Leviticus 1 Commentary

Preface to the Book of Leviticus The Greek version of the Septuagint, and the Vulgate Latin, have given the title of Leviticus to the third book of the Pentateuch, and the name has been retained in almost all the modern versions. The book was thus called because it treats principally of the laws and regulations of the Levites and priests in general. In Hebrew it is termed ויקרא Vaiyikra, "And he called," which is the first word in the book, and which, as in preceding cases, became the running title to the whole. It contains an account of the ceremonies to be observed in the offering of burnt-sacrifices; meat, peace, and sin-offerings; the consecration of priests, together with the institution of the three grand national festivals of the Jews, the Passover, Pentecost, and Tabernacles, with a great variety of other ecclesiastical matters. It seems to contain little more than the history of what passed during the eight days of the consecration of Aaron and his sons, though Archbishop Usher supposes that it comprises the history of the transactions of a whole month, viz., from April 21 to May 21, of the year of the world 2514, which answers to the first month of the second year after the departure from Egypt. As there are no data by which any chronological arrangement of the facts mentioned in it can be made, it would be useless to encumber the page with conjectures which, because uncertain, can answer no end to the serious reader for doctrine, reproof, or edification in righteousness. As the law was our schoolmaster unto Christ, the whole sacrificial system was intended to point out that Lamb of God, Christ Jesus, who takes away the sin of the world. In reading over this book, this point should be kept particularly in view, as without this spiritual reference no interest can be excited by a perusal of the work. The principal events recorded in this book may be thus deduced in the order of the chapters: Moses having set up the tabernacle, as has been related in the conclusion of the preceding book; and the cloud of the Divine glory, the symbol of the presence of God, having rested upon it; God called to him out of this tabernacle, and delivered the laws and precepts contained in the first seven chapters. In Leviticus 1 he prescribes every thing relative to the nature and quality of burnt offerings, and the ceremonies which should be observed, as well by the person who brought the sacrifice as by the priest who offered it. In Leviticus 2. he treats of meat-offerings of fine flour with oil and frankincense; of cakes, and the oblations of first-fruits. Leviticus 3. treats of peace-offerings, prescribes the ceremonies to be used in such offerings, and the parts which should be consumed by fire. Leviticus 4. treats of the offerings made for sins of ignorance; for the sins of the priests, rulers, and of the common people. Leviticus 5. treats of the sin of him who, being adjured as a witness, conceals his knowledge of a fact; the case of him who touches an unclean thing; of him who binds himself by a vow or an oath; and of trespass-offerings in cases of sacrilege, and in sins of ignorance. Leviticus 6. treats of the trespass-offerings for sins knowingly committed; and of the offerings for the priests, the parts which should be consumed, and the parts which should be considered as the priests' portion. And in Leviticus 7. the same subject is continued. Leviticus 8. treats of the consecration of Aaron and his sons; their sin-offering; burnt-offering; ram of consecration; and the time during which these solemn rites should continue. Leviticus 9. After Aaron and his sons were consecrated, on the eighth day they were commanded to offer sin-offerings and burnt-offerings for themselves and for the people, which they accordingly did, and Aaron and Moses having blessed the people, a fire came forth from before the Lord, and consumed the offering that was laid upon the altar. Leviticus 10. Nadab and Abihu, the sons of Aaron, having offered strange fire before the Lord, are consumed; and the priests are forbidden the use of wine and all inebriating liquors. Leviticus 11. treats of clean and unclean beasts, fishes, birds, and reptiles. Leviticus 12. treats of the purification of women after child-birth, and the offerings they should present before the Lord. Leviticus 13. prescribes the manner of discerning the infection of the leprosy in persons, garments, and houses. Leviticus 14. prescribes the sacrifices and ceremonies which should be offered by those who were cleansed from the leprosy. Leviticus 15. treats of certain uncleannesses in man and woman; and of their purifications. Leviticus 16. treats of the solemn yearly expiation to be made for the sins of the priest and of the people, of the goat and bullock for a sacrifice, and of the scapegoat; all which should be offered annually on the tenth day of the seventh month. Leviticus 17. The Israelites are commanded to offer all their sacrifices at the tabernacle; the eating of blood is prohibited, as also the flesh of those animals which die of themselves, and of those that are torn by dogs. Leviticus 18. shows the different degrees within which marriages were not to be contracted, and prohibits various acts of impurity. Leviticus 19. recapitulates a variety of laws which had been mentioned in the preceding book, (Exodus), and adds several new ones. Leviticus 20. prohibits the consecration of their children to Molech, forbids their consulting wizards and those which had familiar spirits, and also a variety of incestuous and unnatural mixtures. Leviticus 21. gives different ordinances concerning the mourning and marriages of priests, and prohibits those from the sacerdotal office who have certain personal defects. Leviticus 22. treats of those infirmities and uncleannesses which rendered the priests unfit to officiate in sacred things, and lays down directions for the perfection of the sacrifices which should be offered to the Lord. Leviticus 23. treats of the Sabbath and the great annual festivals - the passover, pentecost, feast of trumpets, day of atonement, and feast of tabernacles. Leviticus 24. treats of the oil for the lamps, and the shew-bread; the law concerning which had already been given, see Exodus 25, etc.; mentions the case of the person who blasphemed God, and his punishment; lays down the law in cases of blasphemy and murder; and recapitulates the lex talionis, or law of like for like, prescribed Exodus 21. Leviticus 25. recapitulates the law, given Exodus 23, relative to the Sabbatical year; prescribes the year of jubilee; and lays down a variety of statutes relative to mercy, kindness, benevolence, charity, etc. Leviticus 26. prohibits idolatry, promises a great variety of blessings to the obedient, and threatens the disobedient with many and grievous curses. Leviticus 27. treats of vows, of things devoted, and of the tithes which should be given for the service of the tabernacle. No Chronological Table can be affixed to this book, as the transactions of it seem to have been included within the space of eight days, or of a month at the utmost, as we have already seen. And even some of the facts related here seem to have taken place previously to the erection of the tabernacle; nor is the order in which the others occurred so distinguished as to enable us to lay down the precise days in which they took place. The Lord calls to Moses out of the tabernacle, and gives him directions concerning burnt-offerings of the beeve kind, Lev 1:1 , Lev 1:2 . The burnt-offering to be a male without blemish, Lev 1:3 . The person bringing it to lay his hands upon its head, that it might be accepted for him, Lev 1:4 . He is to kill, flay, and cut it in pieces, and bring the blood to the priests, that they might sprinkle it round about the altar, Lev 1:5 , Lev 1:6 . All the pieces to be laid upon the altar and burnt, Lev 1:7-9 . Directions concerning offerings of the Smaller Cattle, such as sheep and goats, Lev 1:10-13 . Directions concerning offerings of Fowls, such as doves and pigeons, Lev 1:14-17 . Verse 1 And the Lord called unto Moses - From the manner in which this book commences, it appears plainly to be a continuation or the preceding; and indeed the whole is but one law, though divided into five portions, and why thus divided is not easy to be conjectured. Previously to the erection of the tabernacle God had given no particular directions concerning the manner of offering the different kinds of sacrifices; but as soon as this Divine structure was established and consecrated, Jehovah took it as his dwelling place; described the rites and ceremonies which he would have observed in his worship, that his people might know what was best pleasing in his sight; and that, when thus worshipping him, they might have confidence that they pleased him, every thing being done according to his own directions. A consciousness of acting according to the revealed will of God gives strong confidence to an upright mind. Verse 2 Bring an offering - The word קרבן korban, from קרב karab, to approach or draw near, signifies an offering or gift by which a person had access unto God: and this receives light from the universal custom that prevails in the east, no man being permitted to approach the presence of a superior without a present or gift; and the offering thus brought was called korban, which properly means the introduction-offering, or offering of access. This custom has been often referred to in the preceding books. See also Leviticus 7. Of the cattle - הבהמה habbehemah, animals of the beeve kind, such as the bull, heifer, bullock, and calf; and restrained to these alone by the term herd, בקר bakar, which, from its general use in the Levitical writings, is known to refer to the ox, heifer, etc. And therefore other animals of the beeve kind were excluded. Of the flock - צאן tson. Sheep and Goats; for we have already seen that this term implies both kinds; and we know, from its use, that no other animal of the smaller clean domestic quadrupeds is intended, as no other animal of this class, besides the sheep and goat, was ever offered in sacrifice to God. The animals mentioned in this chapter as proper for sacrifice are the very same which God commanded Abraham to offer; see Gen 15:9 . And thus it is evident that God delivered to the patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifices; and those sacrifices were of clean animals, the most perfect, useful, and healthy, of all that are brought under the immediate government and influence of man. Gross-feeding and ferocious animals were all excluded, as were also all birds of prey. In the pagan worship it was widely different; for although the ox was esteemed among them, according to Livy, as the major hostia; and according to Pliny, the victima optima, et laudatis sima deorum placatio, Plin. Hist. Nat., lib. viii., c. 45, "the chief sacrifice and the most availing offering which could be made to the gods;" yet obscene fowls and ravenous beasts, according to the nature of their deities, were frequently offered in sacrifice. Thus they sacrificed horses to the Sun, wolves to Mars, asses to Priapus, swine to Ceres, dogs to Hecate, etc., etc. But in the worship of God all these were declared unclean, and only the three following kinds of Quadrupeds were commanded to be sacrificed: 1. The bull or ox, the cow or heifer, and the calf. 2. The he-goat, she-goat, and the kid. 3. The ram, the ewe, and the lamb. Among Fowls, only pigeons and turtle-doves were commanded to be offered, except in the case of cleansing the leper, mentioned Lev 14:4 , where two clean birds, generally supposed to be sparrows or other small birds, though of what species is not well known, are specified. Fish were not offered, because they could not be readily brought to the tabernacle alive. Verse 3 Burnt-sacrifice - The most important of all the sacrifices offered to God; called by the Septuagint ὁλοκαυτωμα, because it was wholly consumed, which was not the case in any other offering. See on Leviticus 7 (note). His own voluntary will - לרצנו lirtsono, to gain himself acceptance before the Lord: in this way all the versions appear to have understood the original words, and the connection in which they stand obviously requires this meaning. Verse 4 He shall put his hand upon the head of the burnt-offering - By the imposition of hands the person bringing the victim acknowledged, 1. The sacrifice as his own. 2. That he offered it as an atonement for his sins. 3. That he was worthy of death because he had sinned, having forfeited his life by breaking the law. 4. That he entreated God to accept the life of the innocent animal in place of his own. 5. And all this, to be done profitably, must have respect to Him whose life, in the fullness of time, should be made a sacrifice for sin. 6. The blood was to be sprinkled round about upon the altar, Lev 1:5 , as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life. See Clarke on Exo 29:10 (note). On the required perfection of the sacrifice see Clarke on Exo 12:5 (note). It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Caesar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. "Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur." - Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people: - " - Pro parvo victima parva cadit. Cor pro corde, precor, pro fibris sumite fibras. Hanc animam vobis pro meliore damus." See the whole of this passage in the above work, from ver. 135 to 163. Verse 6 He shall flay - Probably meaning the person who brought the sacrifice, who, according to some of the rabbins, killed, flayed, cut up, and washed the sacrifice, and then presented the parts and the blood to the priest, that he might burn the one, and sprinkle the other upon the altar. But it is certain that the priests also, and the Levites, flayed the victims, and the priest had the skin to himself; see Lev 7:8 , and 2Chr 29:34 . The red heifer alone was not flayed, but the whole body, with the skin, etc., consumed with fire. See Num 19:5 . Verse 7 Put fire - The fire that came out of the tabernacle from before the Lord, and which was kept perpetually burning; see Lev 9:24 . Nor was it lawful to use any other fire in the service of God. See the case of Nadab and Abihu, Leviticus 10 (note). Verse 8 The priests - shall lay the parts - The sacrifice was divided according to its larger joints. 1. After its blood was poured out, and the skin removed, the head was cut off. 2. They then opened it and took out the omentum, or caul, that invests the intestines. 3. They took out the intestines with the mesentery, and washed them well, as also the fat. 4. They then placed the four quarters upon the altar, covered them with the fat, laid the remains of the intestines upon them, and then laid the head above all. 5. The sacred fire was then applied, and the whole mass was consumed. This was the holocaust, or complete burnt-offering. Verse 9 An offering - of a sweet savor - אשה ריח ניחוח ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savor;" which place St. Paul had evidently in view when he wrote Eph 5:2 : "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savor," where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world. Verse 10 His offering be of the flocks - See Clarke on Lev 1:2 (note). Verse 12 Cut it into his pieces - See Clarke's note on Gen 15:10 . Verse 16 Pluck away his crop with his feathers - In this sacrifice of fowls the head was violently wrung off, then the blood was poured out, then the feathers were plucked off, the breast was cut open, and the crop, stomach, and intestines taken out, and then the body was burnt. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram's sacrifice, Gen 15:10 . See Clarke's note Gen 15:10 . See Ainsworth. We have already seen, on Lev 1:2 , that four kinds of animals might be made burnt-offerings to the Lord. 1. Neat cattle, such as bulls, oxen, cows, and calves. 2. He-goats, she-goats, and kids. 3. Rams, ewes, and lambs. 4. Pigeons and turtle-doves; and in one case, viz., the cleansing of the leper, sparrows or some small bird. All these must be without spot or blemish - the most perfect of their respective kinds, and be wholly consumed by fire. The Rich were to bring the most costly; the Poor, those of least price. Even in this requisition of justice how much mercy was mingled! If a man could not bring a bullock or a heifer, a goat or a sheep, let him bring a calf, a kid, or a lamb. If he could not bring any of these because of his poverty, let him bring a turtle-dove, or a young pigeon, (see Lev 5:7 ); and it appears that in cases of extreme poverty, even a little meal or fine flour was accepted by the bountiful Lord as a sufficient oblation; see Lev 5:11 . This brought down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted that every person, however low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man must bring something; the law stooped to the lowest circumstances of the poorest of the people, but every man must sacrifice, because every man had sinned. Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance; are all these consecrated to his service? Or has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as his providence has blessed thee. If thou have much, thou shouldst give liberally to God and the poor; If thou have but little, do thy diligence to give of that little. God's justice requires a measure of that which his mercy has bestowed. But remember that as thou hast sinned, thou needest a Savior. Jesus is that lamb without spot which has been offered to God for the sin of the world, and which thou must offer to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicatest thy whole body, soul, and substance to thy Maker. Even when we present ourselves a living sacrifice to God, we are accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love, and equal right to claim the benefits of the great sacrifice!

Leviticus There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood ( ch. viii.-ix. ), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire ( ch. x ), and of Shelomith's son, by the hand of the magistrate, for blasphemy ( ch. xxiv ). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb. vii. 11 ), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation. This book begins with the laws concerning sacrifices, of which the most ancient were the burnt-offerings, about which God gives Moses instructions in this chapter. Orders are here given how that sort of sacrifice must be managed. I. If it was a bullock out of the herd, ver. 3-9 . II. If it was a sheep or goat, a lamb or kid, out of the flock, ver. 10-13 . III. If it was a turtle-dove or a young pigeon, ver. 14-17 . And whether the offering was more or less valuable in itself, if it was offered with an upright heart, according to these laws, it was accepted of God. The Law Concerning Offerings. ( b. c. 1490.) 1 And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord , ye shall bring your offering of the cattle, even of the herd, and of the flock. Observe here, 1. It is taken for granted that people would be inclined to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, and pay him homage as his Lord. Revealed religion supposes natural religion to be an ancient and early institution, since the fall had directed men to glorify God by sacrifice, which was an implicit acknowledgment of their having received all from God as creatures, and their having forfeited all to him as sinners. A conscience thoroughly convinced of dependence and guilt would be willing to come before God with thousands of rams, Mic. vi. 6, 7 . 2. Provision is made that men should not indulge their own fancies, nor become vain in their imaginations and inventions about their sacrifices, lest, while they pretended to honour God, they should really dishonour him, and do that which was unworthy of him. Every thing therefore is directed to be done with due decorum, by a certain rule, and so as that the sacrifices might be most significant both of the great sacrifice of atonement which Christ was to offer in the fulness of time and of the spiritual sacrifices of acknowledgment which believers should offer daily. 3. God gave those laws to Israel by Moses; nothing is more frequently repeated than this, The Lord spoke unto Moses, saying, Speak unto the children of Israel. God could have spoken it to the children of Israel himself, as he did the ten commandments; but he chose to deliver it to them by Moses, because they had desired he would no more speak to them himself, and he had designed that Moses should, above all the prophets, be a type of Christ, by whom God would in these last days speak to us, Heb. i. 2 . By other prophets God sent messages to his people, but by Moses he gave them laws; and therefore he was fit to typify him to whom the Father has given all judgment. And, besides, the treasure of divine revelation was always to be put into earthen vessels, that our faith might be tried, and that the excellency of the power might be of God. 4. God spoke to him out of the tabernacle. As soon as ever the shechinah had taken possession of its new habitation, in token of the acceptance of what was done, God talked with Moses from the mercy-seat, while he attended without the veil, or rather at the door, hearing a voice only; and it is probable that he wrote what he heard at that time, to prevent any mistake, or a slip of memory, in the rehearsal of it. The tabernacle was set up to be a place of communion between God and Israel; there, where they performed their services to God, God revealed his will to them. Thus, by the word and by prayer, we now have fellowship with the Father, and with his Son Jesus Christ, Acts vi. 4 . When we speak to God we must desire to hear from him, and reckon it a great favour that he is pleased to speak to us. The Lord called to Moses, not to come near (under that dispensation, even Moses must keep his distance), but to attend and hearken to what should be said. A letter less than ordinary in the Hebrew word for called, the Jewish critics tell us, intimates that God spoke in a still small voice. The moral law was given with terror from a burning mountain in thunder and lightning; but the remedial law of sacrifice was given more gently from a mercy-seat, because that was typical of the grace of the gospel, which is the ministration of life and peace.

Moses - Stood without, Ex 40:35 , waiting for God's call. The tabernacle - From the mercy - seat in the tabernacle.

There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men's sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods's service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice. Of the flock - Or, Of the sheep; though the Hebrew word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either, In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or, Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or, As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or, As things most common, that men might never want a sacrifice when they needed, or God required it.

A burnt sacrifice - Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit. A male - As being more perfect than the female, Mal 1:14 , and more truly representing Christ. Without blemish - To signify, That God should he served with the best of every kind. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Eph 5:27 . The spotless and compleat holiness of Christ. Of his own will - According to this translation, the place speaks only of free - will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free - will offerings, which were to be observed in other offerings also. At the door - In the court near the door, where the altar stood, Lev 1:5 . For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, John 10:7 ,9, by whom alone we have access to God.

Law of the Burnt-Offering. ( b. c. 1490.) 3 If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord . 4 And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. 5 And he shall kill the bullock before the Lord : and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. 6 And he shall flay the burnt offering, and cut it into his pieces. 7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: 8 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: 9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord . If a man were rich and could afford it, it is supposed that he would bring his burnt-sacrifice, with which he designed to honour God, out of his herd of larger cattle. He that considers that God is the best that is will resolve to give him the best he has, else he gives him not the glory due unto his name. Now if a man determined to kill a bullock, not for an entertainment for his family and friends, but for a sacrifice to his God, these rules must be religiously observed:—1. The beast to be offered must be a male, and without blemish, and the best he had in his pasture. Being designed purely for the honour of him that is infinitely perfect, it ought to be the most perfect in its kind. This signified the complete strength and purity that were in Christ the dying sacrifice, and the sincerity of heart and unblamableness of life that should be in Christians, who are presented to God as living sacrifices. But, literally, in Christ Jesus there is neither male nor female; nor is any natural blemish in the body a bar to our acceptance with God, but only the moral defects and deformities introduced by sin into the soul. 2. The owner must offer it voluntarily. What is done in religion, so as to please God, must be done by no other constraint than that of love. God accepts the willing people and the cheerful giver. Ainsworth and others read it, not as the principle, but as the end of offering: "Let him offer it for his favourable acceptation before the Lord. Let him propose this to himself as his end in bringing his sacrifice, and let his eye be fixed steadily upon that end—that he may be accepted of the Lord." Those only shall find acceptance who sincerely desire and design it in all their religious services, 2 Cor. v. 9 . 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift, and not elsewhere. He must offer it at the door, as one unworthy to enter, and acknowledging that there is no admission for a sinner into covenant and communion with God, but by sacrifice; but he must offer it at the tabernacle of the congregation, in token of his communion with the whole church of Israel even in this personal service. 4. The offerer must put his hand upon the head of his offering, v. 4 . "He must put both his hands," say the Jewish doctors, "with all his might, between the horns of the beast," signifying thereby, (1.) The transfer of all his right to, and interest in, the beast, to God, actually, and by a manual delivery, resigning it to his service. (2.) An acknowledgment that he deserved to die, and would have been willing to die if God had required it, for the serving of his honour, and the obtaining of his favour. (3.) A dependence upon the sacrifice, as an instituted type of the great sacrifice on which the iniquity of us all was to be laid. The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of laying on of hands ( Heb. vi. 2 ), which typified evangelical faith. The offerer's putting his hand on the head of the offering was to signify his desire and hope that it might be accepted from him to make atonement for him. Though the burnt-offerings had not respect to any particular sin, as the sin-offering had, yet they were to make atonement for sin in general; and he that laid his hand on the head of a burnt-offering was to confess that he had left undone what he ought to have done and had done that which he ought not to have done, and to pray that, though he deserved to die himself, the death of his sacrifice might be accepted for the expiating of his guilt. 5. The sacrifice was to be killed by the priests of Levites, before the Lord, that is, in a devout religious manner, and with an eye to God and his honour. This signified that our Lord Jesus was to make his soul, or life, an offering for sin. Messiah the prince must be cut off as a sacrifice, but not for himself, Dan. ix. 26 . It signified also that in Christians, who are living sacrifices, the brutal part must be mortified or killed, the flesh crucified with its corrupt affections and lusts and all the appetites of the mere animal life. 6. The priests were to sprinkle the blood upon the altar ( v. 5 ); for, the blood being the life, it was this that made atonement for the soul. This signified the direct and actual regard which our Lord Jesus had to the satisfaction of his Father's justice, and the securing of his injured honour, in the shedding of his blood; he offered himself without spot to God. It also signified the pacifying and purifying of our consciences by the sprinkling of the blood of Jesus Christ upon them by faith, 1 Pet. i. 2 ; Heb. x. 22 . 7. The beast was to be flayed and decently cut up, and divided into its several joints or pieces, according to the art of the butcher; and then all the pieces, with the head and the fat (the legs and inwards being first washed), were to be burnt together upon the altar, v. 6-9 . " But to what purpose, " would some say, " was this waste? Why should all this good meat, which might have been given to the poor, and have served their hungry families for food a great while, be burnt together to ashes?" So was the will of God; and it is not for us to object or to find fault with it. When it was burnt for the honour of God, in obedience to his command, and to signify spiritual blessings, it was really better bestowed, and better answered the end of its creation, than when it was used as food for man. We must never reckon that lost which is laid out for God. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour, or savour of rest, unto the Lord. The burning of flesh is unsavoury in itself; but this, as an act of obedience to a divine command, and a type of Christ, was well pleasing to God: he was reconciled to the offerer, and did himself take a complacency in that reconciliation. He rested, and was refreshed with these institutions of his grace, as, at first, with his works of creation ( Exod. xxxi. 17 ), rejoicing therein, Ps. civ. 31 . Christ's offering of himself to God is said to be of a sweet-smelling savour ( Eph. v. 2 ), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, 1 Pet. ii. 5 .

He shall put his hand - Both his hands, Lev 8:14 ,18, and Lev 16:21 . Whereby he signified, that he willingly gave it to the Lord. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isa 53:6 , and that together with it he did freely offer up himself to God. To make atonement - Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt - offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5 , but for particular sins there were special sacrifices.

And he - Either, the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1 ,2. the priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood - Which was done in a considerable quantity, and whereby was signified, That the offerer deserved to have his blood spilt in that manner. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him.

Pieces - Namely, the head, and fat, and inwards, and legs, Lev 1:8 ,9.

Put fire - Or, dispose the fire, that is, blow it up, and put it together, so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Lev 9:24 , and was to be carefully preserved there, and all other fire was forbidden, Lev 10:1 , &c.

The fat - All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily.

But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour.

10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish. 11 And he shall kill it on the side of the altar northward before the Lord : and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar. 12 And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar: 13 But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord . 14 And if the burnt sacrifice for his offering to the Lord be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. 15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar: 16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: 17 And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord . Here we have the laws concerning the burnt-offerings, which were of the flock or of the fowls. Those of the middle rank, that could not well afford to offer a bullock, would bring a sheep or a goat; and those that were not able to do that should be accepted of God if they brought a turtle-dove or a pigeon. For God, in his law and in his gospel, as well as in his providence, considers the poor. It is observable that those creatures were chosen for sacrifice which were most mild and gentle, harmless and inoffensive, to typify the innocence and meekness that were in Christ, and to teach the innocence and meekness that should be in Christians. Directions are here given, 1. Concerning the burnt-offerings of the flock, v. 10 . The method of managing these is much the same with that of the bullocks; only it is ordered here that the sacrifice should be killed on the side of the altar northward, which, though mentioned here only, was probably to be observed concerning the former, and other sacrifices. Perhaps on that side of the altar there was the largest vacant space, and room for the priests to turn them in. It was of old observed that fair weather comes out of the north, and that the north wind drives away rain; and by these sacrifices the storms of God's wrath are scattered, and the light of God's countenance is obtained, which is more pleasant than the brightest fairest weather. 2. Concerning those of the fowls. They must be either turtle-doves (and, if so, "they must be old turtles," say the Jews), or pigeons, and, if so, they must be young pigeons. What was most acceptable at men's tables must be brought to God's altar. In the offering of these fowls, (1.) The head must be wrung off, "quite off," say some; others think only pinched, so as to kill the bird, and yet leave the head hanging to the body. But it seems more likely that it was to be quite separated, for it was to be burnt first. (2.) The blood was to be wrung out at the side of the altar. (3.) The garbages with the feathers were to be thrown by upon the dunghill. (4.) The body was to be opened, sprinkled with salt, and then burnt upon the altar. "This sacrifice of birds," the Jews say, "was one of the most difficult services the priests had to do," to teach those that minister in holy things to be as solicitous for the salvation of the poor as for that of the rich, and that the services of the poor are as acceptable to God, if they come from an upright heart, as the services of the rich, for he accepts according to what a man hath, and not according to what he hath not, 2 Cor. viii. 12 . The poor man's turtle-doves, or young pigeons, are here said to be an offering of a sweet-smelling savour, as much as that of an ox or bullock that hath horns or hoofs. Yet, after all, to love God with all our heart, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices, Mark xii. 33 .

North - ward - Here this and other kinds of sacrifices were killed, Lev 6:25 , and Lev 7:2 , because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east - end of the building, and the entrance being on the south - side. Besides this might design the place of Christ's death both more generally, in Jerusalem, which was in the sides of the north, Psa 48:2 , and more specially, on mount Calvary, which was on the north - west side of Jerusalem.

Turtle - doves - These birds were appointed for the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ's chastity, and meekness, and gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best; but the turtle - doves are better when they are grown up, and therefore they are not confined to that age.

His head - From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, Lev 1:17 . And whereas it is said Lev 5:8 . He shall - wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt - offering as here, but of the sin - offering.

With its feathers - Or, with its dung or filth, contained in the crop and in the guts. On the east - Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west - end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes - Where the ashes fell down and lay, whence they were afterwards removed without the camp.

He shall cleave the bird through the whole length, yet so as not to separate the one side from the other. A sweet savour unto the Lord - Yet after all, to love God with all our hearts, and to love our neighbour as ourselves, is better than all burnt - offerings and sacrifices.