Grace in the Burnt Offering - July 18th, 2021
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Five Glimpses of Grace • Sermon • Submitted • Presented • 1:11:43
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· 48 viewsA general overview of the offerings will help us to understand their purpose and interrelationship.
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Introduction to the Burnt Offering
Introduction to the Burnt Offering
Leviticus 1:1–17
And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, even of the herd, and of the flock. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord. And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before the Lord: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. And he shall flay the burnt offering, and cut it into his pieces. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: And the priests, Aaron’s sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord. And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish. And he shall kill it on the side of the altar northward before the Lord: and the priests, Aaron’s sons, shall sprinkle his blood round about upon the altar. And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar: But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord. And if the burnt sacrifice for his offering to the Lord be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar: And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.
The Burnt Offering was the first of the Levitical offerings and it was the one more frequently used. No day went by without a burnt offering on the brazen altar. The words “burnt offering” (v. 4) refer to that which rises, speaking of the smoke ascending from the altar. The Burnt Offering was a sacrifice which was consumed in its entirety. The whole offering went up in fire and smoke as its victim was reduced to ashes.
The Burnt Offering in the Old Testament was a figure of the true. It was something material that stood for something spiritual. Everything pictured in the Old Testament has a New Testament parallel. The Old Testament burnt offering, by which all rose in a pillar of smoke toward heaven, was the total gift of the offerer to God. Since the sacrifice was totally consumed it represented the person’s complete consecration to God. The New Testament parallel of the Burnt Offering is the full surrender of Christ to the Father as He died on the cross for a sinful world.
The Burnt Offering was a daily requirement and it points to the believer’s need to die daily. In 1 Corinthians 15:31b Paul said, “… I die daily.” We are imperfect people who sin every day we live and there must be a daily death to sin and self. We die daily to sin as we offer ourselves daily in total commitment to God on the brazen altar of the cross.
As God spoke to Moses to provide information about the offerings our attention is immediately drawn to
I. The Invitation to Fellowship
I. The Invitation to Fellowship
“… and spake unto him out of the tabernacle of the congregation …” (v. 1b).
Previously God had called Moses to Sinai and spoke to Him from the mountain. In the first verse of our text God spoke to Moses again but this time from an entirely different location. This time God spoke from His place between the Cherubim above the mercy seat in the holy of holies. The first word from the mountain was the word of the Law which blocked the way to fellowship with God because of sin. The second word from the tabernacle was the word of Grace which opened the way to fellowship with God through sacrifice. In the Law access to God is denied by an alarming barrier. In Grace access to God is allowed by the atoning blood.
From between the Cherubim, the accusations of the Law hear the answer of Grace. God can be just and still justify the sinner. For us today, the claims of the Law are satisfied in the substitutionary death of Jesus Christ. The Law demanded our death for sin. As an act of pure grace Jesus bore our sins in His own body and died the death demanded by the Law. By His grace the requirement of the Law was fulfilled. The satisfaction of God’s Law was found by the showing of God’s Grace.
Sinai - a devouring fire
Tabernacle - divine favor.
But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
A. The Authority behind the Invitation
A. The Authority behind the Invitation
“And the LORD called …” (v. 1a).
The word that came to Moses was the voice of the Lord. When God speaks His word carries supreme authority. As soon as we become conscious that God is talking it is time to drop everything and give Him our undivided attention. What He has to say is primary and He must be given the preeminence. His high and holy nature makes His words more important than anything else we can hear.
There is nothing unnecessary in an announcement from the Almighty. God does not waste any words in His communication. He says exactly what He means and means exactly what He says.
B. The Mediator in the Invitation
B. The Mediator in the Invitation
“… Moses …” (v. 1a).
God selected Moses from the children of Israel and gave him the message to share with the people. They needed a go-between. Moses became the representative of God to his people and his people to God.
The Mosaic system, which includes the Aaronic priesthood, pictures the sons of Aaron as many mediators between God and man. The New Testament parallel to this picture is the person of Jesus Christ who is the one mediator between God and man.
For there is one God, and one mediator between God and men, the man Christ Jesus;
C. The Place of this Fellowship
C. The Place of this Fellowship
“… out of the tabernacle of the congregation …” (v. 1b).
God’s presence with His people was between the Cherubim above the mercy seat in the holy of holies. The splendor of His presence is called the Shekinah and that indescribable, unapproachable light illuminated the place where it dwelt. God’s people knew God was at home in His house because His light was on. When the place where we are is illuminated with heavenly light, the people in this dark world will know that God is on the scene with His saints.
That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
D. Fellowship Depends on Right Doctrine
D. Fellowship Depends on Right Doctrine
“Speak unto the children of Israel, and say unto them …” (v. 2a, b).
What God told Moses to speak to the Israelite congregation was essential. Those words in all their meticulous detail were fundamental truth. The foundation of their faith depended on getting their doctrine from the inerrant Word of God. Otherwise, God’s people would be blown about with every wind of doctrine.
II. The Instruction for Worship
II. The Instruction for Worship
“… ye shall bring your offering …” (v. 2d).
The first words that come to our attention are “if any man” (v. 2c). The invitation to bring an offering was open to all. No one was excluded from the work of atonement except by his own choice.
The New Testament parallel to this offering is the atoning work of Jesus Christ on the cross. Any person can come to God with the completed work of His Son as an offering for sin. The gospel of Jesus Christ includes “whosoever will” (Revelation 22:17). The basis of acceptance is not the work we do but the work of Jesus Christ as an atoning sacrifice.
A. A Quality Offering - “Without Blemish”
A. A Quality Offering - “Without Blemish”
“If his offering be a burnt sacrifice of the herd, let him offer a male without blemish … And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish” (Lev. 1:3a–b, 10)
If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord.
And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt sacrifice; he shall bring it a male without blemish.
The initial requirement of the sacrifice was that it had to be perfect, with no outward or inward flaws.
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
For thirty-three years Jesus was closely examined and the result of that careful scrutiny proved that Jesus was God’s perfect Lamb, a male without blemish. There was no defect in His character, no dishonesty in His conversation, and no defilement in His conduct. He is the spotless Savior. From His cradle to His grave sin had no claim on Him. His words to men and His walk before men were without blemish. All He was and did is spoken in one word—perfection.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
In addition to being perfect the animal had to be a male. The Old Testament picture is the first Adam. The New Testament parallel is the last Adam. Only a male speaks of the Son of God as the Son of man. Not only did the offering have to be verified,
B. An Attainable Offering - Within Your Means
B. An Attainable Offering - Within Your Means
“… of the herd, and of the flock … of fowls …” (vv. 2d–e, 14a).
The various offerings took into account the ability of those who brought them. If a person was financially blessed the offering expected from him was a bullock. If one was not rich enough to own a herd of cattle, he was allowed to bring an offering of a lamb or a goat. If the person was poor he could bring either turtledoves or pigeons. After her period of purification Mary went to Jerusalem to present the male that opened her womb to the Lord. The offering she brought was “a pair of turtledoves, or two young pigeons” (Luke 2:24). The sacrifice of Mary and Joseph was the offering of the poor. This picture of the poor man’s offering has its parallel in the poverty chosen by our Lord Jesus Christ when He came into the world.
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
Although the expense involved varied from the rich to the poor, what each person was able to bring was treated the same. The poorest gift received as much honor as the richest gift.
C. A Sacrificial Offering - Given of Your Best
C. A Sacrificial Offering - Given of Your Best
“… a male without blemish …” (v. 3b).
In the growing of a herd or flock the male was considered the strongest and most valuable. What God asked in their offering was something that cost them money, time and effort. A lot of labor was required in raising a herd of cattle or a flock of sheep and goats. The care given to these animals made them prized possessions. To enforce the idea that our offering must be our best, God asked Abraham for his most endeared possession when God commanded Abraham to offer up Isaac. God asked for that which was most precious because it would portray the precious gift of His only begotten Son.
And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot:
As a costly offering to God Jesus has left for us an example that we should follow in His steps.
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
D. A Voluntary Offering - Given Willingly
D. A Voluntary Offering - Given Willingly
“… he shall offer it of his own voluntary will …” (v. 3c).
The burnt offering was not a compulsory sacrifice. It was one of the three sweet savor offerings which means that it was an offering freely given. It was the kind of gift that came from a cheerful spirit and a generous heart. There were other offerings which were required but the burnt offering was one which the worshipper volunteered. God loves this kind of giving.
Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
III. The Satisfaction of Fellowship
III. The Satisfaction of Fellowship
A. A Public Offering on Private Faith
A. A Public Offering on Private Faith
“… at the door of the tabernacle of the congregation …” (vv. 3c, 5e).
The words “at the door” refer to the brazen altar which was in line with the door of the tabernacle. It was the first article of holy furniture which was seen as the worshipper passed through the multicolored hanging at the gate of the court. It was a public place and what was done there was open to the eyes of all. The place where the sinner identified with the substitutionary sacrifice was not in the privacy of their own tents but out in the open. This parallel’s the believer’s public confession of Christ today.
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
“… before the Lord …” (v. 5a).
These words tell us that the work of sacrifice was done under the watchful eyes of God. What was done at the altar was accomplished before Him. The act of sacrifice was before men but primarily it was before the Lord. There are no secrets at the altar. God knows all about us.
Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.
Notice the words “he shall kill” (v. 5a).
The offerer himself had to slay the animal. It was his substitutionary sacrifice but the offerer had to put the animal to death. Christ died for our sins but we are the ones responsible for His death. We crucified the Lord of glory. He died by the hand of our sins.
The Old Testament picture of an offering before the Lord is paralleled by the believer’s profession of faith. What he does is seen by men but it is all based on faith in God’s Word. What is brought before men is first brought in faith before God. Faith is seen in private before the Lord long before it is seen before men.
The Old Testament picture of an offering before the Lord is further paralleled in Christ who is the priest, the participant and the provision. As the participant Jesus brought the offering and the offering He brought was Himself. As the participant Jesus took on the likeness of man that He might fulfill the righteousness God required of man. As the priest Jesus is the mediator between sinful man and a holy God. As the provision Jesus is the innocent victim who died for the sin of others.
B. A Provisional Offering - Substitutionary Atonement
B. A Provisional Offering - Substitutionary Atonement
“… and it shall be accepted for him …” (v. 4b).
Knowing an offering has been accepted brings great peace and rest to the soul. The offering that was given was supposed to take the place of the one who brought it. The acceptance of the offering was the acceptance of the giver. The sinner was accepted because of an acceptable offering on his behalf. He could rest in nothing but an offering well pleasing to God.
This Old Testament picture of an acceptable offering has its parallel in Jesus in whom the Father was well pleased (compare Matthew 3:17). In Ephesians 5:2 Paul tells us that Jesus gave Himself for us as a sweet-smelling savor. This identifies Jesus as the burnt offering because it was one of the sweet savor offerings. The offering of Christ was a fragrant odor rising to the Father. The Father’s acceptance of Him is His acceptance of us. We are not accepted for anything we have done but what He alone has accomplished in our stead. Paul sums it up by saying that we have been made “accepted in the beloved” (Ephesians 1:6). The acceptability of Christ as an offering for us is our rest. We find peace with God through His provision.
“And he shall put his hand on the head of the burnt offering …” (v. 4a).
Placing the hand on the head identified the offerer with his offering. The idea in this act was a transference of guilt to the innocent sacrifice. The offerer knew that he was a guilty sinner and deserved to die because of his sin. He also knew that the animal was the substitute that would die in his place. By laying hands on the head of the sacrifice the offerer became associated with his offering. The death of the innocent animal was considered the death of the one who identified with it in the symbolic act of placing his hand on the head of his offering. This was an illustration of faith in the Old Testament by which the guilty sinner satisfied the claim of the law for sin in the innocent victim suffering in his place. The one who brought the offering was not to lightly place his hand on the head of his offering. It was something far more than that. In the Hebrew the word “put” carries the idea of forcible pressure. He was to lean hard, to rest his all of his weight on the one who would stand in his place of judgment.
The Old Testament picture of laying the hand on the head of the sacrifice has its parallel in the believer’s hands of faith laid on the head of Calvary’s Lamb. We lean with all the weight of our faith upon the Son upon whom the Father has leaned with all the weight of His wrath. Because we have identified with Jesus by leaning on Him with all the weight of our faith, what He did in dying for sin is the same as if we ourselves had done it. We did not die. Jesus died in our stead. He became our substitute and died the death we should have died. By faith we died when He died.
The offerer leaned hard on his offering and rested in the security of his substitute. When we lean with all the weight of our faith on the crucified Christ we find rest in our substitutionary sacrifice. We rest in Him because we have rested everything on Him.
In Leviticus 16:21 laying the hands on the live goat was accompanied with confession of sin. The act of faith requires the prayer of confession and commitment. Certainly repentance was involved in the offering because David makes reference to the burnt offering as he said that “the sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise” (Psalm 51:17). It must be with a broken heart and a sorrowful spirit that we lean hard and find rest in the Lamb of God who died for our sins.
“… to make atonement for him” (v. 4b).
The word “atonement” is repeatedly used in the book of Leviticus. In addition to being frequently mentioned in Leviticus atonement is the word emphasized throughout the whole of God’s word. The word “atonement” means “to reconcile,” “to forgive,” “to put away.” It refers to guilt that has been forgiven. It carries the idea of satisfaction for wrong that has been done. Atonement is a covering which hides the transgression from sight.
When atonement has been made it means that something is put between the guilty sinner and God’s sight. The substitutionary sacrifice of Christ stands between guilt and punishment. Jesus is the atoning sacrifice that reconciles a unholy man with a holy God. His death is the covering for our sins. His death stands between us and God’s judgment. When we lean with all the weight of our faith on Calvary’s Lamb the atonement puts Jesus in our place. He stands between our wickedness and God’s wrath that must fall on sin.
Faith initiates the work of atonement. This faith is demonstrated as the offerer rests the weight of his hand on the head of the atoning sacrifice.
C. A Pleasant Aroma - Sweet Savor unto the LORD
C. A Pleasant Aroma - Sweet Savor unto the LORD
“… an offering made by fire …” (vv. 9d, 13e, 17f).
As the sacrifice burned on the altar a pillar of smoke rose toward heaven. It was an offering to God and it ascended toward the Almighty. From the holy fire of judgment the work of Jesus on the cross rose to the Father as a sweet smelling savor. It was on this altar that the offering experienced...
1. Complete Consumption
1. Complete Consumption
“… and the priest shall burn all on the altar … and the priest shall bring it all, and burn it upon the altar …” (vv. 9b, 13b–c).
The other offerings left something of the sacrifice to be shared but this was not the case with the Burnt Offering. With the exception of the skin, everything was consumed by the fire on the altar. This Old Testament picture of nothing left has its parallel in the complete consecration of Christ to His Father. Jesus held nothing back. Jesus laid all on t he altar in complete commitment to the will of God the Father. By His entire surrender Jesus has left for us an example that we should do what He did. All must be given to God and nothing left for self. It is with this view in sight that Paul pleaded for a presentation of our bodies as “a living sacrifice” (Romans 12:1d). The complete consumption of the offering emphasizes unreserved yieldedness as an essential ingredient for true worship.
The daily offering points to the believer’s need for daily death to sin and self.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
It was on this altar that everything was burned. It was also from this altar that the incense made...
2. Sweet Ascension
2. Sweet Ascension
“… of a sweet savor unto the Lord …” (vv. 9e, 13f, 17g).
The fragrance of the burnt offering rose to heaven as a sweet smelling savor. This was one of the sweet savor offerings and it was voluntarily given. The willing, obedient sacrifice of Jesus on the cross rose to God the Father as a fragrance inexpressibly sweet.
The work of the priest was not concluded with the consumption of the offering. What else was required of him is brought to our attention the instructions concerning
IV. The Clothing of Fellowship
IV. The Clothing of Fellowship
And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
When the sacrifice was completely consumed the priest put on linen clothes, took up the ashes and laid them beside the altar on the east side. The sun rises from this direction and the ashes on the east anticipate the dawning of a new day by resurrection from the dead. Linen represents righteousness (compare Revelation 19:8). The suit of clothes worn by the priest for this work was not the garments of glory which he wore in the tent of meeting. That priestly attire was reserved for use only on those special occasions.
A. A Change of Garments
A. A Change of Garments
“And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place” (Leviticus 6:11).
The priest put on a linen suit of clothes and laid the ashes by the altar for a short time. Then he changed clothes and carried the ashes without the camp unto a clean place. The brazen altar is representative of the cross. Although the priest took the ashes outside the gate of the court to a clean place, the typical significance of this spot where the ashes were put is a place near the altar. The ashes were to be taken “without” the camp. The place where Jesus suffered was “without” the camp.
Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach.
The place where Jesus was buried was without the cam p and near the place of His death. Jesus was buried in Joseph’s tomb which was only a short distance from Calvary.
Joseph’s tomb meets the requirement of a clean place because it was “a new sepulchre, wherein was never man yet laid” (John 19:41b–c). A clean place was necessary to take away the explanation that any might offer that Jesus rose from the dead because He touched the bones of a prophet (compare 2 Kings 13:21). It was also in that clean place where Jesus was buried that He fulfilled the prophecy of Isaiah that Messiah would make “his grave with the wicked, and with the rich in his death” (Isaiah:53:9a–c).
And he made his grave with the wicked,
And with the rich in his death;
Because he had done no violence,
Neither was any deceit in his mouth.
The word “death” is singular in English but it is plural in Hebrew. This is the only time in the Word of God that the Messianic sacrifice is spoken of as deaths. The death of Christ on the cross must be plural because it was a representative death. As the substitute for sinful man Jesus died for many. His singular death represented the deaths of all those who trust Him.
The Old Testament picture of the priest changing his clothes points to the change in the ministry of the priesthood by the death and resurrection of Christ. The old order of the Aaronic priesthood was changed to the eternal priesthood of Christ after the order of Melchizedek (compare Hebrews 5:6; 6:20, 7).
As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
B. A Continual Ministry
B. A Continual Ministry
And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings.
Fire is one of the symbols of judgment. A continual fire points to God’s unchanging attitude toward sin.
Thy word is true from the beginning:
And every one of thy righteous judgments endureth for ever.
The continual fire also meant that the work of the altar was always available to any and any time they came.
In the morning and in the evening the priest offered a lamb as a burnt offering for all Israel. All during the day the altar was used for the burnt offerings brought by the people themselves. It was a daily event. There was not a day that passed when the altar was not in use. The regularity of the service was daily but it was more than a daily observance. Consider
“… all night … every morning …” (Leviticus 6:9e, 12c).
The fire shall ever be burning upon the altar; it shall never go out.
The fire all night on the altar reminded the camp of Israel of the sacrifice that had been offered on their behalf. They could sleep peacefully in the knowledge that t heir sins were covered with the atoning sacrifice that was made for them.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
We must keep the flame of Calvary burning brightly all the time. We must keep the fire from dying down or out by continually calling everybody’s attention to it.
The burnt offering of Christ was once for all but the burnt offering of ourselves should be all the time.
[Adapted from: Dean Weaver, Five Glimpses of Grace: The Levitical Offerings, Dean M. Weaver Sermon Outlines (Wordsearch, 2016), 1–19.]