Topical Studies
Offering, Burnt
(From Forerunner Commentary)
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The burnt offering has four distinctive aspects to it: 1. It is a sweet savor to God. He enjoys this offering. It is not given because of sin but because of devotion. 2. It is offered for acceptance in the stead of the offerer. The animal represents the offerer. 3. A life is given. 4. It is completely burned up.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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In the burnt offering, we see Christ as both representative and example. He is representative in the real sense that His offering was for us. As I John 4:17 says, "Love has been perfected among us in this: that we may have boldness in the day of judgment [right now; see I Peter 4:17]; because as He is, so are we in this world." We are accepted because of His representative acts on our behalf—in this case, not His death for the forgiveness of sins but His life lived sinlessly. That totally devoted and sinless life paved the way for His crucifixion and gave God satisfaction. We are thus accepted before God with the same measure of acceptance as if we were Christ. However, at the same time, He is our example, as I John 2:4-6 clearly shows, to the end that we should strive to live with the same total devotion to our Father and His way as Jesus did.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:1-17 (Go to this verse :: Verse pop-up)
Leviticus 1 gives instruction on the whole burnt offering, which represents Christ's total devotion to God, revealing in broad strokes the ideal we are to strive for in our relationship with God. The burnt offering has four distinctive characteristics that set it apart from all others. To glean the most from it, it is essential that we remember that these characteristics all describe the same person but from different perspectives, much as the gospel accounts present four views of Christ, or as one would turn a piece of art or craftsmanship to inspect it from different angles. With each little turn, the viewer picks up a new feature that pleases or instructs. The four distinctive characteristics are: 1. It is a sweet savor to God, given not because of sin but out of sincere and heartfelt devotion. 2. It is offered for acceptance in the stead of the offerer. The animal represents the offerer. 3. A life is given, representing total devotion in every area of life. 4. It is completely burned up, also representing total devotion but from a different angle: that it was truly carried out. The animal was cut into four distinct parts, each signifying an aspect of Christ's character and life: The head represents His thoughts; the legs, His walk; the innards, His feelings; and the fat, His general vigor and health. Every part was put on the altar and totally consumed by the fire. The variety of animals sacrificed as burnt offerings identify additional characteristics: The bullock typifies untiring labor in service to others; the lamb, uncomplaining submission even in suffering; the goat, strong-minded leadership; and the turtledove, humility, meekness, and mournful innocence.
John W. Ritenbaugh
The Offerings of Leviticus (Part Three): The Meal Offering
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Leviticus 1:2-3 (Go to this verse :: Verse pop-up)
The lamb represents passive, uncomplaining submission even in suffering, of following without reservation. Isaiah 53:7 says of Christ, "He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not his mouth." Jeremiah makes a similar statement about an episode in his life: "But I was like a docile lamb brought to the slaughter; and I did not know that they had devised schemes against me, saying, 'Let us destroy the tree with its fruit, and let us cut him off from the land of the living, that his name may be remembered no more'" (Jeremiah 11:19). This does not mean he did nothing but that he was innocent of being the cause of the persecution inflicted upon him and that he accepted it without griping as his lot as God's servant. In Romans 8:36, this symbolism is directly applied to us, "For [God's] sake we are killed all day long; we are accounted as sheep for the slaughter." God expects us to follow the example of our Leader and others who have gone before us. Having this submissive attitude is not for destruction—even though on the surface it may seem that way—but following is necessary for preparation. Hebrews 5:7-10 reminds us that Christ also had to submit to be prepared for His responsibilities as our High Priest. We must consider following uncomplainingly as a necessary part of being a whole burnt offering. It is "not my will, but Yours be done" in practical application.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:3-4 (Go to this verse :: Verse pop-up)
God accepts the animal in place of the offerer. The offerer remains alive, and the animal represents him giving or sacrificing himself. In this respect, Christ becomes even more prominent, and we fade into the background, though not entirely. Every man's acceptance before God depends upon perfect righteousness. An animal cannot sin, so in the imagery sinlessness is symbolically present. However, the sinlessness required for our acceptance goes well beyond this. Paul writes in Romans 3:10, 23: "There is none righteous, no not one; . . . for all have sinned and fall short of the glory of God." Jesus, though, born of a woman (Galatians 4:4), took on flesh and blood as the seed of Abraham (John 1:14; Hebrews 2:14) and lived a perfect life (I Peter 2:22). His sinless life was acceptable to God, and by God's grace, we are accepted because of Christ. Thus, the offering must be without blemish; it must match Christ's sinlessness. This also helps to explain the word "atonement" in Leviticus 1:4. Normally, we think of it in the sense of a "covering for sin." However, since sin is not contemplated in this offering, this understanding is incorrect here. In this case, atonement indicates "making satisfaction." God is satisfied because a requirement is met, not that His offended justice is satisfied.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:5 (Go to this verse :: Verse pop-up)
A life is offered. This distinction is quite significant once we understand that this offering typifies devotion and that this offering does not picture sin or the death of the offerer. In the offerings of Leviticus, a sacrifice is primarily perceived as a gift to God. Jesus uses the word "corban" in Mark 7:11. Corban itself means "gift" or "dedicated to God," and its root means "to bring near." Recall that the offerer is to lay his hand on the animal before it is killed to signify that the animal represents the offerer giving himself. Therefore, the killing of the animal represents the offerer bringing himself near, making a gift of himself, devoting his entire life to God. It indicates he holds nothing back.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:5-17 (Go to this verse :: Verse pop-up)
A comparison of the operations of the offerer and the priest on the offerings reveals distinctions in the varieties of the burnt offering. In Leviticus 1:5-17, we see that the bullock, sheep, and goat were cut up and washed with water, but the turtledove was not. It was split but not cut into pieces. This focuses mostly on the work of priest who assists in the offering because, even for those who would be quite capable of performing this function, the priest is still required to do it for them.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:6-9 (Go to this verse :: Verse pop-up)
The imagery of each part of the animal teaches us the following: The head signifies one's thoughts and judgments; the fat, one's general health, energy, and strength; the entrails, one's emotions; and the legs, one's walk, the actual conduct of one's life. Again, the burnt offering indicates total surrender to God; nothing is held back; nothing is reserved for the self. Jesus' life provides us with ample examples of His dedication. His first recorded words—at age twelve—appear in Luke 2:49, "I must be about My Father's business." In Luke 4:18-19, Jesus reveals what He is to accomplish in this work, and in John 4:34, He shows His attitude by saying, "My food is to do the will of Him who sent Me, and to finish His work." John 19:30 records His last words as a man, "It is finished." Through His offering of His entire life, His gift of total devotion, He accomplished what God sent Him to do. Psalm 49:10-20 vividly contrasts how the worldly expend their energies and what they produce and how those wholeheartedly devoted to God work and what they produce.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:9 (Go to this verse :: Verse pop-up)
During the preparations for the burning, the entrails and legs—representing our innermost being: the heart from which conduct springs; the viscera, our emotions; and the legs, our walk—must be cleansed with water before all is burned on the fire. The burnt offering is cleaned on the inside and then completely consumed. Here is pictured the standard of devotion to God; this is what God is aiming His children toward due to our access to Him through Christ. We are to be a cleansed, total sacrifice. We are to withhold nothing; we are to give our all. This is the hardest of all the offerings God calls upon us to perform because, like the rich young ruler, we want to reserve things for ourselves. Whatever it is, it is like a child's security blanket, and we love it and do not want to let it go. David understood sacrificing, which II Samuel 24:24 reveals: Then the king said to Araunah. "No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver. The burnt offering is painful because it is costly. It is so costly because it costs us our life. This is what we give in exchange for the forgiveness of our sins! Jesus Himself says this in Luke 14:26: "If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple." Hebrews 5:7-8 informs us that Jesus Christ felt His sacrifices—not just His sacrifice on the stake, but also the multitude of sacrifices He made after emptying Himself of His godly prerogatives to live as a burnt offering for 33½ years.
John W. Ritenbaugh
The Offerings of Leviticus (Part Nine): Conclusion (Part Two)
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Leviticus 1:10 (Go to this verse :: Verse pop-up)
The male goat represents strong-mindedness, singleness of purpose, and leadership rather than following. Interestingly, Scripture does not view the goat in nearly as good a light as a sheep. Perhaps this is so because people who exercise these characteristics are frequently offensive to their brethren and tend to go off in their own direction in their drive to achieve their goals. Unfortunately, a great deal of ego often accompanies leadership and initiative. First, let us look at the good side. Jeremiah 50:8 contains this curious command to those living in Babylon. "Move from the midst of Babylon, go out of the land of the Chaldeans; and be like the rams [margin, male goats] before the flocks." Proverbs 30:29-31 from the NIV helps explain. "There are three things that are stately in their stride, four that move with stately bearing: a lion, mighty among beasts, who retreats before nothing; a strutting rooster, a he-goat, and a king with his army around him." The imagery of a he-goat in its positive sense is of leadership. If it is among a flock of sheep, it assumes command. Along with this is a sense of dignity, stately bearing, and undaunted courage—but also a strong inclination toward haughtiness. We see the downside of the goat imagery in Matthew 25:33, 41 where Christ rejects the goats, representing people.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:14 (Go to this verse :: Verse pop-up)
The turtledove and pigeon represent mourning innocence, powerlessness, meekness, and humility. No labor is symbolized here, nor is uncomplaining submission, but rather harmlessness, a proclivity to make peace, and even sadness. In Matthew 10:16, as Christ prepares to send the apostles out to represent Him, He instructs them: "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves." Later, the apostle Paul instructs the much-beloved Philippian congregation to "Do all things without murmuring and disputing, that you may become blameless and harmless..." (Philippians 2:14-16). Isaiah draws on a turtledove's characteristic to describe Israel's social situation: We all growl like bears, and moan sadly like doves; we look for justice, but there is none; for salvation, but it is far from us. For our transgressions are multiplied before You, and our sins testify against us; and as for our iniquities, we know them: In transgressing and lying against the Lord, and departing from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. Justice is turned back, and righteousness stands afar off; for truth is fallen in the street, and equity cannot enter. So truth fails, and he who departs from evil makes himself a prey. (Isaiah 59:11-15) Overall, the turtledove's imagery is of humility mixed with sadness caused by the overwhelming accumulation of the effects of sin and repentant sorrow because we have been so much trouble to God. This quality is rewarding, as Psalm 147:3 comforts, "He heals the brokenhearted and binds up their wounds." Psalm 34:17-19 adds, "The righteous cry out, and the Lord hears, and delivers them out of all their troubles. The Lord is near to those who have a broken heart, and saves such as have a contrite spirit. Many are the afflictions of the righteous, but the Lord delivers him out of them all."
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 1:14-17 (Go to this verse :: Verse pop-up)
Notice also the especially wide cost difference between a turtledove and the other animals. This suggests some have more required of them than others, which is confirmed in Luke 12:48: "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more." This distinction is drawn even finer when we understand that with the bullock, sheep, and goat, the offerer slays the animal. However, the priest kills the dove. In fact, the priest does everything regarding the dove except bring it for sacrificing. John 10:11, 15, 17-18 explains this more fully, showing that the priest voluntarily sacrifices Himself. We can understand in the offering of the turtledove that its death is seen as the work of the High Priest and Mediator, thus it emphasizes Christ's intercessory work for those who are weak. The weak require more help and not as much is required of them. God does not expect more of us than we can deliver.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Leviticus 2:2 (Go to this verse :: Verse pop-up)
Nearly forty times in the Old Testament, God declares how pleasing the aroma of a burnt offering is. This positive imagery of scent represents God's satisfaction in experiencing the proper worship of Him. In the meal offering, frankincense contributes to His satisfaction because it always accompanies the burnt offering. Frankincense has a sweet fragrance, and honey a sweet taste, but the effect of heat—representing the pressure of trials—on them is vastly different. Heat corrupts, breaks down, and eventually destroys honey. This characteristic is probably why God did not permit its use in the sacrifices (Leviticus 2:11). However, frankincense does not release its greatest fragrance until heat is applied. Incense has a long history of use in offerings to God. The priests used it daily on the incense altar, which stood directly in front of the curtain that separated the Holy Place from the Holies of Holies where the Ark of the Covenant, representing God's throne, stood. The incense billowed up in a smoky cloud, filling the rooms with a fragrant odor. On the Day of Atonement, the High Priest burned incense in the Holy of Holies itself before the Ark. Isaiah 6:1, 4 describes the vision Isaiah saw of God's heavenly dwelling place: In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. . . . And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke. The imagery of the smoke of incense and its fragrance, representing the prayers of the saints is well known. For instance, Psalm 141:2 says, "Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice." Revelation 5:8 confirms this: "Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints." However, in the context of the meal offering, incense carries additional significance because of its overall meaning of dedication in service to man. Notice Jesus' words in Matthew 13:20-21: But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; yet he has no root in himself, but endures only for a while. For when tribulation of persecution arises because of the word, immediately he stumbles. Incense portrays a person's attitude during his trials endured in service to fellow man. A person might be all sweetness and light until the hardship of service hits him, and he grows bitter and turns aside. Frequently, a Christian's trials involve people, often those close to him: relatives, business coworkers, or social acquaintances. Nothing is more consistently difficult than interpersonal relationships. Paul writes in Philippians 2:14-15, "Do all things without murmuring and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world." He tells the Corinthians, ". . . nor murmur, as some of them also murmured, and were destroyed by the destroyer" (I Corinthians 10:10). Finally, Peter advises, "Be hospitable to one another without grumbling" (I Peter 4:9). Frankincense represents the pleasant satisfaction God experiences when His children endure without grumbling the hardships of unstinting service, especially to their brethren.
John W. Ritenbaugh
The Offerings of Leviticus (Part Three): The Meal Offering
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Leviticus 4:20 (Go to this verse :: Verse pop-up)
Clearly, in the sin offering described here, atonement is used in the sense of "a covering," and therefore as a means of forgiving sin. By contrast, in the burnt offering sin is nowhere seen because it is not part of what the burnt offering teaches. In it, God is satisfied because the offerer has met His requirement through his life, by the righteous way he lives his life. Thus, the offering shows the offerer accepted. However, not all sense of covering is lost in the use of "atonement" in Leviticus 1. Here, the essence of covering arises in the fact that the offering covers—is fitting or appropriate—in the sense of meeting all conditions. The conditions involve a life of sincere, wholehearted, and loyal devotion to God.
John W. Ritenbaugh
The Offerings of Leviticus (Part Two): The Burnt Offering
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Numbers 18:8-11 (Go to this verse :: Verse pop-up)
Sons and daughters indicate the family of the priest. It surely included his wife as well, but this was all God needed to say to make His intention clear. Spiritually, the altar represents God's table, and the sons and daughters are the brethren in the church, the Family of our High Priest. Since we are eating from God's table, this shows us in communion with God. It also shows us doing or having a portion in the work of the priest and as having a claim on the sacrifice. All who have communion or fellowship with God must share that communion with His priests and His children, the rest of the church, our brothers and sisters. If one brings an offering, he shares in it. There is an interesting example of this in Acts 2:41-42, beginning on the Day of Pentecost and continuing for an unknown time thereafter: "Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers." The sharing with brothers and sisters is plainly expressed in the words "fellowship," "breaking of bread," and "prayers." Verses 43-45 add, "Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need." It almost seems as if the godly fear, wonders, and signs sprang directly from the sharing spirit and the sacrifices made by those who gave. Can we feast with God and ignore His other guests? A person in communion with God must be in communion with all who are in communion with Him. Do we see the oneness this implies? We are all eating of the same sacrifice, the same meal. We are all being fed and strengthened by the same Spirit, and God expects that we share what we have with our brothers and sisters. This era of the church has never experienced anything similar to the first era, but before the end time is over, we may. In the meanwhile, we should open our homes in hospitality, sharing our experiences in life with one another. We should be praying with and for each other to assist in drawing us together in unity. Christ is our supreme example in all things pertaining to life. What did Christ do to bring us into oneness with the Father? Whatever He did we must, in principle, also do as burnt and meal offerings, keeping the commands of God with all our heart in complete devotion. In His final teaching before His crucifixion, He sets a very high standard: "This is My commandment, that you love one another as I have loved you" (John 15:12). As means "equal to." He also says in verse 13, "Greater love has no one than this, than to lay down one's life for his friends." Jesus laid down His life step by step and then concluded it by submitting to crucifixion for our well-being. Those sacrifices produce peace and unity with God for those who accept His sacrifice and submit to the burden of bearing one's responsibilities before God. The conclusion is inescapable: The peace that God gives is directly linked to sacrifice and love. Our Father began the process by so loving the world that He sacrificed His only begotten Son for its sins. The Son followed the Father by magnanimously giving His life in sublime submission to the Father's will following laying down His life for them and us day by day. All of this begins the process for us so that we can have peace with God and that His Spirit can shed His love abroad in our hearts. The process of producing peace, harmony, and unity is thus also directly linked as a result of our sacrifices in devoted obedience to His commands. The burnt, meal, and peace offerings are meaningful illustrations of what is necessary within our relationships to produce peaceful and edifying fellowship that truly honors and glorifies God.
John W. Ritenbaugh
The Offerings of Leviticus (Part Five): The Peace Offering, Sacrifice, and Love
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Numbers 29:6 (Go to this verse :: Verse pop-up)
Notice that the word "its" appears twice, conveying that the meal offering belonged to the burnt offering. This demonstrates that the two offerings were offered together. Though the burnt offering may appear to be the "greater" of the two, one is incomplete without the other, even as the two great commandments go together. In each case, the one shows man doing his duty to God, the other, his duty to man. I John 4:20-21 confirms this: If someone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also. The two must go together. The one without the other is not acceptable to God.
John W. Ritenbaugh
The Offerings of Leviticus (Part Three): The Meal Offering
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Hebrews 10:4 (Go to this verse :: Verse pop-up)
Do we grasp a serious ramification of this statement? It was never possible for animal blood to remove sins! If it was not possible in Paul's day, it was not possible in Old Testament times either. No one, including the Old Testament heroes, was ever forgiven through an animal sacrifice, nor was anyone saved by works of the law. Forgiveness and salvation by grace were not new to the New Testament. The offerings were continuously repeated and detailed portrayals of what sin does—it kills—and what Christ's sacrifice would accomplish—reconciliation with God. Hebrews 10:3 says they served as reminders of sin. They were and remain as teaching vehicles since their spiritual purposes are shown elsewhere in God's Word. Hebrews 10:5-10 adds: Therefore, when He came into the world, He said: "Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, 'Behold, I have come—to do Your will, O God.'" Previously saying, "Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them" (which are offered according to the law), then He said, "Behold, I have come to do Your will, O God." He takes away the first that He may establish the second. By that will we have been sanctified through the body of Jesus Christ once for all. How can a person truly live by every word of God if he casts these things aside as useless to daily life? How do they apply to us today? They apply in the spirit, which is their true intent. Jesus Christ is the object of each of the offerings, that is, they portray His activities as a man. However, three of them, the burnt, grain (or meal), and peace offerings, do not deal with sin. Only the trespass and sin offerings depict Christ's death for our sins. Very briefly, the whole burnt offering pictures Jesus Christ's total devotion to God. His life was completely consumed as an offering to God every minute He lived. It pictures His fulfilling the first of the two great commandments of the law (Matthew 22:37): Jesus loved God with all His heart, soul, and mind. Along with the burnt offering, the meal offering represents Christ's dedicated service, but this time to man, fulfilling the second of the two great commandments (verse 39): He loved His neighbor as Himself. Sharing His consuming love for God showed His consummate love for man. The peace offering represents the fruit of all of Jesus' sacrificial labors on behalf of God and mankind, including those symbolized by the sin and trespass offerings. The peace offering shows God, the High Priest, and man fellowshipping together, sharing a common meal in peace and thanksgiving. Before leaving Jesus' example, we need to consider whether we are ever tempted to think that Jesus dream-walked through life like an actor on a stage. Do we ever feel that He must have had it easy because He was also God, and so could easily overcome any temptation that crossed His path? While it is true that, even as a man, He never stopped being God, He was also a man and thus encumbered with human feelings, and that nature within Him opened the door to sore temptations. Hebrews 2:16-18 reflects this, as does Hebrews 4:15-16. It is important on several fronts to allow this reality's impact to affect us. Why? Because Jesus is our example, and we are to follow in His footsteps. Even though He was the Son of God, His Father did not lay out an easy course for Him. For instance, He rarely escaped almost continuous confrontations by angry people. By itself, this was a great burden. The pressure from this trial culminated in His crucifixion and all it entailed. Jesus had to work at succeeding in His responsibilities. Each day was a sacrificial offering for Him on behalf of God and men. Thus, He is our example in this too. He gave of Himself, laying down His life for His friends, not only as an offering for sin, but also in daily service as a servant. It will become clear that He did not engage in this labor so we could escape the responsibilities of our assignments. If we are to walk the same path behind our Example, does it not follow that we will face the same basic difficulties He did? God promises that our responsibilities will be in measure to our gifts (I Corinthians 10:13; Romans 12:6-8), but He did not do it all for us. Do we not have work to do to follow Him? Once a person is converted, can anybody keep the commandments for him? Can a person be a proxy for another before God? Can anyone live any part of life for another? People can do things on another's behalf, but they cannot live life for anybody else.
John W. Ritenbaugh
Is the Christian Required to Do Works? (Part One)
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