←Leviticus 1→BSB

• Then the LORD called to Moses and spoke to him from the Tent of Meeting: Leviticus is part of the ongoing story of the first five books of the Bible (Genesis 1:1–Deuteronomy 34:12). It is part of the history of God's saving actions. God chose Israel to be his people. He freed them from slavery in Egypt. Then, he made a covenant (special agreement) with them. Finally, God led them through the desert to the land promised to Abraham and his descendants.

  Leviticus continues the story in Exodus 40:34–38. The Israelites had finished constructing the Tent of Meeting (the tabernacle). They consecrated the tabernacle (declared it holy) and the Lord filled it with his glory. Now, the Lord gives Moses instructions for how to worship at the tabernacle.

• the Tent of Meeting (see study note on Exod 27:21): This was God's palace represented on earth. Inside the Most Holy Place, the ark of the Covenant (or Testimony) represented God's throne (Exodus 40:1–33). The Lord's glory was between the cherubim's outstretched wings. This was where God would meet with the people of Israel. He would speak to them and tell them what he wanted them to do (see Exodus 25:22).

an unblemished male: God allowed female and slightly deformed animals for some offerings not made for atonement (see 3:1; 4:27–31; 22:23). But the people could not use them for the whole burnt offering. In the dry, brush-covered hills of southern Palestine, raising cattle was harder than raising sheep or goats. This made a bull without defects very valuable. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defects (Malachi 1:6–14).

• He is to lay his hand on the head of the burnt offering: The sacrificial animal represented the worshiper in the ceremony (Leviticus 4:4, 15, 24, 29, 33; 16:21). This act showed that the animal's death represented the owner's death. During the Day of Atonement ceremony, it showed that God transferred the owner's sins to the animal (16:20–22). In the peace offering (3:2, 8, 13), the act probably showed ownership of the sacrificed animal.

• The phrase on his behalf may mean “as payment for sin” (sometimes called expiation) or “as a substitute for the sinner’s death” (sometimes called propitiation).

• to make atonement for him: While older commentaries describe this as “covering over” sin, recent studies define it as “blotting out, erasing, or cleansing from” sin. The concept involves turning away God’s judgment against sin, making the worshiper clean in a ceremonial way, and restoring fellowship with God and with the community of God’s people.

• Aaron’s sons: Moses was from the tribe of Levi. This tribe divided into two groups:

  1. priests, who were descendants of Aaron, the first high priest; and

  2. Levites, who served in supporting roles (Exodus 28:1–4; Numbers 18:1–7).

  These instructions also applied to future generations.

• the blood: This symbolized life, not death. The basis of the Israelite sacrifice system was substitution. Shedding sacrificial blood was essential for atonement. It meant sacrificing the animal's life as a substitute for the worshiper's life (Leviticus 17:10–14; Hebrews 9:22). Jesus Christ's shed his blood as the ultimate sacrifice for sin (Hebrews 9:11–14).

• the altar of burnt offering was at the east end of the courtyard. It was outside the Tent of Meeting but inside the courtyard entrance (Exodus 40:6, 29).

The priest would burn the whole animal, except for the skin, which he kept as his share of the offering (Leviticus 7:8).

The Hebrew word for fat refers to the suet, or hard fat, around the kidneys and loins. This term appears only here and in Leviticus 1:12 and 8:20. All fat (not just this specific fat) belonged to God (3:14–17; 7:23–25; see 1 Samuel 2:15–17). The whole burnt offering was the only offering completely burned on the altar. For other offerings, they burned the fatty parts and some internal organs. The rest belonged to the officiating priests and sometimes the worshiper (Leviticus 7:11–18).

• They washed the offering with water to remove dirt or debris that might contaminate it. Washing was also necessary for purification from ceremonial uncleanness, a requirement for serving in the Tent of Meeting (Leviticus 6:27; 11:28).

• an offering made by fire: Traditional Bible versions translate the Hebrew term ’isheh this way. Although they did burn the offering (Leviticus 1:13, 17), recent research suggests the word meant “gift.”

• a pleasing aroma to the LORD (literally a restful odor; also in Leviticus 1:13, 17): Pagans in the ancient Near East believed their gods smelled the offerings because they needed to eat them to live. God's response is sometimes described in ways that reflect this cultural setting (for example, Leviticus 21:6; Numbers 28:2). Yet, the Bible makes it clear that God did not need offerings as food (Psalm 50:9–13). Instead, they pleased him as sincere offerings for atonement.

tear … without dividing the bird completely: Cutting larger animals into pieces (like Leviticus 1:6, 12) probably reflects an ancient covenant-making ceremony. In this ceremony, participants passed between the two halves of a sacrificed animal (see Genesis 15:10). Because of their small size, people did not cut birds in half. If passing between them was necessary, they arranged the birds in pairs.