Leviticus Chapter 1

The Book of Leviticus
Session 1 – Introduction

The Book of Leviticus is often regarded as one of the least read and least understood books of the Bible. To many, it appears to be a collection of ancient rituals and regulations meant only for Israel’s priesthood, something of interest perhaps to religious historians but irrelevant to modern believers. Yet, those who take the time to study its message find that Leviticus is among the most spiritually profound and theologically rich portions of Scripture. In fact, several respected Bible scholars—including Dr. Samuel H. Kellogg, Dr. Albert C. Dudley, and Dr. J. Vernon McGee—have declared Leviticus to be the most important book in the Bible. Its theme of holiness reaches to the very heart of God’s character and the believer’s calling.

Dr. J. Vernon McGee once remarked, “If it were possible to get the message of this book into the hearts of all people who are trying to be religious, all cults and ‘isms’ would end.” That is because Leviticus is not simply about ceremonies, sacrifices, and priestly duties; it is about how sinful humanity can approach a holy God. The central question of Leviticus is not, “How can man be happy?” but “How can man be holy?”

Jonathan Edwards, one of America’s greatest theologians, once wrote, “He that sees the beauty of holiness, or true moral good, sees the greatest and most important thing in the world.” The pursuit of holiness, therefore, is not peripheral—it is the essence of spiritual life. In a modern age obsessed with happiness, comfort, and self-fulfillment, Scripture reminds us that true happiness begins with holiness.

The writer of Hebrews stated, “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14, KJV). Similarly, Jesus declared in the Sermon on the Mount, “Blessed are they which do hunger and thirst after righteousness: for they shall be filled” (Matthew 5:6, KJV). These verses show that holiness is not optional for the believer; it is the very condition for fellowship with God.

Charles Spurgeon, the great Baptist preacher, once said, “If I had my choice of all the blessings I can conceive of, I would choose perfect conformity to the Lord Jesus, or, in one word, holiness.” The question then arises—would we make that choice? Many Christians today want Jesus to solve their problems and carry their burdens, but they hesitate to let Him control their lives or transform their character.

In the Book of Leviticus, God speaks clearly to His people about holiness. No fewer than eight times He commands, “Be ye holy; for I am holy” (Leviticus 11:44, 11:45, 19:2, 20:7, 20:26, etc.). This repeated declaration reveals that holiness is not a suggestion, but a divine requirement. The Lord’s standard has not changed, for the apostle Peter reaffirmed it when he wrote, “Because it is written, Be ye holy; for I am holy” (1 Peter 1:16, KJV).

Leviticus, then, is not an obsolete book of rituals; it is the revelation of God’s holiness and His provision for sinful man to draw near through sacrifice and atonement. It teaches us that without holiness, no man can see God, and without atonement, no man can be holy. Every offering, every feast, and every law in Leviticus points forward to the perfect fulfillment found in the Lord Jesus Christ, the Lamb of God who takes away the sin of the world.

Key Verse(s): “Be Holy, for I Am Holy.”
Leviticus 11:44–45 (KJV)
“For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.”

Applied to the New Testament Church:
1 Peter 1:15–16 (KJV)
“But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.”

Holiness is not a luxury or an optional spiritual pursuit for the elite few. It is a divine necessity for every believer. The command “Be ye holy” transcends time and covenant, binding both the Old Testament believer and the New Testament Church. Many assume that holiness was a requirement limited to the Jewish people under the Law, yet the Apostle Peter applies the same Levitical standard to Christians living under grace. The believer’s life, conduct, and conversation must reflect the character of the Holy One who has called them out of darkness into His marvelous light. Leviticus, therefore, instructs every generation on how to appreciate holiness and how to appropriate it into daily life.

The Book of Leviticus uses the word holy ninety-four times across seventy-seven verses, and the word uncleanness one hundred twenty-nine times across ninety-six verses. Such repetition reveals the heartbeat of the book—it is a manual for holiness, showing how a sinful people can live in fellowship with a holy God.

Five Basic Themes

1. A Holy God

The first and central theme of Leviticus is that God Himself is holy.

Leviticus 20:26 (KJV)
“And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine.”

Holiness is the dominant emphasis of the Bible as a whole, but in Leviticus, it takes center stage. The Hebrew word used here for “holy,” qōdesh (קֹדֶשׁ), means that which is set apart, marked off, different, separate, sacred. To be holy is to be distinct from all that is common or profane. Holiness speaks of God’s absolute otherness—His moral perfection, His complete separation from sin, and His transcendent purity.

Examples throughout the Old Testament demonstrate what it means for something to be “set apart.” The Sabbath was holy because God designated it as a day of rest and worship (Exodus 16:23). The priests were holy because they were consecrated to minister before the Lord (Leviticus 21:7–8). Their garments were holy because they were made specifically for divine service and could not be copied for common use (Exodus 28:2). The tithe was holy because it belonged to God (Leviticus 27:30). Anything that God declared to be holy had to be treated differently from ordinary things.

The English word holy derives from the Old English halig, which means to be whole or healthy. This etymology implies that holiness is the spiritual wholeness of the believer—being made sound, pure, and complete in God. Similarly, the word sanctify comes from the Latin sanctus, meaning consecrated, sacred, blameless. Thus, to be sanctified is to be set apart for God’s exclusive use.

The Revelation of a Holy God

How did God reveal His holiness to His people? The nations surrounding Israel were steeped in idolatry and corruption. The Canaanite religions were notoriously immoral, blending pagan superstition with sexual perversion, ritual prostitution, and even child sacrifice. The same was true of the ancient cultures of Greece and Rome, whose gods reflected the vices of men rather than divine purity.

Therefore, God commanded His people to be distinct from the nations, to shun their altars and shrines, and to refuse to learn their ways. Holiness demanded separation from the moral pollution of the world. As He declared, “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances” (Leviticus 18:3, KJV).

Among all the titles of God in Scripture, one of the most striking and frequent is “The Holy One of Israel.” This title appears thirty times in the Book of Isaiah alone, emphasizing that holiness is not merely an attribute of God—it is His very essence.

God revealed His holiness through both His law and His actions. He gave Israel a holy law containing both promises and penalties. The Ten Commandments, recorded in Exodus 20:1–17, are the moral essence of that law. Through them, God taught His people the difference between right and wrong, between the clean and the unclean. His laws defined purity, outlined proper worship, and established the consequences of disobedience.

In every declaration and demonstration, God made it abundantly clear that He is holy, righteous in all His ways, and just in all His judgments. Holiness is not a matter of human preference but of divine nature.

The Absolute Standard of Holiness

The standard of holiness that God requires is absolute. It is not measured by human comparison but by God Himself. Near misses and partial obedience do not count, for Scripture declares, “For the wages of sin is death” (Romans 6:23, KJV), and again, “Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die” (Ezekiel 18:4, KJV). God’s holiness demands perfect righteousness. The smallest sin separates man from Him as surely as the greatest, for sin is utterly incompatible with His nature.

Even pagan philosophers have recognized this tension. Socrates, writing around 500 B.C., observed, “It may be that Deity can forgive sins, but I don’t see how.” This profound statement captures the dilemma that Leviticus begins to answer. How can a holy God dwell among sinful men without compromising His holiness? The answer lies in the divine provision of atonement through sacrifice—a theme that unfolds throughout the rest of the book and ultimately finds its fulfillment in Jesus Christ, our great High Priest.

God’s Predicament

The Book of Leviticus reveals what may be called God’s predicament, not in the sense that He is ever uncertain or constrained, but in the sense that His nature presents a divine tension: God hates sin, yet He loves sinners. His holiness demands justice, but His love desires mercy. Because He loves sinners and longs to forgive them, He provided a way of reconciliation through a substitute—a life offered in the sinner’s place. This principle of substitution is the heartbeat of Leviticus and the foundation of the Gospel itself.

From the very beginning, the Lord demonstrated that “without shedding of blood is no remission” (Hebrews 9:22, KJV). Every sacrifice offered upon Israel’s altars proclaimed the same message: sin brings death, and only through the death of another can the sinner live. The burnt offerings, sin offerings, and trespass offerings were all symbols of the great substitutionary death to come. These rituals were never ends in themselves; they were prophetic pictures pointing forward to the ultimate fulfillment in Jesus Christ—the Lamb of God who would take away the sin of the world.

This system of sacrifices declared with unmistakable clarity that sin cannot be overlooked or ignored. A righteous God cannot simply dismiss guilt. Justice demands that sin be paid for, and love provides the payment. Therefore, the whole sacrificial system was God’s way of teaching Israel that forgiveness requires a substitute, a life for a life. As Isaiah foretold, “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed” (Isaiah 53:5, KJV).

The Gospel: God’s Plan of Mercy

The word Gospel means good news, and in the context of Scripture, it is the proclamation of God’s plan of mercy for sinners. The apostle Paul defines the Gospel with precision:

1 Corinthians 15:3–4 (KJV)
“For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.”

This passage encapsulates the Gospel in its purest form. It is not a philosophy, not a set of moral teachings, but a divine declaration of redemption accomplished. The Gospel centers not on what man can do for God, but on what God has done for man. The death of Jesus Christ was not a tragic accident or a political misfortune—it was a divine achievement. Every moment of the crucifixion fulfilled specific prophecies written centuries before. The Passover lamb, the Day of Atonement, the sin offering, and the sprinkling of blood—all of these found their fulfillment in the perfect sacrifice of the Son of God.

Jesus Christ did not merely die as a martyr; He died as a substitute. He bore the wrath of God that we might receive the righteousness of God. As Paul writes, “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” (2 Corinthians 5:21, KJV). In Christ’s death, holiness and mercy met together, righteousness and peace kissed each other (Psalm 85:10).

The Fulfillment of Leviticus in Christ

The entire Levitical system—with its priests, offerings, feasts, and regulations—was never meant to stand alone. It was preparatory, a shadow pointing toward substance. Each ceremony foreshadowed the cross, and every altar prefigured Calvary. The sacrifices of bulls and goats could never take away sin (Hebrews 10:4), but they pointed to the One who could. Christ fulfilled in His body the meaning behind every offering. He was the perfect burnt offering in His complete devotion to the Father, the sin offering in bearing our guilt, the peace offering reconciling God and man, and the trespass offering covering our offenses.

When Jesus cried, “It is finished” (John 19:30, KJV), He declared that the sacrificial work was accomplished. What was prefigured in Leviticus was fulfilled in Christ. The cross was not man’s victory over God—it was God’s victory over sin.

The Limitations of Human Knowledge

Science, in all its discovery and brilliance, can testify to the existence of God. It can trace His fingerprints in the intricate design of creation and follow His footsteps across the vastness of the cosmos. Yet, science can never tell of a remedy for sin, nor reveal a Savior who can cleanse the human soul. The knowledge of nature reveals God’s power, but only the knowledge of grace reveals His heart.

As magnificent as the laws of nature are, they cannot compare to the glory of the laws of grace. In all of Scripture, God devoted only two chapters to the creation of the universe (Genesis 1–2), but He devoted over five hundred chapters to the subject of sacrifice, priesthood, and atonement—the means by which sinful man may be reconciled to a holy God. This divine emphasis teaches us what truly matters to Him. The natural world declares His majesty, but the redemptive plan reveals His mercy.

It is therefore far more important for the believer to understand the laws of grace than the laws of nature. For in grace, we find the heart of God revealed, the forgiveness of sin secured, and the door of eternal fellowship opened through the blood of Jesus Christ.

2. A Holy Priesthood

The Levitical priesthood was central to the religious life of ancient Israel. It was not a position one could earn or choose; it was a divine calling based entirely on lineage. The Jewish priesthood belonged exclusively to the tribe of Levi, the third son of Jacob and Leah, as recorded in Genesis 29:34: “And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.” Levi’s descendants became God’s chosen tribe for temple service, separated from all others to minister before the Lord.

Levi was the father of Gershom, Kohath, and Merari (Genesis 46:11), and Kohath’s son Amram was the father of Aaron, Moses, and Miriam (Numbers 26:58–59). From Aaron’s lineage came the high priestly line, beginning with Aaron himself as the first high priest. His male descendants became priests, and the high priesthood was passed down through the firstborn son in each generation. As the old saying humorously reminds us, “You couldn’t be a priest unless you had Levi genes.” Every priest was a Levite, yet not every Levite was a priest. The other Levites served as assistants, caretakers, and guardians of the sanctuary.

The Levites were chosen by God as substitutes for all the firstborn males in Israel. According to Exodus 13:11–16, every firstborn in Israel belonged to the Lord, but God chose the Levites to stand in their place. This substitution is explicitly stated in Numbers 3:12–13: “And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the Lord.”

Later, King David organized the thousands of Levites into twenty-four divisions or “courses” for the administration of temple service (1 Chronicles 24). This division into twenty-four priestly orders provides important insight into the twenty-four elders seen in the heavenly vision of Revelation 4–5, who represent the redeemed and glorified priesthood of God’s people.

The title Leviticus derives from Levi, meaning pertaining to the Levites. Interestingly, though the book focuses on the priestly laws and rituals, the term Levites occurs explicitly only once, in Leviticus 25:32. The focus of Leviticus is not merely on the tribe itself, but on the holiness of those who serve the Holy God.

The Requirements of the Priesthood

The priests of Israel had to meet strict qualifications. They had to be of the tribe of Levi and physically without blemish or defect. God’s instructions regarding the priestly standard are detailed in Leviticus chapters 21 and 22. A priest could not marry a woman who had been defiled or divorced; he was to live in purity, reflecting the holiness of the God he served. Their lives, their garments, their actions, and even their physical appearance were to reflect separation unto God.

The priests were subject to special laws concerning bathing, dress, and conduct that did not apply to the general population. These were not arbitrary restrictions, but divine requirements illustrating that holiness requires separation from what is common. As Leviticus 21:6 declares: “They shall be holy unto their God, and not profane the name of their God: for the offerings of the Lord made by fire, and the bread of their God, they do offer: therefore they shall be holy.”

The Levites were charged with the care of the sanctuary. During the wilderness wanderings, they carried the tent of meeting and its furnishings from place to place (Numbers 1:47–54). They were also responsible for guarding the sanctuary against unauthorized intrusion (1 Chronicles 9:19), teaching the Law to the people (Deuteronomy 33:8–11; Nehemiah 8:7–9), and leading the congregation in worship and praise (1 Chronicles 23:28–32). Their service was both sacred and dangerous, for to mishandle holy things was to invite death.

The Holiness of the Priesthood

God established clear boundaries for His priests. They were not free to serve Him in any manner they pleased. Service before a holy God demanded obedience, preparation, and purity. Under penalty of death, only a holy priesthood could approach His altar.

If a priest was not properly clothed in the prescribed garments (Exodus 28:39–43), if he failed to wash before entering the tabernacle (Exodus 30:20–21), if he attempted to minister while ceremonially unclean (Leviticus 22:9), or if he handled the sacred furnishings carelessly (Numbers 4:14, 20), the consequence was death. This was not cruelty on God’s part but a necessary demonstration of His holiness. As Leviticus 10:1–2 records in the account of Nadab and Abihu, those who disregarded God’s instructions in worship were consumed by divine fire. Holiness before God cannot be approached lightly.

The Fulfillment in Christ and the Church

The Levitical priesthood served as a foreshadowing of a greater reality—the eternal priesthood of Jesus Christ and the spiritual priesthood of all believers. Jesus is the true and final High Priest, as stated in Hebrews 9:25–26 (KJV): “Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”

Through Christ, every believer now shares in a new and living priesthood. 1 Peter 2:5, 9 (KJV) declares: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ… But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.”

In the Old Testament, God’s people had a priesthood. In the New Testament, God’s people are a priesthood (Revelation 1:6, KJV: “And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.”). This marks a fundamental shift in redemptive history: access to God is no longer limited to a select few but granted to all who are in Christ.

Through faith in Christ, the believer has been:
• Washed: “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:11, KJV).
• Clothed in His Righteousness: “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” (2 Corinthians 5:21, KJV).
• Anointed by the Spirit: “But ye have an unction from the Holy One, and ye know all things… But the anointing which ye have received of him abideth in you” (1 John 2:20, 27, KJV).
• Granted Access into His Presence: “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh” (Hebrews 10:19–20, KJV).

Thus, every believer is called to live as a priest—set apart, purified, and devoted to the service of God. The privilege of access to His presence carries the responsibility of holiness. Just as the priests of old could not approach the altar unwashed or improperly clothed, the believer today must walk in daily cleansing and righteousness through Christ, our great High Priest.

3. A Holy People

God’s divine purpose for Israel was not merely to deliver them from Egyptian bondage, but to form them into a holy nation—a people set apart to reflect His character and represent His glory on the earth. In Exodus 19:6 (KJV), God declared, “And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.” This covenant purpose defined Israel’s national identity. They were not chosen because of their power, wisdom, or virtue, but because of God’s sovereign grace and His desire to make them a vessel through which His holiness would be displayed to the nations.

Everything within Israel’s life and culture was to be defined by the principle of holiness. In the Hebrew mindset, everything was categorized as either holy—set apart for God’s exclusive use—or common. Common things were then divided into two categories: clean and unclean. Clean things could be used or eaten; unclean things were forbidden. This constant distinction between holy and common, clean and unclean, taught Israel that every aspect of life falls under God’s authority and moral order. Nothing was neutral. Everything either honored God or profaned His name.

This distinction was not arbitrary. The laws governing marriage, childbirth, diet, personal hygiene, disease, and death were not merely health codes or ancient superstition; they were spiritual object lessons. God’s people were to learn that they could not live as they pleased, for they were called to reflect His holiness in every part of life.

The Teaching of Separation and Purity

God instructed His priests to teach the people “to put difference between holy and unholy, and between unclean and clean” (Leviticus 10:10, KJV). The Levitical system, therefore, was a divine training program in moral and spiritual discernment. Every rule, no matter how small, carried the same message: holiness must touch every area of life.

For example, dietary restrictions were reminders that God’s people were to be distinct even in what they consumed. Laws regarding childbirth and bodily discharges symbolized the need for cleansing from sin and corruption. Regulations for dealing with leprosy and defilement from death illustrated the pervasiveness of sin and the necessity of atonement. Even the burial of the dead was governed by principles of purity, teaching Israel that contact with death—the ultimate result of sin—made one ceremonially unclean.

These laws did indeed have hygienic and medical benefits that protected the nation’s health and longevity, but their primary purpose was theological. They continually reminded Israel that holiness is separation unto God, that uncleanness separates man from His presence, and that only through God’s appointed means of cleansing can fellowship be restored.

Ceremonial provisions were therefore made for cleansing and restoration when defilement occurred. Sin offerings, washings, and days of purification taught that God was willing to forgive and restore His people when they repented and obeyed His commands.

The Consequences of Compromise

When Israel abandoned their distinctiveness and began to imitate the pagan nations around them, they robbed God of His glory. Their disobedience blurred the line between the holy and the profane. As a result, God brought chastisement upon them. Through the prophets, He repeatedly called them back to holiness, warning them that compromise with the world would bring judgment.

Ezekiel 22:26 (KJV) records one of God’s rebukes: “Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.” Israel’s failure to remain holy resulted in exile, suffering, and shame. Yet even in chastisement, God’s purpose was redemptive—to restore His people to Himself and renew their calling as a holy nation.

Application to the Believer

Just as Israel was called to be a holy people, so too are believers in Christ today. The Apostle Peter applied God’s Old Testament command directly to the Church: “But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy” (1 Peter 1:15–16, KJV). The same God who separated Israel from the nations now calls the Church to be separate from the world’s sin and corruption.

The believer’s holiness is not ceremonial but moral and spiritual. We are called to live pure lives, to discern between what pleases God and what defiles the soul. The same principle applies: we must learn to “put a difference between unclean and clean.” This requires not only knowledge of God’s Word but obedience to it.

Through Christ, believers have access to cleansing that the Levitical system could only foreshadow. As 1 John 1:7 (KJV) declares, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” Our cleansing is not external but internal, not temporary but permanent.

Even the frailties of our own human nature—our inherited weaknesses and spiritual inadequacies—are provided for through God’s grace if we yield to His provision. What the law demanded but could not empower, grace accomplishes through the indwelling Holy Spirit.

Romans 8:3–4 (KJV) affirms this: “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: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”

Thus, both Israel and the Church are called to be God’s holy people—set apart, cleansed, and consecrated to His service. Holiness is not an abstract doctrine but a practical reality that touches every part of life. When believers walk in holiness, they bring glory to the God who has redeemed them; when they live like the world, they profane His name and invite His discipline.

4. A Holy Land

A holy God desires that His people not only be holy in character but also dwell in a holy land. The Book of Leviticus makes this clear, particularly in chapters 18 through 27, where the word land appears sixty-eight times. The message is unmistakable: the land itself was to reflect the holiness of the God who dwelt among His people. The land of Canaan was not just a geographical inheritance—it was a sacred trust. It belonged to the Lord, and the Israelites were tenants under divine stewardship. Their moral and spiritual conduct directly affected the land’s blessing or curse.

The sins that defile the land are plainly listed throughout these chapters: immorality (Leviticus 18), idolatry (Leviticus 19), capital crimes such as child sacrifice and witchcraft (Leviticus 20), blasphemy (Leviticus 24), and failure to honor the Sabbath rest of the land (Leviticus 25). These were not merely social or civil transgressions; they were spiritual abominations that polluted the land and provoked divine judgment. God warned Israel that if they defiled the land, the land itself would “vomit them out.”

Leviticus 18:25–28 (KJV) declares, “And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations… That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.”

This truth was later demonstrated in Israel’s history. When the nation persisted in sin—embracing idolatry, immorality, and injustice—God sent prophets to warn them, but they refused to repent. As a result, divine judgment fell. Babylon invaded, Jerusalem was destroyed, and the people were carried away captive.

2 Chronicles 36:14–21 (KJV) records this sobering fulfillment: “Moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the Lord which he had hallowed in Jerusalem… Therefore he brought upon them the king of the Chaldees… To fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.”

The seventy years of Babylonian captivity were not random; they corresponded exactly to the seventy sabbath years that Israel had neglected to give the land its rest (Leviticus 26:34–35). In this, God demonstrated that even the soil of the Promised Land must honor His holiness.

The Moral Responsibility of Nations

Although no other nation on earth shares Israel’s covenant relationship with God, all nations remain accountable to Him for their moral behavior. God’s dealings with Gentile nations, as recorded in Amos 1–2, show that He holds them responsible for violence, oppression, cruelty, and immorality, even though they did not possess the Mosaic Law. The principle of divine justice is universal.

The United States, though not a covenant nation like Israel, has been uniquely blessed. Founded with an acknowledgment of the Creator and built upon principles drawn from Scripture, America has enjoyed immense prosperity and freedom. Yet, as Jesus warned, “For unto whomsoever much is given, of him shall be much required” (Luke 12:48, KJV). Our nation’s blessings carry with them the weight of greater accountability.

As we look upon the moral decay, the rejection of God’s Word, the defilement of marriage, and the increasing glorification of sin, it is evident that the United States has followed the same path that led ancient Israel into judgment. For a long list of reasons, America is overdue for divine reckoning. Our hope rests not in political reform but in spiritual repentance.

The Rise and Fall of Nations

History bears witness to a sobering reality: the rise and fall of empires can be traced by their treatment of God’s chosen people, Israel. God’s promise to Abraham remains immutable:

Genesis 12:2–3 (KJV)
“And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.”

When nations have blessed Israel, they have prospered; when they have cursed or oppressed her, they have declined.

During the Spanish Inquisition, Jews were tortured and expelled from Spain, and soon after, Spain’s “invincible” Armada was destroyed by the British Navy. From that point forward, Spain’s global dominance faded, and Britain rose to power. Yet even Britain’s supremacy was not immune to the same principle. When Great Britain abrogated the Balfour Declaration—effectively preventing Jewish refugees from escaping to the land promised to them—her empire began to crumble. The sun that once never set on the British Empire began to set indeed.

The same divine principle was evident in Germany. During World War II, the Nazis constructed walls around Jewish ghettos, shooting any Jew who tried to escape. Only a few years later, the Berlin Wall was erected, and Germans themselves were imprisoned behind it, suffering the same fate if they attempted to flee. The Berlin Wall stood as a symbol of national judgment until the last of the Nazi generation passed away. Immediately after the death of Rudolf Hess, the final surviving leader of that regime, the Berlin Wall came down.

These historical parallels reveal God’s faithfulness to His covenant promises. He blesses those who bless Israel and judges those who curse her. It is no stretch to suggest that America’s continued blessing may be, in part, a result of our support for Israel—God’s chosen nation. The judgment that is due may well be delayed because of this covenant principle.

A Warning from History

The statesman Thomas Jefferson once wrote with prophetic foresight, “I tremble for my country when I reflect that God is just; that His justice cannot sleep forever.” Jefferson, though not a theologian, recognized the moral accountability of nations before their Creator. No empire, however great, can defy God’s moral law without consequence.

Israel’s story in Leviticus and her later history in Kings and Chronicles stand as eternal reminders that holiness is not optional. When a nation’s people abandon God’s standards, the land itself becomes defiled, and judgment follows. Whether in ancient Canaan, imperial Spain, Great Britain, Nazi Germany, or modern America, the same spiritual law operates: “Righteousness exalteth a nation: but sin is a reproach to any people” (Proverbs 14:34, KJV).

The lesson of Leviticus remains clear. A holy God expects His people to live righteously, to dwell in holiness, and to preserve the sanctity of the land He has given them. When His people disregard His Word, He removes His hand of blessing and allows judgment to purify and restore.

5. A Holy Savior

Every page of Scripture, every symbol and sacrifice, every ordinance and feast in the Book of Leviticus ultimately points toward the person and work of Jesus Christ. The law was never an end in itself; it was a shadow—a prophetic picture of the reality that would come in Him.

Hebrews 10:1 (KJV) declares, “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.” The Levitical system was therefore not an alternative way of salvation but a divine illustration of grace—a foreshadowing of redemption through the coming Messiah.

King David wrote of this messianic anticipation centuries earlier:

Psalm 40:7 (KJV)
“Then said I, Lo, I come: in the volume of the book it is written of me.”

The writer of Hebrews quotes this very verse and applies it directly to Christ (Hebrews 10:7, KJV): “Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.” The message is clear—Christ is the central figure of all Scripture. From Genesis to Revelation, every book points to Him.

Christ in All the Scriptures

After His resurrection, Jesus Himself confirmed this truth. On the road to Emmaus, He revealed to two of His disciples how all of the Old Testament Scriptures testified of Him.

Luke 24:27 (KJV)
“And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.”

Later that same evening, when He appeared to His disciples in the upper room, He said again:

Luke 24:44 (KJV)
“And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.”

Thus, the five books of Moses—including Leviticus—speak of Christ. He is the fulfillment of every sacrifice, every priestly act, and every holy ordinance. The blood on the altar, the priest at the tabernacle, the feasts of Israel, and the rituals of cleansing—all find their meaning in Him.

The Substitutionary Savior

The most fundamental truth revealed in Leviticus—and indeed in all of Scripture—is the substitutionary nature of Christ’s atoning work. Sin requires death, but love provides a substitute. The blood of bulls and goats could never take away sin, but it pointed to the One whose blood could.

1 John 1:7 (KJV) declares, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” No amount of religious effort, moral striving, or ceremonial observance can make a sinner holy. Only the blood of Jesus Christ can cleanse the guilty conscience and reconcile man to God.

Furthermore, the work of our Savior did not end at Calvary. Having risen from the dead and ascended into heaven, He now serves as our Advocate and High Priest before the throne of God.

1 John 2:1 (KJV)
“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”

Hebrews 8:1 (KJV)
“Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens.”

Romans 8:34 (KJV)
“Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.”

Our Holy Savior not only provided redemption through His blood but continues to sustain and sanctify us through His intercession. He is both the sacrifice that cleanses and the priest who keeps us holy.

Therefore, just as Israel was called to maintain purity in the land and temple, so believers today are called to spiritual purity.

2 Corinthians 7:1 (KJV)
“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

The Occasion of the Book of Leviticus

The opening verse of Leviticus begins with the Hebrew letter Vav, translated as “And,” signifying a direct continuation from the Book of Exodus. God’s revelation to Israel is not fragmented but progressive.

• In Genesis, we see man ruined by sin.

• In Exodus, we see man redeemed by God’s mighty hand.

• In Leviticus, we see man worshiping in holiness before the Lord.

At this point in history, the kingdom of God—first resisted by humanity at Babel—was now being formally reestablished on earth through Israel. At Mount Sinai, God entered into covenant with His people, revealing His holiness and establishing His law.

Exodus 24:3–7 (KJV) describes this solemn moment: “And Moses came and told the people all the words of the Lord, and all the judgments: and all the people answered with one voice, and said, All the words which the Lord hath said will we do. And Moses wrote all the words of the Lord… and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words.”

Following this covenant, God commanded the construction of the Tabernacle, the tent of meeting, where He would dwell among them. When the work was completed, “a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle” (Exodus 40:34, KJV). This visible manifestation of His presence—the Shekinah glory—was the outward sign that the King of Israel had taken up residence among His people.

From within this sacred dwelling, the Lord now called to Moses and delivered the instructions found in Leviticus.

Chronologically, the events of Leviticus span about one month. Israel arrived at Mount Sinai approximately ten weeks after leaving Egypt (Exodus 19:1). Moses erected the Tabernacle on the first day of the first month of the second year (Exodus 40:17). The Book of Numbers opens one month later (Numbers 1:1). Thus, Leviticus fits between those two moments in time, covering the period during which God gave Israel His laws of worship, sacrifice, and holiness.

Exodus Contrasted with Leviticus

The two books stand in deliberate contrast, each revealing a distinct facet of God’s redemptive plan:

• In Exodus, we see an offer of pardon; in Leviticus, an offer of purity.

• In Exodus, we see God’s approach to man; in Leviticus, man’s approach to God.

• In Exodus, Christ is the Savior; in Leviticus, Christ is the Sanctifier.

• In Exodus, man’s guilt is in view; in Leviticus, man’s defilement is emphasized.

• In Exodus, God speaks out of Mount Sinai; in Leviticus, He speaks out of the Tabernacle.

• In Exodus, man is made nigh unto God; in Leviticus, man is kept nigh unto God.

These parallels reveal the progression of redemption—from deliverance to devotion, from salvation to sanctification. Exodus shows the beginning of God’s relationship with His people; Leviticus teaches how that relationship is maintained through holiness and worship.

Christ, our Holy Savior, fulfills both books perfectly. In Exodus, He is the Lamb whose blood redeems; in Leviticus, He is the High Priest who sanctifies and sustains. Through Him, the redeemed are made holy, the guilty are purified, and the defiled are restored.

The Burnt Offering

A. Introduction: The Idea of Sacrifice in Ancient Israel

1. (Leviticus 1:1) God Speaks to Moses from the Tabernacle

Leviticus 1:1 (KJV)
“And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,”

a. Now the Lord called to Moses:
The Book of Leviticus opens as a direct continuation of the story left off in Exodus. The children of Israel were still encamped at the foot of Mount Sinai, where they had received the Law and built the Tabernacle according to God’s design. The words “And the Lord called” mark a personal and divine summons. The Hebrew title for the book, Vayikra (“And He called”), emphasizes that this message comes directly from the voice of God, not through human tradition or innovation.

The Israelites remained at Sinai throughout the duration of the events described in Leviticus. This book therefore does not record a journey but a revelation—a divine training manual in holiness and worship, given to a redeemed people.

b. From the tabernacle of meeting:
This phrase shows that the Tabernacle—the tent of meeting—was now completed and functional. In Exodus chapters 35–40, God had given and fulfilled the detailed instructions for its construction. The cloud of His glory, the Shekinah, had descended and filled the sanctuary, confirming that His presence now dwelt in the midst of His people (Exodus 40:34–35, KJV: “Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.”)

Now, from within that sacred dwelling, the Lord speaks to Moses, establishing the regulations for worship through sacrifice. These instructions show that access to God is possible only through His appointed way—by the shedding of blood and the offering of an acceptable sacrifice.

i. A prophetic picture of Christ:
In John 1:14 (KJV) we read, “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” The word “dwelt” literally means “tabernacled.” Just as the Tabernacle was the visible symbol of God’s presence among His people, Jesus Christ became the ultimate fulfillment—God incarnate dwelling among men. The Tabernacle anticipated the day when “Immanuel” would walk among His people in the flesh.

Thus, the voice that called to Moses from the Tabernacle is the same divine Word who later “tabernacled among us” as the Lord Jesus Christ.

2. (Leviticus 1:2) What to Do When You Bring an Offering to the Lord

Leviticus 1:2 (KJV)
“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.”

a. When any one of you brings an offering:
The sacrificial system of Israel was not an optional addition to the Law—it was an essential component of God’s covenant with His people. At Mount Sinai, that covenant had three inseparable parts:

1. The Law, which defined God’s holy standard.

2. Sacrifice, which provided atonement when the Law was broken.

3. The choice of blessing or curse, which determined Israel’s destiny based on their obedience or rebellion.

Since no one could perfectly keep the Law, sacrifice became the means by which the sinner could be forgiven and fellowship restored. Every blood sacrifice pointed forward to the ultimate fulfillment in Jesus Christ, who “offered himself without spot to God” (Hebrews 9:14, KJV) and “needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself” (Hebrews 7:27, KJV).

The sacrificial system, then, was both a temporary provision for sin and a prophetic picture of Christ’s atonement on the cross.

i. The ancient continuity of sacrifice:
The practice of animal sacrifice did not begin with the Law of Moses. From the very beginning, God revealed that sin demanded death and that atonement required blood.

• Genesis 3:21 (KJV): “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.” The first death in Scripture was a sacrifice—God Himself providing a covering for sin.

• Genesis 4:3–4 (KJV): “And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering.” Abel’s blood sacrifice was accepted because it was offered in faith.

• Genesis 8:20–21 (KJV): After the Flood, “Noah builded an altar unto the Lord… and offered burnt offerings on the altar. And the Lord smelled a sweet savour.”

• Later, Abraham, Job, and the patriarchs all offered burnt sacrifices (see Job 1:5; Exodus 10:25).

The concept of sacrifice, therefore, was universal. Even pagan nations practiced sacrifice—though perverted into forms of idolatry and even human sacrifice. This common thread in ancient cultures reflects an inherited understanding, passed down from Noah’s descendants, that sin must be paid for with life. The difference was that Israel’s sacrifices were directed by divine revelation, not human imagination.

b. Brings an offering to the Lord:
Because Israel was already familiar with the concept of sacrifice, God’s instructions in Leviticus served primarily as clarification and regulation. These commands established a single place (the Tabernacle) and a unified procedure, ensuring that worship remained pure, orderly, and centered on God rather than human innovation.

i. The structure of Leviticus’ offerings:
The first seven chapters outline the sacrificial system in two complementary halves:

• Leviticus 1–5: Instructions for those bringing offerings.

• Leviticus 6–7: Instructions for the priests who ministered them.

Each type of sacrifice—burnt, grain, peace, sin, and trespass—symbolized a different aspect of Christ’s redemptive work and the believer’s relationship to God.

ii. The diversity of sacrifices:
As Matthew Poole observed, the variety of offerings reflected the various perfections of Christ and the multiple benefits of His atoning death. No single sacrifice could fully portray His person and work; together they formed a mosaic of divine truth.

iii. The principle of obedience in worship:
God gave explicit directions for every offering, down to the smallest detail. This demonstrated that worship was not to be guided by human creativity or sincerity alone but by obedience. As John 4:24 (KJV) declares, “God is a Spirit: and they that worship him must worship him in spirit and in truth.”

Sincerity without obedience is self-willed worship, which God rejects. Every Israelite had to approach Him on His terms, never their own.

c. You shall bring an offering of the livestock—of the herd and of the flock:
God required that offerings come from the herd or flock—domesticated animals personally owned and tended by the worshipper. This excluded wild animals, emphasizing that sacrifice must come from what was costly and personal. True worship always requires surrender and expense.

i. The cost of sacrifice:
An animal from the herd or flock represented wealth, sustenance, and labor. To give it up in worship was an act of faith—trusting that God was worthy of the best and that He would provide. David understood this when he said, “Neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing” (2 Samuel 24:24, KJV).

ii. The meaning of “offering”:
The Hebrew term used for “offering” (qorban) is broad. It refers to anything brought near to God as an act of worship or dedication. As noted by Peter-Contesse, it can even describe non-bloody offerings such as the firstfruits or gifts brought before the Lord (Nehemiah 10:35; 13:31). In every case, however, the act symbolized drawing near to God through submission, obedience, and thanksgiving.

B. The Procedure for the Burnt Offering

1. (Leviticus 1:3) Bringing the Animal for the Burnt Offering

Leviticus 1:3 (KJV)
“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.”

a. If his offering be a burnt sacrifice:
The burnt offering (olah in Hebrew, meaning “that which goes up”) was so named because it was entirely consumed by fire upon the altar, ascending as smoke to God. This offering represented complete consecration and devotion to the Lord. Unlike the sin offering or the peace offering, nothing of the burnt sacrifice was eaten—it was wholly given to God. It symbolized both atonement for sin and total surrender of the worshipper to the will of God.

As Alexander Maclaren observed, “Its name literally means ‘that which ascends,’ and refers to the ascent of the transformed substance of the sacrifice in fire and smoke, as to God. The central idea of this sacrifice, then, as gathered from its name and confirmed by its manner, is that of the yielding of the whole being in self-surrender, and borne up by the flame of intense consecration to God.”

The burnt offering thus stood as the supreme act of worship—acknowledging God’s holiness, the worshipper’s sinfulness, and the need for substitutionary atonement.

b. Let him offer a male:
The animal had to be a male because it represented strength, value, and vitality. In ancient times, male animals were generally considered superior for breeding and thus more economically valuable. To offer a male was to give God the very best.

This principle reflects the requirement that sacrifice must cost something. Worship that costs nothing is worth nothing.

c. Without blemish:
The sacrifice was required to be perfect—without flaw, deformity, or defect. God would accept nothing defective in His worship. Before the offering was made, a priest carefully inspected the animal to ensure that it was fit for sacrifice. This examination symbolized the holiness and moral perfection of the One it foreshadowed—Christ, our sinless Redeemer.

This principle revealed an essential truth: a blemished sacrifice could not atone for sin. The substitute had to be perfect in order to bear the guilt of another. This foreshadowed Jesus Christ, who fulfilled this type in perfection.

John 8:46 (KJV) — “Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?”
1 Peter 1:19 (KJV) — “But with the precious blood of Christ, as of a lamb without blemish and without spot.”
2 Corinthians 5:21 (KJV) — “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.”

As the Septuagint rendered the Hebrew tamim (“without blemish”) as amomos, the same Greek term later used by Peter, the connection between the Levitical standard and Christ’s perfect sacrifice becomes unmistakable.

The blemishless animal also reminds believers that God deserves the very best of what we have—not the leftovers, not what costs us least. As G. Campbell Morgan noted, “Our best is but poor, but that which we do give, must be our best.”

When Israel later corrupted this principle, God rebuked them through the prophet:

Malachi 1:8 (KJV)
“And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts.”

The lesson remains timeless: God accepts no secondhand devotion.

d. He shall offer it of his own free will:
The burnt offering was to be voluntary. God did not desire mechanical ritual but sincere, willing devotion. This reflects the spiritual principle that true worship cannot be coerced.

2 Corinthians 9:7 (KJV)
“Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.”

The worshipper brought the offering freely, but he did so under divine direction. The act combined willing surrender with careful obedience—an expression of both love and reverence.

e. At the door of the tabernacle of meeting:
The offering was to be made at the entrance of the Tabernacle, the place God had chosen as His dwelling among His people. Sacrifice could not be offered at private altars or high places, for worship was to be centralized around God’s revealed presence.

Deuteronomy 12:5–6 (KJV)
“But unto the place which the Lord your God shall choose out of all your tribes to put his name there… thither ye shall bring your burnt offerings, and your sacrifices.”

This prevented pagan influence and personal innovation in worship. God appointed both where and how He was to be approached. The burnt offering, likely the most frequent sacrifice offered in Israel, is therefore listed first.

2. (Leviticus 1:4) The Transference of Guilt

Leviticus 1:4 (KJV)
“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.”

a. Then he shall put his hand on the head of the burnt offering:
This gesture was the crucial moment of identification. The worshipper placed his hand firmly on the head of the animal, symbolically transferring his guilt to the innocent victim. The Hebrew word samak (to lean upon) implies pressing down with weight—demonstrating full reliance upon the substitute to bear the penalty of sin.

This act was deeply personal. It expressed faith that the life of another was being given in the sinner’s place. As Maclaren wrote, “Did not the offerer say in effect, by that act, ‘This is I. This animal life shall die, as I ought to die. It shall go up as a sweet savour to Jehovah, as my being should.’”

It was not enough that the animal merely die; the sinner had to identify himself with the sacrifice. Likewise, it is not enough for a person today to intellectually acknowledge that Jesus died—one must personally apply His death by faith.

John 1:12 (KJV)
“But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.”

The laying on of hands was often accompanied by confession, as in the Day of Atonement ceremony (Leviticus 16:21), where Aaron confessed over the scapegoat the sins of the people. Thus, this ritual signified both substitution and repentance.

b. To make atonement for him:
The purpose of the act was atonement. The Hebrew word kaphar means “to cover.” Through the shedding of blood, sin was symbolically covered, and the sinner was restored to fellowship with God. Leviticus is therefore a book of atonement—it uses this term nearly fifty times.

However, the Old Testament atonement was temporary, awaiting its completion in Christ. The blood of animals could only cover sin, not remove it.

Hebrews 10:4 (KJV)
“For it is not possible that the blood of bulls and of goats should take away sins.”

In contrast, Christ’s sacrifice accomplished true reconciliation.

Hebrews 10:12 (KJV)
“But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God.”

Charles Spurgeon once remarked, “There are two ruling religions around us at this day, and they mainly differ in tense. The general religion of mankind is ‘Do,’ but the religion of a true Christian is ‘Done.’”

Through Christ’s once-for-all offering, sin is not merely covered—it is cleansed and abolished.

c. The meaning of the burnt offering for believers:
Though the burnt offering represented surrender and consecration rather than specific acts of sin, it nevertheless required atonement. This reveals a profound truth: even our greatest devotion to God is imperfect and in need of cleansing.

Our most fervent prayers, our most selfless acts of service, and our most sacrificial gifts all bear traces of sin. Therefore, even when we bring our highest offering of worship, we must depend wholly upon the perfect atonement of Christ.

As G. Campbell Morgan observed, “Our only right to offer anything to God, in any form, is created by the one Offering through which we must be sanctified. Every offering is a symbol still of the One.”

In the burnt offering, then, we see both man’s total surrender and Christ’s total sufficiency—the worshipper consumed in devotion, and the Savior consumed in sacrifice.

3. (Leviticus 1:5–9) The Procedure for Offering a Bull as a Burnt Offering

Leviticus 1:5–9 (KJV)
“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.”

a. He shall kill the bull before the Lord:

The worshipper himself—who had laid his hands on the animal’s head in identification (Leviticus 1:4)—was required to slay the animal. The priest officiated and assisted, but the act of taking the life belonged to the sinner. This was a powerful and humbling picture: the cost of sin is death, and the guilty must confront that cost personally.

Every mention of laying on of hands in Leviticus (1:4–5; 3:2, 8; 4:4, 15, 24) is immediately followed by the act of killing the animal. This repetition teaches that substitutionary atonement is both individual and personal. The innocent must die for the guilty.

The act could not be delegated or avoided. The Israelite himself drew the blade and cut the jugular vein, causing the lifeblood to pour out in the sight of the priests. This grim act was not ceremonial pageantry—it was confession in action, a solemn acknowledgment: “I deserve death, but God has accepted the death of another in my place.”

The animal’s innocence, strength, or usefulness meant nothing. It could not atone merely by virtue of its qualities. It had to die, for “the wages of sin is death” (Romans 6:23, KJV).

This foreshadowed the substitutionary death of Jesus Christ, the sinless One who “was wounded for our transgressions, he was bruised for our iniquities” (Isaiah 53:5, KJV).

b. He shall kill the bull before the Lord:

This phrase “before the Lord” appears over sixty times in Leviticus—more than in any other book. It reinforces that every act of sacrifice, every moment of worship, and every expression of devotion was performed in the conscious presence of God.

To offer a sacrifice before the Lord was to acknowledge His holiness and omnipresence. It was not enough to perform a ritual; it had to be done with awareness that one stood before the God who sees all.

This principle carries forward to the believer’s life today. Our entire existence is lived before the Lord:
Colossians 3:17 (KJV) — “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.”
Jeremiah 30:21 (KJV) — “For who is this that engaged his heart to approach unto me? saith the Lord.”

To live coram Deo—before the face of God—is to recognize His presence in every act of worship, every thought, and every word.

c. Bring the blood and sprinkle the blood all around:

After the animal was slain, the priest collected its blood and sprinkled it around the altar. Leviticus 17:11 (KJV) declares the divine reason: “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.”

The blood represented life offered up to God as payment for sin. The sprinkling symbolized both the purification of the altar and the covering of the sinner’s guilt.

The Hebrew term for altar, mizbeach, comes from the root meaning “to slaughter.” Though it was a place of worship, it was also a place of death. There, justice and mercy met, prefiguring the cross.

Hebrews 9:22 (KJV) reminds us, “Without shedding of blood is no remission.”

i. The order and arrangement:
After the blood was sprinkled, the animal was skinned and cut into pieces. The head, fat, and body parts were arranged “in order” upon the wood and fire. Even this detail teaches reverence—God is a God of order, not confusion. Worship was never to be sloppy or careless but deliberate and structured.

The “fat” mentioned was not merely a physical substance to increase the flame; it symbolized the best part—the richest and choicest—being wholly devoted to God. As Poole noted, “All the fat…was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more quickly.”

The entrails and legs were washed to remove impurity, illustrating that nothing unclean could be presented before the Lord. The priest then placed every piece on the altar, leaving nothing for himself. The offering was total.

d. And the priest shall burn all on the altar as a burnt sacrifice:

The offering was wholly consumed—nothing held back. The smoke that rose symbolized the complete devotion of the worshipper, ascending to God as an act of total surrender. This was the heart of the burnt offering: “All that I am, I give to Thee.”

For the Israelite, this was not a mere religious duty but a profound expression of worship, devotion, and acknowledgment of sin’s cost. For the Christian, it is the picture of consecration that Paul commands in Romans 12:1 (KJV):
“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

As Maclaren observed, “What a scene it must have been when, as on some great occasions, hundreds of burnt offerings were offered in succession! The place and the attendants would look to us like shambles and butchers rather than God’s house and worshippers.” Yet through the gore and smoke, grace and holiness shone forth.

e. A sweet aroma to the Lord:

Though the burning flesh might have produced an unpleasant earthly smell, Scripture calls it “a sweet savour unto the Lord.” This was not about the physical odor but about the spiritual reality—the offering, made in faith and obedience, pleased God.

This phrase occurs repeatedly throughout Leviticus, signifying divine satisfaction. The atonement through blood and the complete consecration of the worshipper were “sweet” to the Lord, just as Christ’s perfect obedience was pleasing to the Father.

Ephesians 5:2 (KJV)
“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour.”

In the burnt offering, we see the shadow of the cross. The life poured out, the blood sprinkled, the body consumed—all pointed to the ultimate sacrifice where Christ gave Himself wholly to the Father’s will.

As John Trapp noted, “The burning and broiling of the beasts could yield no sweet savour; but thereto was added wine, oil, and incense, by God’s appointment, and then there was a savour of rest in it.” So, too, the sacrifice of Christ, mingled with His divine obedience and love, rose as a perfect fragrance before God—our eternal atonement and righteousness.

4. (Leviticus 1:10–13) The Procedure for Offering a Sheep or a Goat as a Burnt Offering

Leviticus 1:10–13 (KJV)
“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.”

a. If his offering be of the flocks—of the sheep or of the goats:

The procedure for offering a sheep or a goat as a burnt sacrifice followed the same general pattern as for the bull, with only minor variations. The worshipper still brought a male without blemish, killed it himself on the north side of the altar, and the priests handled the blood, fire, and burning of the offering.

The main difference was that while the bull had to be skinned before being cut into pieces (Leviticus 1:6), the sheep or goat was not required to be skinned. The smaller size and softer texture of these animals likely made this unnecessary for practical purposes.

As Peter-Contesse notes, the absence of certain repeated details—such as the laying of hands upon the head—does not imply their omission from practice. The writer simply refrains from repeating each mechanical step. The essential acts of identification, slaughter, and burning still applied, maintaining the same theological meaning: substitution, atonement, and total dedication to God.

The choice between a bull, sheep, or goat depended largely on the worshipper’s means. God made provision so that both the wealthy and the poor could bring offerings. Yet regardless of the value of the animal, the requirements of holiness and perfection remained the same—“a male without blemish.” Every sacrifice, large or small, pointed to the same perfect Savior, the Lamb of God who would take away the sin of the world (John 1:29, KJV).

b. He shall wash the entrails and the legs with water:

Because the burnt offering was wholly consumed, the internal organs and legs had to be cleansed of impurity before being placed on the altar. The entrails represented the inner life and thoughts, while the legs symbolized one’s outward walk. Washing both illustrates that the one who offers himself to God must be clean both inwardly and outwardly.

2 Corinthians 7:1 (KJV) beautifully reflects this truth:
“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

This ceremonial washing prefigured the sanctifying work of Christ, who not only cleanses us from sin’s guilt but purifies the heart. Ephesians 5:26 (KJV) says that Christ “might sanctify and cleanse it with the washing of water by the word.”

c. Then the priest shall bring it all and burn it on the altar:

Once prepared, the priest arranged the pieces in order upon the wood and fire of the altar. Every part was consumed—symbolizing total consecration and surrender to God. Nothing was held back. This offering represented the worshipper’s complete devotion to the Lord, a living picture of what Paul later described as the believer’s “reasonable service” in Romans 12:1 (KJV):
“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

The fire consuming the offering illustrated God’s purifying presence and His acceptance of the worshipper’s devotion. As in the earlier verses, the sacrifice produced “a sweet savour unto the Lord.”

d. A sweet aroma to the Lord:

The repetition of this phrase throughout the chapter emphasizes God’s pleasure in the obedient, heartfelt offering. It was not the physical odor that pleased Him, but the faith, repentance, and dedication behind the act. The burnt offering symbolized the worshipper’s desire to be wholly consumed in love and obedience to God.

Ultimately, every burnt offering pointed to the perfect sacrifice of Jesus Christ, who offered Himself “without spot to God” (Hebrews 9:14, KJV) and accomplished what all previous sacrifices could only foreshadow.

Hebrews 7:27 (KJV) declares of Christ:
“Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself.”

Hebrews 9:12 (KJV) adds, “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”

And Hebrews 10:10 (KJV) confirms the finality of His work: “By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”

The burnt offering of Leviticus was but a shadow; Christ’s offering was the substance. F. B. Meyer described it well:

“The burnt offering was an imperfect type of His entire devotion to His Father’s will. When Jesus saw the inability of man to keep the holy law, and volunteered to magnify it, and make it honourable; when He laid aside His glory, and stepped down from His throne, saying, ‘I delight to do Thy will, O my God’; when He became obedient even to the death of the cross—it was as sweet to God as the fragrance of a garden of flowers to us.”

Charles Spurgeon likewise marveled at the infinite worth of Christ’s atoning death:

“There must be an infinite merit about his death: a desert unutterable, immeasurable. Methinks if there had been a million worlds to redeem, their redemption could not have needed more than this ‘sacrifice of himself.’ If the whole universe, teeming with worlds as many as the sands on the seashore, had required to be ransomed, that one giving up of the ghost might have sufficed as a full price for them all.”

Thus, the sweet savour of the burnt offering finds its ultimate fulfillment in Christ’s cross, where the fire of divine judgment met the fragrance of perfect obedience—and God was satisfied.

5. (Leviticus 1:14–17) The Procedure for Offering a Bird as a Burnt Offering

Leviticus 1:14–17 (KJV)
“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.”

a. If the burnt sacrifice of his offering to the Lord is of birds:

The burnt offering of birds followed the same fundamental pattern as the other offerings: the life was taken, the blood was offered, and the body was burned completely before the Lord. The distinction lay in the type of sacrifice, which was graciously adapted to what the worshipper could afford.

The worshipper was instructed to bring either a turtledove or a young pigeon. These birds were common, easily obtainable, and inexpensive. This provision reflects God’s mercy toward the poor. The sacrificial system was not limited to the wealthy—every person, regardless of social status, could approach God.

The offering of birds was no less acceptable to the Lord than the offering of bulls or sheep, for it represented the same truths: substitution, atonement, and consecration. God’s pleasure was never in the size of the sacrifice but in the sincerity and obedience of the worshipper’s heart.

Psalm 51:17 (KJV) — “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”

b. The priest shall bring it to the altar, wring off its head, and burn it on the altar:

The priest, not the offerer, performed this act for the bird offering. Due to the smaller size of the animal, the priest “wrung off” its head—pinching or twisting it in such a way as to cause death and allow the blood to flow, without fully separating the head from the body.

John Trapp insightfully remarked, “Or, pinch it with his nail, that the blood might go out, without separating it from the rest of the body. This prefigured the death of Christ without either breaking a bone or dividing the Godhead from the manhood; as also the skill that should be in ministers, to cut or divide aright the word of truth.”

Thus, even the smallest details of the ritual contained symbolic foreshadowing of Christ’s death. Jesus, our perfect offering, died without His bones being broken, in exact fulfillment of Scripture (John 19:33–36, KJV: “But when they came to Jesus, and saw that he was dead already, they brake not his legs.”)

c. Its blood shall be drained out at the side of the altar:

Unlike larger animals, birds did not yield enough blood for the normal sprinkling ritual. Instead, the priest squeezed or drained the blood against the side of the altar. As Peter-Contesse notes, “The body of the bird was squeezed against the side of the altar, since there would not have been enough blood to perform the complete ritual described earlier.”

Even so, the essential principle remained the same—atonement required the shedding of blood. Hebrews 9:22 (KJV) declares, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.”

The blood poured at the side of the altar symbolized substitutionary death: life exchanged for life, the innocent dying in the place of the guilty.

d. He shall remove its crop with its feathers and cast it beside the altar on the east side, into the place for ashes:

The priest carefully removed the crop (the bird’s digestive organ) and feathers, which were considered unclean and unsuitable for the altar. These were cast aside “on the east side” of the altar, where the ashes from previous sacrifices were disposed.

Matthew Poole notes, “Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west end; to teach us that impure things and persons should not presume to approach to God, and that they should be banished from his presence.”

The east side of the altar thus symbolized the separation between what was holy and what was unclean. Even this direction carried significance: since the entrance to the Tabernacle faced east, anything cast toward that side was symbolically removed from God’s presence.

e. Then he shall split it at its wings, but shall not divide it completely:

The bird was cut open lengthwise for burning but not completely divided. The priest ensured the bird was spread open to allow for full combustion without dismemberment. This detail preserved the symbolic unity of the sacrifice, showing that the worshipper’s offering, though slain and offered, was still whole before God—representing undivided devotion.

Spiritually, this portrays Christ’s perfect obedience and undivided submission to the Father’s will. He was pierced, crushed, and poured out, yet His devotion remained entire and unbroken.

f. And the priest shall burn it on the altar… a sweet aroma to the Lord:

Once prepared, the entire bird was placed upon the fire, wholly consumed as a burnt offering. Like the offerings of bulls and sheep, it rose as “a sweet savour unto the Lord.”

This phrase expresses divine satisfaction, not in the smell of burning flesh, but in the obedience and faith the offering represented. It pointed ultimately to the perfect sacrifice of Christ, whose total obedience to the Father was infinitely pleasing.

Ephesians 5:2 (KJV) — “And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour.”

God accepted the poor man’s turtledove with the same delight as the rich man’s bull, because both prefigured His Son’s sacrifice. As Poole beautifully summarized, “These birds were appointed for the relief of the poor who could not bring better… because they are fit representations of Christ’s chastity, and meekness, and gentleness.”

The turtledove and pigeon were known for their purity, tenderness, and affection—qualities perfectly embodied in the Savior. His offering was complete, gentle, and yet mighty in its saving power.

Charles Spurgeon reflected on the infinite worth of that sacrifice:

“There must be an infinite merit about his death: a desert unutterable, immeasurable. Methinks if there had been a million worlds to redeem, their redemption could not have needed more than this ‘sacrifice of himself.’”

g. The theological meaning of the bird offering:

The inclusion of the bird offering underscores that salvation and access to God are not based on wealth, rank, or status, but on faith and obedience. Whether one brought a bull, a lamb, or a bird, the same words are used: “a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord.”

God’s grace meets every person where they are, yet calls each to bring the best they can. For the poor man’s bird, as for the rich man’s ox, the fire of God’s acceptance burned the same.

This final provision of Leviticus 1 perfectly completes the chapter’s message:

• The burnt offering symbolizes total consecration.

• The blood signifies atonement through substitution.

• The fire represents the holiness of God consuming the offering.

• The sweet aroma signifies divine satisfaction.

All of these converge at Calvary, where Jesus Christ—rich beyond measure—became poor for our sakes (2 Corinthians 8:9, KJV) and offered Himself as the once-for-all burnt offering, perfectly consumed in love and obedience to the Father.