Leviticus-Christ Through the Bible

Text:  "And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine…And the LORD spake unto Moses, saying, Speak, unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy."  Lev. 20: 26; 19:2

Introduction

There are only three historical events mentioned in the whole Book of Leviticus. But those three historical events are very instructive. The first historical event recorded in this Book is the consecration of Aaron and his sons as the priests of Israel chapter 8-9.  Aaron and his sons represent two different types.

First, Aaron’s priesthood represents the priesthood of our Lord Jesus Christ. Specifically, Aaron, as the High Priest of Israel, foreshadowed the Lord Jesus Christ, our great High Priest before God. He was divinely chosen, equipped, anointed, approved and accepted. Only Aaron could make atonement in the holy of holies, because he represented Christ our great High Priest who alone could and would put away sin by the sacrifice of himself as recorded in Hebrew chapter seven. 

Second, Aaron's sons represent the Church and Kingdom of God, as that "holy priesthood" of believers who serve God in the holy place day and night.  Everything about these priests typifies and represents believing Christians in this world. These men were specifically chosen by God, portraying our call unto salvation. They were God's priests because of their relationship to Aaron. Believers are made priests unto God because of our relationship to the Lord Jesus Christ. They wore the garments of the priesthood. God's priests today wear the garments of their priesthood, too, the garments of salvation, the righteousness of Christ. Aaron's sons were accepted as priests because of a slain sacrifice. We are accepted because of Christ's sacrifice. They were anointed with holy anointing oil and washed with pure water. Believers are anointed with the Holy Spirit and washed in the pure water of free grace by the transformation of the Word of God in the new birth. Aaron's sons were men who deliberately and voluntarily consecrated themselves to God. Believers are people who deliberately and voluntarily consecrate themselves to God. As Aaron's sons lived continually upon the sacrifice of God's altar, God's sons live continually upon Christ. As they served God and his people all the days of their lives, so God's "holy priesthood" today serves him and his people continually. 

The second historic event recorded in Leviticus is the death of Nadab and Abihu by the hand of God, for offering "strange fire before the Lord" as recorded in chapter ten.  Anyone who would worship God needs to understand the powerful lesson found in this chapter. If you are to worship God and find acceptance with Him, then you must come to Him by the way He has instructed, it is through Jesus Christ alone.  God is sanctified (honored) only by Jesus Christ; and the only way we can be sanctified as fallen, sinful men and women is by faith in Christ.

The third historic thing recorded in the Book of Leviticus is the stoning of Shelomith's son for blasphemy as recorded in chapter twenty-four. Those who blaspheme the name of God, curse him, denying him as God alone shall be destroyed by him. Though this unnamed blasphemer had a Hebrew mother, his father was an Egyptian; and he preferred both the gods and the people of Egypt to the God of Glory and his people. He was stoned by the people themselves, because they judged him worthy of death. Here is an example of why we are not to be unequally yoked together with unbelievers. 

All the rest of the Book is taken up with the ceremonial laws God gave to Israel by Moses, concerning their sacrifices and offerings, meats and drinks, and different washings. By these things God set Israel people apart for himself, and distinguished them from other people and nations. All these things were shadows of those good things to come, which are ours in Jesus Christ. This Book is called Leviticus because it is primarily about the Levitical priesthood.

We do not have to guess about central, dominant message of the Book of Leviticus. It is plainly stated in chapters 19 and 20. "And the LORD spake unto Moses, saying, Speak, unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy…And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine" Lev. 19:1; 20:26

The message of Leviticus is this—God demands holiness and God gives what he demands in Christ. All the types and ceremonies, laws and sacrifices, priests and holy things spoken of in these twenty-seven chapters show us that our only way of access to God is through Jesus Christ.

Leviticus is the companion book to Exodus. Exodus ends with the Tabernacle and Leviticus begins with the LORD speaking from the Tabernacle. In Exodus God spoke from Mount Sinai, in the first verse of Leviticus we find Him speaking "out of the Tabernacle of the congregation." The purpose of the Tabernacle was to provide a place where God and His people could meet consistently.

The Importance of the book of Leviticus can be seen by a comparison of the detailed contents with the time covered.  In the ninety chapters of the two books of Genesis and Exodus we have the history of approximately twenty-five centuries, in the twenty-seven chapters of Leviticus we have the history of but a single month. This can be determined by comparing Exodus 40.1, the date of the setting up of the Tabernacle, with Numbers 1.1, the date of the beginning of the book following Leviticus.

Leviticus is the Manual for the Priests of Israel. It tells how to use the Tabernacle, and how a sinful people can approach God. It gives the laws of worship and life. This is how Israel is to live a holy life before God.   God in His holiness and Israel in their sins could not meet on the same level. There must be provision made to maintain the dignity, justice, and holiness of God, and at the same time provide for the forgiveness and cleansing of the people from their sins if there was to be communion between God and man. This is perfectly provided for in the Tabernacle. As soon as the Tabernacle was erected in all respects "as the Lord commanded Moses," God manifested Himself there.

The Old Testament is filled with many offerings and sacrifices. However regardless of who offers the sacrifices, the priest, the nation, a ruler, or the common person, they are always one of the five referred to in Leviticus chapters one through five. It does not matter if it is a bullock, a sheep, a goat, a turtle–dove, or a pigeon, it is always one of these five. God must have a holy people and this holiness must embrace the whole life of man. Why the need for these sacrifices and a sacrificial system? The sacrifices remind us that man is a sinner and that his sin must be dealt with (Romans 3:23; 6:23; Hebrews 9:22). The only cure for sin is in the Promised Redeemer.

Leviticus tells us about the sacrifices and offerings as types. They point to the perfect sacrifice for sin, which would to be made at Calvary. Leviticus is an object lesson for the children of Israel because it explains the work of Jesus Christ on the Cross. All the sacrifices in this book point to "the Lamb of God, which takes away the sin of the world" (John 1:29). It is good to keep in mind that every Old Testament sacrifice anticipated the true and perfect sacrifice which Christ would offer on the cross. These sacrifices were shadows and types of the coming perfect sacrifice for sin. Christ is the end of all the sacrifices. The five sacrifices were witnesses to the people that they were sinners and could be saved only by a by substitutionary death, offered on their behalf. The sacrifices testified that the worshiper lived only by the slain sacrifice in his stead. The continual repetition of the sacrifices testified that blood of animals cannot take away sin. The sacrifices were a promise, a prophecy, and a pledge that one-day God would provide the perfect offering for our sins in the Promised Redeemer.

The offerings are broken down into two groups. The "sweet savor" offerings typify Christ in His meritorious perfections. The first three in Leviticus are sweet savor offerings and are voluntary. The last two are non-sweet savor offerings and are compulsory. The "non–sweet savor" offerings typify Christ bearing the whole penalty of the sinner. Leviticus shows the redeemed people of Israel that the way to God is by sacrifice and the walk with God is by separation.

In Exodus 25.8 we read "Let them make Me a sanctuary; that I may dwell among them." The plan was to come entirely from Him. They had nothing whatever to do with the planning of how or where they should meet God. He gave them the plans for the Tabernacle, and their part was to construct it according to the pattern shown to Moses in the mount.

Although, Leviticus opens with the Five Offerings of Sacrifice, I will begin with the Priesthood.  The Offerings cannot be made unless there is a Priest to administer the sacrifice.  So, we will look at the priesthood first.

 The High Priest

Sin has separated us from God. We cannot (in and of ourselves) come to him, approach him, and find acceptance with Him. So, how can we come to God and find acceptance with him? We must have a priest, a mediator, an advocate. This we learned in our study of Genesis 3:15. God provided a mediator who was acceptable to Him in Jesus Christ. 

None but God's Priest, the Lord Jesus Christ can represent us before the holy Lord God, make sacrifice for us in the presence of God, and bring to us the blessing of God. But our great High Priest, the Lord Jesus Christ is so great, so meritorious, so effectual, so worthy that he makes us priests unto God!

The priest mediated between the people and God. Aaron and his descendants were appointed priests, with the tribe of Levi serving as assistants in the Tabernacle (Numbers 3:5-10). The Levites were viewed as belonging to God (Numbers 3:12); they were set apart. The priests, too, were set apart (holy). Specific regulations for the priests can be found in Leviticus 21 – 22.

The importance of the priesthood lies in the fact that access to God is the end and aim of all spiritual ministry, and it is the priests who was the source of spiritual knowledge and the means of communication in the spiritual life. In the New Testament, in the Epistle to the Hebrews which is the epistle of the priesthood in the New Testament, in the second chapter when the high priest is mention or when priesthood is mentioned there is no attempt on the part of the writer to explain what he means. He assumes that those who are reading the epistle will know all that there is to know from the Old Testament about the priesthood and so he just mentions it and launches into the significance of it without any word of explanation concerning that office.  So, it is important to have a background knowledge of the Old Testament.  The writers of the New Testament were familiar as were those they were writing to about the Old Testament and they did not need an explanation.

Jesus as High Priest mediates for us. His sacrifice is what provides cleansing for our sins. Rather than a yearly (or daily) atonement, Jesus' sacrifice is once-for-all Hebrews 10:1-18. Jesus, like the high priests of Old Testament times, stands in the gap between us (the people) and God. He made the necessary sacrifice for us (Jesus was without sin so did not need to offer a sacrifice for Himself as did the high priests of the Old Testament). We have been made righteous by Jesus 2 Corinthians 5:21 and are now able to enter in God's presence. This mediation of Jesus is permanent and continual. Hebrews 7:23-25 says, "The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever." While Jesus' sacrifice was once-for-all, His mediation for us continues. Jesus also communicates the will of God to us through His teachings and through the Holy Spirit John 14:26.

Jesus is not only our High Priest, but also a "priest forever after the order of Melchizedek" Hebrews 7:11-22. Melchizedek is introduced in Genesis 14. He is said to be both a king and a priest Genesis 14:18. He met Abram (later known as Abraham) after Abram's battle victory. In their meeting, Melchizedek blessed Abram, and Abram gave him a tenth of everything, thus confirming Melchizedek's priesthood and authority. The writer of Hebrews explains that Jesus is of this order of priests – His priesthood is based on authority rather than on lineage Hebrews 7:11-17, and it is also kingly. Therefore, Jesus' priesthood institutes a new way of being: "For when there is  change in the priesthood, there is necessarily a change in the law as well" Hebrews 7:12. With Jesus as High Priest, a new covenant is in effect.

Perhaps the most crucial thing for believers to understand today is that it is because Jesus is our High Priest that we can approach God with confidence Hebrews 4:16. We no longer need to go through earthly mediators. Jesus has broken the barrier, made the sacrifice, established a new covenant, and reinstituted our relationship with God. Because of our High Priest, we are free to come directly to God.

Even though Aaron was a type of Christ to show the fullness of the type Aaron his garments were needed to show the completeness of the type.

“For Aaron’s sons you shall make tunics, and you shall make sashes for them. And you shall make turbans (head coverings) for them, for glory and beauty.  So, sanctify them that they may minister to me as priest. And you shall make for them linen trousers (or breeches) to cover their nakedness; they shall reach from the waist to the thighs. They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar (the golden incense altar) to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him.” Ex. 28: 40-43

Let’s briefly look at the garments of the priest.

What Aaron's garments symbolized, Christ was in nature and fact; what the sacrifices of Aaron typified, the death of Christ made effective. The study of these types and symbols will help the Christian to better understand what the Christian has in Christ and His sacrifices.

The Garments of Aaron are: "a breastplate, and an ephod, and a robe, and a broidered coat, a miter and a girdle." The Names of Israel's Tribes were all twice placed on the high priest's garments; once on the onyx stones that served as shoulder-pieces on the ephod, and once in the breastplate. The shoulder symbolizes strength, the breast, love. Our strength and love for God are faulty, but our Great High Priest sustains us in a relationship of service and love that is acceptable with God.

The Urim and Thummim were in the breastplate in a manner not revealed. These two articles contained the  power to discern the will of God given to the high priest. See Num. 27.21, Deut. 33.8-10, I Sam.28. 6, Ezra 2.63. Our High Priest reveals to His people the will of God concerning us, and it is significant that this power is in the breastplate, suggesting that all His will concerning us is in love.

Bells and Pomegranates alternated on the hem of the robe. The one indicated testimony, the other service or fruitfulness. The bells gave their sound as the high priest ministered in the holy places. Our Great High Priest is ministering in the holy places of heaven for us. The coming of the Holy Ghost on the day of Pentecost was the signal that He was installed there in His office. The coming of the Spirit to any individual heart is witness anew of the fact that He ever lives.

The Plate of Pure Gold on the front of the miter bore the inscription, "HOLINESS UNTO THE LORD." Notice its significance for Israel: "It shall be always upon his forehead, that they may be accepted before the Lord." This maintained the standing of Israel before God as a holy people. Even so Christ stands responsible for the holiness of His church. We have no holiness of our own apart from the work of Jesus Christ.

The Sons of Aaron symbolize the members of the true church. In Hebrews 2.13 mention is made of Christ saying, "Behold I and the children which God hath given Me." The sons did not have garments like Aaron, but were clothed in a manner harmonious with him. They were consecrated by the same oil, and the sons served as assistants in the work of the temple.

The White Linen Garments included besides the linen breeches, a coat, a girdle, and a head-covering. For the under-priests, this covering was a bonnet; for the high priest it was a miter, with the golden plate or crown attached to it. The linen garments worn by Aaron represented in a general way the righteousness and purity of Jesus Christ. The miter, more particularly, showed his headship over the under-priesthood, the Church; and the linen girdle, the fact that he was the servant of righteousness.  (Lev 6:10; 16:3, 4, 23) The linen garments worn by the under-priests represented in a general way that same righteousness and purity of Jesus Christ, but here as imputed to the Church. Their girdles too, represented the Church as servants of righteousness; but their bonnets indicated that the Church recognized Christ Jesus to be the Head of the Church.

Peter writes,  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light.”   We are the priest under the High Priest Jesus Christ.

We see the Body or members of the High Priest, again individually typified by the under-priests, who each wore a `bonnet’ covering his head, to indicate that he was not the head of the Priesthood, but merely a member of the Body. God gave Jesus `to be the Head over all things to the Church, which is his Body.’ (Eph. 1:22, 23)   The under-priests were robed in linen garments and wore girdles. Their robes represented the righteousness of Jesus, imputed to them, and their girdles represent them as servants of righteousness.

The priests, when serving the Tabernacle or its altar, were barefooted; they wore no sandals. The very ground upon which they walked whether it was in the holy place (court), the Holy, or the Most Holy, was “holy ground.” The priest did not need to fear that it would contaminate him; but there was the danger that he might contaminate the ground he walked on. It was for this reason, that they were instructed to wash their feet as well as their hands when serving in the Tabernacle.

As we walk through this world in our everyday living, we need as part of our “Armor” to be shod with the “preparation of the gospel of peace” (Eph. 6:15) as protection against defilement (contaminants brought about by our continual contact with the world).

This brings us to the Five Sacrificial Offerings which are a Type of Jesus Christ (Lev 1-7)

The Trespass Offering- Forgiveness-deals with sins

The Sin Offering- Sanctification- deal with sin, the root cause of sins

The Peace Offering- No Condemnation

The Meat (Meal) Offering- Service to God

The Burnt Offering- Total Surrender to God-Living Sacrifice

Since Christ fulfilled the offerings and accomplished in His one offering all that was symbolized in the five offerings, it is evident that each of these offerings prefigure some. phase of the work of Christ. When we see this, we have a better understanding of the Plan of Salvation.

The Christian application of the truth found in these five offering is important. If we fail to see this, it is little worth our time to study the offerings. They become a mere record of obsolete customs of the ancient Jews. But when we come to the New Testament we find Jesus called "the Lamb of God." He is the antitype of all the lambs offered as sacrifices in the Old Testament. The five offerings of the Old Testament emphasize the complete plan of Salvation.  Looking at the offerings in reverse order starting with the Trespass Offering we see the steps of God's plan to redeem mankind. God must be reconciled before an offer of salvation can be made to man. This does not mean that God is merciless, but His law that had attached to it the penalty of death, must be vindicated, or His statement that death would be the penalty of sin resolves itself into an empty threat.

The process of salvation is found in the Trespass offering: conviction of sins, acknowledgement of sins, and repentance of sins are all found in the Trespass Offering.  It should be noted that the progression of salvation is directly related to the furniture of the Tabernacle.  The Trespass Offering was made at the Brazen Altar.

Let’s look at this offering in detail. 

The Trespass Offering

There are two kinds of trespasses one against God and one against our fellow man.

The sins that are committed against God are those we are aware of and those we are unaware of as chapter 5 verse 17 indicates, "though he wist it not, yet is he guilty." This is an important statement to understand. Notice also that a sin of ignorance is considered a trespass in verse 15. Every person in the world, on reaching accountability, becomes a trespasser in God's sight, and needs what is pictured in the Trespass offering.

When it comes to a trespass against a fellow man observe that restitutions must be made with the offering. And there is a point here that is not often emphasized by preachers when preaching on restitution: a fifth part of the thing stolen or found and kept must be added to the principal when restitution is made.

The most important thing with the Trespass offering is the offering itself. Restitution alone will not set the sinner right with God. The Trespass offering must be brought along with the making of restitution. Notice also that, while all the other offerings are graded, only one animal was required or permitted in the Trespass offering. In every case, whether the sinner was rich or poor, old or young, and regardless of how much he realized his sinfulness, the offering must be "a ram without blemish.  It was the offering of the ram that set the sinner right with God regarding his sins of transgression.

The Trespass offering of the Old Testament emphasizes that phase of Christ's sacrifice that has to do with the forgiveness of sins. "In Whom we have redemption through His blood, the forgiveness of sins." (Eph. 1:7); and, "In Whom we have redemption through His blood, even the forgiveness of sins." (Col. 1.14). So, twice in the Epistles, we see the doctrines of the church, we have identically the same words to express the offering of Christ as doing for us what the trespass offering of the Old Testament did for the ancient people of God. There are also many other passages in the New Testament setting forth the fact that Jesus Christ is our Trespass offering.

All Trespass against God. It is important to observe that every trespass against a fellowman is also a trespass against God.  Every trespass is against God because it breaks His law.  A man that steals from another man, breaks the law of the state, and he is taken in hand by the state authorities, and not by the man who is wronged.

David recognized this principle when he made his confession of his trespass in Psalm 51:4: "Against Thee, Thee only, have I sinned, and done this evil in Thy sight." Conviction for sin is much greater when the sinner realizes he has God to deal with regarding his trespasses. A sinner may escape the wrath of the man he wrongs, but there is no escaping the wrath of God. So, we see why all sin is against God, whether it be in the "holy things of the Lord" as stated in chapter 5.15 or against a fellow man.

It should be noted that the matter of getting right with God and man was not a secret matter. The trespasser was obliged to take his trespass offering to the tabernacle. Every who saw him taking his ram without blemish knew he was going to the priest to confess his sins and make right with his neighbor the wrong he had committed.

The Sin Offering

The Sin Offering is not the same as the Trespass offering.  The Trespass offering was invariably to be a ram without blemish, regardless of the state of the person offering it, the Sin offering varies according to the position or ability of the one making the offering.  The variations ranging all the way from a bullock to a "tenth part of an ephah of fine flour."

The actual piece of Tabernacle furniture used for this offering  was the Brass Laver.  It gave a reflection of who we are and provided the means for cleansing.

Another Marked Difference between the Trespass offering and the Sin offering is the attitude of the person offering them. The Trespass offering is to be offered even though the person does not know from his own sense that he is a sinner. "Though he wist it not, yet is he guilty, and shall bear his iniquity." (5.17). But the Sin offering is to be offered only when the kind of sin it is designed to atone for "come to his knowledge." (4.23, 28; 5.3). In other words, a person is guilty of the action of  sins though he does not know it, and is not guilty of the root of sin until it comes to his knowledge that it is sin.

Two Kinds of Sin are evidently recognized from the fact that it takes two different offerings to atone for them. The Trespass offering atones for one kind of sin, and the Sin offering atones for the other kind of sin. This same truth is plainly noted in the New Testament. Compare I John 1.8-10.

 "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us."

John speaks of sin in the singular number and sins in the plural number.  The noun sin and sinned the verb. One is in nature and the other is sin in conduct, or action. While the one sacrifice of Christ is sufficient for both kinds of sin, yet, from the fact that they are differentiated in these offerings it should be clear that both kinds of sin are not dealt with subjectively by the individual sinner at the same time. As soon as a person comes to the age knowing right from wrong he is a sinner whether he knows it or not; but inbred sin is not charged to him until it comes to the knowledge of the nature of sin.

Inbred Sin, or sin in the nature, is what the Sin offering is designed to deal with. When a person is forgiven of his sins of conduct he does not at once recognize the sinful nature inherited from his ancestors all the way down from Adam, He is not to blame for it and does not need to be forgiven for it. So, it does not come under the category of trespass. Not until it comes to his knowledge that he has this inbred sin and knows there is a remedy for it is he accounted guilty and under the necessity of doing what is symbolized in the Sin offering.

The Experience of Sanctification is typified in this Sin offering. The Trespass offering typifies the removal of sins of commission; the Sin offering typifies the removal of inbred sin.  The instruction about the offering when made for a priest. After laying his hand on the bullock's head, a symbolic act of transferring his sin to the sacrifice, and killing it, a priest who is anointed will take the blood into the holy place in the Tabernacle and sprinkle it seven times before the Lord, "before the vail of the sanctuary," also put some of the blood on the horns of the altar of incense in the holy place. Then he pours the remaining blood at the foot of the altar of burnt offering in the court of the Tabernacle. After this use of the blood, and burning the fat on the altar of burnt offering, the carcass of the bullock is taken outside the camp and there burned. This burning of the carcass was done only in case the blood was taken into the holy place. In case the blood was not taken into the holy place the flesh was eaten by the priests in the holy place. Read chapter 6. vss. 25, 26, 30.

The application of this is plainly set forth in Hebrews 13,11,12: "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." Just as the Sin offering typifies the experience of sanctification, so the fact of Jesus suffering without the gate of Jerusalem provides the means for the sanctification of the believer, His blood atones for both sin as trespass and sin as carnality; but forgiveness and cleansing are two distinct experiences to the believer.

The Grading of the Sin Offering, that is the different offerings allowed in this offering, must have some significance. The stipulated Sin offering for the "common people" was a female lamb or a kid of the goats. But provision is made "if he be not able to bring a lamb" he could bring two turtle doves or two young pigeons: and, if still too poor to bring them, he could bring "the tenth-part of an ephah of fine flour." The ability of the person evidently symbolizes the spiritual apprehension of the individual. Some manifest a vastly greater appreciation of what is involved in the experience of sanctification than others.

The Peace Offering

The PeaceOffering is distinct from the other offerings. Every offering has a meaning not contained in the other offerings. While it takes all of them to picture the one sacrifice of Christ, no offering duplicates what is meant by the others.  In the Trespass offering, the sinner is receiving pardon for his transgressions; in the Sin offering, he is being cleansed from his inbred sin, and now meets God in the Peace offering, which has no mention of sin nor trespass. Here he enjoys peace with God through the work of the Lord Jesus Christ.

The Peace Offering contained and “if”.  The word "if" indicates that the offering was optional. It did not need to be offered to get right with God as in the case of the Trespass and Sin offerings. Of this offering only, certain parts were burned on the altar of brass in the court of the Tabernacle. The part burned indicates God's in the offering. This consisted of the fat and inward parts, signifying love for God. The breast and right shoulder went to the priest as we find in Lev. 7. 31,32. Christians as priests of this age share in the benefits of Christ's love, signified by the breast of the Peace offering, and are borne up by His strength, indicated by the right shoulder. After the removal and burning of the fat and other portions on the altar, and the giving of the breast and shoulder to the priest, the individual had the remainder for his own use.

Communion and Fellowship are symbolized by the Peace offering. God, the priest, and the individual making the offering partake of the same sacrifice. Trespasses have been pardoned, has been cleansed, and there is peace with God. No accusing conscience is here, for there is nothing now of which conscience can accuse. The smile of God is upon the worshipper while he avails himself of the joys at God's right hand, foretaste of that time when we shall have joy in the presence of God for ever more.

Romans 8 : 1-4There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.   For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.  For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:  That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Continuance of Peace is conditioned on continued obedience. The continuance of any sin after being admitted to this fellowship with God will immediately break off the fact of communion. When Jesus forgave people their sins He admonished them to go and sin no more. When Jesus was speaking to His disciples the last night He was with them He said, "If ye love Me, keep My commandments." On this condition He said He would pray the Father, and He would give another Comforter, The Comforter, Who baptizes the believer at the time of sanctification, abides on condition of continued obedience, He is not to be grieved, resisted, nor quenched. The number of unhappy Christians we meet indicates how few enjoy the blessing of continual fellowship and communion with God typified by the Peace offering.

The Meat (Meal) Offering

There may be some confusing about this offering since there is no meat involved.  In the English language, as it was used over 300 years ago, when the Authorized King James Version was made, the term "meat" was used for food in general. A better name, as we use English now, would be the Meal offering. It was the only offering of the five that was not a bloody offering, For, that reason it stands alone among the offerings, and it is important to study its significance as used in the Tabernacle service and its symbolical meaning to the Christian.

The Meal offering and the Burnt offering were often offered at the same time (see Lev. 14.20). The two together represent Christ's love and service to God in behalf of man.

Again, starting at the first offering of salvation the sinner is forgiven of his trespasses in the Trespass offering, cleansed from his inbred sin in the Sin offering, and at peace with God in the Peace offering. Now he is ready for service to God, which is typified by the Meal offering. The unforgiven sinner cannot do works acceptable to God.  There are those individuals who feel by their good works they can be justified before God without the sacrifice Christ made for them as shown in the five offerings.  But, until a person is born again, which is done when one is forgiven his trespasses, the Bible denominates his good works as "filthy rags" (Isaiah 64.6). Also, when one comes to the knowledge of his inbred sin, his service must be imperfect until he is cleansed from that nature. But the forgiven and cleansed person, at peace with God, can then do acceptable service for Him and to Him.

Four Ingredients are mentioned as in the Meal offering: Fine flour, oil, frankincense, and (vs. 13) salt. In Christ's offering the fine flour suggests His even temper, nothing rough or uncouth about Him. The oil symbolizes the Spirit: the frankincense His worship, and the salt His grace. In Him all these elements were perfect. The sanctified Christian manifests these in his service up to the light he has. What his service lacks in perfection is made up by the perfect service of Christ. Evenness of temper characterizes the sanctified Christian, and the frankincense, which was wholly burned on the altar, signifies his worship, the oil his anointing with the Spirit, and the salt his grace. See Colossians 4.6: "Let your speech be always with grace, seasoned with salt."

It is to be observed that the frankincense is all burned on the altar. Sacrifices burned on the altar signify God's part, or worship. From this we can readily understand that all worship is to be given to God. Good deeds may benefit man, but worship is to God.

Two Ingredients were forbidden to be in the Meal offering: leaven and honey (vs. 11). Leaven is universally used in the Bible as a type of evil, especially evil doctrine. No person with an evil doctrine can work acceptably for God. Honey signifies natural sweetness. There are persons who are not saved, who make no claim to being Christians who, nevertheless, have kind dispositions. They can, as it were, "honey you all over." They do many nice things that are close imitations of the true graces of a Christian, but their works are not acceptable to God.

The Humanity of Christ is typified in the Meal Offering. Every particle of the fine flour was of even size. Every disposition of His was in even balance with every other characteristic.

Sinners are not saved by trying to imitate Christ in His good works; but saved people are to imitate Christ to the best of their ability. The purpose of salvation is not only to salvage from the wrecks of humanity a people to go to heaven, but to raise up on earth a people who have ceased from sin, so far as they have knowledge, and who exhibit a character that to some extent reminds of Christ. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." (Matt. 5.16). "That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world." (Phil. 2.15).

The Burnt Offering

The Burnt Offering is the first one of the offerings described in the book of Leviticus.  The Burnt offering represents the love of redeemed man for God. Man, here pictured has had his trespasses forgiven in the Trespass offering, his inbred "in cleansed by the Sin offering, he has come to the place of communion with God as typified in the Peace offering, his works have been made acceptable to God as indicated by the Meat Offering. and now he lays his saved and sanctified life on God's altar to be burnt out for him in all the affection of a heart wholly devoted to Him.

Paul explain it like this, I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.   And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Romans 12:1-2

It is true that this text is often used as typifying the action of a seeker after sanctification, and we have no criticism for preachers who use it that way. But we believe it primarily refers to the experience that results from sanctification. A brief analysis of the Epistle to the Romans will indicate this. We have regeneration and sanctification taught in the earlier chapters of the Epistle coming to a climax at the end of chapter eight. Chapters nine, ten, and eleven are parenthetic, and chapter twelve takes up the thought suspended at the end of the eighth chapter. Verses one and two in chapter twelve specifically refer to the body and the mind, as they plainly state. The spirit of man having been regenerated and sanctified in the earlier chapters, the body and mind come in for their part in the service of God.

A Voluntary Offering -- It is to be observed that there is no compulsion in this offering. "He shall offer it of his own voluntary will." A saved and sanctified person should need no compulsion in conforming his ways to the new experience received in his heart.

No Surface Work is allowed in this offering. "he shall flay the burnt offering," that is, skin it. Some people have a kind of religious exterior that covers an unregenerate heart. Under the skin must be as good as it appears outwardly, as indicated in this offering.  What you see is what you get.

It is All Good -- It is to be cut in pieces. Examination piece by piece finds no inconsistencies. How many professing Christians cannot endure the piece by piece examination! In some ways they are good and in other ways they are yet like the world. Religion seems to affect them in spots. Religion to them is only a department of life and not the whole of it.

The Inward and Outward are plainly set forth in that the inwards and legs are washed in water. The washing of these parts in the same water indicates consistency between the heart life and the outward walk. There are people who seem to live an outward Christian life, but inwardly they are unregenerate. Then there are these who appear to have a heart life, but their outward walk is not consistent with their profession of salvation. The burnt offering pictures a life consistent in all its parts, inwardly and outwardly equally clean and holy.

Comparison of the Burnt Offering with the Trespass and Sin offerings will reveal a striking difference. In these other offerings we see pictured crisis experiences. Regeneration and sanctification, typified by the Trespass and Sin offerings respectfully, are instantaneous experiences, But the Burnt offering typifies practical Christian living continuing through one's lifetime. Outward things do not instantly change in the body and mind. While one may consecrate all he knows and does not know when seeking the experience of sanctification, he will find, as he goes on in the Christian life that adjustments need to be made to increasing light. This is a life-time job. The Trespass and Sin offerings were soon disposed of, but this Burnt offering burns on the altar all night until the morning. This suggests our burning out for God as long as life lasts.  The Burnt Offering is the journey of the completed Christian.

The Jewish Festivals

There are seven Jewish festivals or feasts outlined in the Bible. While they are mentioned throughout Scripture, we find instructions for all seven laid out in Leviticus 23. Leviticus 23:2 refers to the seven Jewish festivals, literally “appointed times,” also called “holy convocations.” These were days appointed and ordained by God to be kept to the honor of His name. These times of celebration are important not only to Israel, but also to the overall message of the Bible, because each one foreshadows or symbolizes an aspect of the life, death, and resurrection of the Lord Jesus Christ.

The book of Leviticus contains God’s instructions to His chosen nation, Israel, on how they were to worship Him. It contains detailed instructions about the duties of the priests as well as instructions on observing and obeying God’s Law and the sacrificial system. God designated seven specific feasts that Israel was to celebrate each year. Each one of these Jewish festivals is significant both regarding the Lord’s provision for His people and in regard to the foreshadowing of the coming Messiah and His work in redeeming people from every tribe, tongue, and nation. While Christians are no longer under any obligation to observe any of the Old Testament feasts Colossians 2:16, we should understand their significance and importance, nonetheless.

The feasts often began and ended with a “Sabbath rest,” and the Jews were commanded to not do any customary work on those days. Both the normal weekly Sabbath and the special Sabbaths that were to be observed as part of the Jewish feasts point us to the ultimate Sabbath rest, which is found only in Jesus Christ. It is a rest that Christians experience through faith in the finished work of Christ upon the cross.

Beginning in the spring, the seven Jewish feasts are Passover, the Feast of Unleavened Bread, the Feast of Firstfruits, the Feast of Weeks, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles. The Jewish feasts are closely related to Israel’s spring and fall harvests and agricultural seasons. They were to remind the Israelites each year of God’s ongoing protection and provision. But, even more importantly, they foreshadowed the redemptive work of Jesus Christ. Not only did they play significant roles in Christ’s earthly ministry but they also symbolize the complete redemptive story of Christ, beginning with His death on the cross as the Passover Lamb and ending with His second coming after which He will “tabernacle” or dwell with His people forever.

Here is a brief summary of the spiritual significance of each of the seven Jewish festivals or feasts. It is interesting to note that the first three occur back to back, almost simultaneously. The Feast of Unleavened Bread starts the very day after Passover is celebrated. Then, on the second day of the Feast of Unleavened Bread, the Feast of Firstfruits begins

The Passover

Passover reminds us of redemption from sin. It was the time when Jesus Christ, the Lamb of God, was offered as an atoning sacrifice for our sins. It is on that basis alone that God can justify the ungodly sinner. Just as the blood of a lamb sprinkled on the doorpost of Jewish homes caused the Spirit of the Lord to pass over those homes during the last plague on Egypt Exodus 12, so those covered by the blood of the Lamb will escape the spiritual death and judgment God will visit upon all who reject Him.

The Feast of Unleavened Bread

The Feast of Unleavened Bread followed immediately after Passover and lasted one week, during which time the Israelites ate no bread with yeast in remembrance of their haste in preparing for their exodus from Egypt. In the New Testament, yeast is often associated with evil 1 Corinthians 5:6–8; Galatians 5:9, and, just as Israel was to remove yeast from their bread, so are Christians to purge evil from their lives and live a new life in godliness and righteousness. Christ as our Passover Lamb cleanses us from sin and evil, and by His power and that of the indwelling Holy Spirit, we are freed from sin to leave our old lives behind, just as the Israelites did.

 The Feast of Firstfruits

The Feast of Firstfruits took place at the beginning of the harvest and signified Israel’s gratitude to and dependence upon God. According to Leviticus 23:9–14, an Israelite would bring a sheaf of the first grain of the harvest to the priest, who would wave it before the Lord as an offering. Deuteronomy 26:1–11 states that, when the Israelites brought the firstfuits of their harvest before the priest, they were to acknowledge that God had delivered them from Egypt and had given them the Promised Land. This reminds us of Christ’s resurrection as He was the “firstfuits of those who have fallen asleep” 1 Corinthians 15:20. Just as Christ was the first to rise from the dead and receive a glorified body, so shall all those who are born again follow Him, being resurrected to inherit an “incorruptible body” 1 Corinthians 15:35–49.

The Feast of Weeks- Pentecost

The Feast of Weeks occurred 50 days after the Firstfruits festival and celebrated the end of the grain harvest (the Greek word Pentecost means “fiftieth”). The primary focus of the festival was gratitude to God for the harvest. This feast reminds us of the fulfillment of Jesus’ promise to send “another helper” John 14:16 who would indwell believers and empower them for ministry. The coming of the Holy Spirit 50 days after Jesus’ resurrection was the guarantee Ephesians 1:13–14 that the promise of salvation and future resurrection will come to pass. The indwelling presence of the Holy Spirit in every born-again believer is what seals us in Christ and bears witness with our spirit that we are indeed “joint heirs with Christ” Romans 8:16–17.

After the spring feasts conclude with the Feast of Weeks, there is a time before the fall feasts begin. Christ’s sacrifice and resurrection are past, we have received the promised Holy Spirit, and now we await His second coming. Just as the spring feasts pointed toward the Messiah’s ministry at His first coming, the fall feasts point toward what will happen at His second coming.

The Feast of Trumpets

The Feast of Trumpets was commanded to be held on the first day of the seventh month and was to be a “day of trumpet blast” Numbers 29:1 to commemorate the end of the agricultural and festival year. The trumpet blasts were meant to signal to Israel that they were entering a sacred season. The agricultural year was coming to a close; there was to be a reckoning with the sins of the people on the Day of Atonement. The Feast of Trumpets signifies Christ’s second coming. We see trumpets associated with the second coming in verses like 1 Thessalonians 4:16, “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first.” The sounding of the trumpet also indicates the pouring out of God’s wrath on the earth in the book of Revelation. Certainly, this feast points toward the coming Day of the Lord.

The Day of Atonement

The Day of Atonement is on the 10th day of Tishri or Ethenim, the seventh Biblical month. It is today, the most solemn day of the year in Judaism. Yom Kippur is the one day nearly all Jews consider to be sacred. In Israel even most secular Jews fast on this day and consider it a day of introspection. If you judge the importance of this day by the punishment it carries for breaking it, the weekly Sabbath is a more important day because breaking the weekly Sabbath carries the death penalty. Breaking Yom Kippur seems to only carry the penalty of being cut off from God’s people, with the implied destruction of the individual before he can return to his people.

The removal of sin and acceptance by God, which is the most commonly accepted theme in Judaism, was only for a year, though it has a deeper meaning. Heb 10:3 reads: “But those sacrifices are an annual reminder of sins.”  The Day of Atonement was the day the high priest went into the Holy of Holies each year to make an offering for the sins of Israel. This feast is symbolic of the time when God will again turn His attention back to the nation of Israel after “the full number of the Gentiles has come in, and . . . all Israel will be saved” Romans 11:25–26

Lev 16:34 says "This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the Israelites." And it was done, as the LORD commanded Moses.

Lev 16:1-10 describes the ritual of Atonement and how it was to be done only once a year: 

The LORD spoke to Moses after the death of the two sons of Aaron who died when they approached the LORD. {2} The LORD said to Moses: "Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover. {3} "This is how Aaron is to enter the sanctuary area: with a young bull for a sin offering and a ram for a burnt offering. {4} He is to put on the sacred linen tunic, with linen undergarments next to his body; he is to tie the linen sash around him and put on the linen turban. These are sacred garments; so he must bathe himself with water before he puts them on. {5} From the Israelite community he is to take two male goats for a sin offering and a ram for a burnt offering. {6} "Aaron is to offer the bull for his own sin offering to make atonement for himself and his household. {7} Then he is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting. {8} He is to cast lots for the two goats--one lot for the LORD and the other for the scapegoat.

Many texts use the word "Az-azel’" for "scapegoat." Az-azel’, is defined by Brown-Driver-Briggs as “entire removal”, meaning this goat symbolically carried away and removed the entire sin and guilt from sacred places into the desert. It probably also symbolized entire forgiveness. In my opinion this more closely describes the purpose of this goat. The word "scapegoat" implies one who is being blamed for something he did not do.

Aaron shall bring the goat whose lot falls to the LORD and sacrifice it for a sin offering. But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the desert as a scapegoat.

We can see why both goats were required: one to symbolically carry away sins, the other as a sacrifice for the sins of Israel. One carried away unknown current sins; the other died for known past sins.

"He shall then slaughter the goat for the sin offering for the people and take its blood behind the curtain and do with it as he did with the bull's blood: He shall sprinkle it on the atonement cover and in front of it. {16} In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the Tent of Meeting, which is among them in the midst of their uncleanness. {17} No one is to be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he comes out, having made atonement for himself, his household and the whole community of Israel. {18} "Then he shall come out to the altar that is before the LORD and make atonement for it. He shall take some of the bull's blood and some of the goat's blood and put it on all the horns of the altar. {19} He shall sprinkle some of the blood on it with his finger seven times to cleanse it and to consecrate it from the uncleanness of the Israelites. {20} "When Aaron has finished making atonement for the Most Holy Place, the Tent of Meeting and the altar, he shall bring forward the live goat. {21} He is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites--all their sins--and put them on the goat's head.

He shall send the goat away into the desert in the care of a man appointed for the task. The goat will carry on itself all their sins to a solitary place; and the man shall release it in the desert.

 "Then Aaron is to go into the Tent of Meeting and take off the linen garments he put on before he entered the Most Holy Place, and he is to leave them there. {24} He shall bathe himself with water in a holy place and put on his regular garments. Then he shall come out and sacrifice the burnt offering for himself and the burnt offering for the people, to make atonement for himself and for the people. {25} He shall also burn the fat of the sin offering on the altar. {26} "The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp. {27} The bull and the goat for the sin offerings, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; their hides, flesh and offal are to be burned up. {28} The man who burns them must wash his clothes and bathe himself with water; afterward he may come into the camp.

Although there is much controversy over the meaning of the Azazel’ goat in verses 15-28, the important thing to remember about these verses is that all this was done in order to atone for or cover the sins of the people. A secondary purpose was to impress upon the minds of the people the conviction that the whole tabernacle was stained by the sins of a guilty people, that by their sins they had forfeited the privileges of the divine presence and worship, and that an atonement had to be made as the condition of God's remaining with them.

"This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work--whether native-born or an alien living among you-- {30} because on this day atonement will be made for you, to cleanse you. Then, before the LORD, you will be clean from all your sins. {31} It is a Sabbath of rest, and you must deny yourselves; it is a lasting ordinance. {32} The priest who is anointed and ordained to succeed his father as high priest is to make atonement. He is to put on the sacred linen garments {33} and make atonement for the Most Holy Place, for the Tent of Meeting and the altar, and for the priests and all the people of the community. {34} "This is to be a lasting ordinance for you: Atonement is to be made once a year for all the sins of the Israelites." And it was done, as the LORD commanded Moses.

The days between Trumpets and Atonement are called the Days of Awe, the last ten days of a forty-day period called Teshuvah.  These days are dedicated to obtaining the forgiveness of those one has offended the previous year, both God and man. They are days of repentance or turning around. The Jewish community rightly believes that it is harder to be forgiven by another person than by God but that forgiveness cannot be obtained from God until one has obtained forgiveness from his fellow man, for when one has offended his fellow man, he has offended God. Yom Kippur is dedicated to obtaining forgiveness from God. 

The Feast of Tabernacles

The Feast of Tabernacles, also known as the Feast of Booths and Sukkot, is the seventh and last feast that the Lord commanded Israel to observe and one of the three feasts that Jews were to observe each year by going to “appear before the Lord your God in the place which He shall choose” (Deuteronomy 16:16). The importance of the Feast of Tabernacles can be seen in how many places it is mentioned in Scripture. In the Bible we see many important events that took place at the time of the Feast of Tabernacles. For one thing, it was at this time that Solomon’s Temple was dedicated to the Lord (1 Kings 8:2).

It was also at the Feast of Tabernacles that the Israelites, who had returned to rebuild the temple, gathered together to hear Ezra proclaim the Word of God to them (Nehemiah 8). Ezra’s preaching resulted in a great revival as the Israelites confessed their sins and repented of them. It was also during this Feast that Jesus said, “If anyone thirsts, let him come to me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water” (John 7:37–39).

The Feast of Tabernacles takes place on the 15th of the Hebrew month Tishri. This was the seventh month on the Hebrew calendar and usually occurs in late September to mid-October. The feast begins five days after the Day of Atonement and at the time the fall harvest had just been completed. It was a time of celebration as the Israelites celebrated God’s continued provision for them in the current harvest and remembered His provision and protection during the 40 years in the wilderness.

As one of the three feasts that all “native born” male Jews were commanded to participate in, the Feast of Tabernacles is mentioned multiple times in Scripture, sometimes called the Feast of the Ingathering, the Feast to the Lord, or the Feast of Booths (Exodus 23:16; Deuteronomy 16:13). As one of the pilgrim feasts (when Jewish males were commanded to go to Jerusalem), it was also the time when they brought their tithes and offerings to the Temple (Deuteronomy 16:16). With the influx of people coming to Jerusalem at that time, we can only imagine what the scene must have been like. Thousands upon thousands of people coming together to remember and celebrate God’s deliverance and His provision, all living in temporary shelters or booths as part of the requirements of the feast. During the eight-day period, so many sacrifices were made that it required all twenty-four divisions of priests to be present to assist in the sacrificial duties.

We find God’s instructions for celebrating the Feast of Tabernacles in Leviticus 23, given at a point in history right after God had delivered Israel from bondage in Egypt. The feast was to be celebrated each year on “the fifteenth day of this seventh month” and was to run for seven days (Leviticus 23:34). Like all feasts, it begins with a “holy convocation” or Sabbath day when the Israelites were to stop working to set aside the day for worshiping God. On each day of the feast they were to offer an “offering made by fire to the Lord” and then after seven days of feasting, again the eighth day was to be “a holy convocation” when they were to cease from work and offer another sacrifice to God (Leviticus 23). Lasting eight days, the Feast of Tabernacles begins and ends with a Sabbath day of rest. During the eight days of the feast, the Israelites would dwell in booths or tabernacles that were made from the branches of trees (Leviticus 23:40–42).

 The Feast of Tabernacles, like all the feasts, was instituted by God as a way of reminding Israelites in every generation of their deliverance by God from Egypt. Of course, the feasts are also significant in that they foreshadow the work and actions of the coming Messiah. Much of Jesus’ public ministry took place in conjunction with the Holy Feasts set forth by God.

The three pilgrim feasts where all Jewish males were commanded to “appear before the Lord in the place he chooses” are each very important in regard to the life of Christ and His work of redemption. We know with certainty that the Passover and the Feast of Unleavened Bread are symbolic of Christ’s atoning sacrifice on the cross. Likewise, we know that Pentecost, which marked the beginning of the Feast of Weeks, was the time of Jesus’ bodily ascension. And most scholars would agree that the Feast of Tabernacles is symbolic of Christ’s Second Coming when He will establish His earthly kingdom.

While the four spring feasts look back at what Christ accomplished at His first coming, the three fall feasts point us toward the glory of His second coming. The first is the source of our hope in Christ—His finished work of atonement for sins—and the second is the promise of what is to come—eternity with Christ. Understanding the significance of these God-appointed Jewish festivals helps us to better see and understand the complete picture and plan of redemption found in Scripture.