The Law of the Offerings
“This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the Peace offerings” (Leviticus 7:37).
The book of Exodus closes with a record of building the Tabernacle, almost a year after the Israelites left Egypt. “In the first month, in the second year, on the first day of the month, the tabernacle was reared up” (Exodus 40:17). On this day also the priests were washed, clothed in their official garments, and anointed with oil, to initiate their priestly duties (Exodus 40:12-17).
The opening day of a new year was an appropriate time to initiate the Tabernacle service. In symbol, the Tabernacle and its offerings represent the Gospel Age and its offerings. This began with our Lord’s baptism at the River Jordan and his 3½ year ministry until his death on Calvary’s cross. Then the way was open for the saints of the Gospel Age to sacrifice with Christ. Thus this first day of a new year represents the opening of a new age – the Gospel Age.
LEVITICUS
The erection of the Tabernacle closes the book of Exodus, and brings us to Leviticus. This book contains instructions for how the priesthood, drawn from the tribe of Levi (thus the book name, Leviticus), were to perform the various offerings which the Israelites brought to God thereafter. The first seven chapters are devoted to the details of those offerings.
There are five kinds of offerings listed. The summary text heading this article mentions “consecration” and “peace offerings” separately, but in fact the consecration offering was a kind of peace offering.
The five basic offerings are presented in Leviticus in one chapter each, except for the trespass offering, whose description spills over into chapter six. Those five, in consecutive order, are – Burnt Offering, Meal Offering, Peace Offering, Sin Offering, and Trespass Offering.
From Leviticus 6:8 through the end of chapter seven we have another pass through these offerings, with a variety of details that apply specially to the priests.
(For some reason, in that second pass through the offerings, the peace offering is changed from the third position to the last position.)
The kinds of sacrifices one might bring, and incidental regulations about them, varied under each category, according to different factors. In those different factors lies a key to the meaning of each kind of offering, and how they relate to each other. Here is a summary list of those factors.
- Burnt Offering – Ability of the offerer
- Meal Offering – Preference of the offerer
- Peace Offering – Purpose of the offerer
- Sin Offering – Status of the offerer
- Trespass Offering – Deed committed by the offerer
In other words, the kind of sacrifice one brought for each type of offering depended, respectively, upon an individual’s ability, their preference, the purpose of the offerer, their status or position in Israel, or the deed done. We will comment on these further as we proceed.
BURNT OFFERING
Leviticus 1:2 says “you shall bring your offering of the cattle, even of the herd, and of the flock.” The word “cattle” is from the Hebrew behemah, according to Young’s Concordance. Strong’s Concordance defines behemah as “properly a dumb beast; especially any large quadruped or animal.”1
The two options, “herd” and “flock,” define the kinds of animals. The herd refers to beef cattle, the flock refers to either sheep or goats.2
The offerer would bring this “of his own voluntary will,” suggesting an act of appreciation for what God had done for him and others. He presented the animal “at the door of the tabernacle,” which means in the court (verse 3), on the north side of the altar (verse 11). North in scripture is the direction of heaven, specially of God, whereas the direction south represents earth (compare Zechariah 14:4, Ezekiel 47:1). So the north side of the altar suggests that the offering was presented to God.
The offerer would place his hands upon the head of the animal and we are told that “it shall be accepted for him to make atonement for him” (verse 4). Atonement – here is a key word. This animal represents the atonement made on behalf of the offerer. Placing his hands on the head of the animal indicates that this animal is for him.
Atonement, in God’s Plan, is made for us by the ransom sacrifice of Jesus. In the burnt offering we have a recognition by the offerer of this grace. His giving something precious to God, namely the sacrifice, is to express his appreciation. One could offer a bullock, the highest form of offering in the tabernacle services. Or one could offer a lamb or goat, or even a pair of doves or pigeons (verse 14), as the poor might do because it was all they could afford to bring.
The various kinds of animals, and their relative value, suggests the ability of the worshipper to appreciate what God had done for them. In our case, it represents our ability to appreciate the atonement we have in Christ.
As we come to Christ early in our walk, we have not much growth of character perhaps, not much capacity for express- ing our appreciation for the remarkable gift of atonement. Later, as we grow – and as the world during the Millennium progresses – we can offer higher forms of service in token of our appreciation. “Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar” (Psalms 51:19).
But whether one brought something of the herd or of the flock, it must be a male. Males, in respect to livestock, are considered more valuable, perhaps because of their breeding potential. (We will see that relative rank later, in the law of the sin offering.)
A male was not required in all types of sacrifices, but in this case, for the burnt offering, it was. This suggests the inherent worth and value of the sacrifice of our Lord Jesus, who gave his perfect life – his perfect manhood – as a ransom for us.
MOST COMMON TYPE
The burnt offering was the most common kind of offering used in Israel. Every day of the year the priests offered a burnt offering lamb in the morning, and again in the afternoon. In these offerings is a picture of the atonement which Christ gave at Calvary.
True to the type, Jesus was put on the cross in the morning and died at mid-afternoon – the third and ninth hours, respectively (Mark 15:25, 34-37).
The two offerings probably suggest that the ransom provided by Christ covers two classes – Jews and Gentiles. The third hour of the day the blessing of Pentecost came upon the Jews, and the ninth hour of the day an angel appeared to Cornelius to open the call to Gentiles (Acts 2:15, 10:3). Jesus was put on the cross at the third hour for the Jews, to accept the deepest burden of the Law (Galatians 3:10). He died at the ninth hour to pay the ransom for Adam and all his race (Romans 5:18).
These two beneficiaries of Jesus’ sacrifice – Jews and Gentiles – are mentioned by Paul in Ephesians. He says that Jesus has “made both one, and has broken down the middle wall of partition between us … to make in himself of twain one new man … that he might reconcile both unto God … you which were afar off [Gentiles], and to them that were nigh [Jews]” (Ephesians 2:14-17).
SWEET SAVOUR
In Leviticus 1:9, 13, 17, the burnt offering is described as a “sweet savour unto Jehovah.” Exodus 29:41, referring to the daily sacrifice, uses this expression also. Paul comments on this expression and applies it to the sacrifice of Christ in Ephesians 5:2. “Walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour.”
WOOD
Leviticus 1:7 says “the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire” or coals. The wood ignited from the coals, and “the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar” (verse 8). The legs and inward parts were washed to remove unclean elements, and then these were placed on the altar with the other parts (verse 9).
Wood is mentioned four times in this chapter, each with the same intent – the burnt offering is placed on the wood, as a means of burning it. It might have passed without mention, but instead the record specifies – wood. Does this have a meaning in the antitype?
Probably it does. It likely represents the cross upon which our Saviour died for our sins, thoroughly and wholly consumed to redeem us. Wood is specified again in Genesis 22:6, which speaks of the offering of Isaac, which represents the offering of Jesus for us. “Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.” The wood borne by Isaac again reminds us of the wooden cross borne by Jesus to Calvary (John 19:17).
Leviticus 6:12 specially associates the wood with the burnt offering. “The fire upon the altar … shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it.”
The Altar of Burnt Offering
Wood appears in two other places respecting the offerings of the Law. Leviticus 4:12, “The whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire.” This is about the sin-offering. Here the bullock represents our Lord Jesus who suffered on the cross for our sins.
The other place is Leviticus 3:5, “Aaron’s sons shall burn [the peace offering] on the altar upon the burnt sacrifice, which is upon the wood that is on the fire.” This again associates wood with the burnt offering – the cross with the ransom.
MEAL OFFERING
This is termed “meat offering” in the common version, but it refers to grain, or meal. It could be offered as raw flour (Leviticus 2:2), or cooked in any of a variety of ways (verses 4-8), or even “green ears of corn dried by the fire … beaten out of full ears” (verse 14).
Israel was an agrarian society, and much of the population raised crops of grain. The meal offering was an opportunity for them to devote a token of their crops to God. Part of the offering was burned to “ascend” to God, and the remainder was used by the priests.
This offering was a way for Israelites to recognize God’s blessing upon them and give back some of the good they received of Him, in appreciation.
The lesson to us is that we should also make some return to God of the bounties we have received from him. We have any number of choices on how we can do this, what service we will offer – represented by the array of choices open to Israelites on how to prepare the grain that they would offer. Whatever our natural talents or interests may be, we can give something to the Lord’s cause.
TWO REQUIREMENTS
There were but two requirements when making a meal offering – (1) it must be accompanied by oil, and (2) whatever was burned should be accompanied by frankincense (Leviticus 2:1).
(1) Oil represents the holy Spirit. Whatever we offer to God in return for his blessings should be accompanied by a rich measure of the spirit of God as our motivation.
(2) Frankincense is the aromatic substance that represents the sweet scent of devoted service. These both should characterize what we yield to God. Proper motivation by the Spirit of God will produce fervent service.
There were also two items that Israel was never to offer on the altar, namely, leaven and honey. “Ye shall burn no leaven, nor any honey, in any offering of Jehovah made by fire” (Leviticus 2:11).
Leaven is a picture of sin, which corrupts and infests so readily. We all have sin within us because we inherit a tendency toward it as part of Adam’s race. This is shown by the two loaves waved before God on the day of Pentecost, which were baked with leaven. But we never send leaven – sin – up to God, represented by burning it on the altar. We are accepted by Him because we are justified by the blood of Christ, but sin itself is unacceptable.
Honey represents the richness of our heavenly calling and its spiritual privileges (Exodus 16:31, Judges 14:14, 1 Samuel 14:27, Psalms 119:103, Revelation 10:9). This we do not offer in sacrifice, because it is the blessing of God to us. We sacrifice earthly things, human things, but not spiritual things.
PEACE OFFERING
Because we have been redeemed, pictured in the burnt offering, we have justification. This brings us peace with God. “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).
But peace with God is only the beginning. Once we receive this peace, we have an additional opportunity to aspire to the “high calling of God in Christ Jesus” (Philippians 3:14). Some who do not recognize the special and unique nature of the heavenly calling may suppose that being redeemed means a person naturally is on the way to heavenly glory. But there is a distinction between having peace with God and being called to the high calling.
In Romans 5:2 Paul speaks of the second part of our blessing, the heavenly call to glory. “By whom [Jesus] also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” In other words, being at peace with God through the redemption, we are able to go further. We are able to accept the wonderful invitation of the high calling. This additional blessing we have as a unique consequence of having “peace” with God.
The peace offerings express an appreciation for such additional privileges. The various kinds of peace offerings are itemized starting with Leviticus 7:12. It might be a thank offering (Leviticus 7:12), a vow offering (Leviticus 7:16), or an offering in token of one’s consecration to God, as when priests were consecrated to God’s service (Leviticus 7:37, Exodus 29:22, 26, 27, 31, 34, Leviticus 8:22, 28, 29, 31).
The thank offering is referred to by Paul in Hebrews 13:15, “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.”
A vow offering applied if, for example, one took the vow of the Nazarite (Numbers 6). This represents our solemn agreement to God to be devoted to His service.
The consecration offerings for the priests apply spiritually to our consecration to God, by which we become prospective members of the royal priesthood (1 Peter 2:9). Thus the peace offering depends upon the intent of the individual.
Romans 5:1,2 connects our heavenly call to our justification. Leviticus 3:5 makes a similar connection, for it says that the peace offering is laid upon the burnt offering. “Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire.”
For the peace offering, the fat and cleansing organs (kidneys and liver) were burned on the altar. Fat, which from its oil content would burn well, represents our zeal in the service of God. The cleansing organs represent our sanctification, our effort to cleanse ourselves and seek spiritual values.
The muscle tissue of the offering – the “meat” of the offering – was to be eaten by the priests partly, and the remainder by the offerer, and presumably his family and associates (Leviticus 7:15, 16, 31, 32). So the offerings we make are received by our high priest Jesus, but we share in the blessings incident to our praise and service.
During the Millennium the offerings of the world will be received by Jesus and the Church, the priesthood of the next age, and the world will share in the blessings incident to their praise and service.
The priest’s portions were the choice parts – the breast and right shoulder (Leviticus 7:31, 32). So we wish that the choice parts of our praise and service will be acceptable to our high priest, at the right hand of God in glory.
WAVED BEFORE GOD
To further show that Peace Offerings express what we give to God in praise, thanks, and devotion, part of the offering was waved before God. This was sometimes called a “heave” offering, for it was lifted high and waved to heaven (Leviticus 7:14). Three items were included with this, an unleavened cake, an unleavened wafer, and a fried cake.
These were to be mingled or anointed with oil, as with other meal offerings (Leviticus 7:12). But there was an additional item also, specified in verse 13. “Beside the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.”
This seems to show that while we are here below, offering praise or service to God in appreciation of our redemption, we still recognize the presence of sin within us. “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:8, 9).
An officiating priest
SIN OFFERING
Though we have been redeemed, still we have the propensity for sin within us. The sin offerings recognize this propensity and our need for cleansing. In the fourth chapter of Leviticus, sin offerings are detailed for four situations of individuals or groups – a priest, the congregation, a ruler, and a common person. In case of sin being committed by a priest or the congregation, a bullock was offered. When a sin offering was needed for a ruler or a common Israelite, a goat was offered.3
Brethren have learned from Tabernacle Shadows that in the big picture of the Day of Atonement offerings (Leviticus 16), the priests who were atoned for first represent the Church, and the people atoned for second represent the world during the Millennium. For the first a bullock was offered, for the second a goat.
Here, in chapter four, the priest and congregation apparently are separate pictures of the Church class during the Gospel Age, and both require the sacrifice of a bullock. The ruler and the common Israelite take us into the Millennium, representing the Ancient Worthies and the people of the world. These require a goat.
These instructions applied to Israel in the wilderness. Numbers 15:17-24 indicates that when Israel entered the land of promise, the sin offering for the congregation would change. Then, rather than a bullock for a sin of the congregation, they would offer a goat. Coming into the land represents a change into the Millennial Age, so the “congregation” changes from a Gospel Age ecclesia of the Lord’s people, to a congregation of people during the Millennium. Thus the change from a bullock to a goat for this offering is consistent with the general understanding of Leviticus 16 – a bullock for the Church, a goat for the world.
WHERE THE BLOOD WAS USED
In the case of a priest or a congregation – referring to members of the Church during the Gospel Age – blood from the offering was taken into the holy. Some of it was sprinkled seven times before the vail, some was applied to the horns of the golden altar, and the remainder poured outside at the base of the altar of burnt offering (Leviticus 4:6,7,17,18). In the offering for the ruler or a common person, the blood of the offering was used in the court only. It was put on the horns of the Brazen Altar and the remainder poured at the bottom of the altar (Leviticus 4:25.34).
The Church during this age is represented in the holy – so the blood of the offering is used for them in the holy. Whereas the world during the Millennium, not called to heaven, are represented in the Court – therefore the blood of that offering is used exclusively in the court.
There is a difference also in how the meat of the offering was used. In the case of the priest and the congregation (the Gospel Age picture) the body of the sin offering was burned. In the case of the ruler or the common Israelite (the Millennial Age picture) the meat of the offering was to be eaten by the priests.
Perhaps this shows that during the present time the offering is “sent up” to God – whereas in the Millennium, the offerings of the world are accepted by the “Royal Priesthood,” Jesus and the church in glory.
TRESPASS OFFERING
The trespass offering was tendered by an offending party based upon the trespass he had done. For normal transgressions, without malice and forethought, the offerer was to bring a “female from the flock” (Leviticus 5:6), either a lamb or goat – or, if he was unable, then a pair of doves or pigeons (verse 7).
Leviticus 5:15 and forward says that transgressions in sacred things pertaining to God, which are more serious offenses, required a ram – that is, a male from the flock – along with a 20% penalty in money according to the judgment of the priest.
Leviticus 6:1-7 shows that deliberate fraud perpetrated upon a neighbor also merited the more decisive punishment – again a ram, that is, a male from the flock – and the fraud was to be reimbursed. In addition, there was to be a 20% penalty.
So with us now, and with the world in the Millennium – when we realize a trespass, we should recognize it, express our regret for it, and make amends as far as possible. In dire cases there may be a penalty as well, stripes or punishments as the Lord sees best, appropriate for our correction. This is in the interest of justice, and in the interest of reforming the offender.
– Bro. David Rice
(1) Behemah is actually Strong’s number 929, which he indicates is translated either “beast” or “cattle” in the common version. When one looks under the word “beast” in Strong’s main concordance one finds many cases of word “929” listed. But when one looks under the word “cattle” in his main concordance, for some reason one finds word “930” where presumably word “929” is intended. It seems to be a mistake in the listing. Word number “930” in Strong’s Concordance is behemoth, the same spelling in English, “behemoth.” That English word appears but once in the scriptures, namely Job 40:15, as Young’s Concordance agrees.
(2) Even at Passover, when we usually think of a lamb, the Israelites could use a goat, as Exodus 12:5 allows.
(3) A male goat was required for a ruler, a female goat allowed for a common person. This distinction makes it apparent that male offerings were considered of higher rank. This explains why the burnt offering should be a male, to recognize the dignity and value of our Lord Jesus who gave himself our ransom, even if the offerer could not always afford the most costly kind of animal.