2:1–3 fine flour. The first variation consisted of uncooked flour whose quality of “fine” paralleled the “unblemished” animal in the burnt offering. A portion of this offering was to support the priests (v. 3). Like the drink offering or “libation,” the grain offering was added to the burnt offering (cf. Num. 28:1–15).
2:1 oil. See note on 2:4. frankincense. See note on 2:15.
2:2 handful. Unlike the whole burnt offering (1:9), only a representative or memorial portion was given to the Lord. sweet aroma. See note on 1:9.
2:3 Aaron’s and his sons’. Unlike the burnt offering (cf. 1:9, 13, 17), this offering supplies provision for the priests. most holy. This was unique from the others because it was not limited to God alone, like the burnt offering, nor eaten in part by the worshiper, like the peace offering. Only the priest could eat the portion not burned (see 7:9). The sin offering (6:17, 25) and the trespass offering (6:17; 7:1) are also called “most holy.”
2:4–13 This variation of the grain offering involved baked flour. The kinds of containers discussed are: 1) oven (2:4); 2) griddle (2:5, 6); and 3) covered pan (2:7–10). The manner of preparation is discussed in 2:11–13.
2:4 unleavened cakes. The notion of leaven as a symbol representing the presence of sin remains valid beyond the context of the Passover and continues to the NT (cf. Matt. 16:6; 1 Cor. 5:6, 7). anointed with oil. Anointing is usually reserved for human appointments by God. Here, it was applied to the preparation of a holy sacrifice, set apart as a memorial to the Lord.
2:11 This applies to the offerings of 2:4–10, all of which were to be burned on the altar. no leaven nor any honey. Both yeast and honey were edible foods, but were never to be used with a grain offering, since both could induce fermentation, which symbolized sin (see note on 2:4).
2:12 This applies to the offering of 2:14–16, which was not to be burned on the altar, but rather roasted by the worshiper (v. 14) before going to the tabernacle.
2:13 the salt of the covenant. This was included in all of the offerings in 2:4–10, 14–16 since salt was emblematic of permanence or loyalty to the covenant.
2:14 firstfruits. These would be offered at the Feast of Firstfruits (23:9–14) and the Feast of Weeks (23:15–22).
2:15 frankincense. A gum resin with a pungent, balsamic odor, used for the incense in the tabernacle sacrifices (cf. Ex. 30:34).
Leviticus 3
3:1–17 See 7:11–36 for the priests’ instructions. The peace offering symbolizes the peace and fellowship between the true worshiper and God (as a voluntary offering). It was the third freewill offering resulting in a sweet aroma to the Lord (3:5), which served as the appropriate corollary to the burnt offering of atonement and the grain offering of consecration and dedication. It symbolized the fruit of redemptive reconciliation between a sinner and God (cf. 2 Cor. 5:18).
3:1–5 Pertains to cattle, i.e., the herd, used in the peace offering.
3:1, 2 male or female. This is similar to the burnt offering in manner of presentation (cf. 1:3–9), but different in that a female was allowed.
3:4 the fat. All of the fat was dedicated to the Lord (3:3–5, 9–11, 14–16).
3:6–11 Pertains to sheep used in the peace offering.
3:11 as food. The sacrifice was intended to symbolize a meal between God and the one offering it, where peace and friendship were epitomized by sharing that meal together.
3:12–16 Pertains to goats used in the peace offering.
3:17 neither fat nor blood. The details given in the chapter distinctly define which fat was to be burned and not eaten, so that whatever adhered to other parts or was mixed with them might be eaten. As with many facets of the Mosaic legislation, there were underlying health benefits also.
Leviticus 4
4:1—6:7 The sin (4:1–5:13) and trespass (5:14–6:7) offerings differed from the previous 3 in that the former were voluntary and these were compulsory. The sin offering differed from the trespass offering in that the former involved iniquity where restitution was not possible, while in the latter it was possible.
4:1—5:13 See 6:24–30 for the priests’ instructions. The sin offering atoned for sins committed unknowingly where restitution was impossible. This was a required sacrifice, as was the trespass offering (5:14–6:7). Unintentional sins of commission (4:1–35) and unintentional sins of omission (5:1–13) are discussed. Leviticus 4:1–35 indicates the person committing the sin: 1) the High-Priest (vv. 3–12); 2) the congregation (vv. 13–21); 3) a leader (vv. 22–26); and 4) an individual (vv. 27–35). Leviticus 5:1–13 unfolds according to the animal sacrificed: 1) lamb/goat (vv. 1–6); 2) bird (vv. 7–10); and 3) flour (vv. 11–13).
4:2 unintentionally. The intended meaning is to stray into a sinful situation, but not necessarily to be taken completely by surprise. Num. 15:30, 31 illustrates the defiant attitude of intentional sin. ought not…does any. Sins of commission.
4:3–12 Sacrifices for the sin of the High-Priest are given.
4:3 the anointed priest. See Ex. 29:29 and Lev. 16:32, which defined this person as the High-Priest. bringing guilt on the people. Only the High-Priest, due to his representative position, was capable of this type of guilt infusion. For example, Achan had brought about the defeat of Israel when he held back the spoils, but the entire nation was not executed, as was his family (cf. Josh. 7:22–26).
4:5 to the tabernacle. He actually went into the Holy Place.
4:6 seven times. The number of completion or perfection, indicating the nature of God’s forgiveness (Ps. 103:12). the veil of the sanctuary. The veil marked the entry into the very presence of God in the Holy of Holies.
4:7 altar of sweet incense. See Ex. 30:1–10. This altar was in the tabernacle proper before the veil. It was so close to the ark that Hebrews speaks of it as actually being in the Holy of Holies (Heb. 9:4). This altar was also sprinkled with blood on the Day of Atonement (Ex. 30:10). altar…burnt offering. The altar in the courtyard on which blood was normally splashed.
4:10 peace offering. See note on 3:1–17.
4:11 offal. This term identifies the major internal organs of an animal, including the intestines’ waste content.
4:12 carry outside the camp. This was a symbolic gesture of removing the sin from the people (cf. Heb. 13:11–13 in reference to Christ).
Lev. 4:12
Old Testament Sacrifices Compared to Christ’s Sacrifice
Leviticus: 1. Old Covenant (temporary)
Heb. 7:22; 8:6, 13; 10:20
Hebrews: 1. New Covenant (permanent)
Leviticus: 2. Obsolete promises
Heb. 8:6-13
Hebrews: 2. Better promises
Leviticus: 3. A shadow
Heb. 8:5; 9:23, 24; 10:1
Hebrews: 3. The reality
Leviticus: 4. Aaronic priesthood (many)
Heb. 6:19-7:25
Hebrews: 4. Melchizedekian priesthood (one)
Leviticus: 5. Sinful priesthood
Heb. 7:26, 27; 9:7
Hebrews: 5. Sinless priest
Leviticus: 6. Limited-by-death priesthood
Heb. 7:16, 17, 23, 24
Hebrews: 6. Forever priesthood
Leviticus: 7. Daily sacrifices
Heb. 7:27; 9:12, 25, 26; 10:9, 10, 12
Hebrews: 7. Once-for-all sacrifice
Leviticus: 8. Animal sacrifices
Heb. 9:11-15, 26; 10:4-10, 19
Hebrews: 8. Sacrifice of God’s Son
Leviticus: 9. Ongoing sacrifices
Heb. 10:11-14, 18
Hebrews: 9. Sacrifices no longer needed
Leviticus: 10. One year atonement
Heb. 7:25; 9:12, 15; 10:1-4, 12
Hebrews: 10. Eternal propitiation
4:13–21 Sacrifices for the sin of the congregation were to follow essentially the same procedure as that for the sin of priests (4:3–12).
4:16 The anointed priest. See note on 4:3.
4:22–26 These are sacrifices for the sin of a ruler. The blood of the sacrifice w
as not sprinkled in the Holy Place, as for the priest or congregation (4:6, 17), but only on the altar of burnt offering.
4:27–35 These are sacrifices for the sin of an individual. Either a goat (4:27–31) or a lamb (4:32–35) could be sacrificed in much the same manner as the offering for a ruler (4:22–26).
Leviticus 5
5:1–13 Dealing with unintentional sins continues with an emphasis on sins of omission (vv. 1–4). Lambs/goats (v. 6), birds (vv. 7–10), or flour (vv. 11–13) were acceptable sacrifices.
5:1–5 This call to confession named a few examples of violations for which penitence was the right response: 1) withholding evidence (v. 1); 2) touching something unclean (vv. 2, 3); and 3) rash oath making (v. 4).
5:1 oath…witness. A witness who did not come forward to testify was sinning when he had actually seen a violation or had firsthand knowledge, such as hearing the violator confess to the sin.
5:4 swears. “Speaking thoughtlessly” suggests a reckless oath for good or bad, i.e., an oath the speaker should not or could not keep.
5:5 he shall confess. Confession must accompany the sacrifice as the outward expression of a repentant heart which openly acknowledged agreement with God concerning sin. Sacrifice minus true faith, repentance, and obedience was hypocrisy (cf. Ps. 26:4; Is. 9:17; Amos 5:21–26).
5:7 burnt offering. See notes on 1:3–17.
5:11 ephah. About 6 gallons. no oil…frankincense. Contrast the grain offering (2:2).
5:13 grain offering. See notes on 2:1–16.
5:14—6:7 See 7:1–10 for the priests’ instructions. The trespass offering symbolized an atonement for sin unknowingly committed where restitution was possible. Like the sin offering (4:1–5:13), this one was compulsory. For sins against the Lord’s property, restitution was made to the priest (5:14–19), while restitution was made to the person who suffered loss in other instances (6:1–7).
5:15 shekel of the sanctuary. This amounted to 20 gerahs (Ex. 30:13; Lev. 27:25; Num. 3:47) or 2 bekahs (Ex. 38:26), which is the equivalent of four-tenths of one ounce. God fixed the value of a shekel.
5:16 one-fifth. The offender was required to make a 120 percent restitution, which was considerably lower than that prescribed elsewhere in the Mosaic law, e.g., Ex. 22:7, 9. Perhaps this is accounted for by a voluntary confession in contrast to an adjudicated and forced conviction.
Leviticus 6
6:1–7 While all sins are against God (cf. Ps. 51:4), some are direct (5:14–19) and others are indirect, involving people (6:1–7), as here. These violations are not exhaustive, but representative samples used to establish and illustrate the principle.
6:6 your valuation. The priest served as an appraiser to give appropriate value to the goods in question.
6:8—7:38 These were laws of sacrifice for the priesthood. Leviticus 1:1–6:7 has dealt with 5 major offerings from the worshiper’s perspective. Here instructions for the priests are given, with special attention to the priests’ portion of the sacrifice.
6:8–13 The burnt offering. See notes on 1:3–17.
6:9 on the hearth upon the altar all night. This resulted in the complete incineration of the sacrifice, picturing it as totally given to the Lord, with the smoke arising as a sweet aroma to Him (1:7, 13, 17).
6:10, 11 ashes. This described both the immediate (v. 10) and final (v. 11) disposition of the ash remains, i.e., that which is worthless.
6:12 fat…peace offerings. See note on 3:4.
6:13 always be burning. The perpetual flame indicated a continuous readiness on the part of God to receive confession and restitution through the sacrifice.
6:14–23 The grain offering. See notes on 2:1–16.
6:15 handful. See note on 2:2.
6:16–18 Unlike the burnt offering, the grain offering provided food for the priests and their male children, i.e., future priests.
6:16 in a holy place. This was to be eaten only in the courtyard of the tabernacle.
6:19–23 Aaron, as High-Priest, was to make a daily grain offering at morning and night on behalf of his priestly family.
6:20 he is anointed. See 8:7–12. ephah. See note on 5:11.
6:22 The priest…in his place. The High-Priests who succeed Aaron are in view here. wholly burned. The priests’ offering was to be given completely, with nothing left over.
6:24–30 The sin offering. See notes on 4:1—5:13.
6:25 burnt offering. See notes on 1:3–17. most holy. See note on 2:3.
6:26 priest…eat. The priest putting the offering on the brazen altar could use it for food, if the sacrifice was for a ruler (4:22–26) or the people (4:27–35).
6:27, 28 Instructions on the cleanness of the priest’s garments as they relate to blood.
6:30 no sin offering…eaten. Those sacrifices made on behalf of a priest (4:3–12) or the congregation (4:13–21) could be eaten.
Leviticus 7
7:1–10 The trespass offering. See notes on 5:14—6:7. Verses 7–10 provide a brief excursus on what may be eaten by the priests.
7:1 most holy. See note on 2:3.
7:7 See note on 6:26.
7:10 mixed with oil or dry. Both were acceptable options.
7:11–36 The peace offering. See notes on 3:1–17. The purposes for the peace offering are given in vv. 11–18. Special instructions which prevented a priest from being “cut off” (vv. 19–27) and the allotment to Aaron and his sons (vv. 28–36) are enumerated.
7:11–15 A peace offering for thanksgiving shall also be combined with a grain offering (see 2:1–16). The meat had to be eaten that same day, probably for the reason of health since it would rapidly spoil and for the purpose of preventing people from thinking that such meat had some spiritual presence in it, thus developing some superstitions.
7:13 leavened bread. Contrast the unleavened grain offering (see 2:11).
7:16–18 vow…voluntary offering. The priest could eat the meat the same day or next day, but eating on the third day brought punishment.
7:19–21 cut off. Uncleanness was punishable by death. See chap. 22 for more details.
7:22–27 See note on 3:17.
7:27 cut off. See note on 7:19–21.
7:29 offering…sacrifice. The worshiper made a peace offering from his sacrifice so that the Lord received the blood (v. 33) and the fat (v. 33). The priests received the breast (vv. 30, 31) and right thigh (v. 33). The worshiper could use the rest for himself.
7:30–32 wave offering…heave offering. These were symbolic acts indicating the offering was for the Lord. Bread (Ex. 29:23–24), meat (Ex. 29:22–24), gold (Ex. 38:24), oil (Lev. 14:12), and grain (Lev. 23:11) all served as wave offerings. Heave offerings are far less numerous (see Ex. 29:27–28 and Deut. 12:6, 11, 17). Jewish tradition portrayed the wave offering as being presented with a horizontal motion and the heave offering with a vertical motion, as suggested by Lev. 10:15. Leviticus 9:21 refers to both as a wave offering.
7:36 He anointed them. See 8:30.
7:37, 38 Moses gives a summary conclusion of 1:3—7:36.
7:37 the consecrations. This refers to the offerings at the ordination of Aaron and his sons (see 8:14–36; Ex. 29:1–46).
Leviticus 8
8:1—10:20 Beginnings of the Aaronic priesthood are discussed in this section. Before the time of Aaron, the patriarchs (Gen. 4:3, 4) and the fathers (Job 1:5) had offered sacrifices to God, but with Aaron came the fully prescribed priestly service.
8:1–36 Aaron and his sons were consecrated before they ministered to the Lord. The consecration of Aaron and his sons had been ordered long before (see notes on Ex. 29:1–28), but is here described with all the ceremonial details as it was done after the tabernacle was completed and the regulations for the various sacrifices enacted.
8:2 the garments. See notes on Ex. 28:1–43. the anointing oil. Oil was used for ceremonial anointing (8:12, 30). sin offering. See notes on 4:1—5:13, esp. 4:3–12.
8:6–9 See notes on Ex. 28:1–43.
8:8 the Urim and the Th
ummim. A feature on the breastplate of the High-Priest by which God’s people were given His decision on matters which required a decision. See note on Ex. 28:30.
8:11 seven times. See note on 4:6.
8:12 to consecrate him. This act was to ceremonially set Aaron apart from the congregation to be a priest unto God, and from the other priests to be High-Priest.
8:14–17 See notes on 4:3–12.
8:17 offal. See note on 4:11.
8:18–21 See notes on 1:3–17.
8:23, 24 right ear…right hand…right foot. Using a part to represent the whole, Aaron and his sons were consecrated to listen to God’s holy Word, to carry out his holy assignments, and to live holy lives.
8:29 wave offering. See note on 7:30–32.
8:35 keep the charge of the LORD. The commandment of God ordered Aaron and his sons to do exactly as the Lord had spoken through Moses. Disobedience would meet with death.
Leviticus 9
9:1–24 Since the priests had been consecrated and appropriate sacrifices offered on their behalf, they were prepared to fulfill their priestly duties on behalf of the congregation as they carried out all of the prescribed sacrifices in Lev. 1–7 and rendered them to the Lord.
9:2–4 sin…burnt…peace…grain offering. See notes on 4:1—5:13; 1:3–17; 3:1–17; and 2:1–16 respectively.
9:4, 6 the glory of the LORD. The Lord’s manifestation or presence was going to appear to them to show acceptance of the sacrifices. See notes on vv. 23, 24, where that appearance is recorded.
9:8–21 Aaron presented sacrifices on his own behalf (vv. 8–14) and on behalf of the people (vv. 15–21).
9:17 burnt sacrifice…morning. See Ex. 29:41; Num. 28:4.
9:21 wave offering. See note on 7:30–32.
9:22 lifted his hand toward the people. The High-Priest gave a symbolic gesture for blessing, perhaps pronouncing the priestly blessing (Num. 6:24–26; cf. 2 Cor. 13:14).
The MacArthur Study Bible, NKJV Page 67
