Levítico 6

Levítico 6

Calvin writes, “Whenever an injury is inflicted on men, God in their person is offended.” This truth is illustrated both in Joseph’s response to Potiphar’s wife (Gen 39:9) and in the New Testament (1John 4:20). It is also of great Christological significance that the offering of the Suffering Servant in Isaiah 53 is described as a guilt offering (Isa 53:10). Since this passage was interpreted by the New Testament writers to be a prophecy of the suffering of the Christ, Jesus’ death must be understood as a guilt offering that has removed the debt we owe to God. This notion is certainly the basis for the proclamation that Jesus “paid” for our sins.222 Kaiser nicely sums up the Christological significance both of the sin and guilt offering and the distinguishing feature of the guilt offering, which involved the removal of debt: "The sin offering represents the passive aspect of the death of Christ in that He met the demands of the law by dying in the place of sinners. But the guilt offering represents the active aspect of the work of Christ in that He carried out the will of God completely by an act of voluntary obedience. It is a payment of a debt to render satisfaction for the reparation of the wrong committed, thus making reinstatement to the covenant family possible." (NAC) Ross applies the guilt offering to Christians - For the Christian, the blood of Christ has made atonement once and for all for all our sins, but availing ourselves of his forgiveness requires genuine repentance. One could apply this passage to sins in general. While it is true that sometimes nothing can be done to right a wrong, at other times the wrong can be put right. Reparation becomes the evidence of repentance, as seen in the witness of Zacchaeus (Lk 19:8–9). And Jesus certainly made restitution a priority when he instructed that reconciliation precede worship (Mt. 5:23–24). The primary application of this passage is for the kinds of sins described here: when the LORD’s holy things have been defrauded, or when the LORD’s holy name has been violated by sin—usually involving money matters or rights. In order to sanctify the LORD and his name, believers must make things right. The LORD must be sanctified in the eyes of the people by those who draw near to him. Such reparation is also very therapeutic for the guilty person. Agonies of conscience and lack of peace may lie in their not having made things right when they could have, for no one can have peace of conscience while living in dishonesty. Making reparation is a healing thing to do, though desperately hard to begin. Failing to make reparation brings the body of Christ into disrepute and invites divine discipline. True believers know deep in their hearts when they have wronged God and others and cannot honestly enter worship and service without trying to make things right. That is the lesson of the reparation offering—one of the most practical of all the sacrifices. This appeal to the sacrifice of Christ is appropriate because Jesus the Messiah is the fulfillment of the reparation offering (and the other sacrifices). According to Isaiah’s messianic prophecy, the Suffering Servant died for the sins of the world as an “offering [ʾāšām] for sin” (53:10), and by that offering he justified many. The prophecy is remarkable in its detail, and in view of its emphasis on the vicarious substitutionary death of the Servant on behalf of all our sins, it could only be fulfilled by the spotless Lamb of God as the New Testament explains. The prophecy is also remarkable because it clearly applies asam to the death of a person—the Suffering Servant, the promised Messiah. The use of this term from Leviticus suggests that the death of Jesus included reparation along with expiation. To put it in the language of the cultic law, not only are we sinners, we are sinners who have defrauded God of His due and His service, who have committed sacrilege in the holy things; we are “lepers” who need to be restored; we are Nazirites with broken vows; we are the ones who defraud one another. When Jesus gave His life a ransom for many, the fullest satisfaction was made to God. What Jesus paid on the cross was more than the penalty for sin; His death was sufficient to make reparation for all that had been defrauded by the human race. And upon His offering for sin, God the Father could say, “I have all back, and more!” Leviticus 6:8 Then the LORD spoke to Moses, saying, FOCUS ON PRIESTHOOD: PERPETUAL BURNT OFFERING LORD spoke to Moses - This phrases introduces (Lev 6:8, 19, 24, Lev 7:22, 28) five subsections. Similarly, the phrase "this is the law" is the "legal language" used to introduce the different offerings in Lev 6:9 (burnt offering), Lev 6:14 (grain offering); Lev 6:25 (sin offering), Lev 6:25 (guilt offering), Lev 7:11 (peace offering). The instructions for the priests (Lev 6:8-7:38) Lev 6:8-13 The Burnt offering Lev 6:14-18 The Grain Offering Lev 6:19-23 The Priest's Grain offering Lev 6:24-30 The Sin Offering Lev 7:1-10 The Guilt Offering Lev 7:11-36 The Peace Offering Lev 7:37-38 Summary Leviticus 1:1 through Leviticus 6:7 dealt primarily with instructions for general offerings to be presented by individuals in Israel, but beginning in Lev 6:8 and going through Leviticus 7:38 the focus shifts to the priesthood and the specific details of their partaking of the sacrificial meet as food. "The preceding laws were the general instructions about the sacrifices with a focus on what animals the offerers had to bring and what they had to do in the sanctuary; these laws concentrate on the ritual of the priests." (Ross) As Calvin said "God was unwilling that anything should remain doubtful." Paul alluded to this OT practice when he asked the saints at Corinth "Do you not know that those who perform sacred services eat the [food] of the temple, [and] those who attend regularly to the altar have their share with the altar?" (1Cor 9:13) David Baker - In addition to the occasional burnt offerings brought by individual Israelites, there were also daily sacrifices offered morning and evening. These were burnt offerings and grain offerings for the people as a whole (Ex 29:38-46; Nu 28:1-8). The daily evening sacrifice is the subject of Lev 6:9 (cf. 2Kgs 16:15; Ezra 9:4–5; Da 9:21). The daily morning ritual is mentioned elsewhere as a reminder for God’s people to spend time in prayer and communion with God (cf. Ps 5:3), who not only wants to provide atonement for his people but take care of all their needs (see Ps 103:3–6). (Cornerstone Biblical Commentary) Allen Ross points out that "To lead the congregation in corporate worship is both a great privilege and an enormous responsibility. In the following passages something of the responsibility concerning the ritual is laid out for the priests. It is all part of the covenant that the LORD made with Levi, a “covenant of life and peace”; and the appropriate response to both the covenant and its administration was reverential fear (Mal. 2:1–9)… Leviticus 6 instructs the priests to keep the fire burning and to wear the proper attire. The theological ideas behind these instructions concern the continual provision of the way of access to God and the matter of sanctification in ministry. (Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus) Criswell - The instructions contained in Lev 6:8-7:38 (the "laws of the offerings") relate primarily to the duties and rights of the priests in regard to each of the offerings. TSK - At this verse the Jews begin the twenty-fifth section of the law, and also, in the best Hebrew Bibles, the sixth chapter, which undoubtedly ought to begin here, as the inspired writer enters upon a new subject; the former part of the book being intended for the instruction of the people relative to the several sacrifices to be brought; but this for the instruction of the priests respecting some particulars of their official services. Matthew Henry Concise - Lev 6:8-13. The daily sacrifice of a lamb is chiefly referred to. The priest must take care of the fire upon the altar. The first fire upon the altar came from heaven, vs. 9:24; by keeping that up continually, all their sacrifices might be said to be consumed with the fire from heaven, in token of God's acceptance. Thus should the fire of our holy affections, the exercise of our faith and love, of prayer and praise, be without ceasing. Ryrie - Lev 6:8-13 Additional details concerning the burnt offering of chap. 1. The continual burnt offering should have reminded the people of their continual dedication to the Lord. See Lev 1:3. TODAY IN THE WORD - Leviticus 6:8-7:21 Ascribe to the Lord the glory due his name; bring an offering and come into his courts. - Psalm 96:8Last November, Moody alumna Bonnie Penner Witherall made the ultimate sacrifice. Bonnie was serving as a prenatal nurse at a Christian medical clinic in Sidon, Lebanon, working with local people and Palestinian refugees. One morning, she opened the clinic at eight a.m. as usual. Gunmen attacked, and she was shot three times through the head, dying instantly. Her husband Gary, also a Moody graduate, amazingly said that he forgave the killers. He also said that God had led them to Lebanon and that they had always known that martyrdom–sacrificing their very lives–was a possibility. Offering a sacrifice has many meanings, as we’ve seen throughout this week. These days we no longer offer animal sacrifices, rather, we offer ourselves as “living sacrifices” in service to God (Rom. 12:1-2). Today’s passage briefly reviews the key features of each of the five major types of offerings, adding some details along the way (for example, specific categories of fellowship offerings). What are some of the vital principles? First, blood is required for forgiveness or atonement. Second, out of respect for God, the animal sacrificed had to be perfect. Third, offering a sacrifice demonstrated a worshipful or repentant heart. By placing their hands on the sacrifice, the people both took responsibility for their sin and acknowledged the substitutionary nature of the animal’s death. Each of these principles foreshadowed Christ. His blood was shed to atone for our sins. He was the only person in history able to be the perfect and effectual sacrifice for sin. He took our place, for we owed the penalty of death. And when He offered Himself, He made it possible for us to be forgiven and draw near to God. TODAY ALONG THE WAY - Paul applied the principle of sacrifice to believers: “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God–this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind” (Rom. 12:1-2). TODAY IN THE WORD - Leviticus 6:8–7:38 Old Testament Worship: Pointing the Way Forward Many of us think of the Old Testament as the antithesis of the New Testament and the Mosaic Law as the enemy of the gospel. After all, when was the last time you heard an evangelistic sermon based on the book of Leviticus? Yet Jesus is threaded all throughout the language of sacrifice. Leviticus is not irrelevant the way we might have once thought. True, Leviticus describes a sacrificial system that’s no longer required, but the system is still imbued with layers of meaning. It perfectly and symbolically illustrates what Jesus came to do and why. Jesus is the holy High Priest, who has entered heaven’s throne room to present a sacrifice of atonement. But He did not enter with a slaughtered animal: He entered to surrender His own body and spill His own blood. His blood, unlike the blood of the Levitical sacrifices, was not carefully drained and collected. Instead, it seeped into the earth, absorbing into all of creation to free it from the power and penalty of sin. He is the perfect Lamb of God on whom we, by a faith confession, transfer our sin. He is also the Bread from heaven, restoring the fellowship with God that had been broken in the Garden. By His sacrifice of Himself, we, the unholy, are made holy. We, the unclean, are cleansed. Guilt is erased; sin is paid for; and because of Christ, men and women, once distanced, are brought near to God. All of this is symbolized in the Communion meal: the holy blood spilled out, the broken bread of His body. The invitation is made for all: take, eat, drink. Remember the Lord’s death until He comes. Apply the Word - Our life as Christ followers is portrayed in the New Testament in sacrificial language. We follow in the footsteps of Christ, hearing the call to present our bodies as "living sacrifices" (Rom. 12:1). We are described at "the pleasing aroma of Christ" (2Cor. 2:15). Following Jesus is a life of sacrifice and unreserved devotion to God. Hold nothing back. Leviticus 6:9 "Command Aaron and his sons, saying, 'This is the law for the burnt offering: the burnt offering itself shall remain on the hearth on the altar all night until the morning, and the fire on the altar is to be kept burning on it. burnt: Lev 1:1-17 Ex 29:38-42 Nu 28:3 because of the burning: or, for the burning, Lev 6:12,13 Law (torah) means ‘direction’ or ‘instruction’ (cf. Lat. doctrina) and this is the first use in Leviticus (of 16x - Lev 6:9, 14, 25; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32; 26:46). Torah refers to the instructions from God to His people regarding how they were to live and here specifically how the priests were to carry out the burnt offerings (See commentary notes for more discussion of the burnt offering = 'olah). The heaviest concentration of the word torah is found in Psalm 119 (25x - Ps 119:1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174) with 10 more uses in the other psalms (Ps 1:2; 19:7; 37:31; 40:8; 78:1, 5, 10; 89:30; 94:12; 105:45) David Baker notes that torah is "the same Hebrew word used to describe the Pentateuch, the law of Moses (Deut 4:8; Josh 1:8; 8:34; Neh 8:14). This torah was not restricted to ritual instruction, as it is in this verse, nor is it a negative description of restrictive practices, as we often seem to view the word “law” today. Rather, it concerns all aspects of teaching coming from God (Pr 6:23; Mal 2:7–8), the Creator of the universe, on how to live as part of his creation to the greatest advantage (cf. Pr 29:18NIV). (Cornerstone Biblical Commentary) Merrill - In the NT the Greek equivalent (of Torah) can be used as synonymous with the entire Pentateuch (cf. Matt. 5:17; 11:13; 22:40; Luke 24:44; Acts 13:15; Ro. 3:21) but its usage here is not that broad. Here (Lev 6:9) the demonstrative pronoun "this" (''this is the law") restricts the use of the noun to the regulations following, which concern the burnt offering (Lev. 6:8-13). This use of "torah" with the demonstrative pronoun "this" occurs again in Lev. 6:14, 25; 7:1, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32. In all these references the usage appears to be restricted to the specific laws being presented in context. The Hebrew term "torah" actually comes from the verb yarah (03384) "to teach" (KBL, 403) and thus "torah" conveys the primary idea of instruction through regulations." (Bible Knowledge Word Study) Burnt offering - For more discussion see word study on 'olah. Remember that no portion of the burnt offerings were to be eaten by men. Recall also that the burnt offering is the foundation sacrifice, on which all other sacrifices were physically placed (Lev 3:5; 6:12). On the hearth (moqedah) refers to the top of the altar where the red-hot coals would have rested (Ps 102:3; Isa 33:14), as opposed to the horns or sides of the altar, which were used in other ritual activities. Harrison - The priest was told that he had to keep the sacrificial animal all night on the hearth (Lev 6:9), this latter expression being better translated ‘on its firewood’. The fat from the sacrifice would drip down on the altar fire and enable it to burn until the following morning, at which time the priest was to follow the ritual prescribed for the removal of the fatty ashes… An ‘eternal flame’ can be amenable to a great deal of symbolism, or none at all. For the ancient Hebrews it typified, among other things, God’s presence among his people (cf. Ex. 13:21–22), and his own demands that his covenant nation should worship him alone. Some Christians have seen in this continuous fire the obedience of Jesus Christ our High Priest, who in obedience to the point of death (Phil. 2:8) offered himself as the perfect sacrifice for human sin. Fire on the altar is to be kept burning (Lev 6:9, 12, 13) - This instruction is repeated three times emphasizing that the fire is to be kept burning all night. From Nu 28:3-8 we see that a burnt offering was normally offered every morning and evening. After the evening offering there were no more offerings which meant the priest had to carefully attend to the fire on the altar lest it go out! "Sabbath prohibitions regarding the kindling of fires (Exod. 35:3) did not apply to the tabernacle." (Harrison) Why did the fire need to be perpetual? The text does not say, but several suggestions have been offered - " Calvin notes that the first burnt offerings in the tabernacle and in the temple were lit by fire from heaven (Lev. 9:24; 2Chr. 7:1). The priests had to keep this fire going so “that the offerings should be burnt with heavenly fire.” Keil thinks the fire had to be kept burning because the burnt offering “was the divinely appointed symbol and visible sign of the uninterrupted worship of Jehovah.” Gispen thinks that it represented the continual consecration of the people to God. If the burnt offering was also seen as a propitiatory sacrifice, the perpetual fire served as a reminder of the constant need for atonement." (Wenham) Later in Leviticus we see another reason that may explain why the fire was to be kept burning - "Then fire came out from before the LORD and consumed the burnt offering and the portions of fat on the altar; and when all the people saw [it], they shouted and fell on their faces." (Lev 9:24) This would seem to symbolize that when the altar fire consumes the sacrifice, it is the LORD "consuming" it by fire. Ross comments that "Since the burnt offering was offered to make atonement to find acceptance into the presence of the LORD, the emphasis on keeping the fire burning must mean that the provision of atonement must always be available to people. No one should ever come to the sanctuary and find the fire out or the priests unavailable. Perpetual fire signified that the way of access to God by the sacrifice of the burnt offering was always ready and available." (Ibid) Wenham applies this to believers - If the perpetual fire represents God’s eternal presence with his people, the Christian is reminded to keep the divine fire ever burning within him. In the words of Paul, “Do not quench the Spirit” (1Th 5:19-note). If it speaks of our abiding need for atonement, we are reminded that Christ “always lives to make intercession” for us (Heb 7:25-note). Charles Wesley brings several of these interpretations together in his hymn: O thou who earnest from above The pure celestial fire to impart Kindle a flame of sacred love On the mean altar of my heart. There let it for Thy glory burn With inextinguishable blaze And trembling to its source return In humble prayer and fervent praise. Criswell - (Lev 6:9-13) The daily or continual burnt offering consisted of two lambs, one sacrificed in the morning and the other in the evening (cf. Ex. 29:38-42; Nu 28:3-8). Additional burnt offerings were offered on Sabbaths, New Moons (the beginning of each month), and the religious festivals (Num. 28:9-29:40). While the Israelites were camped and not marching in the wilderness, the fire on the altar was to be kept burning both day and night. The emphasis, however, was not on the fire, but on the continual burnt offering, which symbolized the consecration of the nation unto God. Leviticus 6:10 'The priest is to put on his linen robe, and he shall put on undergarments next to his flesh; and he shall take up the ashes to which the fire reduces the burnt offering on the altar and place them beside the altar. garment: Lev 16:4 Ex 28:39-43 39:27-29 Eze 44:17,18 Rev 7:13 19:8,14)(consumed: Lev 1:9,13,17 Nu 16:21,35 Ps 20:3 Ps 37:20 beside: Lev 1:16) PRIESTLY GARMENTS Put on (03487)(labas) means to dress or put a covering over the body - of wearing or putting on ordinary clothing (Ge 38:19, 1Sa 28:8, Song 5:3, Isa 4:1). The first use in Ge 3:21 describes God's provision of animal skin to cover the nakedness of the sinners who were now aware of their condition. Vine comments "As always, God provided something much better for man than man could do for himself—in this instance, fig-leaf garments (Ge 3:7)." Labas is used figuratively of the Holy Spirit coming upon Gideon (Jdg 6:34). In Pr 23:21 "clothe one with rags" speaks of poverty brought on by a dissolute lifestyle. Linen (Hebrew = bad = white linen) - "This fabric made from flax fibers breathes well, allowing the officiating priest to keep from perspiring (Ezek 44:18)." (David Baker) Put on his linen robe (cf. Ex 28:39–42) - The linen robe of the priests reflected the holiness that was required in order to approach the LORD. Believers may not wear distinctive linen robes like the Levitical priests, but we are all clothed with the righteousness of Christ (Gal 3:27, 1Cor 1:30) and are charged to be holy as God is holy (Lev 11:44, 1Pe 1:14-16). In a word, we cannot approach God with "unholy garments." In Psalm 24 David asks "Who may ascend into the hill of the LORD? And who may stand in His holy place?" And then he answers immediately declaring "He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully." (Ps 24:3-4)