocks—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.

Verse 14

if the burnt sacrifice . . . be of fowls—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.

Next: Leviticus Chapter 2