Leviticus 1:4
Verse
Context
Laws for Burnt Offerings
3If one’s offering is a burnt offering from the herd, he is to present an unblemished male. He must bring it to the entrance to the Tent of Meeting for its acceptance before the LORD.4He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him.
Sermons
C.H. Spurgeon
Walter BeuttlerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He shall put his hand upon the head of the burnt-offering - By the imposition of hands the person bringing the victim acknowledged, 1. The sacrifice as his own. 2. That he offered it as an atonement for his sins. 3. That he was worthy of death because he had sinned, having forfeited his life by breaking the law. 4. That he entreated God to accept the life of the innocent animal in place of his own. 5. And all this, to be done profitably, must have respect to Him whose life, in the fullness of time, should be made a sacrifice for sin. 6. The blood was to be sprinkled round about upon the altar, Lev 1:5, as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life. See Clarke on Exo 29:10 (note). On the required perfection of the sacrifice see Clarke on Exo 12:5 (note). It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Caesar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. "Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur." - Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people: - " - Pro parvo victima parva cadit. Cor pro corde, precor, pro fibris sumite fibras. Hanc animam vobis pro meliore damus." See the whole of this passage in the above work, from ver. 135 to 163.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
And he shall put his hand on the head of the burnt offering,.... According to the Targum of Jonathan, it was his right hand; but it is generally thought by the Jewish writers that both hands were laid on; so Ben Gersom and Aben Ezra, with whom Maimonides (e) agrees, who says, he that lays on hands ought to lay on with all his strength, with both his hands upon the head of the beast, as it is said, "upon the head of the burnt offering": not upon the neck, nor upon the sides; and there should be nothing between his hands and the beast: and as the same writer says (f), it must be his own hand, and not the hand of his wife, nor the hand of his servant, nor his messenger; and who also observes (g), that at the same time he made confession over the burnt offering both of his sins committed against affirmative and negative precepts: and indeed by this action he owned that he had sinned, and deserved to die as that creature he brought was about to do, and that he expected pardon of his sin through the death of the great sacrifice that was a type of. Moreover, this action signified the transferring of his sins from himself to this sacrifice, which was to be offered up to make atonement for them; so Gersom observes; see Lev 16:21. This denotes the translation of our sins from us, and the imputation of them to Christ, who was offered up in our room and stead, to make atonement for them, as follows: and it shall be accepted for him to make atonement for him: that is, the burnt offering should be accepted in his room and stead, and hereby an atonement of his sins should be made for him, typical of that true, real, and full atonement made by the sacrifice of Christ, which this led his faith unto. (e) Hilchot Maaseh Hakorbanot, c. 3. sect. 13. (f) Hilchot Maaseh Hakorbanot, c. 3. sect. 8. Vid. T. Bab. Menachot, fol. 93. 2. (g) Ib. sect. 14.
Tyndale Open Study Notes
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.
Leviticus 1:4
Laws for Burnt Offerings
3If one’s offering is a burnt offering from the herd, he is to present an unblemished male. He must bring it to the entrance to the Tent of Meeting for its acceptance before the LORD.4He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him.
- Scripture
- Sermons
- Commentary
A Completed Sacrifice
By C.H. Spurgeon0AtonementFaith in ChristLEV 1:4ISA 53:5JHN 3:16ROM 5:1ROM 8:12CO 5:21EPH 1:6COL 1:20HEB 10:141JN 2:2C.H. Spurgeon emphasizes the significance of Jesus as the completed sacrifice, drawing a parallel between the Old Testament practice of laying hands on the burnt offering for atonement and the act of faith in accepting Christ. He asserts that just as a bullock could be accepted for atonement, Jesus is our ultimate and sufficient propitiation, providing hope and joy to believers. Spurgeon encourages listeners to actively lay their hands of faith on Jesus, accepting His sacrifice to experience reconciliation with God and the forgiveness of sins. He urges those who have not yet done so to embrace Christ immediately, assuring them of His acceptance and love.
Study Notes - the Tabernacle
By Walter Beuttler0EXO 25:9EXO 27:9EXO 29:43EXO 30:34LEV 1:4JHN 6:35HEB 7:25HEB 8:5HEB 9:4HEB 10:11PE 2:5REV 1:6Walter Beuttler preaches on the purpose and typology of the tabernacle, highlighting how God used offerings and rituals to mend the broken fellowship with sinful man. The tabernacle symbolizes Christ, the Church, and the believer, showcasing God's desire to meet, accept, forgive, reveal, dwell, speak, and receive from sinners. The construction, names, and position of the tabernacle emphasize divine design, material, and location, reflecting God's redemptive plan and the believer's pilgrimage and access to God's presence.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
He shall put his hand upon the head of the burnt-offering - By the imposition of hands the person bringing the victim acknowledged, 1. The sacrifice as his own. 2. That he offered it as an atonement for his sins. 3. That he was worthy of death because he had sinned, having forfeited his life by breaking the law. 4. That he entreated God to accept the life of the innocent animal in place of his own. 5. And all this, to be done profitably, must have respect to Him whose life, in the fullness of time, should be made a sacrifice for sin. 6. The blood was to be sprinkled round about upon the altar, Lev 1:5, as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life. See Clarke on Exo 29:10 (note). On the required perfection of the sacrifice see Clarke on Exo 12:5 (note). It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Caesar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. "Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur." - Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people: - " - Pro parvo victima parva cadit. Cor pro corde, precor, pro fibris sumite fibras. Hanc animam vobis pro meliore damus." See the whole of this passage in the above work, from ver. 135 to 163.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
And he shall put his hand on the head of the burnt offering,.... According to the Targum of Jonathan, it was his right hand; but it is generally thought by the Jewish writers that both hands were laid on; so Ben Gersom and Aben Ezra, with whom Maimonides (e) agrees, who says, he that lays on hands ought to lay on with all his strength, with both his hands upon the head of the beast, as it is said, "upon the head of the burnt offering": not upon the neck, nor upon the sides; and there should be nothing between his hands and the beast: and as the same writer says (f), it must be his own hand, and not the hand of his wife, nor the hand of his servant, nor his messenger; and who also observes (g), that at the same time he made confession over the burnt offering both of his sins committed against affirmative and negative precepts: and indeed by this action he owned that he had sinned, and deserved to die as that creature he brought was about to do, and that he expected pardon of his sin through the death of the great sacrifice that was a type of. Moreover, this action signified the transferring of his sins from himself to this sacrifice, which was to be offered up to make atonement for them; so Gersom observes; see Lev 16:21. This denotes the translation of our sins from us, and the imputation of them to Christ, who was offered up in our room and stead, to make atonement for them, as follows: and it shall be accepted for him to make atonement for him: that is, the burnt offering should be accepted in his room and stead, and hereby an atonement of his sins should be made for him, typical of that true, real, and full atonement made by the sacrifice of Christ, which this led his faith unto. (e) Hilchot Maaseh Hakorbanot, c. 3. sect. 13. (f) Hilchot Maaseh Hakorbanot, c. 3. sect. 8. Vid. T. Bab. Menachot, fol. 93. 2. (g) Ib. sect. 14.
Tyndale Open Study Notes
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.