Hebrews Lesson 127 May
22, 2008
NKJ Psalm 119:11 Your word I have hidden in my heart,
That I might not sin against You!
Open your Bibles with me to
Leviticus 1. Now last time and the previous
lessons - what we have done is to focus on the Tabernacle. Coming out of our studies in Hebrews 9, we
need to have a pretty good understanding (pretty good frame of reference) to
understand the Levitical sacrifices and offerings, the Tabernacle, the
furniture in the Tabernacle, and the various procedures related to the rituals
and the various procedures within the Tabernacle.
Now as I pointed out in the
previous studies, there is only one entrance into the Tabernacle depicting the
fact that there is only one way to God.
God is the one who prescribes what those conditions are. God has the right to tell us what we need to
do in order to come into His presence. Throughout
the Scriptures from Genesis to Revelation, God is very clear as to what those
requirements are. God has revealed this
in a piecemeal fashion down through the ages.
We call that progressive revelation.
He didn’t give everything at once, but He gave illustrations in the Old
Testament through sacrifices. He just
didn’t give Adam the entire Levitical sacrificial system at the very beginning. Starting with Adam there were sacrifices,
burnt offerings.
We see this mentioned several
times in Genesis. Genesis 8 and Genesis 22
are the only times you have a burnt offering mentioned in Genesis. But, it sets the stage for what is then
developed more fully by the time we get into the Mosaic Law. So these sacrifices are important. As someone would come into the Tabernacle, the
first piece of furniture that they would see is the brazen altar which is… we
have a model up here on the pulpit. It
was approximately 7 ½ feet by 7 ½ feet and about 4 ½ feet wide. This is where the sacrifices were all
conducted. It was made of acacia wood
which is a very hard, incorruptible wood that was then covered with
bronze. The wood pictures the Lord Jesus
Christ in His perfect humanity. The bronze
would be able to withstand the fire and the heat from the fires of the altar
which depicts the fact that Jesus Christ was able to withstand the judgment
that God put upon Him on the cross. We looked at that and the meaning the words
“altar” and “sacrifice” and how those words are cognates of one another. Now we are looking at the function of the
altar. What happened when somebody came into
the Tabernacle and they came to the altar?
This brings us to a study of
the first 6 to 7 chapters in Leviticus which describes the sacrifices that were
standard practice under the Mosaic Law.
Each of these sacrifices pictures something about the person and the
work of the Lord Jesus Christ. Now when
we looked at Leviticus last time I did a brief introduction and overview. Leviticus itself can be divided into basically
two sections. The first 16 chapters deal
with God’s regulations on the cleansing necessary to come into His
presence. That’s where our focus
is. In the second half of the book God
reveals the standards for the ritual worship of Israel in chapter 17 to
27. Leviticus 1:1 takes up where the
last verse in Exodus closes out that book.
In Exodus itself we see all the descriptions for the construction of the
Tabernacle and all of the furniture, the dress of the High Priest, and how
everything was supposed to be made. Beginning
in about chapter 25, God describes what He wants to have constructed. Then, He describes the construction. Then, you get a third description as they
consecrate everything. So it’s a
repetitive book, but it gets the point across that God is very precise about
the conditions to come into His presence.
We live in a world today where
people want to say, “Well, we can come to God however we want to.”
They want to shift that
orientation away from God as if God doesn’t have the right to tell people what
the conditions are to come into His presence.
So one of the things that’s emphasized in Leviticus is the holiness of
God because this idea that people can come to God however they want to isn’t
something that popped up in the 20th century. This has gone on all the way back to the
Garden of Eden as soon as Eve decided she could come up with her own version of
God’s plan and start redefining reality in terms of what would happen when she
ate the fruit. So this has been an
ongoing problem. God makes it very clear
why there can be one and only one way into His presence because He is a holy
God. He is absolute righteousness and He
is absolute justice. Because His standard
of perfection is so high, there is nothing man can do that can ever measure up
to that.
Recently I was asked a
question on – related to understanding human good. This is an interesting story and I’m not sure
that I have all the information. There is a pastor in Indonesia who has somehow
come into contact with one of the men who is a taper/transcriber for many things
related to Dean Bible Ministries and they’ve been giving this Indonesian pastor
a lot of different materials and funneling all this material to him. He’s in turn using that to teach the Bible to
Muslim background believers in Indonesia and is having a tremendous
outreach. But he’s trying to figure out
a lot of things himself. He’s read
Chafer and Ryrie and listened to some other doctrinal teachers alone the way so
he has some background. But he’s asked some
fairly basic questions. One he asked the
other day was on the issue of human good.
He said, “Well, how can the
sin nature produce human good?”
I thought, “Well, that’s a
question that most people probably had trouble with.”
The reason is we think human
good is not sin in and of itself. That’s why it’s not called personal sin. Human good or any of those “good” actions (any
actions that flow from morality, any actions that help people, any actions that
by comparison to what other people do) are basically good, helpful generous actions. Many unbelievers are capable of many good,
helpful, generous deeds. It’s just that
they don’t cut any ice with God. They
don’t measure up to perfect righteousness.
They’re not valid.
So when you’re not a believer
and there’s no new nature, then all you have is a sin nature because of
corruption from Adam and the inheritance of Adam's original sin - I mean Adam’s
sin nature and the imputation of Adam's original sin. Every human being has one corrupt nature and
that’s it. You’re fallen. The only thing you can do is to produce out
of that fallen nature. So there are some things that you produce out
of that fallen nature that we classify as sin.
Other things that come out of it aren’t exactly sin. They’re good deeds, but they don’t have any
spiritual value. They don’t measure up
to the righteousness of God. So the term
human good is designed to simply portray that aspect, the morality that is
produced apart from God or apart from any dependence on the Holy Spirit or application
of divine truth.
So we recognize that every
human being is fallen. Even though they can
produce a measure of good, it can’t ever measure up to that perfect standard
that God has. So everything in the tabernacle
is designed to reinforce the principle that unless there is some sort sacrifice
(a blood offering in all but one case), then man can’t come into God’s
presence.
But there is an answer here to
the question - how can fallen, corrupt, sinful men have a relationship with
God? And God has provided that solution and
He pictures that through all these various sacrifices and offerings. So in some sense, they all picture something
about the person and work of the Lord Jesus Christ.
We call this kind of study
typology. Some people can really get
overboard with typology where every little thing and every little twist and
every little turn is made to portray some spiritual truth. I think the most extreme case I ever read in
that was some years ago somebody gave me a commentary on Genesis called Gleanings
in Genesis by A. W. Pink. Some of
you are familiar with him. He is a hyper
Calvinist. I read through all of his
commentary on Genesis. This was many, many years ago probably before I went to
seminary. I was amazed at how he took everything
that was mentioned in the Scripture and made it refer to Christ. Now that’s hyper typology. There is a trend today among a lot of Bible
scholars that they don’t want to make anything a type, but that’s just an over
reaction to hyper typology.
But what we have clearly in the
Old Testament is these pictures and symbols that God uses and that God used to
prepare the Jews to teach them different aspects of doctrine through non-verbal
ways in order to picture them as training aids so that by the time Jesus Christ
would come, they would understand the purpose of His coming. They would understand the nature of what
happened on the cross because they had all this background. Then we in the Church Age going back and
looking into the Old Testament and studying the sacrifices can pick up on elements
and aspects of those sacrifices that point to Christ that we wouldn’t have necessarily
picked up or that somebody in the Old Testament might not have necessarily
picked up. Just because it was there
doesn’t mean they understood every aspect and every feature that was
there. Nevertheless it’s designed that
way to teach something.
As we look at it through the lens
of the New Testament we can say, “Aha!”
(have one of those “aha!” moments) and say, “Well, that’s why God had it
constructed that way is because that’s how it would depict something in
relationship to the work of Christ on the cross.”
So we see a lot this in these
first 7 chapters in Leviticus where the sacrifices and offerings are
described.
Then, there’s an immediate
shift into the sanctification or consecration of the priesthood. There is a natural order as you go through
this. In Exodus we have the description
of how to build the Tabernacle, how to build the furniture, what kind of dress
the priest should have and then we get a description of the different kinds of sacrifices
and offerings because before the priests can begin to function they have to be
consecrated. There has to be burnt
offerings and other offerings in order to consecrate them (set them apart) so
that they can begin their service. So first there is the instruction on the Tabernacle
itself. Then there is instruction on how
to - what sacrifices were necessary for certain purposes and the consecration
there. Then, we get into the setting
apart and the function of the priesthood.
So last time I began with
just a very brief overview of the burnt offering. The one thing that you should remember in
relation to all of these offerings is one word - and that is substitution. It is so clear in all of these sacrifices
that God is teaching the principle that man on his own is incapable of having
access to God. There must be a substitute
who opens the door who does what is necessary in order to cleanse man of the
problem of sin so that man can then have a relationship with God.
So I’m not going to go
through each of these sections verse-by-verse because there is a certain amount
of repetition and redundancy here. If
you read through these chapters especially the first chapter related to burnt
offering, there’s a description of what you should do if you bring a male bullock
from the herd. There’s a description if
you bring a young ram from the flock. Then
there is a description of what you should do if you bring a bird for a burnt
offering.
What is said about each of these
is pretty much the same. The difference would
depend upon the financial capability of each individual because a bullock would
be quite valuable and so only those who were blessed a little more and had a
little more affluency would be able to bring a bull. The next would be those who would bring a young
ram from the flock; then for the poor, bringing a pigeon or a dove. But the bringing of a pigeon or a dove was
viewed as an unusual situation because under the concept of the Law, Israel is treated
as if they’re obedient and if they’re obedient there won’t be much poverty in
Israel so you won’t have very many people bringing pigeons and doves as a
sacrifice. We know that under divine
discipline, then they would be in such a situation.
Just to give you some summary
information that I talked about last time.
Now
let me add another point here. There’s a
difference between the experiential realities in the life of the average Jewish
believer who lives maybe a two-day walk away from Jerusalem and the observance
of certain rituals in the Tabernacle. If
you live up in the north in what’s later Galilee, live up around Nazareth or up
around the Sea of Galilee and you commit a sin - does that mean that “Well, I
just committed a sin. I had better hoof it down to Jerusalem (That would take
about two days.) so that I can make a sacrifice and then turn around and get
back up so I can back to work. I get
half way back and I commit another sin.
Well, I have to turn around and run all the way back to Jerusalem.” Nobody would ever get anywhere. We talk about yo-yo confession with
Christians going in and out of fellowship.
You’d be running in and out of Jerusalem all the time and never get
anything done. So these offerings have
to do with ritual (with ritual cleansing) as well as the expression of the reality
of forgiveness once that has taken place.
So you have the ritual cleansing aspect and you have the real aspect which
is when you have an individual believer up in Galilee…he sins and can confess
his sin just as David does in Psalm 51 and he is forgiven and his fellowship
with God is restored. Then the next time he goes down to Jerusalem, he needs to
take a trespass offering or a guilt offering (sin offering) into the Tabernacle
in order to have that ceremonial cleansing and recognition of forgiveness and
the reality of forgiveness at that particular point. So it reinforces this. Everything we see in the ceremonial law is
designed to emphasize two things - number 1 that just about anything you or I
do can render us ceremonially unclean and incapable of coming into God’s
presence. That of course teaches the
sinfulness of sin and how sin permeates everything in our lives. The second thing it teaches is that man
cannot come to God on his own. There
must be a blood sacrifice.
Then the other word that’s
important to see in the process is this word qarab. It’s translated
here as coming near. We find that down
in verse 2.
NKJ Leviticus 1:2 "Speak to the children of
Israel, and say to them: 'When any one of you brings an offering to the LORD,
you shall bring your offering of the livestock -- of the herd and of the flock.
…the idea of coming near to
the Lord. Approaching Him emphasizes
the idea of presenting it … emphasizes the aspect of fellowship. The noun cognate for this is the word qorban which is spelled q-o-r-b-a-n. This is the word that’s used in verse 2.
It uses the word the word qorban there.
NKJ Leviticus 1:3 ' If his offering is a burnt
sacrifice of the herd, let him offer a male without blemish; he shall offer it
of his own free will at the door of the tabernacle of meeting before the LORD.
Then it goes on to describe
the first burnt offering. So the
emphasis here with the word qorban is an
offering. Then the use of the verb qarab emphasizes fellowship.
Fellowship as we have studied
has two aspects. It’s positional
fellowship which every believer has at the instant of faith alone in Christ
alone. It is a legal concept. We are
adopted into God’s family. It is a
permanent eternal fellowship that can never be broken. However in terms of our day-to-day experience,
it can be broken and it can be violated when we sin. This is why David says in the Psalms:
NKJ Psalm 66:18 If I regard iniquity in my heart,
The Lord will not hear.
That day-to-day sin can separate
us from God as we shift from walking by means of the Spirit to walking by means
of the flesh. Instead of walking in the
light, we’re walking in darkness. The only way that we can recover is through
confession of sin. So you have two kinds
of fellowship portrayed here – positional and experiential both of which are
portrayed typologically in the offering.
The type, the picture…the word “type” means a shadow or a picture or
example. The type gives us a picture of what
is going on. The burnt offering is
designed to picture Christ’s full atonement on the cross which is final and
complete in terms of its payment for sin.
It also supplies the ongoing need for experiential cleansing of sin
after salvation. This is why I John 1:7
precedes I John 1:9.
Now you are saying, “Well,
what does I John 1:7 say?” I John 1:7
says:
NKJ 1 John 1:7 But if we walk in the light as He
is in the light, we have fellowship with one another, and the blood of Jesus
Christ His Son cleanses us from all sin.
It’s a present tense there
and has that continuous idea that the blood of Christ continually cleanses from
all sin.
Now there have been folks who
come along and read that and said, “See, we really don’t need to confess our
sins because right here we have a clear statement that the blood of Christ continually
cleanses us from sin. So why do we need
to confess?”
I kind of sat back and
scratched my head a little bit and said, “Well, let me see here. If 1 John 1:7 means you don’t ever have to confess
your sin, then why just two sentences later does John say:
NKJ 1 John 1:9 If we confess our sins, He is
faithful and just to forgive us our sins and to cleanse us from all
unrighteousness.
It’s because 1 John 1:7 tells
us the positional reality and the basis for the action that occurs in I John 1:9
so that the reality is that the blood of Christ is the basis for our eternal
positional cleansing. But the way that
is activated in our day-to-day life is that whenever we sin we know that if we
confess it, admit it, acknowledge it to God; then instantly we are forgiven and
cleansed from all unrighteousness on the basis of that death of Christ on the
cross.
The second thing that I ought
to bring up in talking about I John 1:7 is understanding that phrase “the blood
of Christ.” What does that mean? Does that mean the physical blood? Does that mean the literal, physical
components that make up the blood (The red blood cells and white blood cells
and the plasma and everything else that’s involved there.) or is this a figure
of speech?
One of the things I mentioned
before on Mondays - usually the last Monday of every month. This month is was last Monday. I meet with a group of pastor’s and teach an
extended form of Bible study methods. We’ve
been reading a book by one of the professors I had at Dallas Seminary named Roy
Zuck called Basic Bible Interpretation which
is a very good book just introducing the basic principles – Bible study methods
specifically related to hermeneutics. The
chapter we were studying on Monday had to do with figures of speech. There is a book that he references that I just
about tore apart when I was in seminary we used it so much called Figures of
Speech in the Bible by EW Bullinger.
The first 25 pages of the book are the Table of Contents listing over
200 figures of speech listed in the Bible.
I mean that‘s the Table of Contents.
That’s not the description of all of them. That’s the remainder of the book. So there are all kinds of figures of speech
in the Bible. Bullinger’s work is
considered the definitive work on figures of speech used in the Bible. Bullinger
states that the term when blood is used in these kinds of contexts is what’s
called a metonymy.
Now you never heard of
that. You never heard of most of those –
trust me. I was an English major in college.
I never heard of 90% of these figures of speech. They pretty much limited our education to similes
and metaphors. Every now and then they
might throw in something like hyperbole, one or two others personification, but
that was it. Well, a metonymy is when you
put one word for something else that it is related to. Sometimes you have a metonymy of the cause for
effect or the thing for the object of different ones like that. That’s what you have here.
When somebody dies a violent
death in many cases there is the shedding of blood. So go back to principles in the Mosaic Law
and Leviticus where you have statements that the life is in the blood. That is a picture of the fact that when blood
is no longer circulating, there’s death.
When somebody bleeds out that means their life is gone. They’re now dead. They have exanguinated. There is no longer any blood there so they
are dead. But, not all violent deaths
are caused by bleeding. You can stab
someone or you can shoot them. You can
find any number of ways to cause them to bleed, but there are many ways in
which you can murder somebody through poison or strangulating or other ways in
which there is little or no bloodshed, but you’ve still committed murder. You can go back into the Old Testament as far
back as Genesis 9 when God authorizes capital punishment and He states it this
way:
NKJ Genesis 9:6 "Whoever sheds man's blood, By
man his blood shall be shed; For in the image of God He made man.
The principle there is the shedding
of blood in that context – he uses a figure of speech which indicates a violent
kind of death and a wrong kind of death, the committing of a homicide.
So when we have this phrase “the
blood of Christ”, the blood stands for death.
So when the animal’s blood is shed on the altar that is a figurative way
using a metonymy of talking about the death of the animal - the physical death
of the animal. But, the physical death of
a sacrificial animal in the Old Testament isn’t just depicting the physical
death of Christ on the cross. It is
picturing the spiritual death of Christ on the cross when God pours out His
judgment upon Jesus Christ.
You can look this up in any
number of Greek lexicons under the word “blood”, and it will point out that the
word is used figuratively of the sacrificial work of Christ on the cross when
He pays the penalty sins of the world. So,
that’s what is happening here. All of this is designed to picture these different
aspects of Christ’s work. So when we get
into I John 1:7 and we learn that the blood of Christ or the death of Christ (that’s
His spiritual death) continually cleanses from all sin. If you were Jewish, you would have a certain
picture in your mind related to all these sacrifices that you had seen. Then, you would have another understanding if
we confess our sin that would picture the sin offering. That’s the fourth offering that we’ll study. When you put your hand upon the animal and
there’s a transference of your sin and guilt from you to that particular animal,
that is what happens at the cross. Then
you would confess your sin in relation to forgiveness. We’ll get into that as we proceed in our
study.
So the burnt offering
pictures both the positional cleansing that occurs once for all when we trust
Christ as our Savior and the ongoing experiential cleansing that takes place as
we confess our sins. So the ultimate way
to define this is that the burnt offering pictures the sanctifying work of
Christ on the cross which sets us apart so we can now have fellowship and have
communion with God. So as the person
would bring the offering, he would come up and he would lay his hand on the
head of the burnt offering that it may be acceptable for him to make atonement
on his behalf.
Now the purpose is to find as
we see here in Leviticus 1:4 was to make atonement on behalf of the
worshipper. We covered this last time,
but we need to hear this several more times before it sinks in.
The English word “atonement”
was generated in the early Middle Ages.
It was a combination of the word at-one-ment
to indicate the concept of reconciliation.
What’s interesting (and I don’t know what this means) is there is no
comparable word for atonement in the New Testament. If you look the word atonement in an English concordance,
you won’t find the word used in the New Testament. I’m not sure what that word means, but I
think there’s something significant there.
One of these days I hope to figure it out. There’s a lot of discussion. Most systematic theologies you read, it
always talks about the work of Christ summarizing it in this term of
atonement. Yet you never find that word
anywhere in the New Testament. So it may
be a word that is related to only the provisional aspect of the sacrificial
system, but I can’t be dogmatic on that.
I haven’t worked my way through everything yet.
You have two words that show
up in the Hebrew text that are homonyms.
They’re spelled the same – KPR. Kaphar
is how you would pronounce it. One word shows up in Genesis 6 when Noah
covers the Ark with pitch. Another word shows
up when you’re talking about atonement. And
for many years those were not distinguished.
So you and I both heard people
teach on atonement that it means to cover our sin. That would seem to fit. You have a picture with the Ark of the Covenant
where you put blood on the Mercy Seat and it would cover sin. But now most Hebrew scholars and dictionaries
distinguish between these two words and that this word that is used in
Leviticus and in atonement passages has the idea of to propitiate, to expiate,
to satisfy. This is a word that covers
the cleansing aspect of the sacrifices.
That is further substantiated by the fact that when you get into a study
in the Septuagint which is the translation that the Jewish rabbis made of the Hebrew
Old Testament that in many, many cases (not all, but in many cases) this word
is translated by those Jewish rabbis with the word katharizo
which is the word meaning to cleanse. So
that is the primary picture of atonement is the cleansing of sin.
Now when the worshipper would
come in, he comes in and he brings in one of three types of sacrifices for a
burnt offering. The sacrifice is to be a
male that is without spot or blemish.
This depicts the Lord Jesus Christ who is sinless who was impeccable in
His human nature. In the humanity of the
Lord Jesus Christ, He had no sin. He’s
born of a virgin. There is no inherited sin
from Adam. There is no imputation of
Adam's original sin and He did not commit any personal sin. So the male animal is brought in. Usually it has been kept for a few days and
observed to make sure that it is not ill, that there are no defects, no
problems. It is authorized by the
priest. The sacrifice was brought in and it was to be slaughtered. Its blood is then collected in a basin and
then it is splattered on the altar.
When they do this, the worshipper
is to put his hand (as I mentioned) on the animal and it’s not just placing it
there lightly. But it has the idea in
the Hebrew of putting some pressure. In
fact the rabbis translated it – they would push hard. So there’s that indication of identification.
This is where we pick up
ideas related to baptism in the New Testament, the baptism of the Holy Spirit
where we are identified with Christ in His death, burial and resurrection. The idea that you see in an ordination when
pastors and church leaders will lay their hands or put their hands on someone
who is being ordained - it is the idea that there is an identification going on
in ordination that the person being ordained is being identified with the
doctrine and the beliefs of those who are ordaining them. So in the sacrifice the
worshipper would put his hand and hold on and push down on the animal. That is a sign that his sins are being
identified with the animal and the guilt is being transferred to the animal. Then they would slit the animal’s throat,
take one of the bronze basins, collect all the blood and then they would take
it and they wouldn’t just sort of sprinkle it.
They would splatter it. So there’s
again a sense of violence, a sense of intentionally there. The
Hebrew word has the idea of throwing it against the altar which indicates that
is the place of judgment. In the case of
the bird, the priest would twist his neck (break his neck) and simply put him
on the altar and the blood of the bird would run down the side of the altar.
According to the description
here in Leviticus 1, it was the worshiper who would slit the throat of the
animal; but, later on it was the priest who would do it. Then they would take the animal and they
would skin it. They would skin it out
and the hide (the leather) would go to the priest. Leviticus 7:8 indicates that. I think that is a depiction of the fact that
the hide which is without spot or blemish.
Once you skin it you can tell that there’s no defect in the hide, that the
clothing of the priest with that skin is a picture of the imputation of the
righteousness of Christ. So the animal is
skinned. The skin goes to the priest for
their clothing.
The animal was then cut into
pieces. If it was a bird, then the
feathers were removed. That’s why it’s
not going to smell bad, because you’re not burning all the fur and all the
feathers and everything else. You’re butchering
the animal. You’re removing the hide and
then you would take the entrails and clean the entrails. The priest goes over to the laver which is
the place of cleansing and he is going to remove all of the dung, all the
material from the inside of the intestines.
So these are completely washed and cleansed before they’re burned on the
altar so you’re not going to get all the fowl smell from the intestines and everything
else in there burning on the altar.
Everything that goes on the altar has to be clean just like the Lord
Jesus Christ was without sin. So of all
the dung is removed from the entrails. Then
they are offered up on the sacrificial fire and the fat of the animal is also to
be specifically stated to be removed and burned on the altar. Why is that?
Why do we have the mention of fat?
Because you’re not bringing just some skinny little sick animal to the
altar. This is the healthiest, strongest,
most valuable animal in the herd or in the flock. The fact that there is fat present indicates
that he is well-fed and is then presented.
It is a sacrifice in the sense that worshipper is bringing something
that is valued.
So all this pictures the work
of Christ on the cross. So in summary
what we have is #1 that the whole sacrifice pictures fellowship with God. So it is a foundational sacrifice even though
it’s not always the first sacrifice. It
is a foundational sacrifice because it depicts substitutionary atonement. The second thing that we see is that these
burnt offerings are the most common so this is going to be reinforced in the
minds of the people twice a day, every day on and on and on. It’s the most common sacrifice mentioned in
the Scripture. The burnt offerings are
only to be offered in a place where God authorized. According to Deuteronomy 12:13:
NKJ Deuteronomy 12:13 "Take heed to yourself that you
do not offer your burnt offerings in every place that you see;
Solomon is going to violate
that and allow burnt offerings in the high places from the beginning of his
reign even though he is not worshipping idols.
There is a violation of this law from the very beginning of his
reign.
NKJ Deuteronomy 12:14 "but in the place which the
LORD chooses, in one of your tribes, there you shall offer your burnt
offerings, and there you shall do all that I command you.
…only is a stated
location. This is called the law of the
central sanctuary.
The fourth thing that we
notice is that anyone can bring an offering.
They’re not going to be restricted by their economic status, by how they
much have, by how much they don’t have. Anyone can bring an offering and if you
don’t have anything you can at least afford to bring a turtle dove or a pigeon.
The fifth point is that the
complete burning of the sacrifice represents the totality of the judgment and purification. This pictures the fact that in Jesus Christ’s
death on the cross every sin is paid for.
The picture of the burning also pictures the fact that it is the
substitute that bears all of the penalty, all of the judgment - not the
worshipper.
The sixth point, though the
blood of bulls cannot take away sin as we learned in Hebrews, God did actually
forgive their sins. I often use the words “it’s provisional”. By provisional I don’t mean it’s any less
real; it’s just because the ultimate sacrifice hasn’t been accomplished yet. It’s based on something that is going to
happen in the future. So it’s
provisional. I don’t mean that in the
sense that God is holding out and waiting and if for some reason Christ didn’t
die because there was a certainty that Christ would die. So it is a real forgiveness. We see this in passages such as Psalm 130:3-4.
NKJ Psalm 130:3 If You, LORD, should mark
iniquities, O Lord, who could stand?
NKJ Psalm 130:4 But there is forgiveness with
You, That You may be feared.
It was a real and total and
complete forgiveness.
NKJ Psalm 78:38 But He, being full of
compassion, forgave their iniquity, And did not destroy them. Yes,
many a time He turned His anger away, And did not stir up all His wrath;
So this is the idea that
there is a full and complete and total judgment.
Then the 7th point
is that in terms of studying the Old Testament, burnt offerings were in
practice from the very beginning. The
first mention of a burnt offering is in Genesis 8:20 at the time of the
flood. Then there is a second burnt offering
in Genesis. That is when God asked Abraham
to come and offer Isaac as a burnt offering in Genesis 22.
In the book of Judges, it’s mentioned
several times. Gideon offers a burnt
offering when the Angel of the Lord appears to him. Jephthah wrongly vows to offer whatever comes
out of the door of the house to greet him when he comes home as a burnt
offering and ends up having to sacrifice his daughter. Then Manoah,
the father of Sampson, offers a burnt offering in gratitude to the Angel of the
Lord.
So there seems to be a couple
of different motivations in bringing a burnt offering. One is in relationship to understanding the
provision of grace to cover sin. The
other is in gratitude to God for His provision.
Burnt offerings are mentioned (or the word is mentioned) over 280 times
in the Old Testament so this is your most common offering.
The next offering that we’ll
get into which is in Leviticus 2 is the grain offering or sometimes called the
meal offering. Or, you could even call
it the tribute offering. It is the
bloodless offering. Of these offerings
that we have in Leviticus, it’s the only one that is bloodless. It was a raw grain offering that was mixed
with oil and it could be either raw (just the flour itself) and oil or it could
be baked in an oven or baked in a pan or fried in a skillet. There was to be no leaven or honey involved
or used in the meal offering because this would picture corruption of some kind. It was to be from the first fruits of the
harvest. It was also to be seasoned with
salt. Salt is a preservative so this is
a picture of God’s preservation of the covenant with Israel.
Now as we get into a look at
the grain offering in chapter 2, we read in verse 1:
NKJ Leviticus 2:1 'When anyone offers a grain offering
to the LORD, his offering shall be of fine flour. And he shall pour oil
on it, and put frankincense on it.
So the word that we have here
for fine flour is the word coleth in the
Hebrew. It referred to the finest of
flour. You take the grain and you have
the whole grain and then you can take just the inner core of the grain. This is referring to flour made from the inner
part of the grain that was very valuable.
In fact in some passages it’s indicated to be as valuable as silver and gold. Ezekiel 16:13 indicates that. In II Kings 7:1 it is only served in the
palace of the king. So it indicated
something that was extremely valuable and not something that was in everybody’s
pantry. It was a very fine flour. This flour (because of its uniqueness and the
fact that it is refined so that the very best of the flour) represents the
impeccability of the Lord Jesus Christ.
In the offering of the first
kind of offering (the raw flour offering), when the worshipper would pour oil
on it this depicts the anointing of the Messiah, that He is the one that is anointed
or appointed by God to carry out his particular task. When the frankincense is added to it in the
offering when a portion was then taken to be burned on the altar, then this
would produce sweet savor offering, a sweet smell. This indicates the fact that the Father is
propitiated or satisfied. He finds the
sacrifice of Christ on the cross to be pleasing to Him. Then the fact that this is a fine flour that
is crushed and ground very finely is a picture of the fact that the Lord Jesus
Christ was judged on our behalf.
There are four different
types of meal offerings. You have an
uncooked version. Then you have three that are cooked. The three that are cooked, they would take
the flour and make small cakes of them.
Some would be baked in an oven like a Dutch oven. Those baked in the oven, you couldn’t see
what was going on inside the oven. This
is a picture of the unseen suffering of Christ on the cross as the Father covered
the land with darkness so the people could not look upon the Lord at the time
when the sins were poured on Him. So
this pictures the unseen suffering of the Lord Jesus Christ on our behalf.
The two other forms of the
meal offering (frying cakes on the griddle which was a flat metal pan) pictured
the visible suffering at the hands of man as did the frying pan where the cakes
would be cooked inside a frying pan or skillet.
So you had a pan fried meal offerings.
A third form of the meal
offering that’s mentioned here is indicated towards the end. Look down to 2:14.
NKJ Leviticus 2:14 ' If you offer a grain offering of
your firstfruits to the LORD, you shall offer for the grain offering of your
firstfruits green heads of grain roasted on the fire,
Roasting on the fire is a
picture of judgment.
grain
beaten from full heads.
NKJ Leviticus 2:15 'And you shall put oil on it,
Again that placing of oil on
it always depicts something related to anointing.
and lay
frankincense on it. It is a grain offering.
...which would indicate the
sweet savor.
So this form of the green
ears is also a picture of what Jesus refers to in John 12:24 when he talked
about the fact that unless the grain falls to the ground and dies, it can’t
bring forth new life. Just as He is judged for our sins on the cross and dies;
it is through His death, burial and resurrection that we receive new life in
regeneration. So this again pictures the
person and work of the Lord Jesus Christ.
There is also a depiction in
the oil of the sustaining ministry of the Holy Spirit. Oil is often used in Scripture as a picture of
the ministry of God the Holy Spirit. During
His life on the earth, Jesus Christ was sustained by the Holy Spirit. We have passages such as Isaiah 11:1-2.
NKJ Isaiah 11:1 There shall come forth a Rod from the stem of Jesse,
That would be the Lord Jesus
Christ coming from the stem of Jesse, Jesse being David’s father coming out of
that family.
And a Branch shall grow out of his
roots.
NKJ Isaiah 11:2 The Spirit of the LORD shall rest
upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and
might, The Spirit of knowledge and of the fear of the LORD.
The Holy Spirit sustained the
Lord Jesus Christ and this is one of the prophecies related to that. We see that the Holy Spirit was related to
the baptism of Jesus when at His baptism the Father spoke from heaven and the
people there would hear His voice.
NKJ Matthew 3:17 And suddenly a voice came from
heaven, saying, "This is My beloved Son, in whom I am well pleased."
Then the Holy Spirit descended
on Him in the form of a dove.
Right after that baptism is
when the Lord Jesus Christ then was led by the Spirit into the wilderness for 40
days and nights of fasting. Then He went
through the three tests where Satan the Tempter came and tested him. He is sustained through His testing through God
the Holy Spirit. Then when He goes to
the cross, He is sustained on the cross while He is bearing our sins through God
the Holy Spirit.
So the oil represents that
sustaining ministry of God the Holy Spirit in relationship to the Lord Jesus
Christ. Now when you look at the grain
offering, it also is a voluntary offering emphasizing the individual volition
of every worshipper. They would come and
of their own free will they would bring this offering to the Lord and a portion
(only a portion) of it was burned on the altar.
The rest is given to the priest.
Therefore this offering depicts the expansiveness and the sufficiency of
God’s grace in supplying for the needs of the worshipper as well as for the
priest. So it emphasizes the sufficiency
of God’s grace. The main idea is that those
who have been accepted by God express their gratitude and their dedication to
Him through the meal offering. It is
from their very best from first fruits and is designed to express the fact that
we recognize that all that we have is from Him because of what He has provided
for us on the cross.
Now next time we’ll come back
in chapter 3 and look at the peace offering, the sin offering, and the trespass
offering. Let’s bow our heads in closing
prayer.