By Kyle Beshears
Instructor of Christian Studies, University of Mobile
Set Before
Leviticus 1:3–9; 2:1–3; 3:1–5
The Burnt Offering (1:3–9)
A friend of mine planted a church, and the first sermon series he chose was a study in the Book of Leviticus. You might think that’s crazy. After all, how can you grow a church preaching about ancient holiness codes and temple ritual? The word “holiness” is the key. To know God is to understand him as “holy, holy, holy” (Isa. 6:3; Rev. 4:8). Leviticus advances and deepens our understanding of the holiness of God. It demonstrated to Israel that they were sinful and impure, but it also described how they could deal with sin and impurity so that God could dwell among them. Leviticus not only points to our inability to attain holiness but foreshadows God’s ability to make us holy through the fulfillment of the law in Christ.
The first law in Leviticus concerns the burnt offering for the atonement of sin. The daily spilling and sprinkling of blood on the altar was required for the forgiveness of sins. This reminded the Israelites about the consequences of their sin every day. It was strictly regulated; nothing could be offered in addition to the animal being sacrificed. Why a blood sacrifice? Paul makes clear that the “wages of sin is death” (Rom. 6:23). Sin and death are inseparable. Here in Leviticus, God codifies this deadly requirement in law. Praise God that by His grace, this requirement was completely fulfilled in the death of Christ (Heb. 10:1–4, 10). It is important to note that the atoning work of Christ, like the burnt offering, cannot be substituted or complimented with any additional works.
The Grain Offering (2:1–3)
After the burnt offering, when sins had been forgiven, the offerer could then make a grain offering to express their gratitude. They would gather grain, wet the bundle with olive oil for combustion and adorn it with frankincense for aroma. Unlike the burnt offering, to which nothing could be added, the grain offering placed no limits to the amount that could be offered. This is significant because it reminds us that we cannot add to the completed sacrifice of Christ, but we are free to worship God out of the abundance of His provision, having our sins atoned for by His precious work on the cross and the glorious work of God in the resurrection. In fact, the grain offering, like our worship, is a sign of gratitude and thanksgiving for all God’s provisions.
The Fellowship Offering (3:1–5)
The fellowship offering, like the burnt offering, called for the sacrifice of an animal without imperfection. Animal sacrifices for God could not be selected from among the weak and sickly of the flock who were destined to die in a matter of days anyhow. They must be fit and valuable. Otherwise, would it really have been a sacrifice to offer something of such little value? This sacrifice was meant to symbolize the fellowship Israel has with God. It is a picture of fond friends sitting and eating together, which was a great sign of affection and hospitality in the ancient world.
Again, as with the grain offering, the fellowship offering could not be offered until after the burnt offering was made. This is significant because we can neither worship God nor fellowship with Him until after Christ’s atonement is made and our faith is placed in Him alone. While these sacrificial rules and regulations may seem strange to us today, they are nevertheless rich with types and shadows of Christ’s good work. God is calling us all to a fellowship of holiness through His Son and our Lord Jesus Christ. Will you answer that call through faith in Christ’s atonement, worshipful thanksgiving and fellowship with God?
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