Leviticus as background for understanding
the New Testament Epistle to the Hebrews.
By
Ds. Marc S. Blackwell, Sr.
By
Ds. Marc S. Blackwell, Sr.
Welcome to our study of the The Epistle to the Hebrews (NTE 313). This Saturday Seminary is focussed on providing an overview of some of the key themes in Leviticus. Special attention is given to the subjects or themes that effect our NT Studies programme. I trust that this overview of some of the central background issues of Old Testament Jewish doctrine will make your study of the Epistle of Hebrews more meaningful and interesting. The sources are listed at the end and though the viewpoints are mine the content is an eclectic mix. Enjoy reading and studying these comments, texts and references. I hope by encouraging you to look at Leviticus before looking at Hebrews it will help you as a Christian Worker to be reminded of the need of perspective in our understanding and teaching of God's Word.
- Basic outline of Leviticus:
The Hebrew name of 3rd book of Pentateuch is Vayikra, meaning "and he called out." The Septuagint translation (ca. 250 B.C.) named it "Book of the Levites," thus it was to be rendered as "Leviticus". Other helpful references are found in Exodus 25-31 and 35-40, and these themes are continued throughout most of Numbers with a considerable repetition of content.
In Exod. 27:1-8; and also 38:1-7 we learn that the altar for the burnt offerings was made of acacia wood, overlaid with bronze. It was nearly 8 feet square and about 4 and a half feet high. As one entered the courtyard of the tabernacle through the gate, the altar of burnt offering would be the first of the tabernacle furnishings to be encountered as one approached the tabernacle proper. To the left of the altar
would be the ash heap, where the ashes from the altar were placed (Lev. 1:16).
Between the altar and the tabernacle doorway was the bronze laver (30:17-21; 38:8), where Aaron and his sons cleansed themselves. Then, there was the doorway to the tabernacle. Since the altar was located at the approach to the tabernacle, the sacrifices enabled men to draw near to God who dwelt in the tabernacle, and who spoke to Moses from within it (Lev. 1:1).
The Lord called unto Moses. The setting is explained in Exodus 40. God speaks to Moses from the tabernacle, the “tent of meeting,” i.e., where God meets his people. This was not a meeting place in the sense of the later synagogue, for only priests and Levites were allowed to draw near to it.
Offering, Hebrew qoµrbaµn, comes from the root qrb, “draw near.” It is that with which one draws near to God. A man brought something to prepare him to enter the presence of God. What these offerings were is given in chapters 1 through 7 of Leviticus. The burnt offering could consist of a large, male animal, (v. 3), or a small animal, (v. 10).
The main thought here is that neither the offerer (cf. chs. 13; 14) nor the offering could be blemished or defiled. The offering was brought to achieve acceptance by God of both offering and offerer. With this brief introduction we begin our search into the backgrounds of the “Better Way” – in Jesus Christ the Lord Who the Epistle to the Hebrews shows to be be better than ALL!
- Institution of the Sanctuary System (1:1-10:20)
A. Sacrificial System (1:1 to 7:38)
a. The Lord's portion (1:2 to 6:7)
b. The priest. (6:8 to 7:38)
B. Priesthood (8:1 to 10:20)
a. Consecration (8:1-36)
b. Service (9:1-24)
c. Aaron's eldest two sons die (10:1-20)
II. Moral Discipline (11:1-20:27)
A. Uncleanness (11:1-15:33)
a. Animals (11:1-47)
b. Childbirth (12:1-8)
c. Leprosy (13:1-14:57)
d. Issues (15:1-33)
B. Day of Atonement (16:1-34)
a. The Preparation (16:1-10)
b. The Sin offerings (16:11-19)
c. The Scapegoat (16:20-22)
d. The final offerings and instructions (16:29-34)
C. The Sanctity of the Blood (17:1-16)
D. The Moral Law (18:1-20:27)
Vices, Incest and Unnatural lusts and acts (18:1-30)
III. Spiritually Symbolic Rites and Observances (21:1-25:55)
A. Sanctity of Priests (21:1-22:33)
a. Holiness (21:1-9)
b. The High Priest (21:10-15)
c. The physical attributes (21:16-24)
d. Defilement (22:1-16)
e. Rules for offering sacrifices (22:17-33)
B. Feast Days (23:1-44)
a. The Sabbath (23:3)
b. The Passover (23:4-8)
c. The Firstfruits (23:9-14)
d. The Feast of Weeks (23:15-22)
e. The Feasts of the Seventh Month (23:23-44)
C. Consecrated Elements (24:1-23)
a. Oil (24:1-4)
b. Shewbread (24:5-9)
c. The Sins of blasphemy and violence (24:10-23)
D. Holy Years (25:1-55)
a. Sabbatical (25:1-7)
b. Jubilee (25:8-55)
IV. Exhortations (26:1-27:34)
A. Blessings and Curses (26:1-46)
a. The Rewards for obedience (26:1-13)
b. The Punishments for disobedience (26:14-45)
B. The Vows and Tithes (27:1-34)
The burnt offering does not originate in Leviticus, but is found early in the Book of Genesis offered by Noah after the flood waters had subsided. (Gen. 8:20). God instructed Abraham to offer up Isaac as a ôburnt offeringö (Gen. 22:2), and so the ram which God in Isaac’s place was offered by Abraham as a burnt offering (Gen. 22:13). When Moses told Pharaoh that Israel must take their cattle with them into the wilderness to worship their God, it was because they needed them to offer burnt offerings (Exod. 10:25-26). Jethro, Moses’father-in-law, offered a burnt offering to God in Exodus chapter 18 (v. 12). The Israelites offered up burnt offerings in conjunction with their meeting with God and receiving His covenant on Mt. Sinai (Exod. 20:24; 24:5, etc.). Unfortunately, when the Israelites worshipped the golden calf they offered up burnt offerings as a part of their false worship (Exod. 32:6).
Basic Themes in Leviticus:
Leviticus is the manual for the Priests of Israel. It tells us how to use the Tabernacle (See Exodus), and how a sinful people can approach God. It gives the laws of worship and life. These themes direct Israel toward living a holy life before God.
- The Sacrificial System The holy God must have a holy people and this holiness must embrace the whole life of man. Why the need for these sacrifices and a sacrificial system? The sacrifices remind the believer that man is a sinner and that his sin must be dealt with (Romans 3:23; 6:23; Hebrews 9:22). The only cure is Christ. Leviticus tells us about the sacrifices and offerings as types. They point to the perfect sacrifice for sin, which would to be made at Calvary. Leviticus is God's picture–book for the children of Israel because it pictures the work of Jesus Christ on the Cross. All the sacrifices in this book point to "the Lamb of God, which takes away the sin of the world" (John 1:29). It is good to keep in mind that every Old Testament sacrifice anticipated the true and perfect sacrifice which Christ would offer at Calvary. They were shadows and types of the coming perfect sacrifice for sin. Christ is the end of all the sacrifices.
These sacrifices were witnesses to the people that they were sinners and could be saved only by a substitutionary death, offered on their behalf. The sacrifices testified that the worshiper lived only by virtue of the slain victim in his stead. The continual repetition of the sacrifices testified that blood of animals can not take away sin. The sacrifices were a promise, a prophecy, and a pledge that one day God would provide the perfect offering for our sins. All Old Testament sacrifices were mere shadows of the sacrifice of Christ and looked forward to it. The Old Testament sacrifices were worthless in their own right, but were accepted for the time as tokens of the future sacrifice of the Lamb of God (Hebrews 10:10–14). Once that sacrifice was offered, all other sacrifices lost their meaning, for the infinite value of the Savior's death was enough to pay the penalty for sin of all men for all times (Hebrews 10:18).
The offerings are broken down into two groups. The "sweet savor" offerings typify Christ in His meritorious perfections. The first three in Leviticus are sweet savor offerings and are voluntary. The last two are non-sweet savor offerings and are compulsory. The "non–sweet savor" offerings typify Christ bearing the whole penalty of the sinner. Leviticus shows the redeemed people of Israel that the way to God is by sacrifice and the walk with God is by separation.
- The Priesthood in Biblical Overview. The duty of the priest was to make atonement for the sin of the people by means of typical sacrifices. He represented the people before God and God before the people. He blessed the people in the name of the LORD . The priest also taught the people the Law and the will of God.
2.2.1 The Priesthood before Moses:
Melchizedek, Gen. 14:18; Heb. 5:6,10,11; 6:20; 7:1-21.
Jethro, Ex. 2:16.
Priests in Israel before the giving of the law, Ex. 19:22,24.
2.2.2 The Priesthood under Mosaic instruction: (Cross-referenced)
Mosaic: Ex. 28:1-4; 29:9,44; Num. 3:10; 18:7; 1 Chr. 23:13.
Hereditary descent of office, Ex. 27:21; 28:43; 29:9.
Consecration of, Ex. 29:1-9,19-35; 40:12-16; Lev. 6:20-23; 8:6-35; Heb. 7:21.
Is holy, Lev. 21:6,7; 22:9,16.
Must be without blemish, Lev. 21:17-23.
Vestments of, Ex. 28:2-43; 39:1-29; Lev. 6:10,11; 8:13; Ezek. 44:17-19.
Atonement for, Lev. 16:6,24; Ezek. 44:27.
Defilement and purification of, Ezek. 44:25,26.
Marriage of, Lev. 21:7-15; Ezek. 44:22.
- O.T. Instructions for the Levitical Priestly Ministry.
> To care for the Tabernacle & the Furnishings. Nm. 1:47-54; 4:15,20
> To guard the Sanctuary of God. 1 Chr. 9:19,
> To teach the Law to the People of God. Dt. 33:8-11; Neh 8:7-9
> To lead the believers in worship and praise to the Lord. 1 Chr. 28:28-32
> To approach God's Altar on behalf of the people.
>> Dressed so as to represent His Righteousness (not their own) Ex. 28:36-43
>> Washed so as to represent His Holiness. Ex. 30:20-21
>> Ceremoniously cleansed to represent His Purity. Lev. 22:9
> To adjust to the requirements of Israel’s historical context.
>> Chambers for, in temple, Ezek. 40:45,46.
>> Exempt from tax, Ezra 7:24.
>> Armed for war, re: defections from Saul, 1 Chr.12:27,28.
The Old Testament goal of the priesthood was to take the responsibility for leading all of Israel toward holiness as a nation. As a holy priesthood and people they were to understand that everything was either common and unholy or set apart and holy. Lev. 10:10 and many other passages clarified their unique relationship with God.
- N.T. Teachings for the Believer's Priestly Ministry in Christ. 1 Jn. 2;20,27
> Every true believer is given responsibility and access to God.
Heb.10:19-20; Rev. 1:6
> Every believer-priest is privileged to offer spiritual sacrifices. 1 Pet. 2:5,9
>> The believer-priest is clothed in Christ's Righteousness. 2 Cor. 5:21
>> The believer-priest has been washed in Christ's Holiness. 2 Cor. 6:9-11
>> The believer-priest has been cleansed in Christ's Purity.
- The Priestly Ministry in Summary. (Leviticus)
a. Consecration ( Lev. 8:1-36)
b. Service (Lev. 9:1-24)
c. Sanctity of Priests ( Lev. 21:1-22:33)
d. Holiness (21:1-9)
e. The High Priest (21:10-15)
f. The physical attributes (21:16-24)
g. Defilement (22:1-16)
h. Rules for offering sacrifices (22:17-33)
OUR GREAT HIGH PRIEST
The priest of Israel could only point to a greater priest (Hebrews 10:1-3) who would be both the Great High Priest and the perfect Sacrifice that He would offer up to God. Our High priest did not have to offer up a sacrifice first for Himself and then
for the people (Hebrews 7:26-28). As our High Priest He entered into heaven
itself (Heb 9:24; 10:13, 19-22), and offered up Himself as the sacrifice (Heb 9:7-8).
The animal sacrifices are no longer necessary because all the sacrifices were
fulfilled in Christ. Therefore only one priest is really necessary. Christ is
the Great High Priest and He is at the right hand of the Father interceding on
our behalf (Hebrews 2:17; 4:15-16). He is the only Mediator between God and man
(I Timothy 2:5; I Peter 2:5; Hebrews 10:12; 7:25; John 14:6).
2.3 Issues of Moral Discipline (Leviticus 11:1 to 20:27)
2.3.1 Issues of Uncleanness (Leviticus 11:1 to 15:33)
2.3.2 The Day of Atonement (Leviticus 16:1-34)
a. The Preparation (16:1-10)
b. The Sin offerings (16:11-19)
c. The Scapegoat (16:20-22)
- The Sanctity of the Blood (Leviticus 17:1-16)
Blood cleanses from sin (I John 1:7). It is the basis of the covenant (Hebrews
9; 13:20). It obtains remission (Matthew 26:28; Mark 14:24; Hebrews 9:22b;
Isaiah 53; Hebrews 13:12). The blood of Jesus obtains our sanctification (I
Corinthians 1:2; Hebrews 2:10-11; 9:13-15). His blood obtains our redemption
(Ephesians 1:7; John 1:29; Colossians 1:14; I Peter 1:18-19; Revelation 5:9;
Acts 20:28). It is God's propitiation (Romans 3:25). It is our peace through
Christ's blood (Ephesians 2:13; Colossians 1:20). It brings reconciliation with
God (Colossians 1:20-22; Romans 5:l0ff). It obtains our victory (Revelation
12:11); Justification (Romans 5:9). Though His blood we enter into the Holy of
Holies (Hebrews 10:19-20).
- The Feast Days (Leviticus 23:1-44)
Feasts Passages in Leviticus:
Passover 23:5
Unleavened bread 23:6–8
Firstfruits 23:10–14
Weeks 23:15–22
Trumpets 23:24–25
Day of Atonement 23:27–32*
Booths 23:34–43
The feasts of the Lord were days of high importance for Israel.1 They punctuated her calendar with seasons of joyous celebration, and sharing in agricultural abundance, .2 they were primarily religious events. 3 Their importance is established by the three passages in Moses’ Inspired writings:Leviticus 23; Numbers 28–29 {Num 29}; and Deuteronomy 16.
The significance of the Feasts was primarily eschatological. They “were types which prophesied God’s redemptive program in Israel.” L.S. Chafer points out, for a type to be valid, it must have “continuity of truth” in both testaments. So for
the annual cycle of feasts to have the eschatological it must first speak commemoratively to Israel of her past redemption before it can speak typologically of her future redemption. Deuteronomy 16 stresses the pilgrimages to the feasts, Numbers 28–29 emphasize and prescribe the kinds of offerings for various occasions-daily offerings (28:3–8 {Num 28}), sabbatical offerings (28:9–10 {Num 28}), and festive offerings (28:19–29:39 {Num 28:19–Num 29:39. In Numbers 28:2. The Israelites were instructed to “observe” (rm^v*) to present or “to exercise great care over.” and Leviticus 23 focuses on the feasts themselves.
3.1 The Message of Festive Sabbaths ( Leviticus 23:3)
Sabbatical Rest The concept of the sabbatical rest is usually associated with Creation. The Lord’s rest from His creative activities is the reason behind Israel’s keeping of the fourth commandment (Exod 20:11). But the Bible student should note that in Deut 5:15 a different, or additional, reason is given for sabbatical rest: to commemorate Israel’s redemption from the bondage of Egypt. The writer of Hebrews linked these two ideas as he spoke of the rest in Genesis 2:2 and the rest in Psalm 95:11.32 In other words he associated this rest with the entrance of Israel into the Promised Land, which the Israelites (the first generation of the Exodus) forfeited because of their unbelief. In Summary: the sabbatical rest is a commemoration of the Lord’s finished work of redemption or in other words as a periodical memorial of Israel’s deliverance from Egypt. Some of the festive Sabbaths cannot fall on the weekly Sabbath. Thus these festive Sabbaths point to the completed work of redemption, which is a form of creation.
Note: of the seven feasts of the Lord described in Leviticus 23, five include a specific prohibition from work. They are the first and the seventh days of the Feast Feast of Trumpets (v. 25}), the Day of Atonement (v. 28–31), and the first and eighth days of the Feast of Booths (v 35–36). During the Feast of Unleavened Bread the two Sabbaths are only six days apart. The Feast of Firstfruits takes place on the day after a Sabbath. The 50th day from that day cannot possibly be another Sabbath. Thus the Feast of Weeks would not be on a weekly Sabbath. Between the Feast of Trumpets and the Day of Atonement the interval was 10 days; thus one of them could not fall on a weekly Sabbath. As explained earlier, the significance of the “sabbatical rest” went beyond the general commemoration of the Lord’s repose from His completed work of creating the world to the specific commemoration of His completed work of redeeming the nation Israel.
Two of the seven feasts include no prohibition from work. They are the Passover and the Feast of Firstfruits. The Passover, according to verse 5 {Lev 23:5}, is basically an evening event. The next morning begins the first Sabbath of the Feast of Unleavened Bread. So the Passover is, in effect, the beginning of the Feast of Unleavened Bread. In the description of Deuteronomy 16 the “Passover and Unleavened Bread are in effect the two constituent parts of a single major festival.
The Feast of Weeks is most likely a part of a single major festival like the Passover and the Feast of Unleavened Bread. The Feast of Firstfruits marked the beginning, and the Feast of Weeks marked the end, of the harvest season. Both included the wave offering (vv. 11,17 {Lev 23}). In the first case what was waved is the sheaves, but in the second case what was waved is two loaves of bread baked with yeast (leaven). It signified the completion of the harvest and the leisurely preparation of meals. At the Feast of Firstfruits no such leisure could be offered. It began the harvest and no special time was taken for rest. (A literary parallel to this phenomenon is in Genesis 1:7. At the end of the second day of Creation there was no pronouncement of approval. That did not come till the third day. It is suggested that the work performed on both days should be taken as a unit.)
The purpose for all such gatherings was religious—for the worship of Jehovah. They were special occasions for fellowship and communion between a holy God and His holy people.
3.2 An Overview of the Feasts and the Offerings (as mentioned in Leviticus):
The Passover (Lev. 23:4-8), No offering mentioned. Passover is a memorial feast that speaks of redemption by blood. It is based upon the exodus out of Egypt (Ex. 12). Christ is our Passover is slain for us (I Corinthians 5:7).
Unleavened Bread offering, that which is made by fire. (Lev. 23:6-8) The unleavened Bread offering speaks of communion with Christ and a holy walk.
Christ cleanses the old, unregenerate life of the believer.
The Firstfruits offering (Lev. 23:9-14), a wave offering of Sheaves. The Firstfruits are sheaves of the barley harvest (23:9-14) and is a type of resurrection, first
of Christ and then of "them that are Christ's at His Coming" (I Corinthians 15:22-23). God claims first fruits of everything. The sheaf represented all of the harvest. Jesus is now in the presence of the Father as the representative of all believers. He will remain there until the Second Coming, and then the whole harvest will be gathered (1 Thess 4:). The believer is thus consecrated to God in Christ (I Cor. 6:19, 20). We have the first fruits of the Spirit (Romans 8:23). We are the first fruits of His creation (Rom. 5:9; Jm. 1:18; Rev. 14:4). [Pentecost is the ingathering of The First Fruits Of The Wheat Harvest (23:15-22). It typifies the descent of the Holy Spirit to form the Church (Acts 2:1-4). The Church came into existence fifty days (Pentecost) after Christ's resurrection (Leviticus 23:16).
The Meal offering, two-tenths ephah of fine flour, mingled with oil, made by fire.
(Leviticus2) The meal offering is the sacrifice of daily devotion, and is called "meat" in the KJV. It typifies the perfect manhood of Christ. He is perfect in thought, in word and in action. Let us feed on the perfect meal offering. He is the Bread of Life. We must first come to Him with our whole burnt offering, and then we keep coming
with our continual meal offering. It is our very best; it is our gift of life.
(cf. I Peter 2:22) Christ is the grain of wheat that falls into the ground and
dies (John 12:24; 4:34; 6:27). The meal offering is also a beautiful picture of the sanctification of the believer, i. e. the one who has appropriated the burnt offering of Christ by faith. Do not reverse the order. Justification must come first (Romans 12:1-2). It's spiritual application is the service offered by the believer and the
spiritual nourishment received. Service is a privilege, not remuneration. Acts
10:4; Philippians 4:18
The Drink offering, a fourth of a hin of wine. Lev. 10:9: Poured out onto the altar. Do not drink wine nor strong drink. Those consecrated to God’s service were to perform their duties with a clear mind, unclouded by alcohol.
The Weeks, a wave offering of two loaves of bread made of two-tenths ephah of fine flour, baked with leaven.
The Burnt offering, yearling lambs without blemish: The Burnt offering is one of the Sweet Savor Offerings, (Korban), (Leviticus 1). The Burnt offerings were offered daily as an offering of dedication. It is the most common sacrifice in the Tabernacle and pictures the idea of consecration and self surrender of the whole man to the Lord. Because of sin it was necessary for the offerer to die spiritually. A whole victim was consumed on the altar by fire. It typifies Christ offering Himself without spot to God in delight to do His Father's will. Christ completely yielded Himself to God on our behalf. (Jn 6:38; 4:34; Eph. 5:2; Heb. 9:14; 10:7). It is the "Surrender" of Christ. This sacrifice also finds application in the consecration of the believer to God. (Rom. 12:1; I Cor. 6:2).
The Peace offering, two yearling lambs. (Leviticus 3) A Representation of fellowship and communion with God. It is an offering of thanksgiving. The believer – justified by faith, spontaneously engages in praise and exercises fellowship. It is always preceded by the daily burnt-offering. The peace offering comes last in the order in which they were observed. It typifies Christ, our Peace (Ephesians 2:14; Colossians 1:20; Romans 5:1; II Cor. 5:19; I Jn. 1:3, 7). Christ is our mediator of peace.
The Sin offering, one male goat. One of the Non-Sweet Savor Offerings (Leviticus 4)
The sin offering acknowledges sin (vv. 2, 3). It is for expiation for sin. In this offering man is a convicted sinner. God holds us accountable for sin. We are like criminals who have been found guilty and sentenced to death. 'The wages of sin is death" (Romans 6:23a). It did not deal with sins in general, but particular sins. This sacrifice dealt with the knowledge of sin of which the people were not aware of before. It typifies Christ as Sin bearer. Christ is "made sin for us." (Cf. II
Corinthians 5:21). He deals with out particular sins. His death covers every sin
(I Peter 3:18; Isaiah 53:6; I John 1:9). Every sin must be covered––sins of open
rebellion as well as unintentional and weak flesh. God is holy and no sin is
left uncovered (I John 2:1, 2; Romans 8:3; Galatians 2:16; Hebrews 13:10–13).
The Trespass Offering, (Leviticus 5). The trespass offering cleanses the conscience and sends the sinner back to make restitution (v. 5). It was for special sins by which a person had contracted guilt. It typifies Christ making restitution for the injury caused by our wrongdoing. We bring our sin; Christ brings the offering and the atonement for sin. (I Cor. 15:3). Christ is our guilt offering, the satisfaction, on our behalf to God. The idea of restitution, or restoration, of the rights of those who had
been violated, or disturbed is in the foreground here (See: Zacchaeus in Luke
19:8; Isaiah 53:8; II Corinthians 5:19; Colossians 2:13, 14).
The Trumpets Offering, made by fire. The Rams Horn (Leviticus 23:23-25) called the people to repentance and reminded them the LORD was in a covenant relationship with Israel. The ram's horn called to memory Abraham's sacrifice of Isaac. Trumpets will herald the coming of the Messiah! Trumpets were used later in Israel. The shophars were used to call Israel to worship, walk, and war. It is
prophetic of the future regathering of long dispersed people of Israel . (Zech. 14; Matt. 24:29-31).
The Atonement Offering, made by fire. The Day of Atonement was the most important feast in the Mosaic system because on that day the removal of sin was given its highest expression. (Leviticus 16; and 23:26-32). The trespass and sin offerings were specified according to the nature of the offense, when the sinner was aware of his sin. However, when the sinner remained unaware of his guilt, no offering was brought and those sins remained in a sense unaccounted for. If this condition were to be unrelieved, the sacrificial system would fall short of its ultimate purpose. To meet this pressing and everpresent need in Israel the Lord instituted the Day of Atonement.
At the heart of the ceremonies of the Day of Atonement was the sin offering of the two goats. The meaning of this feast and its offering lies in the significance attached to the term “scapegoat.” The High Priest alone did all the work on this special day. No one accompanied or assisted him (16:17). He had to offer a sin offering and a burnt offering (16:3). He laid his robes of beauty and of glory aside, bathed himself, and put on linen garments. (16:4). He had to make an atonement for himself and for his house (16:6),
The High Priest would then bring in two goats for the people, and would cast lots to select one for Jehovah and the other to be a scapegoat (16:7-8). The reason for using two goats for the people is that it was physically impossible to combine all the features that had to be set forth in the sin offering in one animal (Heb. 10:4, 12–14; 9:28; I Pet. 2:24; Jn. 1:29). He cleanses us of all (every) sin (I John 1:6-7; Hebrews 9:14; 7:25). He would then kill the chosen goat for a sin offering for himself and his house (16:11). After this he was to take burning coals of fire from off the altar, and with his hands full of incense enter within the veil, into the holiest of all. The cloud of incense covered the mercy seat (16:12, 13). He then sprinkled the blood with his finger upon the mercy seat eastward seven times (16:14). The goat for a sin offering for the people was killed, and the blood sprinkled in the same manner (16:15-19).
The slain goat is a type of Christ's death as being expiatory, by which the holiness and righteousness of God as expressed in the law has been honored and vindicated (Romans 3:24-26). The slain goat typifies the vindication of the holiness and justice of God (II Corinthians 5:21). Ultimately, our Savior (Sin Bearer) died in our place (Isaiah 53:4; Galatians 3:13).
The scapegoat, laden with the sins of the people, was then led away by the hand of a qualified man into the wilderness. The scapegoat was a visible representation that the believer’s sins were utterly removed and carried away (Psalm 103:12). The scapegoat, then, is a type of Christ's death as putting away our sins before God, and as risen from the dead and living as our High Priest, enabling God to declare righteousness the sinner who believes in Christ (Hebrews 9:26; Romans 4:25; 5:1; 8:33-34). Christ lifts up and carries our sins away never to return again. Just like this goat Christ suffered what the sinner without Christ would suffer (Isaiah 53:6, 12; I Peter 2:24). By faith we laid our sins on Jesus and He bore them in His own body in His death on the Cross. He remembers our sins no more (Hebrews 8:12). Our sinless Great High Priest did not have to first offer a sacrifice for Himself (Hebrews 7:26-28; 9:11-15, 22).
The Booths Offering, made by fire. The Booths or Tabernacles (23:33-44) commemorated the time when the children of Israel lived in tents during their wilderness journey. It was celebrated in the fall and lasted an entire week. The people lived in booths out of doors and heard the reading of the Law. It reminded them of their absolute dependence upon God. It is prophetic of Israel's millennial rest (Amos 9:13-15; Zechariah 14:16-21). The Feast of the Tabernacles is a memorial of their redemption out of Egypt (Leviticus 23:43). Compare Jesus at the Feast of Tabernacles (John 7:2, 14, 37; 8:12). There is to be a greater ingathering when Christ returns for His people (Revelation 7:9, 10).
Special Notes:
In Numbers 28:30 a male goat is specified for the purpose of making atonement. The type of offering, a sin offering, is not mentioned. Its emphasis is noteworthy. The concept of the removal of sin, or the requirement of holiness, on the part of the worshiper is clear. The fact that this type of offering is followed by a peace offering further clarifies that only after the removal of sin can one have communion or fellowship with the Lord.
The Years
The Sabbatical Year (Leviticus 25) was the year of meditation and devotion. It
was a year long Sabbath. The purpose and character of the Sabbath was magnified.
It occurred every seven years, and it let the land rest for a full year.
The Jubilee Year (25:8-24) was celebrated every fifty years, and was inaugurated
on the Day of Atonement with the blowing of the trumpets. All Hebrew slaves were
set free, obligations of debts were terminated, and land was restored to the
original owner. It looks to the coming rest the Messiah will give when He comes
and reigns in glory.
OUR KINSMAN REDEEMER (LEVITICUS 25:25)
The "Kinsman," or Goel, had the right of redemption. He kinsman could free the
debtor by paying the ransom price. The kinsman must be nearest of kin, must be
able to redeem, must be willing, and must be free need of redemption himself. Redemption was complete when the price was paid in full. This right to buy back, belonged only to the nearest kinsman. Cf. Ruth 2:1; 3:12, 13; 4:4, 14. Christ is our nearest of kin through the incarnation (Hebrews 2:10-18; Job 19:25; Galatians 4:4-5; Ephesians 1:7, 11, 14; I Peter 1:18-19; Romans 3:24; 8:3; Philippians 2:7). He met all the conditions of a kinsman. Jesus you are my kinsman redeemer. You have the right to redeem me, all that I have lost you can purchase. He has the power to redeem. He has the means to do it. He is ready and willing to redeem us.
In conclusion, we see the Sabbath is the governing principle in the annual cycle of the feasts of the Lord. These feasts were to be celebrated by a Sabbath cessation from work, and a special assembling for religious purposes. These celebrations were retrospective since their commemoration was made by a holy people who were the beneficiaries of the Lord’s completed work of redemption.
Because of the feasts’ emphasis on the sabbatical principle, people often assume that the application is to the Lord’s day—Sunday—and possibly communion and baptism. However, since the Sabbaths involved in the Feasts were not the weekly Sabbaths, such a connection is not possible. The two ordinances of the New Testament church, baptism and the Lord’s Supper commemorate the completed work of redemption of Christ on the cross. So whenever believers gather for these events, they should look back, as a holy people, to the completed work of their resurrected Lord and the commemoration is that of the day of His resurrection, i.e Sunday, not the Sabbath. .
- Additional Details Regarding Sacrifices & Offerings:
- The order of the offerings: 1. sin, 2. consecratory, 3. peace.
- The key terms related to the Levitical Offerings:
- The Blood Sacrifices:
- Terminology: Korban, "to approach" -- offerings of access prior to asking a favor or doing worship
Mincha, "to give" -- after receiving a favor
Zebach, "to slaughter animals" -- expiation of sin
Ishsheh, "made by fire" (ie baked) –
Olah, " burnt" (holocaust in Greek) offerings consumed by fire
Chattath, "sin offering" -- punishment to relieve the conscience from guilt
Asham, "tresspass" -- for particular faults or sins
Nesek, "drink" -- confirmation of convenants
There are, of course, various and diverse other sacrifices prescribed for particular circumstances, such as with vows fulfilled, purification from ceremonial uncleanness, consecration to the priesthood, healing, etc.
Animals were domestic, involving property and affections (no wild animals), they
must be clean, non-carniverous animals and the poor were permitted to sacrifice doves in place of animals
Nephesh translates both as "blood" and in certain contexts as "human soul." For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Leviticus 17:11.
The sacrificial use of blood are given in great detail and the most common instructions include: blood sprinkled or spilled, poured around the altar, sprinkled around with hyssop, and smeared with the finger on the horns of the altar.
There are strict prohibitions against eating blood (LV 27:10-11; AC 15:29)
The purposes of the Sacrifices include: exemption from temporal punishment of death in some circumstances; relief of guilty conscience; an assurance of reconciliation granted and the primary and simple purpose is - Holiness !!
Bibliography
Allis, O.T. New Bible Commentary, F. Davidson, Ed. Eerdmans, Grand Rapids, 1954.
Allis, Oswald T. New Bible Commentary, Guthrie, ed. Eerdmans, Grand Rapids, 1970.
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Blair, Edward P. Abingdon Bible Handbook. Abingdon, Nashville, 1975.
Feinberg, Charles L., The Scapegoat, Bsac V115 #460, Oct 58, Talbot, Los Angeles
Halley, Henry H. Halley's Bible Handbook. Zondervan, Grand Rapids, 1927.
Hui, Timothy K., The Feasts, BSac—V147 #586, Apr 90 - 144, Dallas 1990
Keil and Delitzsch, The Pentateuch in the OT Biblical Commentary, II, 394-95.
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Lindsay, John W., Commentary on the O T, Vol. II, Hunt and Eaton, NY 1891.
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Nave, Orville J., New Nave's Topical Bible, Electronic Ed.,Logos, Oak Harbor, 1994.
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