Leviticus Chapter 1
1:1-9. And the Lord called unto Moses: The and connects Leviticus with the Book of Exodus, thus forming a
continuous narrative. The expression is used in practically the same form 56 times in 27 chapters. Yahweh, the
covenant of God, is now "summoning" Moses as in Exodus 24:16, since God is instructing Moses in connection with
the sacrificial rituals and is not calling him in the sense in which Christ called His disciples (Matt. 4:19-21; Mark 1:17-
20). God spoke to Moses out of the tabernacle of the congregation, which was the place where God appeared in the
cloud and spoke to Moses as "a man speaketh unto his friend" (Ex. 33:11; Num. 12:8). Yahweh's meeting Moses and
Israel is often for the purpose of revelation.(Ex. 29:42; 33:11; Num. 7:89).
The word mo'ed, "congregation," designates an "assembly" in such a phrase as "princes of the assembly" (Num. 16:
2). It is also the worshipping assembly of God's people, hence Yahweh's foes roar in the midst of His assemblies (Ps.
74:4). The same word has been discovered in an Egyptian source dated about 1100 B.C, referring to an assembly of
the people of Byblus.
From the perspective of the "holy place," God is revealing how Moses and the people are to approach Him. To bring
an offering involves the Hebrew word qorban and is used here comprehensively of "that which is brought near." It can
be used of any offering, even of the Passover lamb (Num. 9:7, 13). It has also a limited, technical meaning as a gift
brought or dedicated (Matt. 15:5; Mark 7:110 for use in the temple, in contrast with the holy gift, which was for the
maintenance of the priesthood. It is that with which one draws near to God. It appears 80 times and only in Leviticus,
Numbers, and Ezekiel (20:28; 40:43). God can be approached, and has always made a way possible for sinful man to
approach Him formally.
The concept of a burnt sacrifice is presented first for significant reasons. It expressed "dedication." The term means
"that which ascends," that is, to Yahweh. The entire sacrifice was consumed by fire on the altar, so that it was also
described as the "whole burnt offering." Of the other sacrifices, part was burned and part was eaten by the priests or
even by the offerer himself: but all the burnt offering ascended to God in flame and smoke. Thus, the Iraelite was
taught that entire consecration is essential to ture worship.
The offerings were graded in value so that even the poorest worshippers who were conscious of their spiritual need
might find access to God by coming in complete devotion. The offering was to be a male without blemish, indicating
we are to bring the best we have to Him. The phrase of his own voluntary will is best translated "that he may be
accepted." The proper place to offer the sacrifice was at the door of the tabernacle, that is, in the court near the
brazen altar, not at home or elsewhere.
The act of putting his hand upon the head of the burnt offering expressed the surreneder of the gift to God, the
identification of the gift with the giver, and the transfer to the sacrifice of all that the worshiper owed to God. This
offering would be accepted for him to make atonement for him. The word for "atonement" can mean "to cover over,"
and might even relate to the covering God provided for Adam and Eve through the shedding of the animal's blood in
Genesis 3:21. This offering would "cover over" the worshiper's sin. It is not to be taken, as some do, in reference to
atoning for unintentional sin in general or for original sin in particular. The dominant idea of this offering is not
expiation, but dedication.
The offering was of a sweet savor unto the Lord, since this was what He had desired; therefore it was literally a
"pleasing odor." In 6:8-13, this type of offering is to be presented for the people every morning and evening. The
consecration God requires of His people is not merely once for all, but continuous, yet renewed consciously at the
opening and the closing of each day. Note Psalm 40:6-8 and Romans 12:1, 2.
Chapter 2
2:1-16 The meaning of a word changes in the course of time, and we have just such an instance here. The meat
offering unto the Lord was the one offering that did not consist of “meat”. It was the “meal offering”, an offering of
grain or cereals made of fine flour, The word translated “meat” means in Hebrew simply a “present.” The primary idea
of this offering is that of a gift presented to God as an act of worship. Yet, because this offering was the product of
the soil and the result of human labor, it symbolized the consecration to God of the fruit of one’s labor. This was in
the form of food, and indicated that all our toil or our activities should be dedicated to God (cf. Eccl. 2:24, 25; 1 Cor.
10:31).
The ingredients included are significant. The oil was not only a usual constituent of daily food, but has been
recognized as a symbol of the Holy Spirit. People who are dedicated to God can expect the power of His Spirit to
guide, aid, and empower them on a daily basis.
Frankincense was incense of high quality. It was white like the manna (Ex. 16:14; Num. 11:8) and symbolized prayer
and praise. As one offered to God the work of his hands, it was sanctified by continual petition and thanksgiving. The
memorial of it was burned before the Lord; the remainder was given to the priest as his support. His ministry was
absolutely necessary if offerings were to be made. In 6:14-23, it is prescribed that a meal offering shall be presented
by the priest for the whole people of Israel every morning and every evening. The reference to salt indicates that the
act of sacrifice was a reminder of the eternal covenant relationship between the worshiper and his God. A “covenant
of salt” was indissoluble (Num. 18:19). It began as necessary to a proper meal, but became an emblem of fidelity in
the Near East , and thus the “salt of the covenant.”
Chapter 3
3:1-17 The sacrifice of peace offering had as its essential feature the concept of “fellowship.” This concept is
indicated as part of the offering was laid on the altar and burned as a gift to the Lord, part was given to the priests,
and the remainder was eaten by the worshiper. This seems to have been the supreme significance, for it expressed
not only joy, peace, and gratitude, but also “sharing,” joint participation, fellowship, and friendship. Such are the
characteristics of true worship. The most valuable part of the animal, the fat, is the Lord’s. This interpretation is
based on a metaphorical sense of the term as signifying a particularly choice portion (Gen. 4:4; Deut. 32:14), and
therefore in the sacrificial rituals the fat belonged by right to God alone.
The whole lump is the broad fat tail of a species of Palestinian sheep, esteemed a great delicacy, and so heavy that it
needed support in a little wicker cart on wheels, attached to the sheep. Blood was certainly forbidden since it
symbolized the life of the flesh (17:11).
Some see in the burning of the two kidneys, and the fat…and the caul above the liver, a reference to the seat of
emotions (Job19:27); Ps. 16:7; Jer. 4:14; 12:2). This would symbolize the dedication of the worshiper’s best and
deepest emotions to God. These types of offerings were made quite frequently in emotional situations, when one
made vows or found himself seeking God’s deliverance or praising Him for His mercy.
Chapter 4
4:1-35 The sin offering was not a voluntary sacrifice, as were the three sweet savor oblations in chapters 1-3. This
offering was required of all-priests (vv. 3-12), the congregation as a whole (vv. 13-21), rulers (vv. 22-26), and
common individuals (vv. 27-35). It made atonement for sins done through ignorance (bish-gagah) or unintentionally
or inadvertently. A sin of this type may result from two causes: negligence or ignorance. Either the perpetrator knows
the law but unintentionally violates it, as in the case of accidental homicide (Num. 35:22-28; Deut. 19:4-10; Josh. 20:2-
6, 9); or he acts without knowing he has done wrong. Some illustrations of these sins are those committed a “high
hand” (Num. 15:30), for which there is no atonement by any means of sacrifice (Heb. 10:28).
The justice of God was shown, in that degrees of guild were thus recognized. Not all sins were equally heinous. The
sin offerings were of different kinds, according to the rank and responsibility of the offender. The priest that is
anointed must bring a young bullock without blemish unto the Lord, which was the same for the whole congregation.
A ruler was to bring a kid of the goats and one of the common people was to bring a kid or lamb. This did not indicate
different standards of morality, but that there were degrees of responsibility corresponding with the rank and position
of the people concerned. The sin of a ruler, because of his wide influence, might create a greater scandal and bring
more reproach on the name of God than the sin of a private individual (2 Sam. 12:14; Ps. 51).
The act of “sprinkling the blood” also distinguished the different classes of offenders. When the high priest had
sinned. The Holy Place needed to be cleansed by the sprinkled blood; so too for the congregation. When a ruler or
one of the common people sinned, the blood of sacrifice was placed upon the horns of the altar of burnt offering
which stood in the outer court of the tabernacle, where ruler and people worshiped. The disposal of the bodies
marked another great difference in the classes of sin offerings. The fat and the most valuable portions were always
burned on the brazen altar as an offering of “sweet savor” to God; but the flesh of sacrifices presented by rulers or
members of the congregation was given to be eaten by priests, and the bodies of the other sin offerings were burned
outside the camp.
The act of carrying forth without the camp unto a clean place and then being burned with fire seems to distinguish it
from the burnt offering. Both were holy, but their meaning might have been confused. One symbolized dedication,
the other expiation. Both were acceptable to God. Three examples of offenses that required a sin offering are given
in 5:1-13. The first is that of one who withholds evidence by failing to “utter it.” He had to “confess that he hath
sinned” then make appropriate restitution (6:5). The second offense involved contact with either unclean animals or
persons (cf. ch, 11). The third example was one in which someone pronounced aloud (“with his lips”) any kind of rash
oath, perhaps without realizing fully the implications of what was being said. The combination of “evil…good” is an
ancient expression denoting totality. Hence the phrase could be translated “a rash oath to do anything at all” (cf.
Eccl. 5:1-7).
Leviticus Chapters 5 & 6
5:14-6:7 The trespass offering may be rendered “guilt offering,” and it symbolized satisfaction or restitution. It may be
regarded as a particular kind of sin offering, or even as an offering for a particular kind of sin. It related to invading or
disregarding the property rights of another person. I every case and for all people, the offering was in the form of a
ram. This was different from sin offering, which had a gradation according to the degree of guilt and responsibility,
and wealth or poverty, of the offender. Also required was full reparation for the trespass and an additional fine of the
fifth part of the whole amount involved. This seems to be the essential characteristic of the “guilt” or “trespass”
offering. Leviticus 5:14-19 relates to the holy things of the Lord, whereas 6:1-7 deals with the property rights of men.
The “holy things” included tithes and offerings and property given in vows.
Leviticus chapter 7.
7:11-21 This portion relates to the "peace offerings" of 3:1-17 and relates the sacrifice of thanksgiving...a vow, or a
voluntary offering. The first sacrifice, labeled "thanksgiving" (todah), has the primary meaning of "to acknowledge or
confess sin, God's character and works, or man's character." Here it is employed to express one's public
proclamation or declaration (confession) of God's attributes and His works during the "peace offerings" or "fellowship
meal." Praise of Yahweh was public, found among the nations (2 Samuel 22:50) and in the great assembly of the
people of Israel (Psalm 35:18). When an individual or a people came to praise Yahweh, they gave praise orally by
word or song (Psalm 28:7; 109:30), often accompanied with musical instruments (2 Chronicles 5:13; Psalm 33:2; 43:
4). Such praise was normally given in the tabernacle or temple (Psalm 100:4; 122:4), under the direction of those
Levites appointed by David, strictly for the ministry of celebration through praise and confession of Yahweh's person
(1 Chronicles 16:4).
The second item, "a vow" (neder), is something promised to God verbally (Numbers 30:4). It is a species of "peace
offering" (made even by Gentiles, Nahum 1:15) vowed (Psalm 116:14, 18) in return for God's favor (Numbers 21:1-3)
or as an expression of godly zeal and devotion, and in praise for answered prayer (Psalm 22:25). Happiness results
when a vow is properly fulfilled (Job 22:27). Vows were acts of devotion and love beyond the legal requirements, and
were contracted either preceding (Psalm 50:14) or following divine blessing (Psalm 116:17, 18). They were
accompanied by joy (Nahum 1:15) and singing (Psalm 61:8), and were acceptable only if iniquity was not cherished in
the offerer's heart (Psalm 66:18; Proverbs 7:14). The Messiah is also bound by vow to offer Himself a sacrifice for sin
(Psalm 22:25: Leviticus 27:2-8).
The third type is the "voluntary" or "freewill offering." This was given to express general thankfulness and love toward
God without regard to specific blessings. It was an expression of love to God in a tangible way among other believers
in the congregation of Israel (Psalm 119:108; Ezekiel 46:12; Amos 4:5).