Leviticus 6:8-7:10, Priestly Sacrifices

This section specifically deals with the priests (“Aaron and his sons”) regarding the burnt offerings (vv. 8-13), grain offerings (vv. 14-18), the grain offering related to their ordination (vv. 19-23), sin offerings (vv. 24-30), and guilt offerings (7:1-10).

These burnt offerings are not the same as the ones mentioned in ch. 1; they are the daily perpetual offerings mentioned in Ex. 29:38, 39 and are to burn continually (repeated several times in vv. 8-13). Many reasons have been offered as to why this was to be done. One commentator, as good as any, said that this reminded them “of their need for continuous worship of the Lord, and assured them of his constant vigilance on their behalf.” (TOTC) Matthew Henry says that though we aren’t always sacrificing like the Israelites, “yet we must keep the fire of holy love always burning; and thus we must pray always.”

The grain offering (vv. 14-18) differs little from Lev. 2:1-16 except it has in view the priests. No one else was permitted to eat the rest of the grain offering. Also, since the priests were set apart and the offering is holy — all who touch this offering (restricted to the priests) became holy (v. 18).

When the priest is ordained, he offers a grain offering and will continue to do so throughout his tenure (vv. 19-23). Unlike the grain offering of the people in which the priests ate the remaining portion, here, the entire grain offering is consumed: “The whole of it shall be burned.” (v. 22)

The sin offering sacrifices were commanded in ch. 4 and this passage (vv. 24-30) focuses on the priests’ duties. Also, from v. 29 we learn that “the officiating priest distributes the sin offering to his fellow priests. He could hardly eat all of it himself; thus, he is permitted to give it to other priests.” (Currid, 86)

The guilt offering of 7:1-10 goes into specific details for the priest’s sake. Like the sin offering, only the priests can eat this — not even their families could eat of it.

These were the special privileges and responsibilities of the priests — not everyone could do this. Yet, they were not exempt from God’s strict holy requirements. With their privilege came holy responsibilities, the kind the ordinary Israelites did not have to follow. At times tedious and very particular, they were always reminded as to how exact and perfect God is. That same holy God requires perfect obedience to His will and none of us can offer that except His Son Jesus Christ who was a perfect sacrifice for all our sins and imperfections. His once for all sacrifice replaced for all times these continuous sacrifices the priests had to offer. Through His once for all sacrifice, God accepts us and we can have fellowship with him.

Lastly, and quickly, constant and frequent sacrifices were offered (of various kinds) — shouldn’t we be constant and vigilant in our holy responsibilities to the Lord with sacrifices of praise and constant prayer? Yes, much more since Christ has fully purchased our salvation for us. It is our reasonable sacrifice.

Leviticus 5:14-6:7, Guilt Offerings

This section has three types of sins that require the “guilt offerings” (vv. 15, 19, 6:6) of a ram (vv. 15, 18, 6:6). These offenses seem to be more serious than the sin offerings (5:1-13). How these guilt offerings differed from the previous sin offerings is difficult to understand except these are weightier offenses. The three general types are sins against “the holy things of the Lord” (v. 15), “any of the things that …ought not to be done” (v. 17), and sins against a neighbor’s rights and property (6:2-7).

Of the three, the first sin against holy things and the third type against a neighbor’s property are deemed to be a “breach of faith” (5:14, 6:1). In 6:1-7, the sins are deliberate (one doesn’t rob or lie accidentally) while sins against holy things were “unintentional” (5:14) — yet both are breaches of faith. It probably means that the offenses were very great.

In matters that related to property, a full restoration of the item plus an added 20% compensation fee was required along with the required “guilt offering.” In 5:14-16, the property withheld was probably against the priests (cf. M. Henry).

The three kinds of sin against a neighbor’s property are, deceptive use of a trust or pledge, robbery, and extortion while “swearing falsely” (6:3) about them. These sins against one’s neighbor are deemed to be fundamentally (though not exclusively) “against the Lord” (6:1).

Let me make a few applications from this passage. Let us see the importance of restitution. When it is in our power to restore, we must do all that we can. M. Henry says “we cannot have the comfort of the forgiveness of the sin” if we do not do so. I think some criminal cases would be better served if this principle was applied — have the person pay back the same with an additional amount. The person would learn a valuable lesson. Lastly, we can make no restitution for our sins — our eternal death is required. Praise God, who out of His great mercy, sent His Son to pay the debt we incurred through our sins!

Leviticus 5:1-13, Offerings for Sins of Omission

The first four verses list four types of offenses or sins of omission. The first verse addresses the man who withholds relevant evidence in a legal matter- called to testify but does not speak (v. 1). The next two verses cover issues of cleanness — touching an unclean animal or carcass (v.2) or touching “human uncleanness” (v. 3) defiled the person — the specifics of these are spelled out in latter chapters (chs. 12-15). Verse 4 deals with the person who made a rash vow.

Verses 5-13 explain the kind of sacrifices required. He must confess it (v. 5) and then make a sin offering for it (v. 6) – the sacrifices either purified the individual (vv. 2, 3) or propitiated God (placating God’s holy wrath). If he could not afford the lamb or goat, he could offer two turtle doves to make atonement for his sins. If he can’t afford these birds, then he can offer a grain offering (“a tenth of an ephah of fine flour for a sin offering” v. 11). To reduce the cost, oil and frankincense for the grain were not required.

Currid helpfully observes that knowledge of the offense does not make one guilty but only enables him to bear the responsibility for the guilt he had incurred before becoming aware of it.

I will make two observations from this passage. One, sin is sin as God defines it. The “cleanness” laws were divinely prescribed. We may not believe it was a big deal in touching an “unclean” animal! A holy God prescribes how he can be approached — that we can approach him is a mercy and prescribing the way to that access is an undeserved kindness.

Two, too often we think God is unreasonable. How foolish we are. God carefully enabled the rich and the poor to deal with their sins — he considered their condition. That he lowered the requirements is a mercy to undeserving sinners. One single offense should have cut us off forever but he condescended to our conditions. Doesn’t this point to the Gospel of our Lord, who became just like us to redeem us? He offers free pardon to the least as well as to the great. The way was costly for God but the way is freely offered to us to find pardon in our Lord for all our sins! The rich and the poor can receive pardon freely in Christ Jesus! We don’t bring the sacrifice; it is God’s sacrifice for our sins!

Leviticus 4, Unintentional Sins

This chapter deals with the required sacrifices for “unintentional” sins. Priests (v. 3), the whole congregation (v. 13), leaders (v. 22), the common ordinary Israelite (v. 27) are all bound to offer the specified sacrifices. Everyone sins and has sinned. As one writer said, “Sin does not distinguish between classes of people…It is clear that God does not abandon his people in their sin.” (Currid)

The unintentional sins were those sins committed on account of ignorance or inadvertently. These are distinguished from sins committed “with a high hand” (Num. 15:30) and such a person is to be cut off because “he has despised the word of the Lord and has broken his commandment” (v. 31). Remember, many of these detailed requirements could have been easily overlooked and God recognized their oversight. However, such ignorance, though it mitigated the offense, did not relieve the offender of his guilt.

The priest’s offense affected the whole people (“thus bringing guilt on the people” v. 3) and therefore the largest costly animal was offered, a bull. So serious is the offense, he must take the blood “in the tent of meeting” (a place not permitted for the laypeople) — the blood purified the very border of the Holy of Holies (cf. Currid). The requirements in vv. 8-10 are the same as the peace offerings of chapter 3, except the sacrifice is destroyed and not eaten.

As the priest’s guilt implicated the whole people, so the people’s sins required the elders to act in behalf of the whole people (v. 15) — they acted as the representatives who performed all the required sacrifice for the people who sinned. Like the priest, these elders offered up a bull. This sacrifice made an “atonement” for the people and their sins were “forgiven” (v. 20).

The sins of a “leader” (v. 22) and the common Israelite (v. 27) were less heinous and therefore the sacrifices were not as costly. Because of this, the priest does not enter into the Holy Place to splatter blood because “no defilement has taken place in the sanctuary, and thus there is no need of blood there” (Currid).

Some observations and applications can be made from this passage. Ignorance does not excuse our guilt – it might mitigate it but it still required forgiveness of sins. When it comes to God’s requirements, ignorance is not bliss!

This chapter also shows how seriously God takes our sins, even it was unintentional. Why? Because we did “the things that by the Lord’s commandments ought not to be done” (vv. 13, 27). We might think it is a small thing but it is a true offense because it is against God’s commandments. We sinned against God — our ignorance does not relieve us of our guilt.

Already implied in this exposition is that sin is against God’s command, His Word. However large or small the infraction, it is still defined as a sin because it is against God’s command, His strict requirement. It is called “unintentional sin” but sin nonetheless.

Lastly, let us marvel at the breadth and depth of God’s mercy to us in Christ. His once for all sacrifice for our sins has purchase pardon for all our sins, both intentional and unintentional. So let us freely go to our Heavenly Father and confess them because in the Lord there is forgiveness.

Leviticus 3, Peace Offerings

This peace or fellowship offering is often voluntary and seems to be accompanied by a sacrificial meal (cf. Deut. 12:7). These sacrifices are very similar to the burnt offerings in ch. 1. Also, like the burnt offerings, the animals are to be offered without blemish. However, peace offerings are not restricted to male animals. Whereas burnt offerings had in mind the removal of sin, these peace offerings we learn from ch. 7, had in mind the people’s thanksgiving, their fellowship with God and their vows and oaths.

The procedure in sacrificing is the same as the burnt offerings of Lev. 1 except only specified parts of the animal are offered in the peace offering. All the fat from the entrails are offered to the Lord since “fat” is considered the best part of the animal while the liver and kidneys were the choice organs of the animal. The purpose was not necessarily to protect the people from heart disease and to lower their cholesterol. Rather, God was to be given the best of the offering. In verse 16 we read, “All fat is the Lord’s.”

The phrase “it is a food offering with a pleasing aroma to the Lord” (v. 5) does not mean God is actually being fed by these offerings and that He needed them to live on. God provides them to his people — remember Acts 17:25, “…nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.” This offering is figurative and it symbolizes the fellowship they have with God in a meal – as if God were eating with them as they ate before him. In Deut. 27:7 (cf. Deut. 12:12-19; 1 K. 8:64-65), we learn that they were to sacrifice their peace offering and then eat it and rejoice before the Lord their God (Deut. 27:7). Their meal indicated the peace they had with their God. God, the priests, and the offerers all ate a portion of the peace offering.

For us, we have peace with God through our Lord Jesus Christ (Rom. 5:1). His sacrifice brought peace and as a result, we have fellowship with God. Even in the Old Covenant, the idea of having peace with God and fellowship with Him was the pinnacle of OT religion. We have that peace and fellowship permanently secured through the once for all sacrifice of our Lord Jesus Christ.

Ergo, this peace is a gift received by faith — we can’t affect it by our works, by our tears, by our resolutions, by our own righteousness, by our religion, by our effort — “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” (Rom. 5:1) If we receive Christ by faith, we will be declared righteous and in turn have peace with God through our Lord Jesus Christ.