Lesson 8 Exodus & Leviticus Sacrifices

What is the meaning of Leviticus? (both Greek & Hebrew) What is the main theme of the Book of Leviticus? Who wrote it? Where was Israel when Leviticus was written?

Leviticus is the third book of the Hebrew Bible, also the third book in the Torah (five books of Moses). Christians refer to the Hebrew Bible as the Old Testament. The English name is derived from the Latin Liber Leviticus which is from the Greek (το) Λενιτικόν (i.e., βιβλίον). In Jewish writings it is customary to cite the book by its first word, Vayikra. The main points of the book are concerned with Levitical (priestly) worship. The name of this book in the Hebrew Scriptures is taken from the first word of the book, which is translated in English as "The LORD spoke." "Leviticus" is the name given to this book in the Greek version of the Old Testament (the Septuagint). It is related to "Levites," the descendants of Levi who had special assigned duties in Israel's priesthood. But this book mentions the Levites only once (25:32-34), and most of the duties described in the book were to be done by the priests from Aaron's family, who actually performed the sacrifices. The Levites did the basic work of preparing sacrifices, cleaning the holy place, and carrying the sacred objects used in Israel's worship service from place to place.

The texts in Leviticus call it an "abomination" for a man to lie with a man as with a woman. The word in Hebrew means "to become unclean".The theme of Levitivus is"The holiness of God and how the Israelites could approach Him even though they were unholy". Moses is the human author to the book of Leviticus. Moses was lead by God the Holy Spirit to deliver to us the book of Leviticus In Leviticus 26:32-33, as well as in other prophecies of the Bible, we learn that the people of Israel would be persecuted in the nations to which they would be driven during their exile, and that the land of Israel would be in ruins.. In Isaiah 49:13-17, the Lord makes it clear that even though the people of Israel are to be exiled from their land, the Lord will never forget them, and the Lord would eventually bring the exiles back to their homeland. The theme of Leviticus is holiness. The term "holy" (set apart to God) is the key word of the book. Moses uses this word 87 times in Leviticus. Leviticus 19:2 is the key verse and states the theme of the book: "You shall be holy, For I the Lord your God am holy" (cf. Exodus 19:5-6; Deuteronomy 7:6).
After Israel had been set apart as God's special heritage by the Passover and by the covenant at Mt. Sinai, they almost immediately broke the covenant through idolatry, the worship of the golden calf. Only the intercession of Moses prevented God from destroying the nation. But the Lord refused to go up in their midst to Canaan, warning, "You are a stiffnecked people. I could come up into your midst in one moment and consume you" (Exodus 33:5).
Israel gave evidence of their repentance by putting off their jewelry, and Moses again interceded in their behalf. Thus, the Lord promised, "My. Presence will go with you, and I will give you rest" (Exodus 33:14). He renewed the covenant with Israel. Then the tabernacle was built in which God was to dwell among His people and where they were to come to worship Him.



2. List and explain the five major sacrifices listed in Leviticus.

Ans:The Levitical sacrificial system had five separate and distinct offerings that could be made to the Lord. These are the five major offerings that are introduced in the first five chapters of Leviticus. They are:

The Burnt Offering (Leviticus 1)
The Meat Offering (Leviticus 2)
The Peace Offering (Leviticus 3)
The Sin Offering (Leviticus 4)
The Trespass Offering (Leviticus 5)
Burnt Offering (Leviticus 1)
Only offering to be totally consumed on the altar with nothing eaten by men
First offering mentioned by name in the Bible (Genesis 8:20)
Most common of the offerings mentioned in scripture (197 times)
Voluntary offering and a sweet savor to the Lord
Indicates entire surrender
Meat Offering (Leviticus 2)
Only offering made without the shedding of blood and without an animal sacrifice
Offering of fine flour; no animal flesh
Voluntary offering and a sweet savor to the Lord
Indicates a living sacrifice
Peace Offering (Leviticus 3)
Only offering in which the offerer could eat of the meat of the sacrifice
Voluntary offering and a sweet savor to the Lord
Indicates fellowship or communion
Sin Offering (Leviticus 4)
Required offering; not a sweet savor
Dealt with the sinner and the problem of sin
Indicates payment for the sin nature
Trespass Offering (Leviticus 5)
Required offering; not a sweet savor
Dealt with particular sins
Indicates forgiveness of committed sins
The Five Animals Used in the Offerings: (first mentioned together in Genesis 15:9)

Oxen - service and strength (Proverbs 14:4)
Sheep - meekness and purity (Isaiah 53:7)
Goats - sin and judgment (Christ became sin for us)
Pigeon - poverty (Leviticus 12:8)
Turtledoves - innocence (Psalm 74:19)
The Order of the Five Offerings in Leviticus 1-5
They mark a progression of closeness to God with the first offering mentioned being the closest to God and the last one being the first step in approaching God. This seemingly backwards approach is not unusual in the Bible. God usually begins from His perspective, not ours. He describes the furniture of the most holy place first and then proceeds to the holy place and the courtyard. He creates heaven and then earth (Genesis 1:1). He lists the three-part nature of man as spirit first, then soul, then body (1Thesalonians 5:23).
First, consider the order of the offerings as they point to the sacrifice of Christ.

Burnt Offering
Christ surrendered Himself entirely to God being fully consumed in His commitment (Philippians 2:6-8)

Meat Offering
Christ gave Himself as a living sacrifice continually doing the will of the Father (John 4:34)

Peace Offering
Christ made peace with God on the behalf of man (Ephesians 2:13-14)

Sin Offering
Christ atoned for our fallen sin nature on the cross and satisfied the wrath of God (Isaiah 53:10-11; Hebrews 9:26)

Trespass Offering
Christ paid for our individual sins in His death on the cross (Hebrews 10:12)


However, when we come to God, we must do so in reverse order. Notice the following table with the offerings given in reverse order and their symbology explained.

Trespass Offering
We realize the guilt of our sins and our need for forgiveness of these sins in Jesus Christ (1John 2:2)

Sin Offering
We need a power that can even conquer our sin nature or else we will lose our salvation as soon as we gain it (2Corinthians 5:21)

Peace Offering
We find that through the cross of Christ He opened the way for true fellowship with God (1John 1:3)

Meat Offering
Through His obedient life, Christ shows us the way to be a living sacrifice for God (Romans 12:1)

Burnt Offering
We find the greatest blessing in being fully consumed in our commitment to God (Philippians 2:17)


The Burnt Offering:
The burnt offering is the first offering specified by name in the Bible. Noah offered burnt offerings when he left the ark (Genesis 8:20). Abel's offering was certainly a burnt offering as well although it is not called such (Genesis 4:4). The burnt offering is also the most common of the offerings mentioned in scripture and probably the most commonly offered. The table shows the five offerings in rank as to which of them are mentioned most in scripture.

Burnt Offering
197

Meat Offering
123

Sin Offering
119

Peace Offering
43

Trespass Offering
36


I. THE BRINGING OF THE BURNT OFFERING (1:1-3)

A. According to the Word of the Lord (v.1)

1. As a continuation of the earlier books of the law

a. Leviticus 1:1 - "And the Lord"

b. The conjunction, "And," indicates a continuation

c. Leviticus is a continuation of the law of Moses

2. The Lord called unto Moses

a. The Lord spoke to Moses many times

(1) The seven-word verse, "And the LORD spake unto Moses, saying," is found 72 times in the Bible; all in Exodus, Leviticus, or Numbers.

(2) Many other times a slightly different wording is used

b. However, the times that the Lord called unto Moses are limited

(1) The Lord called unto Moses out of the burning bush (Exodus 3:4) - this was the call of Moses to deliver the Israelites out of Egypt

(2) The Lord called unto Moses out of Mount Sinai (Exodus 19:3, 20) - this is on the occasion of the giving of the Ten Commandments

(3) The Lord called unto Moses out of the midst of the cloud (Exodus 24:16) - this is when Moses entered the top of Mount Sinai in order to receive the remainder of the law

(4) The Lord called unto Moses out of the tabernacle of the congregation (Leviticus 1:1) - this is when the Lord gives the sacrificial system of atonement to Moses

3. God spoke to Moses out of the tabernacle of the congregation

a. This could not be done until the tabernacle was completed and set up according to the command of the Lord (Exodus 40:1-2, 16-17, 33-35)

b. It was through the tabernacle that the Lord dwelled among the children of Israel (Exodus 25:8; 29:44-45; Leviticus 26:11; Ezekiel 37:27-28; Revelation 21:3)

c. The Lord spoke to Moses from between the two cherubim that stood over the ark of the covenant (Exodus 25:20-22; Numbers 7:89)

B. Unto the Lord (v.2)

1. They had to bring the offering to the place where God had chosen to put His name (Deuteronomy 12:5-6)

2. To bring their offering to the priests was to bring it to the Lord

3. The burnt offering was especially offered unto the Lord because all of it was burned to Him (Leviticus 22:18)

C. Of the Herd and of the Flock (v.2)

1. We are to bring of what we have (2Corinthians 8:12)

a. The word cattle is often used in scripture in a generic sense. When used this way, as here, it refers to cows, goats, and sheep (Genesis 1:24-25)

b. Of the herd and of the flock

(1) Herd of cows

(2) Flock of sheep or goats

2. Application: Christ came as a man; as one of us (Romans 8:3; Hebrews 2:14-18)





3. List and explain the seven feasts listed in Leviticus.

Ans: 1. THE FEAST OF PASSOVER (Leviticus 23:5)

Passover was established during the tenth plague, in which Pharoah was finally persuaded to let the Jewish people leave Egypt. God's avenging angel killed the firstborn in each Egyptian household, but he passed over the homes of the Jews. The Jews had been instructed to mark their door-posts with the blood of a lamb ("without blemish, a male..." Exodus 12:5). The blood of the lamb would deliver them from slavery. It was their mark of redemption.

This principle is also dramatically true in Christianity. The blood of Christ, our Lamb, delivers us from slavery to sin. Paul refers to the Lord as "Christ our Passover" (1 Corinthians 5:7).

It is remarkable that the Jewish nation missed this fulfillment of their feast. John the Baptist tried valiantly to communicate this truth about Christ when he introduced Him. John did not say "Behold the Son of God" or "Behold the Savior of the world;" rather, he said pointedly "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29).

This must have held quite a bit of meaning for the Jews present with John as he baptized. But many later missed the point.

Significantly, the Lord was crucified exactly on Passover day, 14 Nisan. The night before, while Christ was celebrating the Passover meal with His disciples, He lifted the wine and said, "For this is my blood of the new testament [covenant], which is shed for many for the remission of sins."

Those Jews, the Lord's own disciples, surely understood the imagery there, but most Jews today continue to celebrate Passover in remembrance of the Exodus from Egypt. Though this was perfectly proper before the Messiah's coming, it is tragically inappropriate now that the feast has been fulfilled.

Passover, then, is the first of the feasts, the first one given and the first one fulfilled.



2. THE FEAST OF UNLEAVENED BREAD (Leviticus 23:6)

The seven-day Feast of Unleavened Bread begins on the day following Passover. Nisan, the first month (which contains the first three feasts), corresponds to late March or early April on our Julian caalendar.

God commanded the Jews to eat only pure, unleavened bread during this week, for leaven symbolized sin and evil. As sin corrupts and permeates the human condition, so leaven corrupts and permeates bread dough.

The Apostle Paul developed this symbol further when he urged Christians to "purge out the old leaven" by purifying themselves (1 Corinthians 5:7).

The Jews today conduct a ceremony of ridding their homes of leaven in order to sanctify the dwellings for Passover. The father of the house hides bread crumbs and cookie particles on bookshelves and window sills, and the children come running to find them. When they discover the hidden leaven they shout for father. He comes with a feather and a wooden spoon, sweeping the crumbs into the spoon with the feather and ceremonially throwing them out the window.

The fulfillment of this Biblical type in Christ emphasizes the Lord's body. At His Passover table He took the unleavened bread and called it His body, even as He afterward referred to the wine as His blood. The bread makes an excellent symbol of His body: it is striped, pierced, and pure. Because of the way the unleavened bread is prepared (without fat or any rising agent), it bears stripes from the grill, and it must be pierced to cook through.

During the actual Passover meal, the Jews perform a unique ceremony with the unleavened bread. They place three pieces of it in one little stack. Then they take out the middle piece (the Son in the triune Godhead) and break it. ("This is my body, broken for you"). Next, they wrap the broken piece in white linen and hide it or bury it.

They bring this broken piece out again and eat it while drinking the third cup of wine, the "Cup of Redemption."

Incredibly, most Jews have failed to see the gospel in this ceremony repeated every year on the anniversary of Christ's crucifixion!

God performed the exact fulfillment of this ceremony with the unleavened Bread of Life, giving to all of us the Cup of Redemption.



3. THE FEAST OF FIRST FRUITS (Leviticus 23:10)

The feast of thanksgiving for a bountiful land occurs on Sunday ("the morrow after the Sabbath") during the Week of Unleavened Bread. The Israeli farmers were to bring the initial yield of their spring barley crop to Jerusalem, where a priest would wave these firstfruits before the House of the Lord.

This was most clearly fulfilled by Jesus, who was resurrected on the Sunday during the week of Unleavened Bread. Paul explains: "For as in Adam all die, even so in Christ shall all be made alive [resurrected]. But every man in his own order: Christ for the firstfruits, and afterwards they that are Christ's at His coming" (1 Corinthians 15:22,23).

4. THE FEAST OF PENTECOST (Leviticus 23:16)

The Spirit came as Christ had promised, at the Feast of Pentecost. Pentecost occurred fifty days after Firstfruits on the Jewish calendar (usually in May or June). The disciples anxiously waited for this miracle. Christ had rejoined them for forty days after His resurrection, but then He ascended to His Father. As He departed He instructed them to go to Jerusalem and await the fulfillment of His promise.

Sure enough, after ten days, when the Day of Pentecost was fully come, the Holy Spirit came upon the worshippers at the Temple.

The deeper significance of this miracle is that it too fulfilled an Old Testament feast. The Spirit did not come on just any day, but on Pentecost, the beginning of the fullest harvest season. God's great harvest, the church age, was getting underway!

It is fascinating to realize that exactly 3000 people were saved on that remarkable day when the Spirit was given, while exactly 3000 people died on the day the Law was given on Mount Sinai! Truly, "the letter kills, but the Spirit gives life" (2 Corinthians 3:6)! Interestingly, in modern Judaism the Rabbis teach that Pentecost, or Shevuoth (a week of weeks, or seven weeks) marks the day when Moses received the Law on the Mount. The Scriptures do indicate that this occurred in the third month (Exodus 19:1), after the exodus from Egypt (Nisan 14, of course), but the exact date is not given.

In the old observance of the feast, the priest was to wave two leavened loaves (Leviticus 23:17). These symbolize the Jew and Gentile together in heavenly places in Christ Jesus (Ephesians 2:6).

So Pentecost, the fourth feast, the birthday of both the Law and the Spirit, starts the church age, God's mighty harvest of human souls.

How does this period end? Because crops are planted in the spring and gathered in the fall, we should find a great harvest being brought in at the end of the age. And, true to our chronological schedule, the next feast symbolizes the Rapture of the believers!



5. THE FEAST OF TRUMPETS (Leviticus 23:24)

On the first day of the seventh month (late August or September on our calendar) was scheduled the Feast of Trumpets. This harvest-time feast is now clearly seen to represent the Rapture, the culmination of the church age, the final gathering of souls to God.

We now see the position of the Feast of Trumpets on God's calendar, and the reason why a trumpet sounds at the Rapture. God's placing of symbols is very beautiful indeed!

We will discuss the details of this thrilling feast in the next chapter and its full implications through the rest of the book, but we should point out here that in one sense the trumpet signals the beginning of the end. In unique and separate ways the trumpet will culminate God's plans for both the Jews and the church.

The Feast of Trumpets symbolizes regathering for both the church and the Jewish nation. The Rapture will culminate the redemption of the church, of course. But the trumpet will also regather the Jews to their land. Many years ago Isaiah heard God's trumpet (Isaiah 27:12,13) and foresaw a great homecoming of exiled Jews. More on that later.

The beginning-of-the-end aspect of the trumpet is expressed by the nature of the next feast, the solemn Day of Atonement. On this day the Jew made a special appeal for forgiveness, and by means of extraordinary effort he attempted to gain redemption.

6. THE DAY OF ATONEMENT (Leviticus 23:27)

This feast, following Trumpets by just ten days, represented the most solemn day on the ancient Jewish calendar, and it still does. On this day and this day alone, the High Priest of Israel, and he alone, would enter the Most Holy place of the sanctuary of the Lord. In this chamber where the Ark of the Covenant was placed, the High Priest would seek atonement (covering) for the sins of all Israel.

He would enter first with the blood of a bull (with which he would atone for his own sin) and then with the blood of a goat (for the national sin of Israel). He would apply the blood to the mercy seat of the Ark.

It was a moment of such tension and drama that the Jewish people down through the ages feared that the High Priest could possibly die in the chamber. For this reason a rope was tied to his leg, so that if he didn't appear in due time he could be pulled out! No one except the High Priest was authorized to enter the Most Holy Place, but the dead body could not be permitted to defile the chamber.

Today the Jews have no Most Holy Place, in fact, no Temple at all, but they continue the tradition of Atonement with a long day of fasting and prayer. The tragedy is that, having spent the day in confession (chatanu, chatanu, we have sinned, we have sinned), the Jew gains no assurance of redemption at all.

The fulfillment of this feast for believers obviously lies in the finished work of Christ, through which everyone may claim permanent redemption. The chosen people will not be left out, the Day of Atonement will be fulfilled for all Israel on the coming occasion of the national atonement in the promised land.

Paul informs us that when the Deliverer (the Messiah, Christ) returns to Zion, "all Israel will be saved" (Romans 11:26). Zechariah proclaims a coming day when Israel will mourn in national repentance and will finally accept her Messiah: "They shall look upon Me, whom they have pierced" (Zechariah 12:10). It may well be that the entire Jewish nation will urgently recite the penitential message of Isaiah 53, confessing their tragic error of rejecting Jesus the Messiah when He came to die for their sins. At that time they will realize a true Day of Atonement. Then will be opened a "fountain of cleansing" for the Jews. (Zechariah 13:1).

This will occur, according to the Biblical context, when Jesus returns after the Tribulation period and establishes His kingdom on the earth. This follows the Rapture, of course, and is in keeping with our chronology.

All Jews will then experience the Christian Day of Atonement, the day on which the believer receives Christ and stands before his Creator as a forgiven man.



7. THE FEAST OF TABERNACLES (Leviticus 23:34)

We would expect by this time, seeing the logic of the chronological order of the feasts, for the final feast to symbolize the Millennium, that 1000 year rule of Christ on earth which follows the other events we have discussed so far. And it does indeed.

The Feast of Tabernacles takes us back to the times of the Israelites in the wilderness (Leviticus 23:42,43), when they lived in makeshift shelters or booths. This is the feast of Succoth (tabernacles), in which the Almighty wished the Jews to remember how He took care of them in inhospitable surroundings. This feast also looks forward to the coming kingdom as pictured by Zechariah (14:16-19).

The orthodox Jews believe in the Messianic implications of the Feast of Tabernacles. They build little shelters from which hang fruit and nuts, and some actually sleep in the tabernacles for the duration of the eight-day feast. They feel that this feast is a harbinger of the peace and rest that will come to Israel and the world in the "days of Messiah," when "every man will dwell under his own vine and fig tree" (Micah 4:4).

This is fulfilled in the Christian believer, of course. This feast will clearly be fulfilled during Christ's coming reign on earth, when everyone "shall even go up from year to year to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles" (Zechariah 14:16). The prophet adds a bit of admonishment to the nations, noting that those who fail to get to Jerusalem during the Feast of Tabernacles will have no rain. Egypt is singled out as an example of those who might omit this feast in the coming Kingdom.

That time will see quite a different earthly society from what we see today. The Christian nation of Israel will finally take its place as the "head of the nations," and the church, the Bride of Christ, will reign with the Lord. At that time the meek will truly have "inherited the earth" (Matthew 5:5). In those days "the knowledge of the Lord will cover the earth as the waters cover the sea" (Isaiah 11:9).



4. Explain the Day of Atonement, the role of the high priest, and how Jesus functions as our high priest.

The requirements for the Day of Atonement were even more exacting. This was the only day that the High Priest could enter the Most Holy Place. He had to cleanse himself before donning his garments. He was to offer a bull for his own sin offering to make atonement for himself before doing anything further. Next he took a censer full of burning coals from the altar and two handfuls of finely grained incense, and brought these behind the curtain. The incense was put on a fire before the Lord. He took some of the bull's blood and sprinkled it seven times. He was to take two goats. One was sacrificed as a sin offering for the people, and then its blood was also sprinkled. He was to lay both hands on the head of the second goat and confess over it all the wickedness and rebellion of the Israelites, and effectively transfer them onto the goat's head. Another person came and took the goat away into the desert. Here the goat was released, and symbolically carried away all the sins of the people to a solitary place. Both this man and the High Priest were to remove their garments and cleanse themselves with water. The fat of the sin offering was burnt, and their bodies were taken outside the city, and then burned also. The person who burned them was also to cleanse himself, before he could return. This was performed every year, to make atonement for the people, to clean them from all their sins.

Jesus' priesthood is superior. The Levitical priests offered animals, which could never take away human sin - it is impossible for the blood of bulls and goats to take away sins. For this reason, the sacrifices were repeated year after year and the priests had to keep offering them. They were not able to perfect those who drew near to worship - if they could, then they would have stopped being offered! However, they could not an instead the sacrifices became an annual reminder of sins. Not only this, because the priests were sinful themselves, they had to make sacrifices for themselves, before mediating atonement for the people. The whole Levitical system was obviously flawed. But Jesus was the Son of God, and His sacrifice does deal with the issue of human sin. And since it was a perfect sacrifice, it covered all of our sins and never needs to be repeated. As we read in Hebrews 10:12, 14, "when this High Priest had offered for all time one sacrifice for sins, He sat down at the right hand of God . because by one sacrifice He has made perfect forever those who are being made holy".

This is the message that God gave the prophets, who spoke of the coming new covenant,

Jeremiah 31:33-34 This is the covenant I will make with them after that time, says the Lord. I will put my laws in their hearts, and I will write them on their minds. Their sins and lawless acts I will remember no more.

The consequence of this is that where these have been forgiven there is no longer any sacrifice for sin.

Making Jesus your High Priest

If you come to God through Jesus Christ and make Him your High Priest, there are some fantastic benefits available to you.

Our sins are forgiven. The whole system of the priesthood revealed our sin, and God's holiness and wrath. However, God provided a way to be made right with Him. This was through the Levitical priesthood, but now is through His Son, who can save completely all those who come to Him.

You can relate to God, confident of His acceptance. We never have to worry about whether or not God will accept us or reject us. Because Christ's death was big enough to pay for all of our sins, and because He will always apply that death to our sins, we never have to be afraid of God. This is the key to a dynamic relationship with God! We may boldly approach His throne room of grace.

You can relate to God personally. We don't need any impersonal system of relating to God through human priests, sacrifices, or rituals. Through Christ, we can relate to God heart to heart, sharing our problems and joys, asking Him for the help we need, thanking Him for His work in our life. He indwells us through the Holy Spirit and His Word comes alive to us.

You can relate to God anywhere and any time. We don't have to go to a special sanctuary at a special time on a special day to relate to God. Through Christ, we may enter God's presence in our bedroom, on a walk, on our way to work. There is absolutely no place or time that we don't have personal access to God! This enables our relationship with God to become the central relationship in our life rather than a peripheral religious issue.



5. Explain how the sacrifices relate to Christ.

Concerning the subject of sacrifice, such was instituted to provide a covering for man's sins (cf. Gen. 1:29 with 3:21 and 9:3; Gen. 4:4­5 with Heb. 11:4). Such sacrifices were offered upon altars (Ex.20:24) and consisted of clean animals (Gen. 8:20) or the fruits of the earth (Gen. 4:4; Lev. 2:1). The annual atonement sacrifice, an offering made by the high priest to expiate the individual sins of the nation of Israel, required the shedding of blood. Although during the Patriarchy and Mosaic Ages such sacrifices could not take away sin (Psa. 40:6; Heb. 9:9,10:1­11). Such sins were passed over (Rom.3 :25, but remembered year by year in the offering of additional sacrifices. When Messiah shed his blood on the cross, these "passed over" sins were forgiven.

In addition, all sacrifices made during patriarchy and the Hebrew economy were offered in anticipation of the coming Savior (Heb.11:4,17,2 8), and each was typical of Christ's sacrifice for mankind (1 Cor. 5:7; Eph.5:2; Heb. 10:1, 11­12).

Sacrifice as a type: Regarding the typological significance of Scripture, there are two terms of interest. One word is spelled "antetype," and the other is spelled "antitype." The definition of the former, antetype, means an earlier type, or a prototype, an original model after which anything is copied. It is a pattern, sometimes called an archetype, and that means the original pattern of which things are representations or copies. The later term, antitype, means that which corresponds to, or is foreshadowed in the type, an opposite type, a counter­type.

The late Foy E. Wallace, Jr. used the good illustration of the printer's shop. In the printer's shop the type is set, then plates (or negatives) are made; and when fitted on the printer, each plate­negative is inked and pressed against the paper, bringing forth the finished product. As such, the Old Testament represents the type and the New Testament is the antitype.

"The Old Testament is the New Testament concealed-the New Testament is the Old Testament Revealed." The Old Testament was the New Testament in type and the New Testament is the Old Testament in antitype.

In this regard, Jesus of Nazareth is the antitype of the atonement sacrifice (Lev. 16:15­16 with Heb. 9:12,14). He is also the antitype of the Passover lamb (Ex 12:3­6,46 with John 19:36; 1 Cor.5:7); he is the antitype of the peace offering (Lev. 3:1 with Eph. 2:14,16); and he is the antitype of the sin offering (Lev. 4:2­3, 12 with Heb. 13:11­12).

Sacrifice as atonement: During the Mosaic economy, the yearly Day of Atonement was made on by the high priest (Lev.16:11 with Heb.9:7); to sanctify the holy place (Ex.30:10; Lev.16:15­16); nation (Lev.16:17,24; 23:28 and Heb.9:7), and was offered to remedy the sins of the Hebrew people (Lev.16:17, 24; 23:28 and Heb. 9:7).

Jesus of Nazareth is the antitype of the atonement sacrifice (Rom.5:6­11). Such sacrifice by the Messiah was foretold in the Old Testament (Isa.53:4­6, 8­12; Zech. 13: 1­7; and John 11 :50­51). The sacrifice of Messiah was made but once (Heb. 7:27, 9:24­28, 10:10­14; 1 Pet. 3:18) and was effected by Jesus of Nazareth (John 1:29,36; Acts 4:10­12; 1 Thess.1:10; 1 Tim. 2:5­6; Heb. 2:9; and 1 Pet. 2:24).

The sacrifice of Jesus upon the cross exhibited the grace and mercy of God (Rom. 8:32; Eph. 2:4­7; 1 Tim. 2:4; and Heb. 2:9). Finally, it was through the grace and mercy of God, as demonstrated by the sacrifice of Jesus Christ, that those who are obedient to the gospel of Christ are justified through his blood (Rom. 5:9; 2 Cor. 5:21); reconciled to God through his offering (Rom. 5:10; 2 Cor. 5:18­20; Eph. 2:13­16; Col. 1:20­22; Heb. 2:17; and 1 Pet. 3:18); and have their sins remitted through his suffering (John 1:29; Rom.3:25; Eph.1:7; 1 John 1:7; and Rev. 1:5).



6. Explain how the feasts relate to Christ.

The way in which Jesus fulfilled the Jewish feasts is a fascinating study. In the Hebrew Scriptures, the Jewish prophet Amos records that God declared He would do nothing without first revealing it to His servants, the Prophets (Amos 3:7). From the Old Covenant to the New, Genesis to Revelation, God provides picture after picture of His entire plan for mankind and one of the most startling prophetic pictures is outlined for us in the Jewish Feasts of Leviticus 23.

The Hebrew word for feasts (moadim) literally means "appointed times." God has carefully planned and orchestrated the timing and sequence of each of these seven feasts to reveal to us a special story. The seven annual feasts of Israel were spread over seven months of the Jewish calendar, at set times appointed by God. They are still celebrated by observant Jews today. But for both Jews and non-Jews who have placed their faith in Jesus, the Jewish Messiah, these special days demonstrate the work of redemption through God's Son.

The first four of the seven feasts occur during the springtime (Passover, Unleavened Bread, First Fruits, and Weeks) and they all have already been fulfilled by Christ in the New Testament. The final three holidays (Trumpets, The Day of Atonement, and Tabernacles) occur during the fall, all within a short fifteen-day period.

Many Bible scholars and commentators believe that these fall feasts have not yet been fulfilled by Jesus. However, the "blessed hope" (Titus 2:13) for all believers in Jesus Christ is that they most assuredly will. As the four spring feasts were fulfilled literally and right on the actual feast day in connection with Christ's first coming, these three fall feasts, it is believed by many, will likewise be fulfilled literally in connection to the Lord's second coming.

In a nutshell, here is the prophetic significance of each of the seven Levitical feasts of Israel:

1) Passover (Leviticus 23:5) - Pointed to the Messiah as our Passover lamb (1 Corinthians 5:7) whose blood would be shed for our sins. Jesus was crucified on the day of preparation for the Passover at the same hour that the lambs were being slaughtered for the Passover meal that evening.

2) Unleavened Bread (Leviticus 23:6) - Pointed to the Messiah's sinless life (as leaven is a picture of sin in the Bible), making Him the perfect sacrifice for our sins. Jesus' body was in the grave during the first days of this feast, like a kernel of wheat planted and waiting to burst forth as the bread of life.

3) First Fruits (Leviticus 23:10) - Pointed to the Messiah's resurrection as the first fruits of the righteous. Jesus was resurrected on this very day, which is one of the reasons that Paul refers to him in I Corinthians 15:20 as the "first fruits from the dead."

4) Weeks or Pentecost (Leviticus 23:16) - Occurred fifty days after the beginning of the Feast of Unleavened Bread and pointed to the great harvest of souls and the gift of the Holy Spirit for both Jew and Gentile, who would be brought into the kingdom of God during the Church Age (see Acts 2). The Church was actually established on this day when God poured out His Holy Spirit and 3,000 Jews responded to Peter's great sermon and his first proclamation of the Gospel.

5) Trumpets (Leviticus 23:24) - The first of the fall feasts. Many believe this day points to the Rapture of the Church when the Messiah Jesus will appear in the heavens as He comes for His bride, the Church. The Rapture is always associated in Scripture with the blowing of a loud trumpet (I Thessalonians 4:13-18 and I Corinthians 15:52).

6) Day of Atonement (Leviticus 23:27) - Many believe this prophetically points to the day of the Second Coming of Jesus when He will return to earth. That will be the Day of Atonement for the Jewish remnant when they "look upon Him whom they have pierced," repent of their sins, and receive Him as their Messiah (Zechariah 12:10 and Romans 11:1-6, 25-36).

7) Tabernacles or Booths (Leviticus 23:34) - Many scholars believe that this feast day points to the Lord's promise that He will once again "tabernacle" with His people when He returns to reign over all the world (Micah 4:1-7).

7. Explain why sacrifices are no longer required?

Ans.Bcoz Christ's Sacrifice Once for All was given. Heb 10:1 For the law having [is only] a shadow of good things to come, and not the very image of the things [not the realities themselves], [for this reason the law] can never with those [same] sacrifices which they offered year by year continually [repeated endlessly] make the comers thereunto perfect.

Heb 10:2 For [if it could] then would they not have ceased to be offered? because that the worshippers once purged [cleansed] should have had no more conscience of [no longer have felt guilty for their] sins.

Heb 10:3 But in those sacrifices there is a remembrance [an annual reminder] again made of sins every year.

Heb 10:4 For it is not possible that [for] the blood of bulls and of goats should [to] take away sins.

Heb 10:5 Wherefore [Therefore] when he [Jesus, the Christ (the promised Messiah)] cometh [came] into the world, he [Jesus Christ] saith, Sacrifice and offering thou [God] wouldest [you did] not [desire], but a body hast thou [God] prepared me [Jesus Christ]:

Heb 10:6 In burnt offerings and sacrifices for sin thou [God] hast had no pleasure.



8. Explain the Biblical statements "behold the Lamb," "worthy is the lamb," and "Jesus our Passover" to the sacrificial system.

Behold the Lamb of God

Phrases connecting the lamb to Christ refer back to the Old Testament. The Children of Israel were cruelly oppressed slaves in Egypt. God commissioned Moses to bring them out of Egypt to Canaan. God told Moses to ask Pharaoh to release the slaves, which Pharaoh was reluctant to do. So God sent seven plagues upon Egypt, each one more devastating than the previous. The last of the plagues was the death of the firstborn of all of the children and animals in Egypt. But God spared the Israelites from the plagues. In order for them to be spared the final plague, the children of Israel were commanded by God to take a one year old male lamb without any defect and sacrifice it. The blood of the lamb was to be spread over the doorframes of the house where they then ate the lamb. That night the Lord passed over Egypt and killed the firstborn of every household except those homes that had blood over their doorframes. An innocent lamb was sacrificed and its blood was shed to spare them from death.

Later according to Old Testament law, animals were used as a blood sacrifice for sins. This ritual was used to demonstrate to the Israelites the seriousness of their sins. The blood was shed to pardon the sin. But the blood from animal sacrifices could not actually remove the sin. A lamb without defect was one of the acceptable animals that was used for this purpose (Leviticus 4:32). It was necessary for the Israelites to go to the priest time after time to sacrifice animals to pardon their sins. God sent Jesus into the world to be a one-time sacrifice for all sins. Hebrews 9:24 says, "For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence."

When John the Baptist baptized Jesus, John witnessed the Holy spirit descending on Jesus declaring Him to be the Son of God. John knew that Jesus was the Messiah that had been prophesied in the book of Isaiah 53:7, "He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth." There are over 100 prophecies in the Old Testament predicting the coming Messiah. The Jews were awaiting His arrival. John recognized Jesus as the Messiah, the Son of God, and the person that would fulfill the role as the lamb sent by God to be both the Passover Lamb and provide the blood sacrifice for sin.

During Jesus' 33 years of life on earth, living and experiencing everything that man experiences, He lived without sin. This made Him the pure and spotless lamb that was without defect - a perfect sacrifice. Hebrews 2:17 says, "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people." Jesus Christ, by dying on the cross, nailed all of our sins to the cross (Colossians 2:14), cleansed us from a guilty conscience (Hebrews 10:22), freed us from condemnation and from the grip of sin over our lives (Romans 8:1-2), and assured those of us who believe in Him to have everlasting life with Him in heaven (John 3:16).

Worthy Is the Lamb (Rev 5:11-14, Phil 2:9-11)

Re 5:11-12 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (That is sevenfold)

Re 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

Re 5:14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

Therefore "God through the Lamb" is the subject of this new song. This is a picture of overwhelming beauty and glory. It will surpass our boldest expectation. That Kingdom shall surely come, because Christ has already taken the Book out of the right hand of God. Seal after seal shall be broken, till the Kingdom shall have been perfected. But it will come only through the power of the Lamb that was slain. In the church, therefore, only the crucified Jesus will be known and recognized. And only those that believe in Him shall never be ashamed. God says in Phil 2:9-11,

Php 2:9-11 Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

And that agrees with what we are going to sing in Hymn # 372

At the Name of Jesus every knee shall bow, every tongue confess Him King of glory now.

It is the Father's pleasure we should call Him Lord, who from the beginning was the mighty Word.

AMEN.

Jesus our Passover: The Lord being crucified on Passover, the day of preparation, when all Passover Lambs were slain at the temple, is the strongest type in the Bible of Messiah's mission, work, and humanity. He was the Lamb of God as John the Baptist proclaimed (John 1:29). Jesus presents Himself at the Temple on Nisan 10. This is the day the High Priest selects the Passover Lamb for the nation of Israel to be held four days. On Nisan 14 the Lamb would be slain at 3:00 PM. The High Priest would make the trip to Bethany to select the Passover lamb. The pilgrims would gather in the streets by the thousands and sing the Hallel (Psalms 113-118) as the lamb passed by. This is the same day Jesus made His triumphant entry. The Lord presented Himself at the Temple for 4 days (Matthew 21:1-9, Mark 11:1-10, Luke 19:29-44, and John 12:12-19) for "inspection" by the chief priest, Pharisees, elders, Sadducees and finally on the day of Passover by the High Priest, Pilate, Herod, and Pilate again. He was indeed without spot or blemish.

The Jewish day began at sunset not at midnight as we reckon it. Jesus was crucified on the Feast of Passover (Pesach), the day of preparation (Leviticus 23:5). He was laid in the tomb at the beginning, just before sunset Passover (Luke 23:51-54, Mark 15:42) of the Feast of Unleavened Bread (Hag HaMatzah). This Feast, which started the day after Passover, and went from Sabbath to Sabbath, lasting 7 days (Leviticus 23:6-7) began on a High Sabbath, Nisan 15 (John 19:31). He was resurrected on the Feast of First Fruits (Bikkurim) (1 Corinthians 15:20), which always occurred on Sunday, during the seven day Feast of Unleavened Bread.

At 9:00 AM on Passover day Jesus was nailed to the cross (Mark 15:25) as the High Priest led the Passover Lamb to the alter to be tied there. The lamb was tied to the alter from 9:00 AM till the sacrifice at 3:00 PM as the Lord was "tied" nailed to the cross during this time. At 3:00 PM Jesus cried, "It is finished" (John 19:28). The High Priest, at the Temple, sacrifices the Passover Lamb at 3:00 PM, and turns to declare to the congregation, "It is finished."
For the Christian it is the beginning!!!!

9. Explain the process of how someone would bring a sin offering to the temple. Who would be responsible for each step and what would take place?

Cain and Abel, the sons of Adam and Eve, "in the course of time" brought offerings to the Lord (Genesis 4:3). Without doubt, they were doing this because God had revealed it to them. Some question, "How were Cain and Abel supposed to know what to sacrifice?" The answer is that God must have instructed them. It is clear that the offering was to be a substitutionary atonement, because we read in Hebrews 11:4, "By faith Abel offered God a better sacrifice than Cain did." When Abel came for worship, it was by faith that he brought his offering, the "fat portions from some of the first-born of his flock" (Genesis 4:4). The Lord looked with favor on Abel and his offering, and it was accepted.

His brother Cain brought "some of the fruits of the soil as an offering to the Lord" (Genesis 4:3). But on Cain and his offering the Lord did not look with favor. We do not know how He expressed His rejection, but it was evident. In Jude's epistle, verse 11, we read, "They have taken the way of Cain," referring to lawless men. This may mean that they, like Cain, disobediently devised their own ways of worship; they did not come by faith. Cain's offering, while acceptable in his own eyes, was not acceptable to the Lord. The result was that Cain became very angry, and later, in the field, he killed his brother Abel (Genesis 4:8).

Why did Cain kill Abel? It was premeditated murder, caused by anger, jealousy, and pride. John wrote, "Do not be like Cain, who belonged to the evil one and murdered his brother. And why did he murder him? Because his own actions were evil and his brother's were righteous" (1 John 3:12). The evil in his heart was further revealed when the Lord asked Cain, "Where is your brother Abel?" "I don't know," he replied. "Am I my brother's keeper?" (Genesis 4:9). The Lord brought a curse on Cain, and he went out from His presence.

When Jesus Christ died upon the cross, He became the substitutionary atonement for our sins. He died in our place and arose from the grave that we might have everlasting life with Him. As Abel made his sacrifice by faith, we accept Jesus' death by faith and are made right before Him. "This righteousness from God comes through faith in Jesus Christ to all who believe." We "are justified freely by His grace through the redemption that came by Christ Jesus. God presented Him as a sacrifice of atonement, through faith in His blood" (Romans 3:22, 24).

10. Explain what part of question 9 was voluntary and what part was mandatory on behalf of the sinner? What part was grace and what part was faith? What part was conditional and what part was unconditional?

Of all the offerings, the sin and trespass offerings are the best known and understood because of their clear association with Christ's crucifixion for the sins of the world. At the other end of the spectrum, the peace offering is the least understood because its symbolism, while easy to grasp, is perhaps the most difficult to experience in actual practice. It is introduced in Leviticus 3:1-5:

When his offering is a sacrifice of peace offering, if he offers it of the herd, whether male or female, he shall offer it without blemish before the Lord. And he shall lay his hand on the head of his offering, and kill it at the door of the tabernacle of meeting; and Aaron's sons, the priests shall sprinkle the blood all around on the altar. Then he shall offer from the sacrifice of the peace offering an offering made by fire to the Lord. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the Lord.

Biblical commentators have given this offering a variety of titles. "Peace," "fellowship," "praise," and "thanksgiving" are the most common. However, the Keil-Delitzsch Commentary states that the most correct is "saving offering" (vol. 1, p. 298). Each title shows a somewhat different aspect of the teaching contained in it. Verse 5 informs us that this too is a sweet-savor offering, indicating that no sin is involved in it, and thus it is most satisfying to God. The word "satisfying" is important to understanding this offering.

Verse 5 also shows us an aspect of the ritual that teaches us about this offering's purpose. It is burnt upon, that is, on top of, the burnt sacrifice, which in turn had the meal offering on top of it. They were not necessarily layered like a sandwich and then all burned at the same time. However, the daily burnt offering was always made first, and it was followed by the meal offering and the peace offering on the same fire (Keil-Delitzsch, vol. 1, p. 300).

The peace offering, then, had to be offered after the other two were already burning. How long after is lost to history, but it could not have been a long time if the same fire was used.

Peaceful Communion

Leviticus 7:11-18, 29-32 provides more information regarding the specific distribution of the various parts of this animal sacrifice:

This is the law of the sacrifice of peace offerings which he shall offer to the Lord: If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of finely blended flour mixed with oil. Besides the cakes, as his offering he shall offer leavened bread with the sacrifice of thanksgiving of his peace offering. And from it he shall offer one cake from each offering as a heave offering to the Lord. It shall belong to the priest who sprinkles the blood of the peace offering. The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning. But if the sacrifice of this offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on next day the remainder of it also may be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; whoever offers it shall be an abomination, and the person who eats of it shall bear guilt.

. . . He who offers the sacrifice of his peace offering to the Lord shall bring his offering to the Lord from the sacrifice of his peace offering. His own hands shall bring the offerings made by fire to the Lord. The fat with the breast he shall bring, that the breast may be waved as a wave offering before the Lord. And the priest shall burn the fat on the altar, but the breast shall be Aaron's and his sons'. Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings.

We need to understand the order followed here: The offerer brought his offering to the altar, laid his hand on it, and slew it. The priest sprinkled the blood upon the altar and around it. The animal was then cut up, and God's portion-almost entirely fat, besides the two kidneys-was placed on top of the already burning burnt and meal offerings.

Then the priest received the breast and right shoulder for himself and his children, and the offerer received the remainder of the animal to eat. However, it had to be eaten within one day if it was a thank offering or within two days if it was a vow or voluntary offering. If any remained on the third day, it had to be burned. In this process, the major teaching of the peace offering is revealed.

Recall that the burning on the altar of the sweet-savor offerings pictures God consuming a meal and being satisfied. Likewise, the priest receiving his portion shows him being satisfied, and the offerer with his portion is also satisfied. "Filled," "gratified," "contented," "accepted," "convinced," "supplied," "persuaded," "pleased," and "assured" all capture the intent of the symbolism.

In addition, since all parties-God, priest, and man-share the same meal and satisfaction, it shows all in peaceful communion or fellowship. Because it was placed in sequence on top of the other two offerings, the peace offering is directly connected to them, and thus it depicts the effect of perfect devotion to God and man: peaceful satisfaction and fellowship, the fruit of devotedly keeping the two great commandments of the law.

In this sacrifice Christ symbolically plays all three parts: He is the offering, sacrificing His life in service; He is the priest, serving mankind at the altar as Mediator; and He is the offerer, bringing His sacrifice to the altar. The altar, the place of meeting for all three, represents sacrificial services and devotion to God that give Him satisfaction and result in our acceptance.

The peace offering shows man, as Christ, accepted, fed, strengthened, and satisfied by sacrifice, teaching that sacrifice is indeed the essence, the heart and core, the essential element, of love whether to God or man. More specifically, it shows us that sacrifice plays a major role in acceptance before God, spiritual feeding and therefore spiritual strength, and spiritual satisfaction. Devoted people sacrifice for those they love. Thus, sacrifice indicates devotion to God (burnt offering) and devotion in service to man (meal offering).

A Sense of Satisfaction

Everyone desires to feel a sense of satisfaction, that all is well. This is largely what we all strive for in life. But how are we trying to achieve it? If we grasp the general instruction contained within the sacrifices, we ought to be able to understand how spiritually damaging self-centeredness and striving for the wrong goals in life are. Self-centeredness produces the opposite fruit of self-sacrifice.

Self-centeredness does not feed and strengthen a sense of satisfaction and contentment. It destroys through spiritual malnutrition, producing a hunger or craving for more of what never satisfies. John simply and practically lays down this principle in I John 3:16-24:

By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren. But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him. For if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God. And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight. And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment. Now he who keeps His commandments abides in Him and He in him. And by this we know that He abides in us, by the Spirit which He has given us.

In verse 16, John teaches that we can know love by observing the way Jesus lived His life. He sacrificed His life for us by laying it down each day, as well as in death, setting us an example to follow in our relations with the brethren. In verse 17, he provides a practical illustration of a way we can lay down our life in love. Then, in verse 18, he encourages us not merely to agree with truth but to take action to meet a brother's need.

Verse 19 begins to show the effect of devoted sacrifice to this way of life. The persuasive power of knowing we are doing the right things inspires assurance, confidence, and satisfaction; we feel a positive sense that we are right with God. He then explains that, when these are not produced-but instead we feel guilt and condemnation because we know we are not doing well, and our concern for not being perfect overwhelms us-we need to go to God for forgiveness because He will forgive.

Verse 21 is a subtle encouragement to repent, to turn from our self-centeredness so we can be at peace with God and within ourselves. Verse 22 discloses the positive effect of laying down our lives in sacrifice for our brethren by devotedly keeping the commandments: answered prayers. Living by faith and displaying it through a life of sacrificial love is the theme of verse 23, and finally, in verse 24, he reveals another positive effect: to know absolutely that He lives in us and we in Him. Our lives revolve around faith in this knowledge.

The question at this point is still, "How are we trying to find satisfaction in life?" We could reword it, "How are we trying to find love, joy, and peace?" The Parable of the Prodigal Son touches on this issue:

And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all, there arose a severe famine in that land, and he began to be in want. Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. But when he came to himself, he said, "How many of my father's hired servants have bread enough and to spare, and I perish with hunger!" (Luke 15:13-17)

Like the young man, we yearn for a feeling of well-being, peace, security, fun, and happiness. Also like him, we pursue after them, attempting to produce them in virtually every way but the Father's way. We, like him, experience the same empty, hollow, something-is-missing feelings.

Some may remember a popular song of a few decades ago sung by Peggy Lee titled "Is That All There Is?" The lyrics dealt with this very subject. The singer recounts having tried so many supposedly exciting and fulfilling things in life yet having found no lasting satisfaction in any of them. Following each experience, she concludes by asking the question, "Is that all there is?" The song clearly expresses that such a life is not truly fulfilling.

What is missing from such a life is the true purpose of life combined with the effort of fulfilling it by living the required way. These three offerings in Leviticus 1-3 broadly define God's way of life: doing all things within the context of His purpose in love. As we have seen, I John 5:3 defines love as keeping the commandments, and the essence of love is sacrificial giving.

Though without the Spirit of God, some people (psychologists, for instance) have figured out much of this. The part they have not determined through observing humanity is the true purpose of life because God has not revealed it to them. They have, however, found that the essence of love is sacrifice and that doing the right things produces a sense of well-being.

Give of Your Best

How does God react to those who should know better but live before Him a poor-quality life? Malachi 1:6-10 pictures God's reaction-He is not pleased:

"A son honors his father, and a servant his master. If then I am the Father, where is My honor? And if I am a Master, where is My reverence? says the Lord of hosts to you priests who despise My name. Yet you say, 'In what way have we despised Your name?' You offer defiled food on My altar. But you say, 'In what way have we defiled You?' By saying, 'The table of the Lord is contemptible.' And when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably?" says the Lord of hosts. "But now entreat God's favor, that He may be gracious to us. While this is being done by your hands, will He accept you favorably?" says the Lord of hosts. "Who is there even among you who would shut the doors, so that you would not kindle fire on My altar in vain? I have no pleasure in you," says the Lord of hosts.

Here God indicts the people of Malachi's day for offering inferior, sometimes even deformed animals on His altar! The spiritual parallel concerns the offering of our lives in service to Him and fellowman. Are we, out of love for God and His people, giving the best we have to offer in life's circumstances? Solomon admonishes in Ecclesiastes 9:10, "Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going." A Protestant hymn, "Give of Your Best to the Master," expresses this requirement well. Though God accepts us because of Jesus Christ, He expects us to give the very best we can in return.

Luke 22:15-16 specifically concerns Jesus' Passover offering, but we need to consider its effects in light of the peace offering rather than the sin offering: "Then He said to them, 'With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God." First, God is satisfied because man is in communion with Him through Christ, the offering. Second, man is satisfied because he knows he is accepted by God and in fellowship with Him. Third, the priest is satisfied because, as the common friend of formerly estranged parties, He is happy to see them in fellowship. No wonder Christ desired this particular Passover! It produced the very purpose for which He came.

The medium that brings this all about is sacrifice. It is not just Christ's sacrifice on the stake, for it just culminated a whole series of sacrifices that began in heaven when He sacrificed His glory as God, became a man, and subjected Himself to the Father's will perfectly. Christ's stated desire here is looking forward to God and mankind being in fellowship with each other in His Kingdom-the ultimate effect of giving the best of ourselves to God following Jesus' example.

Recall the thought expressed in I John 3:20: "For if our heart condemns us, God is greater than our heart, and knows all things." This is vitally important to us because we of all people are subject to intense feelings of self-condemnation and guilt from knowing that we are not living up to God's standard. We truly care about what God thinks of us because we know more than most about Him.

Our faith is not to be blind and unthinking but based on truth. Our application of faith in light of this verse necessitates a fascinating balance between two extremes that arise from our more precise knowledge of God's way. Both extremes are wrong. The first extreme, already noted, is that we live life in constant guilt and fear that God's hammer will fall and smash us to smithereens at any moment due to our imperfections.

The second is a laissez-faire, God-is-very-merciful-and-tolerant, He-understands-my-weaknesses attitude. In this extreme, sins are accepted as part of the normal course of life, and no determined effort is made to overcome them. Some have given in to a particular sin, exclaiming, "God understands my needs." God also understands rebellion.

But whatever happened to Jesus' strong admonition, "If your right eye causes you to sin, pluck it out" or "If your right hand causes you to sin, cut it off" (Matthew 5:29-30)? Certainly, He does not mean this literally, but it illustrates the serious determination, vigor, and strength we are to employ in overcoming sin. Those who minimize sin come close to trampling the Son of God underfoot and putting His sacrifice to an open shame (see Hebrews 6:6; 10:29).

How good is the sacrifice of such a person's life? He is guilty of practicing sin. John writes, "Whoever is born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God" (I John 3:9). Later, in Revelation 22:15, he adds, "But outside [the New Jerusalem] are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie." Such people will not be in God's Kingdom.

Their consciences have adjusted in a similar way to the situation in Malachi 1. Sin, a defiled life, is acceptable, and their attitude seems to be that God will just have to be satisfied with children who will not strive to overcome. This is dangerous business indeed because God says only those who overcome will inherit all things (Revelation 21:7). Is God satisfied with such a situation? Does He not desire a better offering from His children for their welfare and His glory? If He is not content, the fellowship is either already broken or is breaking down.

Acceptable to God

Our concern, however, is for those who are striving to overcome but still failing from time to time-those who know they are not living up to the standard and struggle with a guilty conscience and feel their fellowship with God is cut off because of occasional sin. The majority of us probably fall into this category.

When we commit the occasional sin, are we no longer acceptable to God? Is our fellowship truly cut off? While it is true that sin separates us from Him, do we remain unsatisfied because we feel there is no communion? Once again, God's grace rescues us from what would otherwise be an impossible situation.

Amidst the first-century church's rather passionate discussions over the applicability of certain portions of the law, Peter says in Acts 15:10-11: "Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they." Peter is acknowledging this very situation, except his reference is to the Old Covenant. He recognizes that, if we try to be as holy as God is holy in this life through obedience alone, we put ourselves into an impossible situation. It is this fact, in part, that Israel's experiences under the Old Covenant were designed to reveal.

Undoubtedly, most Pharisees were sincere in their misguided devotion to God. Paul writes in Romans 10:2 that Israel has "a zeal for God but not according to knowledge," that is, true knowledge. In their efforts to be pure, they added law upon law to try to keep from sinning-and perhaps even add a measure of absolution-but they made matters only more difficult with each new law.

The answer to this confounding situation lies in a change of our natures arising from repentance, receipt of God's Holy Spirit, and-perhaps above all-access to God through Jesus Christ. Through these come fellowship and experience with Them throughout the remainder of life and access to God's merciful grace when we fall short. There can be no doubt we are saved by grace through faith. Our depression and extreme self-condemnation reveals a lack of faith in God's willingness to forgive upon repentance. Though works are required of us, we cannot earn our way into the Kingdom through them because they will forever fall short in providing payment for sin.

Paul confirms, however, that love requires works: "And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma" (Ephesians 5:2). Notice that Paul says Christ has given Himself for us and that the offering he refers to is a sweet savor. Paul's reference, therefore, is not that Christ gave Himself for us as a sin offering but as one not involving sin: He was a burnt, meal, and peace offering. He gave Himself for us in the manner in which He lived His life.

Even as Christ's sin offering is for us, and we find acceptance before God, satisfaction, and peace when we understand and believe that our sins are forgiven, so also is His life, as He lived it, for us. It is as though when God looks at us, He sees Christ! This is an incredibly wondrous aspect of His grace and part of the doctrine of our being "in Christ," that is, part of the spiritual body of which He is the Head.

I Corinthians 12:12 says, "For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ." Ephesians 1:21-23 repeats this concept:

[The Father has raised Christ] far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.

Even though the human body consists of many parts, it is also an integrated whole. So also is Christ, and thus God "sees" Christ as an integrated whole.

Paul uses this same idea in a somewhat different context in Galatians 3:16, 28-29:

Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. . . . There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.

It is clear, especially in verse 29, that, concerning the promises, the entire church with all its integrated parts is perceived as being Christ. This is the source of much of our spiritual strength. It shows us, as "cells" of Christ's body, spiritually nurtured by the food of the altar while in communion with our spiritual Father and His Son, our Savior. This is the food that comes down from heaven (John 6:33, 41, 50-51, 58).

It is from certain knowledge of these spiritual truths that we are moved to take advantage of our acceptance into Their presence. The fruit of this is our confidence and boldness so that we do not unnecessarily condemn ourselves. As mentioned earlier, there is a tension between the two extremes of excessive guilt and feelings of worthlessness in contrast to the casual, careless, irresponsible, "God will just have to take me as I am" disregard of our responsibility to glorify God in all we think, say, and do.

This is why John says, "God is greater than our heart." He is ever willing to accept us as Christ-even though we personally bring Him blemished offerings in our life's experiences-as long as our attitude has not turned to trampling the sacrifice of His Son underfoot and treating it as a common thing.

We will never enter into God's acceptance and fellowship based on any work of offering we sacrifice to Him. The only thing He will accept is the unblemished offering of Christ's life, and because it accompanies or precedes us into His presence, we are accepted, have communion with Him, and are fed.

The Priest's Children

Another aspect of this offering is important for us to consider more closely: The priest's children are also specifically named to receive of the peace offering. Notice Leviticus 7:31-32: "And the priest shall burn the fat on the altar, but the breast shall be Aaron's and his sons'. Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings."

Compare this with Numbers 18:9-11:

This shall be yours of the most holy things reserved from the fire: every offering of theirs, every grain offering and every sin offering and every trespass offering which they render to Me, shall be most holy for you and your sons. In a most holy place you shall eat it; every male shall eat it. It shall be holy to you. This also is yours: the heave offering of their gift, with all the wave offerings of the children of Israel; I have given them to you, and your sons and daughters with you, as an ordinance forever. Everyone who is clean in your house may eat it.

Whom do the priest's children symbolically represent? This is important because they were also to eat directly of the offering and be satisfied. We have already seen that Christ is symbolically portrayed in several guises, as offerer, offering, and priest. Remember also that Christ is one with the church. We are parts of His body; we are "in Him."

The Old Testament also characterizes the church in several symbolic guises. For example, all of Israel represents the church as the children of God in pilgrimage to its inheritance. At other times, it is specifically represented as those who have made a covenant with God. Here, the priest's children-or at other times, the entire tribe of Levi-symbolize the church in another specific mode: in service to God. In being permitted to partake of the sacrifices, the priest's children stand for the church in communion with God. God shows through this that he who offered an animal in order to feast with God could not do so without also feasting with God's priests and their children.

In this, we have a small window into I John 4:20: "If someone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" It also ties into I John 3:17: "But whoever has this world's goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?"

The two great commandments are absolutely, inextricably linked, and for them to produce the peaceable fruit of righteousness represented by the peace offering, we must keep them in tandem in real time. Today, all who really have communion with God must share that communion with His priest, Christ, and His "children," the rest of the church, the offerer's brethren.

Notice a practical application of this recorded in Acts 2:41-46:

Those who gladly received [Peter's] word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers. Then fear came upon every soul, and many wonders and signs were done through the apostles. Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need. So continuing daily with one accord, in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart.

It is easy to see the church's oneness in this practical circumstance. What we do to share in and contribute to this unity is something each of us needs to explore. The possibilities are almost endless, if we keep our eyes and ears open and think of practical applications among those we fellowship with. This is a way to produce peace, and is it not our responsibility to be both peacemakers and our brother's keeper?

The overall lesson we should learn from the peace offering is that it represents the effect, the consequence, of devotion given directly to God and devotion to God given in service to man. This effect is commonly called "peace" and, in an overall sense, pictures all in harmony.

We must remember, though, that "peace," as used in terms of this offering, does not convey mere tranquility. This is why commentators cannot arrive at a consistent name for it. The word connotes a great deal more. Like shalom, it implies abundance in every area of life, even prosperity and good health. It also suggests thankfulness for blessings received and deliverance from difficulty. Is it any wonder that most researchers feel it was the offering most commonly made? We should make this offering every day-on our knees giving thanks, praise, and blessing to God for His abundant mercy and providence.



Yeshua was the slain lamb before the foundation of the world (Rev 13:8). He was our sin offering before mankind had the chance to sin. Yahweh cannot fellowship with sinners (2 Cor 6:14). Therefore, He created a means to associate and reach mankind before He created mankind. He knew man would sin and become dead to Him. However, Yeshua decided to breech the gap before creations (Gen 3) as prophesied by Yahweh. The sin offerings offering allowed temporary atonement and momentary forgiveness until a permanent solution could be introduced. A person would offer a sin offering and walk away the same person still in need of a sin offering within minutes. Yahweh was trying to show us symbolic that He had already accomplished. Otherwise, He would have never been able to relate to mankind in our condition and environment of sin. This is how he became our sin offering before the foundation of the world. He stepped down into His own creation that was corrupted by sin which was his initial offering for sin. He offered His person in the form of taking on flesh. So the innocent lamb who knew no sin came and took the same risk confronting mankind. Yeshua as our Bridegroom and kinsman redeemer was our permanent sin offering before creations.

Now let us look at studying the red heifer offering (Num 19:1-22). It was in the fashion of a typical sin offering except it allowed purification and reintroduction back into the community. A person was marked as a member of the community and restored back to their former status. So, the red heifer offering is an offering for sin and much more. It allowed even the stranger to be brought into the camp as a child of God. The cross became mankind's doorway, back into the camp. The red heifer offered atonement, purification from death, and fellowship into life. It took the sin offering to another level. It literally marked us for a permanent fellowship and brought us into the third creation as sons of God.