02.1 THE BURNT OFFERING
1 THE BURNT OFFERING
Lev 1:1-17 In seeking to answer the request for a little help on the offerings, it may help to point out first of all the setting of the book of Leviticus in which these details are given. In the book of Exodus, from chapter 25 to chapter 40, the construction of the tabernacle is recorded for us. Moses, according to the light God had given to him, had carefully carried out the making of the building and all the vessels and, at the end, when he erected the structure, the cloud of glory covered the tent, and the glory of the LORD filled the tabernacle. This was the visible mark of divine approval and of the fact that God was pleased to dwell with His people.
It is from that standpoint that the book of Leviticus opens. In verse 1 we read, "And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying." This first communication has in view the approach of the people in order that they may offer to God that which will be for the delight of His heart. That God dwells with His redeemed people today by the Spirit is well known to all of us, and it may be of interest to point out in answer to these types that the first thing God would interest His people in, is to draw near to Him to offer to Him that which He finds delight in. This precedes any instructions as to service for Him, a fact we do well to remember. In Exo 19:3, God called Moses "out of the mountain," but here in Leviticus it is "out of the tabernacle." In the first incident God was speaking in government, but here He is speaking in grace. His people had failed in regard to the speaking from the mountain, and hence God brought in a mediatorial system whereby the failure might be met, and He enabled to remain with His people in the dwelling. This seems to be the setting of Leviticus, and the reason for this instruction concerning the offerings.
These major offerings, as they have been rightly called, all set forth in some way the greatness and glory of our Lord Jesus Christ, Son of God, and the work He has accomplished for the glory and delight of God. This we hope to show.
"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," Lev 1:2.
Notice this communication is to all, from the highest to the lowest; it expects that all will have some desire to draw near to God. I do hope this is true of each one of us.
God Himself instructs the people as to what kind of an offering He would accept from them. Wild animals such as lions or wolves were never to be offered, because these offerings are to speak in some way of Christ. Domesticated animals, those subject to man, were to be used always. Wild animals are used typically of kings and kingdoms, as in Daniel; but these set forth the wild sinful nature of man and the character of the kings typified. No such animal is used where a type of Christ is in view. Clean animals, marked by subjection, were to be used as typifying the sinless Son of God, who ever moved through this world subject to the will of God. There were some animals, undomesticated, which the people could eat in their gates (Deu 12:15), but these not being marked by subjection could not be used as an offering to God. We have to learn the difference between what is suitable in the home circle and that which is in accord with what we may call God’s circle. The first offering on the list is "a burnt sacrifice of the herd," Lev 1:3. This word "burnt" is a word which means "to ascend," for this offering was to ascend as incense for the pleasure of God; such was its character. The paramount thought in the death of Christ is that which gives glory and pleasure to the heart of God. This ascending offering was for the glory of God (the need of man is in mind later in the book), and we do well to see that the accomplishment of the will of God takes precedence in the work of Christ upon the cross. This is the outstanding thought of the burnt offering — the death of Christ establishing the will and pleasure of God.
Considering this offering further we first read it was to be "a male without blemish," Lev 1:3. This obviously is a reference to the sinless Manhood of our Lord Jesus Christ. God had said in the garden of Eden that the seed of the woman would bruise the head of the serpent, and we know that seed was the Son of God coming into Manhood in sinless perfection — "a male without blemish." When a "male" is mentioned the work of Christ Godward is in view, but when a "female" the work of Christ manward seems to be in mind. This will be seen more clearly as we proceed, but we call attention to it now, for we do not read of a female in the burnt offering; the burnt offering is entirely for God, and does not refer so much to the need of man. The thought contained in the word "blemish" is defect; there was no defect in Christ; Manhood perfect and complete was seen in Him. Another negative is later introduced concerning the offerings, and that is "without spot." It is striking that this is not mentioned before Num 19:1-22, where the account of the red heifer is given. This word "spot" really means "a stain," something external; whilst "blemish" means "a defect," something lacking. The first time "without blemish" is used is in Exo 12:1-51 in regard to the passover lamb (Exo 12:5). It is significant that "without spot" is not used prior to Num 19:1-22, where the wilderness is in view with all its defilements and corruption. The Lord Jesus was the only Man who lived in this world and was never affected by the evils which were around Him on every hand; He left this world as stainless as when He entered it. But that is in Numbers where the wilderness is in view. Here in Leviticus it is His perfect, complete Manhood in which He has glorified God; Manhood without a defect. Notice how the apostle Peter puts these things in their right order, "but with the precious blood of Christ, as of a lamb without blemish and without spot", 1Pe 1:19.
We then read, "he shall offer it of his own voluntary will," rendered in the New translation as "for his acceptance." This I venture to say, is a little beyond forgiveness; not excluding it, of course, but a little beyond it. The forgiveness of sins which is related to the sin offering sets me at liberty, but the thought in the word "for his acceptance" has in view my fitness before God. Had man not sinned Christ would not have needed to die, but it is wonderful to contemplate that in dying the Lord had in view our being made fit for the presence of God. This would not lessen the value we have of the knowledge that our sins are forgiven.
"Acceptance" is the force of this verse. Think for a moment of the younger son in Luk 15:1-32. The forgiveness of his father and a place of servitude would have met his need, and no doubt would have made him happy; but the father had in mind his own delight in his son; hence the robe, the ring and the shoes. We learn that the desire of God was not only to forgive us our sins, but also to bring us into a place of favour, and such favour as we read of in Eph 1:1-23, "accepted in (taken into favour in) the Beloved." "Nearer we could not be," as the hymn says. Such is the bearing of the burnt offering — "for his acceptance." It is an advance in our souls when we realize that we are in the Christian company not only because God has forgiven us, but also because He Himself desired to bless us, and so to form us that He can find His own delight in us. To this end He has lavished upon us the favour which we now enjoy at His hand. "The door of the tabernacle" really means "the entrance of the tent of meeting." God would have us before Him in the sense of all the favour He has bestowed upon us "in Christ." The burnt offering should fill us with holy confidence to draw near to God.
"He shall put his hand upon the head of the burnt offering," (Lev 1:4). This speaks of identification, as we read in the New Translation, "and it shall be accepted for him to make atonement for him." We have not far to look in the New Testament for the answer to this, for in Eph 1:6, we read, "He hath made us accepted in the Beloved." John also writes in his epistle "as He is, so are we in this world" (1Jn 4:17). In our acceptance in the Beloved, as typified by the laying on of hands, all that is true of Christ in Manhood at the right hand of God is true also of all who have laid their hands on Him, thus identifying themselves with Him by faith. Our Lord, in dealing with our sins and removing them, has brought us into a place of favour before the face of God. The sacrifice being accepted, all who are in Christ are in acceptance. This is the teaching of Lev 1:1-4.
"He shall kill the bullock before the LORD," (Lev 1:5). The words "before the LORD" would indicate that the offerer had the consciousness that what he was doing was for the pleasure of the LORD; that His eyes were upon this offering and that He was finding His delight in this foreshadowing of His well-beloved Son. Then, the offering being killed, the priests were to sprinkle the blood round about upon the altar. The altar represents the claims of God, and the blood being sprinkled upon the altar indicates that every claim of God has been met, and that God is eternally satisfied with the work of our Lord Jesus Christ. When we come to the sin offering we shall see that the blood was also poured out at the bottom of the altar, but there it was on our account. There is no instruction to pour out the blood of the burnt offering at the bottom of the altar, for the burnt offering is primarily for the pleasure and glory of God; in it He has been glorified by the work His beloved Son has accomplished in regard to every outstanding question which sin had brought in.
We then read "And he shall flay the burnt offering, and cut it into his pieces" (Lev 1:6). In the law of the offerings we learn that the skin was given to the priest who offered the burnt offering (Lev 7:8). Without doubt the answer to this is found in "the best robe" of Luk 15:1-22. We are clothed in the righteousness of God, and appear before God in all the acceptability of the perfection of Christ. His eye rests upon us with the same delight as it rests upon His Son, for we are in Him before the face of God, clothed as it were in all His beauty. These are stupendous statements to make, but many Scriptures assure us that they are true. "He that sanctifieth and they who are sanctified are all of one", (Heb 2:11). The bullock was then cut into his pieces so that each distinctive part might be exposed, and all as far as an offering could be, seen to be perfect. It would remind us that every feature of Christ was perfect, not one defect in any one part, but as Peter assures us, "without blemish and without spot," (1Pe 1:19). The parts were then laid upon the wood which was on the fire of the altar, and were thus offered up to God. The wood suggests the Manhood of our Lord, that into which He came in order that He might die. We read that when Abraham took Isaac in order to offer him up, he laid the wood "upon Isaac his son," (Gen 22:6). This was a foreshadowing of the Son of God coming into Manhood in order that He might die. Then the fire which consumed the wood, and in doing so consumed the offering, is indicative of the testing of the Holy Spirit of God. All these features of the precious work of Christ are seen in one verse in Heb 9:14, "How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God". The first two pieces regarding which instruction is given are "the head, and the fat," (Lev 1:8). It is striking that this word for "fat" is used only of the burnt offering, and is referred to in the concordance as "suet." It would speak of the excellence of the offering, and thus of the energy of our Lord in doing the will of God. The head would speak of intelligence, for who but He could have known what that will entailed, and who but He could so devotedly and energetically have accomplished that will? Thus the head and the fat are placed together; the Lord Jesus knew what that will was, and knowing it, He did it. "I do always those things that please Him," (Joh 8:29).
"But his inwards and his legs shall he wash in water" (Lev 1:9). The inwards would speak of internal desires and the legs of external movement. The Lord Jesus not only had right desires towards God, but He gave expression to those desires in all His movements here. Just as the head and the fat were presented together, so also are the inwards and the legs presented together. Having always the desire to walk here pleasing to God, He did so walk before God, and thus He ever gave delight to the heart of God in all that He did. An interesting feature concerning these pieces has been pointed out in the fact that Paul records. "Who knew no sin" (2Co 5:21) — the answer to the head. John records, "in Him is no sin" (1Jn 3:5) — the answer to the inwards. Peter records, "Who did no sin" (1Pe 2:22) — the answer to the legs. The inwards and the legs being washed in water would suggest that every desire and every movement which our Lord made was governed by the Word of God; they were morally right in the sight of God. Did He not say prophetically, "Thy law is within my heart"? (Psa 40:8). When tempted by Satan in the wilderness He resisted the tempter each time with the Word of God. He was always governed in His subject, perfect Manhood, by the known and publicly expressed Word of God. When the inwards and the legs had been washed in water, the priest burnt all the pieces upon the altar. There are two words used for "burn" in Hebrew, Quater and Saraph. The words used at all times for the burnt offering is Quater, which means "to burn as incense," alternatively "to cause to ascend." The other word, Saraph, is a consuming fire, expressing the judgment of God upon sin. It is used in relation to the sin offering as we shall see, but with the burnt offering the word is Quater, a causing to ascend to God that which gives Him pleasure. It has been carefully and guardedly pointed out by intelligent brethren that, while we read of the Son being abandoned by God when He was made sin (Psa 22:1-31), we do not read that He was abandoned by the Father. Indeed, there is another Psalm where we hear Jehovah saying, "I will be with Him in trouble" (Psa 91:15); and our Lord said Himself, "Yet I am not alone, because the Father is with Me" (Joh 16:32). It is difficult for us to hold these two things together in our minds at one and the same time, but the fact remains. That the burning as of incense and the consuming fire because of sin should both be seen at the cross may baffle our understanding, but it does not our acceptance of the truth in faith. It is the burning of what is pleasurable to God which is in view in the burnt offering, speaking without doubt of who He was, and yet as drinking the cup which His Father had given Him with all its dreadful implications because of sin.
We must never forget that of the burnt offering it is stated, "a sweet savour unto the LORD." Here we have in type the work of our Lord Jesus Christ satisfying every claim of God and, in so doing, giving delight to the heart of God. As a result of this work we have been brought into the enjoyment of divine favour, for we know the blessedness of being "accepted in the Beloved." It is this very offering which is referred to again in Eph 5:2, "And walk in love, as Christ also has loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savour." It is our privilege, beloved brethren, to enjoy this favour as the fruit of what Christ has done.
It remains now to look briefly at the other aspect of the burnt offering. The bullock which we have been considering came from the herd, but we read in Lev 1:10 of the flock from which either a sheep or a goat could be brought; then in Lev 1:14 we read of fowls, turtledoves or pigeons. Doubtless we are well acquainted with the sheep character of the work of our Lord, particularly the Lamb of God, but we hear only a few references to the goat. Yet in Exo 12:1-51, we read that the passover could have been either a sheep or a goat (Exo 12:5). This aspect of the work of our Lord seems largely to have slipped from our teaching, but it is referred to in the Scriptures time after time. The sheep would typify the willingness of the Lord Jesus to die as seen in that touching account recorded in Isa 53:7, "He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth." The goat would speak of the Lord as having ability to die in this way. We have at least two cases in the history of Israel when a man would have died for their salvation, but was unable to do so. Moses, in that memorable encounter with God when he pleaded for the people, asked God to blot him out of His book as a substitute for Israel (Exo 32:32). Again in the New Testament we learn that the apostle Paul had similar thoughts when he writes, "I could wish that myself were accursed from Christ for my brethren" (Rom 9:3). These men were willing to give their lives for the salvation of the nation, but were utterly unable to do so; but the Lord Jesus was not only willing to die in order to accomplish the will of God, but He was also able to accomplish all that was involved in that death, and has glorified God in it all. The bringing of a sheep or a goat would not appear to be indicative of poverty; we do not get any suggestion of that here. It speaks rather of the various apprehensions which the saints have of the varied glories of the One whose every action was pleasing to the Father, even when upon the cross. Would it not be well for us if we had a more comprehensive grasp of all that came to light in Him for the glory of God? We should not then be limited in our apprehension, but we should have ability to approach God with richer thoughts of Christ, and be able to give expression of His deep perfections in a fuller way. This is what these varied offerings would typify, the vastness of the many glories of Christ as made known to us in the Scriptures.
We read that both the sheep and the goat were to be killed "on the side of the altar northward before the LORD" (Lev 1:11). The north speaks of the place of testing, the place of suffering; and how skilfully the Spirit has linked this northward aspect with both the sheep and the goat. Who can fully tell what suffering the Lord endured when, in those hours of darkness, He glorified the Father as He drank of the cup which the Father had given Him? If in the bullock we learn something of the greatness of what our Lord accomplished, in the sheep and in the goat we learn something of the suffering He endured in doing it. We read too that the blood of the sheep or of the goat was used in exactly the same manner as the blood of the bullock, it was "sprinkled round about upon the altar." Further, it was all "a sweet savour unto the LORD" (Lev 1:13). A third kind of burnt offering is referred to in Lev 1:14, "of turtledoves, or of young pigeons." This though less in size, is still said to be "a sweet savour unto the LORD." Perhaps these birds would set forth the heavenly character of our Lord, as seen in the way in which Paul presents Him to us as "the Second Man out of heaven" (1Co 15:47 New Trans.). We may be engaged with the fullness of the work which Christ has done for the glory and the pleasure of God; again we may be engaged with the sufferings of our Lord in doing that work; while yet again we may be engaged with the thought of the One who did that work as a Man of another order, "the Second Man, out of heaven." These various aspects are not contradictory, but complementary.
John in his gospel speaks of the Lamb of God, but he also gives us the antitype to the bullock as he presents the Son wholly devoted to the Father’s will and as giving effect to the counsel of grace in relation to the children of God. It is the greatness of what the Son has done which is the main theme of his Gospel. Peter, on the other hand, is occupied with the sufferings of Christ, as a reference to his epistles will show; while Paul in his epistles constantly refers to the new order of Manhood introduced into this world by the coming of the Lord Jesus, and the completely new order of things which has been established in Him. These are but suggestions as to the various aspects of this offering; doubtless there are other aspects to be found also.
We note in regard to the offering of the fowls that the blood is wrung out at the side of the altar; not sprinkled upon it as in the other two cases, nor poured out at the foot as in the case of the sin offering. "On the altar" would have reference to the meeting of the claims of God; at the foot of the altar would suggest the meeting of our need; but perhaps the side of the altar would speak of the death of our Lord, not exactly as meeting the claims of God, or the bearing of our sins, but as put to death by wicked hands and so cast out of this world. While all may not agree with this application, it does yet remain that two things met at the cross; the Lord’s submission to the will of God, and His suffering and rejection at the hands of men. Peter puts both of these together in that remarkable Scripture, "Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain," (Act 2:23).
We also read in connection with this offering that the crop and the feathers were not to be put on the altar. The margin of some Bibles gives "filth" for feathers, and J.N.D.’s translation in a footnote gives "refuse," and it is evident that the word has this force. The crop would not form part of the bird, for it was not digested, and the filth would be taken away so as to give the birds a clean appearance, for they were to typify One who was ever intrinsically and ceremonially clean. Hence they were cast out "beside the altar . . in the place of the ashes," suggesting that which had been judged; and so this offering appears as a type of One in whom there was absolutely nothing which was offensive to God. How careful we need to be in every thought of the Lord as to His dealing with sin! Scripture clearly shows that He personally "knew no sin," and we read too "in Him is no sin"; "Who did no sin." Perfection and purity are ever seen in Him.
Then we read that the offering was to be cleaved "with the wings thereof" (Lev 1:17), and as the wings gave the bird power to rise above the earth, it may suggest the heavenly character of the Lord Jesus which ever marked Him in His movements in this world. He was not only the Second Man out of heaven, He was heavenly, (1Co 15:48). May we covet to have an increasingly wider apprehension of the glories of our Lord. He whose every movement in life and in death ever ascended as a sweet savour to God.