Leviticus 7:37-38

The Colophon (Leviticus 7:37).

These final verses read like a colophon, the ‘title' regularly put at the end of a clay tablet to identify it and date it. The traces of a number of such colophons, and of the catch phrases which open a tablet, can be found in Genesis, for example where it is regularly said, ‘this is the family history of ---' (Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 36:9; Genesis 37:2). See also Numbers 3:1.

Leviticus 7:37

‘This is the law of the whole burnt offering, of the grain offering, and of the sin-offering, and of the guilt offering, and of the consecration, and of the sacrifice of peace-offerings, which Yahweh commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations to Yahweh, in the wilderness of Sinai.'

Note how the title (in footnote) of the record is first stated, ‘the law of the whole burnt offering --- which Yahweh commanded Moses in/by Mount Sinai'. Then the date ‘in the day that He commanded --- their oblations to Yahweh'. Then the place, ‘in the wilderness of Sinai.' In those days dating was always in terms of significant events (compare Amos 1:1 ‘two years before the earthquake'). Whether this colophon covers from Leviticus 1:1 onwards, or whether it refers to the material from Leviticus 6:8 we do not, of course, know. Such colophons were incorporated into the text and the divisions became blurred. They do, however, indicate clearly that some of the material at least was early in written form.

The title as it is here indicates that the record deals with the sacrifices and offerings outlined in the previous seven Chapter s, which were initially commanded by Yahweh to Moses in Mount Sinai. However the date refers to when the actual command came for them to offer their oblations to Yahweh, which may have been some time later. This date may be when they were recorded in writing on this tablet or papyrus. It may explain why in Leviticus 1:1 it is said to be spoken from the tent of meeting. It was a repetition, possibly in more detailed and expanded form, of what Moses had been told earlier.

We have here therefore clear evidence of Mosaic authorship of at least part of this material provided in a way that later centuries would not conceivably have introduced. They might have introduced such ideas, but not in the form of a colophon. And the unity of the material and the ancient words and ideas tend to confirm that it is to Moses that we should look for it all. The text is extremely well preserved.

But we should not in the detail ignore the import of the words. Here were God's directions to His people, first given at Mount Sinai, and then from the tent of meeting, concerning how they should approach Him, and what steps they could take in order to worship Him properly, be acceptable before Him and find forgiveness of sins. They were of vital importance.

Final Summary.

We will now very briefly draw together the strands of what we have learned. The offerings and sacrifices divide up into five.

1) The Whole Burnt Offering (‘olah - that which goes up). This offering was presented basically in worship and dedication, and for the purposes of atonement. It was the foremost of the offerings. Apart from the skin or hide which was given to the priest it was totally offered up to Yahweh as an offering made by fire and presented a pleasing odour to God. It was offered up morning and evening in the daily offerings and in all the great festivals, including the Day of Atonement. It was symbolic of Christ offering Himself up as pleasing to God, shedding His blood for us and making atonement for us, drawing us into Himself that we might be fully dedicated to God and find atonement through His blood. It basically represented being accounted righteous through faith, and full acceptance in Him.

2) The Grain Offering (minchah). This offering was in praise and gratitude for the provision of the basics of life, grain and olive oil, and an offering of daily labour as a love offering to God. Worship was expressed by adding frankincense, a foreign product which meant that the offering was on behalf, not only of Israel, but of the whole world. A memorial handful was offered by fire along with the frankincense, the remainder was partaken of by the priests, except when it was a priest's offering. It was regularly offered along with the whole burnt offering (in which case the frankincense was omitted). It was an offering made by fire and presented a pleasing odour to God. It was symbolic of Christ as the corn of wheat who fell into the ground and died and Who would thus produce much fruit, and of Jesus as the bread of life Who would feed and satisfy those who constantly come to Him in trust and obedience.

3) The Peace Sacrifice (zebach shelamim and various). This offering was one offered from a sense of wellbeing and with a desire to be at peace with God and man. In one form the blood and the fat, with the vital parts, were offered to God as an offering, and the flesh was eaten by the worshippers, with breast and thigh going to the priest. It was an offering made by fire and presented a pleasing odour to God. It symbolised Jesus the Prince of Peace Who came to make peace between men and God through the blood of His cross, and Whose flesh and blood we can partake of through faith in His sacrifice for us, so that we might have eternal life and enjoy fullness of life and peace with both God and men in loving fellowship.

4) The Purification For Sin Offering (chatta'ah). This was specifically an offering for sin when it became known, but was also offered at the great festivals, in recognition of the sin of Israel, and especially at the Day of Atonement. Its aim was purification for sin, cleansing in the sight of a holy God, as well as atonement. At its lesser levels it could be partaken of by the priest. It was an offering by fire and presented a pleasing odour to God, but only in a secondary way. Its main purpose was purification from sin. The blood from it was daubed on the horns of the altar(s) to purify the altar, and thrown at the base of the altar to sanctify it and make atonement for it, and for the people, for the altar represented the offerings of the people. It symbolised Christ as offering Himself once-for-all as a purification for sin offering on our behalf so that we might be made pure before God. Its concern was being clean in the sight of God, pure as He is pure (1 John 3:1).

5) The Guilt Offering ('asam). This was a kind of sin offering, but was for more specific sins where confession or restitution needed to be made. It was mainly personal, and is a reminder that we need to deal with individual sins, confess them to others where it will do good, and make restitution for any loss we have caused. Like the purification for sin offering it symbolised Christ as dying for us so that we might be forthright in dealing with specific sins.