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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
1:1-6:7 Five Major Offerings. Leviticus describes five major offerings, each with its own characteristics (see chart). (Though not evident in the chart, what is done with the blood and how the remaining flesh is handled varies according to the sinner's standing before the Lord when the offering is a sin offering.) While each offering has its own emphasis, the five offerings have common or overlapping elements, especially the use of blood and "a pleasing aroma."
1:1-17 The Burnt Offering. Cf. 6:8-13. The burnt offering is the most costly offering there is, since it is completely burned up with nothing left (except for the skin, which the priest kept). The motive for offering the burnt offering is assumed, not specified, but other references to the sacrifices show that it is offered on such occasions as thanksgiving, penitence, vows, and self-dedication. Instead of focusing on the motive, this text focuses on more fundamental aspects of the sacrifices, such as the symbolism of the shedding of blood and the burning. The mention of "a pleasing aroma" (1:9, 13, 17) implies that the sacrifice results in the Lord's favor toward the offerer. This could happen in sin contexts, such as Noah's offering burnt offerings after the flood to appease the wrath of God that was still present after he had destroyed so many of his creatures (Gen. 8:20). This could also happen in praise or thanksgiving contexts, such as the psalmist's presenting costly and pleasing burnt offerings as acts of praise for the Lord's deliverance (Ps. 66:13, 15). One is also reminded by this sacrifice of Paul's exhortation to Christians to present their bodies as sacrifices to the Lord (Rom. 12:1). In Leviticus 1, three options are provided regarding the material of the sacrifice--a bull, small livestock (such as a sheep or a goat), and a bird--but all were to be from the offerer's own prior possession (v. 2).
1:1-2 Following on the heels of Ex. 40:34-35, Lev. 1:1 relates that the Lord spoke to Moses from the tent of meeting, i.e., the tabernacle (cf. Exodus 26). This introduces the material up to Lev. 7:34, but probably beyond that as well. Verse 2 of ch. 1 mentions that domestic animals are to be offered, which relates to the cases that come next--the bull (vv. 3-9) and small cattle (vv. 10-13)--and also to the animal offered as a peace offering in ch. 3 (see 3:1).
1:3-4 The bull offered by the worshiper must be without blemish, i.e., without any physical defects (22:22-24) that would lessen its value and make it an unworthy animal to present to the Lord (cf. Mal. 1:8). lay his hand. This gesture is also found in the peace offering (Lev. 3:2, 8, 13) and the sin offering (4:4, 15, 24, 29, 33). While its symbolism is debated, it probably serves to establish some sort of relationship between the offerer and animal so that the animal is accepted on his or her behalf. shall be accepted . . . to make atonement for him. This not only introduces 1:5 but is the purpose of the whole ritual up to v. 9. "Make atonement" (Hb. kipper) is of fundamental importance for what the ritual achieves by the shedding of blood, burning of the flesh, etc. While some take this Hebrew term as referring to expiation (the removal of sin) as opposed to propitiation (the appeasement of wrath), both realities seem to be involved. On the one hand, sin calls forth God's wrath and results in the offerer's needing to be ransomed (17:11) so that the Lord's wrath is appeased (propitiation). In this way, the sacrificial animal dies instead of the offerer. On the other hand, sin is also defiling and must be removed (expiation). The offerings that "make atonement" are the burnt offering, the sin offering (4:26), and the guilt offering (5:16), but not the grain offering or the peace offering.
1:5-9 After slaughtering the animal, all the ritual acts--such as throwing the blood against the sides of the altar (v. 5), flaying and cutting the animal into pieces (v. 6), preparing fire (v. 7), and burning all the pieces (vv. 8-9)--are to be performed by Aaron's sons, who represent the Lord (being holy in their professional capacity; see ch. 8). Thus atonement is achieved through both the sacrifice and the priests who represent the Lord. This underscores that atonement is a divine activity. food offering (1:9). This is not a specific name of an offering but a more general term for what is "consumed" by the Lord in the fire. In other offerings, it is often coupled with a pleasing aroma (v. 9; Hb. reakh nikhoakh, cf. Gen. 8:21). The word "pleasing" implies the Lord's favorable acceptance (Lev. 1:3-4) of the offerer's sacrifice. Paul uses the Greek for this expression, rendered "fragrant offering," as an image for both Christ's self-sacrifice (Eph. 5:2) and the generosity of Christians (Phil. 4:18).
1:10-13 When the offerer desires to offer a sheep or a goat, his animal ought to be without blemish (v. 10). The priest's procedure is similar to offering the bull (vv. 3-9). The laying on of a hand is assumed but not mentioned. north side of the altar (v. 11). This specification applies not only to the case of the small cattle but may also indicate the place of slaughter for the bull in v. 5.
1:14-17 The priest is to wring off the bird's head (v. 15) and tear it open by its wings, but . . . not sever it completely (v. 17). These directions can be taken as pointing to the intention to keep the bird's shape as intact as possible before burning it; this, at least, would make up for its smallness. Despite its smallness, the bird burnt offering achieves the same goal as a pleasing aroma to the Lord (v. 17). Again, casting it beside the altar on the east side may also apply to the cases of the herd and flock (v. 16).
