Leviticus 8

Leviticus 8:1

When a Leader Has Sinned

The third category of which the LORD speaks to Moses is a leader of the people who sins. The sin of a leader does not endanger the fellowship of the whole people with God. Therefore a smaller offering can be offered. Yet his sin is serious. The sin of a leader can be applied to the sinning by one who holds a responsible position in the midst of God’s people (cf. 1 Timothy 5:19-20). Such a person leads others. His example is of great importance. If he sins, it is a serious matter.

It is about a sin he committed unintentionally. This is evident from the words “if his sin which he has committed is made known to him” (Leviticus 4:23; Leviticus 4:28). It may be that someone has made him aware of this. We could say that the service of foot washing was done to him (John 13:1-10).

It is not pleasant to point out sin to anyone. Yet it is a service. If we let sin exist in a person’s life without pointing it out, we actually hate him (Leviticus 19:17). Sin makes one unhappy, for it makes it impossible for him to have fellowship with God and his fellow believers.

The leader must confess his sin, openly. He does this by going to the priest at the altar with a sin offering. He must see how the animal is slain in his place. The blood is put on the horns of the altar of burnt offering, but not brought into the sanctuary as in the case of a sin of the anointed priest or of the whole congregation.

That the blood must be put on the horns of the altar of burnt offering is because there too the peace offering is brought, which speaks of fellowship with God and with the other members of the people of God. That is what we have in the Table of the Lord. If anyone has sinned, fellowship with God and with each other is only possible again after confession and looking to the offering of Christ.

On the basis of the offering can be said: “And he will be forgiven” (Leviticus 4:26; 31; 35). Then the joy of forgiveness comes back (Romans 4:6-8). With the Israelite, repetition of the offering is always necessary. He only knows the certainty of forgiveness after having brought an offering. When he commits a new sin, he must come with a new offering.

The Christian may know the certainty of the forgiveness of all his sins on the basis of the once for all accomplished work of Christ (Hebrews 10:1-14). If he sins, Christ must not die again for him, but he must confess his sin. Then God is “faithful and righteous to forgive us our sins” (1 John 1:9), on the basis of the once for all accomplished work of Christ.

Leviticus 8:2

When a Leader Has Sinned

The third category of which the LORD speaks to Moses is a leader of the people who sins. The sin of a leader does not endanger the fellowship of the whole people with God. Therefore a smaller offering can be offered. Yet his sin is serious. The sin of a leader can be applied to the sinning by one who holds a responsible position in the midst of God’s people (cf. 1 Timothy 5:19-20). Such a person leads others. His example is of great importance. If he sins, it is a serious matter.

It is about a sin he committed unintentionally. This is evident from the words “if his sin which he has committed is made known to him” (Leviticus 4:23; Leviticus 4:28). It may be that someone has made him aware of this. We could say that the service of foot washing was done to him (John 13:1-10).

It is not pleasant to point out sin to anyone. Yet it is a service. If we let sin exist in a person’s life without pointing it out, we actually hate him (Leviticus 19:17). Sin makes one unhappy, for it makes it impossible for him to have fellowship with God and his fellow believers.

The leader must confess his sin, openly. He does this by going to the priest at the altar with a sin offering. He must see how the animal is slain in his place. The blood is put on the horns of the altar of burnt offering, but not brought into the sanctuary as in the case of a sin of the anointed priest or of the whole congregation.

That the blood must be put on the horns of the altar of burnt offering is because there too the peace offering is brought, which speaks of fellowship with God and with the other members of the people of God. That is what we have in the Table of the Lord. If anyone has sinned, fellowship with God and with each other is only possible again after confession and looking to the offering of Christ.

On the basis of the offering can be said: “And he will be forgiven” (Leviticus 4:26; 31; 35). Then the joy of forgiveness comes back (Romans 4:6-8). With the Israelite, repetition of the offering is always necessary. He only knows the certainty of forgiveness after having brought an offering. When he commits a new sin, he must come with a new offering.

The Christian may know the certainty of the forgiveness of all his sins on the basis of the once for all accomplished work of Christ (Hebrews 10:1-14). If he sins, Christ must not die again for him, but he must confess his sin. Then God is “faithful and righteous to forgive us our sins” (1 John 1:9), on the basis of the once for all accomplished work of Christ.

Leviticus 8:3

When a Leader Has Sinned

The third category of which the LORD speaks to Moses is a leader of the people who sins. The sin of a leader does not endanger the fellowship of the whole people with God. Therefore a smaller offering can be offered. Yet his sin is serious. The sin of a leader can be applied to the sinning by one who holds a responsible position in the midst of God’s people (cf. 1 Timothy 5:19-20). Such a person leads others. His example is of great importance. If he sins, it is a serious matter.

It is about a sin he committed unintentionally. This is evident from the words “if his sin which he has committed is made known to him” (Leviticus 4:23; Leviticus 4:28). It may be that someone has made him aware of this. We could say that the service of foot washing was done to him (John 13:1-10).

It is not pleasant to point out sin to anyone. Yet it is a service. If we let sin exist in a person’s life without pointing it out, we actually hate him (Leviticus 19:17). Sin makes one unhappy, for it makes it impossible for him to have fellowship with God and his fellow believers.

The leader must confess his sin, openly. He does this by going to the priest at the altar with a sin offering. He must see how the animal is slain in his place. The blood is put on the horns of the altar of burnt offering, but not brought into the sanctuary as in the case of a sin of the anointed priest or of the whole congregation.

That the blood must be put on the horns of the altar of burnt offering is because there too the peace offering is brought, which speaks of fellowship with God and with the other members of the people of God. That is what we have in the Table of the Lord. If anyone has sinned, fellowship with God and with each other is only possible again after confession and looking to the offering of Christ.

On the basis of the offering can be said: “And he will be forgiven” (Leviticus 4:26; 31; 35). Then the joy of forgiveness comes back (Romans 4:6-8). With the Israelite, repetition of the offering is always necessary. He only knows the certainty of forgiveness after having brought an offering. When he commits a new sin, he must come with a new offering.

The Christian may know the certainty of the forgiveness of all his sins on the basis of the once for all accomplished work of Christ (Hebrews 10:1-14). If he sins, Christ must not die again for him, but he must confess his sin. Then God is “faithful and righteous to forgive us our sins” (1 John 1:9), on the basis of the once for all accomplished work of Christ.

Leviticus 8:4

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:5

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:6

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:7

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:8

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:9

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:10

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:11

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:12

Sin of Anyone of the Common People

The fourth category is sin committed by a common member of the people. In that case, such a person has the choice between a goat or a lamb. If such a person sins, he cannot hide behind ignorance or his own smallness. Sin, committed by whoever it may be, is an abomination to God. But the sinner, whoever he may be, is precious in God’s sight. That is why He has the right means for everyone to become clean before Him again. Every means speaks of the Lord Jesus. The distinction in offering represents the difference in insight that exists among the members of the people of God. It presupposes that every member has a certain insight.

If it is a personal sin, the fellowship of the people with the LORD in general is not interrupted. There is no talk of putting blood on the altar of incense, as is the case in Leviticus 4:7 and Leviticus 4:18, because these are situations where the fellowship of the whole people with God through sin is broken. The sin of the individual does not make the altar of incense unclean; it is not made unsuitable for use by the people.

The individual who has sinned loses the enjoyment of the blessing that is embodied in being part of the congregation. Therefore, the blood of the sin offering is applied to the horns of the altar of burnt offering as the place of personal access to God.

The fellowship of the church as a body of worshipers is not interrupted by the sin of the individual, although it is defective and impeded. The LORD sometimes punishes the whole assembly when the sin of the individual remains hidden, as we see with Achan (Joshua 7:1). A healthy state in which God is not saddened or offended is characterized by strength. When conscience is active and the heart is interested in the blessing of God’s people, this will lead to finding the cause if there is weakness and loss. When sin is discovered and judged, the blessing returns.

There is another peculiarity with this sin offering that we do not have with the previous sin offerings. This is the fat which is sacrificed and which is a soothing aroma to the LORD. While every sin is awful in God’s eye, and the Lord Jesus, when made sin, is awful in God’s eye, all God’s pleasure rests upon Him at the same time.

When we remember that God has been so dishonored by sin and that the Lord Jesus, through His work on the cross, has paid the price for it, then God is glorified in that same work. Through sin man has robbed the honor of God. The Lord Jesus has done everything – which the fat speaks of – to restore what He has not stolen, that is the honor of God (Psalms 69:4b). Therefore, His work is a pleasant or soothing aroma.

Leviticus 8:14

Introduction

Leviticus 5:1-13 of this chapter are a kind of intermediate form between sin offering and guilt offering. The sin offering in Leviticus 4 shows what the character of sin is, that kind of sin is contrary to the holy nature of God, and not so much what that sin consists of, what sin was committed. It also shows that the position of someone who is sinning is important. The guilt offering is more about the deed that is done and the satisfaction to the LORD against Whom the deed is done.

The word ‘guilt’ means to be guilty toward someone to whom we are accountable. It is guilt we impose on ourselves when we unlawfully appropriate another’s property or withhold from someone something to which he is entitled. It can be about material things, but also about immaterial things, like someone’s good name or something by which he suffers disadvantage.

Guilty By Not Telling the Truth

A “public adjuration” that someone hears is a situation in which a judge implores an accused person under oath by pronouncing the oath formula (Numbers 5:20-21; Matthew 26:63). This places an obligation on the defendant to speak the truth. If he does not do so, and there is someone present who knows the facts, but does not tell them, then he too is guilty. So it is about someone sinning and blaming himself when he is silent, while he has to speak.

An example of this can be found in Proverbs 29. It is about the henchman of a thief (Proverbs 29:24). If the thief and he are caught, he must testify against the thief and against himself. The judge hears him under oath, which he indicates by pronouncing a curse. The henchman can remain silent because he is afraid of the thief’s revenge and is also afraid of a conviction by the judge. This makes him guilty of two sins: his help to the thief and his refusal to testify.

It isn’t enough to merely not tell lies. God also requires His people to make the truth known. Even if one merely knew about a lie, he is responsible to make the truth known. If he does not tell it, he bears guilt. Therefore, it was the duty of someone who was a witness to come forward and tell the truth about the matter. Not bearing witness to the truth is a sin.

We can say that the same principle applies to our testifying of Jesus Christ in Christianity. It isn’t enough that we refrain from actively denying the Lord Jesus or lying about our relationship with Him. We must also, if it is asked from us, tell the truth about Him, about everything He has made known about Himself in His Word.

In a broader sense we can apply this to the responsibility we have to people who do not know the gospel. Then we are responsible for giving our testimony that we know the Lord Jesus. God can bring us into circumstances where we clearly see His hand to give a testimony of Who He is. If we then remain silent, we are guilty. We should always be ready “to make a defense to everyone who asks you to give an account for the hope that is in you” (1 Peter 3:15).

Leviticus 8:15

Guilty Through Carelessness

Someone sins and charges guilt upon himself by touching something unclean. It is an unconscious, direct, personal contact with something unclean. It is a sin of carelessness. However, it will somehow become clear to him that he has become unclean. Only then he will be able to see it and bring the appropriate offering.

There are two forms in becoming uncleanness. The first is by touching the carcass of unclean animals. That represents death in the world around us. Death stands for everything that is not connected with the living God. We cannot take death out of the world and therefore we run the risk of coming into contact with it in all sorts of ways.

‘Touching’ has a spiritual meaning for us. This is done, for example, by seeing impureness and violence and hearing falsehood. It is our responsibility that we do not (continue to) look at it and do not (continue to) listen to it. In cases where we cannot help it, we can learn spiritual lessons from the precepts of Numbers 19 (Numbers 19:11-22).

The second is to touch the uncleanness of a human being. We can apply this to, for example, taking over things from the people of the world, such as their behavior, talking and striving. This happens when we make friends with the world, have friends who do not know the Lord. Scripture calls this “hostility toward God” (James 4:4). Friendship with the world makes us come under its influence. Not we have influence on them, but they have influence on us. “Do not be deceived: Bad company corrupts good morals” (1 Corinthians 15:33).

The Christian cannot become unclean by literally touching certain things. The Lord Jesus has already pointed this out with an emphatic “hear and understand” followed by: “[It is] not what enters into the mouth [that] defiles the man, but what proceeds out of the mouth, this defiles the man” (Matthew 15:10-11). Defilement happens in the heart, as the Lord says a few verses later: “But the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. These are the things which defile the man” (Matthew 15:18-20).

Leviticus 8:16

Guilty Through Carelessness

Someone sins and charges guilt upon himself by touching something unclean. It is an unconscious, direct, personal contact with something unclean. It is a sin of carelessness. However, it will somehow become clear to him that he has become unclean. Only then he will be able to see it and bring the appropriate offering.

There are two forms in becoming uncleanness. The first is by touching the carcass of unclean animals. That represents death in the world around us. Death stands for everything that is not connected with the living God. We cannot take death out of the world and therefore we run the risk of coming into contact with it in all sorts of ways.

‘Touching’ has a spiritual meaning for us. This is done, for example, by seeing impureness and violence and hearing falsehood. It is our responsibility that we do not (continue to) look at it and do not (continue to) listen to it. In cases where we cannot help it, we can learn spiritual lessons from the precepts of Numbers 19 (Numbers 19:11-22).

The second is to touch the uncleanness of a human being. We can apply this to, for example, taking over things from the people of the world, such as their behavior, talking and striving. This happens when we make friends with the world, have friends who do not know the Lord. Scripture calls this “hostility toward God” (James 4:4). Friendship with the world makes us come under its influence. Not we have influence on them, but they have influence on us. “Do not be deceived: Bad company corrupts good morals” (1 Corinthians 15:33).

The Christian cannot become unclean by literally touching certain things. The Lord Jesus has already pointed this out with an emphatic “hear and understand” followed by: “[It is] not what enters into the mouth [that] defiles the man, but what proceeds out of the mouth, this defiles the man” (Matthew 15:10-11). Defilement happens in the heart, as the Lord says a few verses later: “But the things that proceed out of the mouth come from the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. These are the things which defile the man” (Matthew 15:18-20).

Leviticus 8:17

Guilty Through Thoughtless Speaking

Someone sins and charges guilt when he speaks hastily and overconfidently. This is failure in self-control, there is no control over the flesh. Peter first claims at high and low in gross self-esteem that, although all his fellow disciples fall away because of the Lord, he will never fall away (Matthew 26:33). But a while later he swears that he does not know the Lord (Matthew 26:69-75). Both times he has lost control of himself and he is acting carnally.

We can apply this to well-meant promises, like saying to someone that we will come to visit, but we don’t do it. We make such a promise more to encourage the other person at the moment of the promise that we will not forget him than that we really intend to visit him. Also if we wish someone something bad out loud because he has wronged us – which we fortunately, in general, don’t bring into practice – these are words that have been “thoughtlessly” spoken. It is because of these words that we are guilty. If we are later reminded of our promise, we will have to confess that we have spoken those words thoughtlessly.

Leviticus 8:18

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:19

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:20

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:21

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:22

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:23

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:24

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:25

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:26

Sin Offerings According to Capacities

If we have committed any of these sins, this sin should be confessed as soon as it is known. Confession means that sin is called by name – “he shall confess that in which he has sinned”. Also a guilt offering must be brought as a sin offering. This means for us – not that the Lord Jesus must die again, but – that we must realize that He had to die for the sin we just committed. It must also be clear to us that God has been dishonored by this sin.

The size of the offering determines the extent to which we are aware of how much God has been dishonored by this sin and how much the Lord Jesus has had to suffer. A larger offering indicates a greater awareness of this, a smaller offering indicates a smaller awareness. But apart from the extent of the awareness there is forgiveness on the basis of the offering. This shows that in the end it is God who deals according to the value that the offering has for Him. And it is also fortunate that we do not receive forgiveness because of our understanding of the work of the Lord Jesus, but because of what God sees in it. This does not mean, however, that it does not matter to what extent we penetrate into the meaning of the cross.

Someone who comes with two birds (Leviticus 5:7-10), brings a small offering. The burnt offering, for which the second bird must be prepared, serves as a substitute for the fat of the larger sin offerings. The sin offering is a horrible thing for God, but the fat is not. But there is no fat on a bird. That is why the second bird is destined as a burnt offering. However horrible the sin offering may be, there is something in it that glorifies God. God would like to hear from us that He Who wanted to die for our sins is also the One Who glorified Him and in whose work He found full satisfaction.

Someone can be so poor that he brings only a handful of fine flour as a sin offering (Leviticus 5:11-13). It is exceptional that a non-bloody offering serves for atonement. This speaks of someone who has very little awareness of the work of the Lord Jesus. It is someone who hardly realizes that blood had to flow to forgive sin. The only thing such a person sees is that the Lord Jesus is a perfect Man Who did not commit the sin he did. He realizes that there is salvation only through Him, without being aware that death is necessary as God’s judgment on his sin.

This offering of flour is reminiscent of the grain offering, but it is not. The oil and incense may not be added. It is a sin offering, and it is not pleasant to God.

This regulation for the poorest of the poor among God’s people is also proof that God does not forgive according to our understanding of the work of the Lord Jesus, but according to His appreciation of it. For God it is important that He sees the sincerity of the confession, that someone really acknowledges his deed as sin toward Him.

Leviticus 8:27

Sin Against the Holy Things

The guilt offering provides for two forms of guilt, for guilt can arise in two ways: guilt toward God (Leviticus 5:14-19) and guilt toward the neighbor (Leviticus 6:1-7). Guilt toward God can also arise in two ways: by withholding from Him something that is due to Him (Leviticus 5:15-16) and by doing something that He has forbidden (Leviticus 5:17-19).

When we become unfaithful to “the LORD’s holy things” we can think of taking away something that is set apart for Him – “holy” means “set apart for”. It may be something that He has set apart for Himself, or it may be something that we have set apart for Him. We are “bought with a price” (1 Corinthians 6:20) and we were “purchased for God” (Revelation 5:9). We belong to God. He is entitled to our sacrifices of praise and thanks and to our material sacrifices (Hebrews 13:15-16), yes, our whole life (Romans 12:1).

If we deny Him our thanks, our gifts, our lives, we are guilty. For example, we can be in the meetings and sing along, without really thanking Him from our heart. We can only spend our money for our own pleasure. We can spend our time on worthless things. In all those aspects, which should all be sanctified to the LORD, we can become unfaithful.

It is assumed it happens “unintentionally”. Yet we can become guilty if we do not keep an eye on the fact that everything belongs to the Lord. If we become aware of this, we will have to offer a guilt offering and a further twenty percent. The prescribed animal as a guilt offering is a ram. There is no talk of any other kind of offering. This indicates that this offering is the same for everyone.

The ram is the animal that speaks of the dedication of the Lord Jesus. The Lord Jesus has always sanctified everything to God perfectly. Everything in Him is for God. His dedication has been to death. This death was necessary, also for my lack of sanctification of everything God is entitled to. I have to realize that again. I need to dedicate myself to Him again and with even more dedication, twenty percent more.

The valuation of which is spoken is destined by Moses. The LORD speaks to him. Moses is the picture of the Lord Jesus as the great Teacher, Who speaks the Word of God with authority, the great Prophet, Who applies the Word of God to heart and conscience. The valuation in silver by shekels refers to the price the Lord Jesus paid on the cross. It is reminiscent of His blood. The valuation happens “in [terms of] the shekel of the sanctuary”. This brings us into contact with the sanctuary, the place where God dwells. We do not determine the valuation of the guilt offering. The Lord Jesus does, in the sanctuary, before God.

The guilt must not only be confessed, but also paid back, with an additional amount of one fifth. If we confess our guilt before God and rededicate ourselves to Him, we will do so with greater zeal than before. This is because we have learned a little more about the grace of God and the work of the Lord Jesus. Peter is an example of this. He has denied the Lord three times. After his confession and restoration, he dedicates himself, in the knowledge of the grace that has been bestowed upon him, diligently to the work that the Lord has commissioned him to do (2 Peter 1:12-15).

Leviticus 8:28

Sin Against the Holy Things

The guilt offering provides for two forms of guilt, for guilt can arise in two ways: guilt toward God (Leviticus 5:14-19) and guilt toward the neighbor (Leviticus 6:1-7). Guilt toward God can also arise in two ways: by withholding from Him something that is due to Him (Leviticus 5:15-16) and by doing something that He has forbidden (Leviticus 5:17-19).

When we become unfaithful to “the LORD’s holy things” we can think of taking away something that is set apart for Him – “holy” means “set apart for”. It may be something that He has set apart for Himself, or it may be something that we have set apart for Him. We are “bought with a price” (1 Corinthians 6:20) and we were “purchased for God” (Revelation 5:9). We belong to God. He is entitled to our sacrifices of praise and thanks and to our material sacrifices (Hebrews 13:15-16), yes, our whole life (Romans 12:1).

If we deny Him our thanks, our gifts, our lives, we are guilty. For example, we can be in the meetings and sing along, without really thanking Him from our heart. We can only spend our money for our own pleasure. We can spend our time on worthless things. In all those aspects, which should all be sanctified to the LORD, we can become unfaithful.

It is assumed it happens “unintentionally”. Yet we can become guilty if we do not keep an eye on the fact that everything belongs to the Lord. If we become aware of this, we will have to offer a guilt offering and a further twenty percent. The prescribed animal as a guilt offering is a ram. There is no talk of any other kind of offering. This indicates that this offering is the same for everyone.

The ram is the animal that speaks of the dedication of the Lord Jesus. The Lord Jesus has always sanctified everything to God perfectly. Everything in Him is for God. His dedication has been to death. This death was necessary, also for my lack of sanctification of everything God is entitled to. I have to realize that again. I need to dedicate myself to Him again and with even more dedication, twenty percent more.

The valuation of which is spoken is destined by Moses. The LORD speaks to him. Moses is the picture of the Lord Jesus as the great Teacher, Who speaks the Word of God with authority, the great Prophet, Who applies the Word of God to heart and conscience. The valuation in silver by shekels refers to the price the Lord Jesus paid on the cross. It is reminiscent of His blood. The valuation happens “in [terms of] the shekel of the sanctuary”. This brings us into contact with the sanctuary, the place where God dwells. We do not determine the valuation of the guilt offering. The Lord Jesus does, in the sanctuary, before God.

The guilt must not only be confessed, but also paid back, with an additional amount of one fifth. If we confess our guilt before God and rededicate ourselves to Him, we will do so with greater zeal than before. This is because we have learned a little more about the grace of God and the work of the Lord Jesus. Peter is an example of this. He has denied the Lord three times. After his confession and restoration, he dedicates himself, in the knowledge of the grace that has been bestowed upon him, diligently to the work that the Lord has commissioned him to do (2 Peter 1:12-15).

Leviticus 8:29

Sin Against the Holy Things

The guilt offering provides for two forms of guilt, for guilt can arise in two ways: guilt toward God (Leviticus 5:14-19) and guilt toward the neighbor (Leviticus 6:1-7). Guilt toward God can also arise in two ways: by withholding from Him something that is due to Him (Leviticus 5:15-16) and by doing something that He has forbidden (Leviticus 5:17-19).

When we become unfaithful to “the LORD’s holy things” we can think of taking away something that is set apart for Him – “holy” means “set apart for”. It may be something that He has set apart for Himself, or it may be something that we have set apart for Him. We are “bought with a price” (1 Corinthians 6:20) and we were “purchased for God” (Revelation 5:9). We belong to God. He is entitled to our sacrifices of praise and thanks and to our material sacrifices (Hebrews 13:15-16), yes, our whole life (Romans 12:1).

If we deny Him our thanks, our gifts, our lives, we are guilty. For example, we can be in the meetings and sing along, without really thanking Him from our heart. We can only spend our money for our own pleasure. We can spend our time on worthless things. In all those aspects, which should all be sanctified to the LORD, we can become unfaithful.

It is assumed it happens “unintentionally”. Yet we can become guilty if we do not keep an eye on the fact that everything belongs to the Lord. If we become aware of this, we will have to offer a guilt offering and a further twenty percent. The prescribed animal as a guilt offering is a ram. There is no talk of any other kind of offering. This indicates that this offering is the same for everyone.

The ram is the animal that speaks of the dedication of the Lord Jesus. The Lord Jesus has always sanctified everything to God perfectly. Everything in Him is for God. His dedication has been to death. This death was necessary, also for my lack of sanctification of everything God is entitled to. I have to realize that again. I need to dedicate myself to Him again and with even more dedication, twenty percent more.

The valuation of which is spoken is destined by Moses. The LORD speaks to him. Moses is the picture of the Lord Jesus as the great Teacher, Who speaks the Word of God with authority, the great Prophet, Who applies the Word of God to heart and conscience. The valuation in silver by shekels refers to the price the Lord Jesus paid on the cross. It is reminiscent of His blood. The valuation happens “in [terms of] the shekel of the sanctuary”. This brings us into contact with the sanctuary, the place where God dwells. We do not determine the valuation of the guilt offering. The Lord Jesus does, in the sanctuary, before God.

The guilt must not only be confessed, but also paid back, with an additional amount of one fifth. If we confess our guilt before God and rededicate ourselves to Him, we will do so with greater zeal than before. This is because we have learned a little more about the grace of God and the work of the Lord Jesus. Peter is an example of this. He has denied the Lord three times. After his confession and restoration, he dedicates himself, in the knowledge of the grace that has been bestowed upon him, diligently to the work that the Lord has commissioned him to do (2 Peter 1:12-15).

Leviticus 8:30

Violation of a Commandment

For the violation of a commandment of the LORD may not be used as an excuse that we are unfamiliar with that commandment. It is like the saying: every citizen is supposed to know the law. Laws are always published. Violation of it is punishable by a penalty. What is self-evident in the jurisdiction of a people does not seem to apply to God. At least, that’s how we sometimes behave.

But even if we have just been converted, we have the Holy Spirit dwelling within us, through Whom we know all things (1 John 2:20; 27). So we cannot apologize if we do something the Lord has forbidden. What He wants of us always can be controlled by His Word. He will never ask anything of us that is contrary to His Word.

Leviticus 8:31

Violation of a Commandment

For the violation of a commandment of the LORD may not be used as an excuse that we are unfamiliar with that commandment. It is like the saying: every citizen is supposed to know the law. Laws are always published. Violation of it is punishable by a penalty. What is self-evident in the jurisdiction of a people does not seem to apply to God. At least, that’s how we sometimes behave.

But even if we have just been converted, we have the Holy Spirit dwelling within us, through Whom we know all things (1 John 2:20; 27). So we cannot apologize if we do something the Lord has forbidden. What He wants of us always can be controlled by His Word. He will never ask anything of us that is contrary to His Word.

Leviticus 8:32

Violation of a Commandment

For the violation of a commandment of the LORD may not be used as an excuse that we are unfamiliar with that commandment. It is like the saying: every citizen is supposed to know the law. Laws are always published. Violation of it is punishable by a penalty. What is self-evident in the jurisdiction of a people does not seem to apply to God. At least, that’s how we sometimes behave.

But even if we have just been converted, we have the Holy Spirit dwelling within us, through Whom we know all things (1 John 2:20; 27). So we cannot apologize if we do something the Lord has forbidden. What He wants of us always can be controlled by His Word. He will never ask anything of us that is contrary to His Word.

Leviticus 8:34

Disadvantages of a neighbor

Every sin against one’s neighbor is in the first place a sin against God. It is “unfaithfulness” against Him (cf. James 4:4). God has commanded how I should deal with my neighbor. If I wrong my neighbor, lie to him, or steal anything from him, or commit any form of injustice against him, I sin against God. I am unfaithful to the relationship in which I confess to stand before Him.

It is presented here in such a way that I wrong God when I wrong my brother or sister. My act against my neighbor is seen as an act against God. Therefore, a guilt offering must be brought to the LORD. Again the LORD says to Moses that he must determine the value of this guilt offering (Leviticus 6:6; see Leviticus 5:15).

The new thing here is that it is not enough for me to condemn myself in God’s light when my sin is wronging someone. Judging sin in God’s light is certainly necessary. On top of that, I also have to make up for what I have failed in.

Sin against one’s neighbor can consist of a broken trust. My neighbor can entrust me with something or give me something in custody, because he thinks it is safe with me. It may be a secret or a particular good. If I pass on that secret or resell that particular good, I sin against him.

The next sin which the LORD mentions is robbery – that a man has stolen something. Robbing is the stealthy or violent appropriation of something belonging to another. A person’s good name can also be robbed. Robbing is also using the words of another person and pretending that they are your own words and that you get the honor that is due to the other person.

Another sin is to force his fellow man to extort something by force. We can put such pressure on someone that he gives us things that belong to him, but that we want to have. It may be that we force a brother or sister to give a good testimony about us, when in reality we live for ourselves.

It is also sin if someone has found a lost object and denies it. We can know spiritually what our brother has lost and have found it in that sense. When my brother has lost his peace and I see it, but I do nothing about it, I do not help him to find his peace again and deny in that way that I have found what he has lost, I am guilty.

Swearing a false oath in any matter is also sin. It is against better judgment to confirm the lie at the expense of the truth. This puts the other one in a bad light, although there is nothing to blame him. This is a bad thing. He is doing the other person extremely wrong.

In the case of a sin against one’s neighbor, the injustice must be made good. This is done primarily by confession to God and also to the person whose trust I have violated or whose name I have slandered or who I have in any way wronged. I must return what I resold and compensate for any harm caused. With that, what has been wrong has been made good. That’s only putting away the wrong thing. There is still twenty percent to be added.

I have to give back more than the harm I caused. For example, I will not only stop slandering, but will also honor the other by talking about him well. I not only compensate the harm, but give one fifth more back. My attitude toward him will be different from before my sin. There will be more respect for the other than before and a desire to give good things to him instead of harming him.

Leviticus 8:35

Disadvantages of a neighbor

Every sin against one’s neighbor is in the first place a sin against God. It is “unfaithfulness” against Him (cf. James 4:4). God has commanded how I should deal with my neighbor. If I wrong my neighbor, lie to him, or steal anything from him, or commit any form of injustice against him, I sin against God. I am unfaithful to the relationship in which I confess to stand before Him.

It is presented here in such a way that I wrong God when I wrong my brother or sister. My act against my neighbor is seen as an act against God. Therefore, a guilt offering must be brought to the LORD. Again the LORD says to Moses that he must determine the value of this guilt offering (Leviticus 6:6; see Leviticus 5:15).

The new thing here is that it is not enough for me to condemn myself in God’s light when my sin is wronging someone. Judging sin in God’s light is certainly necessary. On top of that, I also have to make up for what I have failed in.

Sin against one’s neighbor can consist of a broken trust. My neighbor can entrust me with something or give me something in custody, because he thinks it is safe with me. It may be a secret or a particular good. If I pass on that secret or resell that particular good, I sin against him.

The next sin which the LORD mentions is robbery – that a man has stolen something. Robbing is the stealthy or violent appropriation of something belonging to another. A person’s good name can also be robbed. Robbing is also using the words of another person and pretending that they are your own words and that you get the honor that is due to the other person.

Another sin is to force his fellow man to extort something by force. We can put such pressure on someone that he gives us things that belong to him, but that we want to have. It may be that we force a brother or sister to give a good testimony about us, when in reality we live for ourselves.

It is also sin if someone has found a lost object and denies it. We can know spiritually what our brother has lost and have found it in that sense. When my brother has lost his peace and I see it, but I do nothing about it, I do not help him to find his peace again and deny in that way that I have found what he has lost, I am guilty.

Swearing a false oath in any matter is also sin. It is against better judgment to confirm the lie at the expense of the truth. This puts the other one in a bad light, although there is nothing to blame him. This is a bad thing. He is doing the other person extremely wrong.

In the case of a sin against one’s neighbor, the injustice must be made good. This is done primarily by confession to God and also to the person whose trust I have violated or whose name I have slandered or who I have in any way wronged. I must return what I resold and compensate for any harm caused. With that, what has been wrong has been made good. That’s only putting away the wrong thing. There is still twenty percent to be added.

I have to give back more than the harm I caused. For example, I will not only stop slandering, but will also honor the other by talking about him well. I not only compensate the harm, but give one fifth more back. My attitude toward him will be different from before my sin. There will be more respect for the other than before and a desire to give good things to him instead of harming him.

Leviticus 8:36

Disadvantages of a neighbor

Every sin against one’s neighbor is in the first place a sin against God. It is “unfaithfulness” against Him (cf. James 4:4). God has commanded how I should deal with my neighbor. If I wrong my neighbor, lie to him, or steal anything from him, or commit any form of injustice against him, I sin against God. I am unfaithful to the relationship in which I confess to stand before Him.

It is presented here in such a way that I wrong God when I wrong my brother or sister. My act against my neighbor is seen as an act against God. Therefore, a guilt offering must be brought to the LORD. Again the LORD says to Moses that he must determine the value of this guilt offering (Leviticus 6:6; see Leviticus 5:15).

The new thing here is that it is not enough for me to condemn myself in God’s light when my sin is wronging someone. Judging sin in God’s light is certainly necessary. On top of that, I also have to make up for what I have failed in.

Sin against one’s neighbor can consist of a broken trust. My neighbor can entrust me with something or give me something in custody, because he thinks it is safe with me. It may be a secret or a particular good. If I pass on that secret or resell that particular good, I sin against him.

The next sin which the LORD mentions is robbery – that a man has stolen something. Robbing is the stealthy or violent appropriation of something belonging to another. A person’s good name can also be robbed. Robbing is also using the words of another person and pretending that they are your own words and that you get the honor that is due to the other person.

Another sin is to force his fellow man to extort something by force. We can put such pressure on someone that he gives us things that belong to him, but that we want to have. It may be that we force a brother or sister to give a good testimony about us, when in reality we live for ourselves.

It is also sin if someone has found a lost object and denies it. We can know spiritually what our brother has lost and have found it in that sense. When my brother has lost his peace and I see it, but I do nothing about it, I do not help him to find his peace again and deny in that way that I have found what he has lost, I am guilty.

Swearing a false oath in any matter is also sin. It is against better judgment to confirm the lie at the expense of the truth. This puts the other one in a bad light, although there is nothing to blame him. This is a bad thing. He is doing the other person extremely wrong.

In the case of a sin against one’s neighbor, the injustice must be made good. This is done primarily by confession to God and also to the person whose trust I have violated or whose name I have slandered or who I have in any way wronged. I must return what I resold and compensate for any harm caused. With that, what has been wrong has been made good. That’s only putting away the wrong thing. There is still twenty percent to be added.

I have to give back more than the harm I caused. For example, I will not only stop slandering, but will also honor the other by talking about him well. I not only compensate the harm, but give one fifth more back. My attitude toward him will be different from before my sin. There will be more respect for the other than before and a desire to give good things to him instead of harming him.