Leviticus 1:10-13

Leviticus 1:10

THE SACRIFICIAL BURNING

Leviticus 1:6; Leviticus 1:10; Leviticus 1:14

"And he shall flay the burnt offering, and cut it into its pieces. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire: and Aaron's sons, the priests, shall lay the pieces, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: but its inwards and its legs shall he wash with water: and the priest shall burn the whole on the altar, for a burnt offering, an offering made by fire of a sweet savour unto the Lord And he shall cut it into its pieces, with its head and its fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar: but the inwards and the legs shall he wash with water: and the priest shall offer the whole, and burn it upon the altar: it is a burnt offering, an offering made by fire, of a sweet savour unto the Lord And he shall rend it by 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 offering, an offering made by fire, of a sweet savour unto the Lord."

It was the distinguishing peculiarity of the burnt offering, from which it takes its name, that in every case the whole of it was burned, and thus ascended heavenward in the fire and smoke of the altar. The place of the burning, in this and other sacrifices, is significant. The flesh of the sin offering, when not eaten, was to be burned in a clean place without the camp. But it was the law of the burnt offering that it should be wholly consumed upon the holy altar at the door of the tent of meeting. In the directions for the burning we need seek for no occult meaning; the most of them are evidently intended simply as means to the end; namely, the consumption of the offering with the utmost readiness, ease, and completeness. Hence it must be flayed and cut into its pieces, and carefully arranged upon the wood. The inwards and the legs must be washed with water, that into the offering, as to be offered to the Holy One, might come nothing extraneous, nothing corrupt and unclean.

In Leviticus 1:10 and Leviticus 1:14 provision is made for the offering of different victims, of the flock, or of the fowls. The reason for this permitted variation, although not mentioned here, was doubtless the same which is given for a similar permission in Leviticus 5:7, where it is ordered that if the offerer's means suffice not for a certain offering, he may bring one of less value. Poverty shall be no plea for not bringing a burnt sacrifice; to the Israelite of that time it thus set forth the truth, that "if there first be a willing heart, it is accepted according to that a man hath, and not according to that he hath not."

The variations in the prescriptions regarding the different victims to be used in the sacrifice are but slight. The bird having been killed by the priest (why this change it is not easy to see), its crop, with its contents of food unassimilated, and therefore not a part of the bird, as also the feathers, was to be cast away. It was not to be divided, like the bullock, and the sheep or goat, simply because, with so small a creature, it was not necessary to the speedy and entire combustion of the offering. In each case alike, the declaration is made that the sacrifice, thus offered and wholly burnt upon the altar, is "an offering made by fire, of a sweet savour unto the Lord."

And now a question comes before us, the answer to which is vital to the right understanding of the burnt offering, whether in its original or typical import. What was the significance of the burning? It has been very often answered that the consumption of the victim by fire symbolised the consuming wrath of Jehovah, utterly destroying the victim which represented the sinful person of the offerer. And, observing that the burning followed the killing and shedding of blood, some have even gone so far as to say that the burning typified the eternal fire of hell! But when we remember that, without doubt, the sacrificial victim in all the Levitical offerings was a type of our blessed Lord, we may well agree with one who justly calls this interpretation "hideous." And yet many, who have shrunk from this, have yet in so far held to this conception of the symbolic meaning of the burning as to insist that it must at least have typified those fiery sufferings in which our Lord offered up His soul for sin. They remind us how often, in the Scripture, fire stands as the symbol of the consuming wrath of God against sin, and hence argue that this may justly be taken here as the symbolic meaning of the burning of the victim on the altar.

But this interpretation is nevertheless, in every form, to be rejected. As regards the use of fire as a symbol in Holy Scripture, while it is true that it often represents the punitive wrath of God, it is equally certain that it has not always this meaning. Quite as often it is the symbol of God's purifying energy and might. Fire was not the symbol of Jehovah's vengeance in the burning bush. When the Lord is represented as sitting "as a refiner and a purifier of silver," surely the thought is not of vengeance, but of purifying mercy. We should rather say that fire, in Scripture usage, is the symbol of the intense energy of the Divine nature, which continually acts upon every person and on every thing, according to the nature of each person or thing; here conserving, there destroying; now cleansing, now consuming. The same fire which burns the wood, hay, and stubble, purifies the gold and the silver.

Hence, while it is quite true that fire often typifies the wrath of God punishing sin, it is certain that it cannot always symbolise this, not even in the sacrificial ritual. For in the meal offering of chapter 2 it is impossible that the thought of expiation should enter since no life is offered and no blood is shed; yet this also is presented unto God in fire. The fire then in this case must mean something else than the Divine wrath, and presumably must mean one thing in all the sacrifices. And that not even in the burnt offering can the burning of the sacrifice symbolise the consuming wrath of God, becomes plain, when we observe that, according to the uniform teaching of the sacrificial ritual, atonement is already fully accomplished, prior to the burning, in the sprinkling of the blood. That the burning, which follows the atonement, should have any reference to Christ's expiatory sufferings, is thus quite impossible.

We must hold, therefore, that the burning can only mean in the burnt offering that which alone it can signify in the meal offering; namely, the ascending of the offering in consecration to God, on the one hand; and, on the other, God's gracious acceptance and appropriation of the offering. This was impressively set forth in the case of the burnt offering presented when the tabernacle service was inaugurated; when, we are told (Leviticus 9:24), the fire which consumed it came forth from before Jehovah, lighted by no human hand, and was thus a visible representation of God accepting and appropriating the offering to Himself.

The symbolism of the burning thus understood, we can now perceive what must have been the special meaning of this sacrifice. As regarded by the believing Israelite of those days, not yet discerning clearly the deeper truth it shadowed forth as to the great Burnt Sacrifice of the future, it must have symbolically taught him that complete consecration unto God is essential to right worship. There were sacrifices having a different special import, in which, while a part was burnt, the offerer might even himself join in eating the remaining part, taking that for his own use. But, in the burnt offering, nothing was for himself: all was for God; and in the fire of the altar God took the whole in such a way that the offering forever passed beyond the offerer's recall. In so far as the offerer entered into this conception, and his inward experience corresponded to this outward rite, it was for him an act of worship.

But to the thoughtful worshipper, one would think, it must sometimes have occurred that, after all, it was not himself or his gift that thus ascended in full consecration to God, but a victim appointed by God to represent him in death on the altar. And thus it was that, whether understood or not, the offering in its very nature pointed to a Victim of the future, in whose person and work, as the One only fully-consecrated Man, the burnt offering should receive its full explication. And this brings us to the question, What aspect of the person and work of our Lord was herein specially typified? It cannot be the resultant fellowship with God, as in the peace offering; for the sacrificial feast which set this forth was in this case wanting. Neither can it be expiation for sin; for although this is expressly represented here, yet it is not the chief thing. The principal thing, in the burnt offering, was the burning, the complete consumption of the victim in the sacrificial fire. Hence what is represented chiefly here, is not so much Christ representing His people in atoning death, as Christ representing His people in perfect consecration and entire self-surrender unto God; in a word, in perfect obedience.

Of these two things, the atoning death and the representative obedience, we think, and with reason, much of the former; but most Christians, though without reason, think less of the latter. And yet how much is made of this aspect of our Lord's work in the Gospels! The first words which we hear from His lips are to this effect, when, at twelve years of age, He asked His mother, Luke 2:49 "Wist ye not that I must be (lit.) in the things of My Father?" and after His official work began in the first cleansing of the temple, this manifestation of His character was such as to remind His disciples that it was written, "The zeal of Thy house shall eat me up"; -phraseology which brings the burnt offering at once to mind. And His constant testimony concerning Himself, to which His whole life bare witness, was in such words as these: "I came down from heaven, not to do My own will, but the will of Him that sent Me." In particular, He especially regarded His atoning work in this aspect. In the parable of the Good Shepherd, John 10:1 for example, after telling us that because of His laying down His life for the sheep the Father loved Him, and that to this end He had received from the Father authority to lay down His life for the sheep, He then adds as the reason of this: "This commandment have I received from My Father." And so elsewhere John 12:49 He says of all His words, as of all His works: "The Father hath given Me a commandment, what I should say, and what I should speak; the things therefore which I speak, even as the Father hath said unto Me, so I speak." And when at last His earthly work approaches its close, and we see. Him in the agony of Gethsemane, there He appears, above all, as the perfectly consecrated One, offering Himself, body, soul, and spirit, as a whole burnt offering unto God, in those never-to-be-forgotten words, Matthew 26:39 "Father, if it be possible, let this cup pass away from Me; nevertheless, not as I will, but as Thou wilt." And, if any more proof were needed, we have it in that inspired exposition Hebrews 10:5 of Psalms 40:6, wherein it is taught that this perfect obedience of Christ, in full consecration, was indeed the very thing which the Holy Ghost foresignified in the whole brunt offerings of the law: "When He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body didst Thou prepare for Me; in whole burnt offerings and sacrifices for sin Thou hadst no pleasure: then said I, Lo, I am come (in the roll of the book it is written of Me) to do Thy will, O God." Thus the burnt offering brings before us in type, for our faith, Christ as our Saviour in virtue of His being the One wholly surrendered to the will of the Father. Nor does this exclude, but rather defines, the conception of Christ as our substitute and representative. For He said that it was for our sakes that He "sanctified," or "consecrated" Himself; John 17:19 and while the New Testament represents Him as saving us by His death as an expiation for sin, it no less explicitly holds Him forth to us as having obeyed in our behalf, declaring Romans 5:19 that it is by the obedience of the One Man that "many are made righteous." And, elsewhere, the same Apostle represents the incomparable moral value of the atoning death of the cross as consisting precisely in this fact, that it was a supreme act of self-renouncing obedience, as it is written: Philippians 2:6 "Being in the form of God, He yet counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted Him, and gave unto Him the name which is above every name."

And so the burnt offering teaches us to remember that Christ has not only died for our sins, but has also consecrated Himself for us to God in full self-surrender in our behalf. We are therefore to plead not only His atoning death, but also the transcendent merit of His life of full consecration to the Father's will. To this, the words, three times repeated concerning the burnt offering (Leviticus 1:9, Leviticus 1:13, Leviticus 1:17), in this chapter, blessedly apply: it is "an offering made by fire, of a sweet savour," a fragrant odour, "unto the Lord." That is, this full self-surrender of the holy Son of God unto the Father is exceedingly delightful and acceptable unto God. And for this reason it is for us an ever-prevailing argument for our own acceptance, and for the gracious bestowment for Christ's sake of all that there is in Him for us.

Only let us ever remember that we cannot argue, as in the case of the atoning death, that as Christ died that we might not die, so He offered Himself in full consecration unto God, that we might thus be released from this obligation. Here the exact opposite is the truth. For Christ Himself said in His memorable prayer, just before His offering of Himself to death, "For their sakes I sanctify (marg. "consecrate") Myself, that they also might be sanctified in truth." And thus is brought before us the thought, that if the sin offering emphasised, as we shall see, the substitutionary death of Christ, whereby He became our righteousness, the burnt offering, as distinctively, brings before us Christ as our sanctification, offering Himself without spot, a whole burnt offering to God. And as by that one life of sinless obedience to the will of the Father He procured our salvation by His merit, so in this respect He has also become our one perfect Example of what consecration to God really is. A thought this is which, with evident allusion to the burnt offering, the Apostle Paul brings before us, charging us Ephesians 5:2 that we "walk in love, as Christ also loved us, and gave Himself for us, an offering and a sacrifice to God for an odour of a sweet smell."

And the law further suggests that no extreme of spiritual need can debar anyone from availing Himself of our great Burnt sacrifice. A burnt offering was to be received even from one who was so poor that he could bring but a turtledove or a young pigeon (Leviticus 1:14). One might, at first thought, not unnaturally say: Surely there can be nothing in this to point to Christ; for the true Sacrifice is not many, but one and only. And yet the very fact of this difference allowed in the typical victims, when the reason of the allowance is remembered, suggests the most precious truth concerning Christ, that no spiritual poverty of the sinner need exclude him from the full benefit of Christ's saving work. Provision is made in Him for all those who, most truly and with most reason, feel themselves to be poor and in need of all things. Christ, as our sanctification, is for all who will make use of Him; for all who, feeling most deeply and painfully their own failure in full consecration, would take Him, as not only their sin offering, but also their burnt offering, both their example and their strength, unto perfect self-surrender unto God. We may well here recall to mind the exhortation of the Apostle to Christian believers, expressed in language which at once reminds us of the burnt offering: Romans 12:1 I beseech you, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.