The overall principle of the sacrificial system as prescribed in the Book of Leviticus was that through the sacrifice sin is atoned for and guilt taken away. And while the offerings certainly were primarily designed for this purpose they also represented a deeper commitment on the part of the offerer. It is very easy to view the first three offerings in the Book of Leviticus as appeasements made by the Israelites to satiate the wrath of God. In other words the temptation in modern scholarship is to denigrate these sacrifices in the same light as any other culture’s sacrificial system. However, the Levitical system was a two-way communication and declaration on the part of God and the offerer.
The burnt offering of chapter one first and foremost was anticipatory of the Day of Atonement. This offering was made to atone for sin. Hands were laid on the animal before it was slaughtered to represent the substitution regarding God’s judgment for sin (Lev. 1:4) as the blood of the animal would then be sprinkled on the altar to represent the substitution by death (Lev. 1:5). The burnt offering required more than just a sacrifice, however. Chapter one goes to great length to set the parameters for the quality of the sacrifice made.
Whether the animal was of great value (i.e. a bull) or of very little value (i.e. a bird) it was to be of the finest quality that person had to offer (Lev. 1:3, 10, 14). Unlike any other sacrifices the entire animal was to be offered to God (Lev. 1:9). In this way the burnt offering represented all the guilt as well as devotion of the offerer. Burning the sacrifice stood as a form of worship as the smoke from the finest that a person could offer ascended towards heaven. In other words whereas the sacrifice and death of the animal represented the atonement of God’s judgment the quality of the sacrifice represented the offerer’s total commitment and devotion to God.
The grain offering described in chapter 2 possessed many similar aspects with the burnt offering. This offering, however, emphasized a spirit of thanksgiving on the part of the offerer. Again, like the burnt offering only the finest that a person had to offer would be accepted (Lev. 2:1). No matter how it was prepared or brought it was to represent the best the offerer could give. Unlike the burnt offering, however, only a “memorial portion” was burned, as the rest would be given to the priests for their consumption and use (Lev. 2:2, 10). In this way the offerer, thankful for that which God had provided would partake in His work helping to make provision for His priests.
Ultimately, the significance behind this offering of thanksgiving was the demonstration of the offerer’s total commitment of one’s possessions to God. The grain offering was not concerned with the person’s iniquity as was the burnt offering, but rather the provision and sustenance God’s made for His children. By offering the meal back to Him and His priests the offerer acknowledged this truth and dedicated his possession back to God the Provider.
The third offering described is the peace offering of chapter 3. Unique to this offering was the offerer’s participation in the feast. Like the burnt offering an animal was to be brought to the entrance of the tent where the offerer would lay his hands on the animal’s head as a sign of substitution (Lev. 3:2). Also like the burnt offering the animal was to be of the finest stock of the offerer (Lev. 3:1). These requirements reminded the person that God only accepts one’s best and demands all of one’s heart in order for there to be communion.
By approaching the altar with this attitude of total commitment and dedication to the LORD the offerer was then allow to participate in feasting on the animal representing his communion and fellowship with God. Despite his iniquity God allowed the repentant and contrite to have peace with Him. Fellowship with God in the form of sharing a meal proves to be an image frequently repeated in Scripture. Israel’s observance of the Passover meal as well a Christ’s sharing of the Last Supper with the apostles both point to God’s desire to reconcile man unto Himself. The peace offering further anticipates the meal at the wedding feast of the Lamb in Revelation. At the precipice of eternity God with eat in fellowship and reconciliation at the wedding of Christ and the Church.
All three offerings illustrate man’s inherent separation from God. Each also point to God’s desire to restore that communion, however. In order for God to do so the offerer had to approach God out of a contrite, earnest spirit to make his free-will offering. Daily the priests of Israel would make atoning sacrifices for the people. These offerings were additional acts by which individuals could seek the Lord. In His gracious spirit God allowed all the people of Israel, without distinction, to approach Him. All that God requires in the Levitical offerings was the total commitment of heart on the part of the offerer as was demonstrated by the quality of the offering he brought. In all three chapters and offerings the text remarks that when a person heeded the requirements and approached God of a free will and contrite heart the smoke of the offering would be “a soothing aroma to the LORD,” (Lev. 1:9; 2:2; 2:9; 3:5; 3:19). The first three offerings of the book of Leviticus teach that God honors those who worship Him on His terms.
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