02 February

Bible in 365 Days

Leviticus 5-7
 

Leviticus 5

Commentators have not been in agreement in their interpretation of this section, some holding that it deals with the sin offering, some that it is the commencement of the trespass offering. I believe that the section dealing with the trespass offering begins here, notwithstanding that in the course of the passage the word "sin offering" occurs frequently. A careful examination will show that the sin offering merges into the trespass offering in interpretation. Trespass is more than a missing of the mark and refers to positive wrongdoing. In the sins mentioned in this paragraph both kinds are recognized.

In the more positive aspects of the trespass offering, two groups are dealt with: first, trespass against God directly in the matter of the holy things, and, second, trespass against one's neighbor In the rest of this chapter we have to do with the first of these. In any sin connected with the holy things of the Lord ignorance is palpable guilt because the commandments had been given with perfect clearness. In the trespass offering, therefore, it will be observed that there are elements of divine requirement and personal restitution. In cases of willful sin restoration must be made. Thus guilt is canceled through vicarious suffering. In some senses it must also be shared by the loss sustained by the guilty.

Leviticus 6

The first movement in this chapter completes the subject of the trespass offering in its application to other men. Carefully observe, however, that such a trespass is also trespass against the Lord: "If any one sin, and commit a trespass against Jehovah, and deal falsely with his neighbor. . . ." Five illustrations are given an examination of which will show that the underlying wrong in each case is violation of truth.

The divine provision for worship having been revealed in the offerings, instructions were now given concerning the method of offering, which will reveal the true attitude of the worshiper. In the burnt offering the priest was charged to observe a threefold carefulness. He must be robed in his garments of pure linen, must employ the ashes which signified expiatory sacrifice, and must guard the holy fire, which is the element by which the offering passes from the giver to God.

In connection with the meal offering there are four points to be noted, an absence of leaven, the agency of fire, the retention of a portion for the priests, and, finally, the perpetuity of the offering. As indicating the complete devotion of the priests the whole of their meal offering was to be consumed, no part being retained for themselves.

The law of the sin offering provided that it should be killed in the place of the burnt offering. In this offering the one supreme care of the worshiper was to be recognition of the fact that it was a most holy thing, no part of which must be defiled. Moreover, the portion of the offering devoted to the purpose of sustenance must be eaten in the Holy Place. Thus the supreme importance of the expiatory method is clearly revealed.

Leviticus 7

The law of the trespass offering is practically identical with that of the sin offering It is impossible to ponder these things without the mind turning to the great and infinite Sacrifice in which all the suggestions of the Mosaic economy were finally fulfilled.

The peace offering was pre-eminently that of communion. In the law of this offering three kinds are recognized: an offering of thanksgiving, an offering in connection with vows, and one which is purely a free-will offering to God. In all these communion is recognized. A stringent requirement in connection with this offering is that no part of them should be allowed to see corruption.

In the final section concerning the laws of dedication, certain principles of observation applicable throughout are repeated and emphasized. First, the fat and the blood were not to be eaten. Further, communion could not be maintained by proxy. Each man for himself must bring in "his own hands" the Lord's portion. While God comes to men directly and individually, He expects to receive from them in like manner. Thus communion is more than general and sentimental. It is personal and immediate.