TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 1:3–9.
If a man were rich and could afford it, it is supposed that he would bring his burnt-sacrifice, with which he designed to honour God, out of his herd of larger cattle. He that considers that God is the best that is will resolve to give him the best he has, else he gives him not the glory due unto his name. Now if a man determined to kill a bullock, not for an entertainment for his family and friends, but for a sacrifice to his God, these rules must be religiously observed: - 1. The beast to be offered must be a male, and without blemish, and the best he had in his pasture. Being designed purely for the honour of him that is infinitely perfect, it ought to be the most perfect in its kind. This signified the complete strength and purity that were in Christ the dying sacrifice, and the sincerity of heart and unblamableness of life that should be in Christians, who are presented to God as living sacrifices. But, literally, in Christ Jesus there is neither male nor female; nor is any natural blemish in the body a bar to our acceptance with God, but only the moral defects and deformities introduced by sin into the soul. 2. The owner must offer it voluntarily. What is done in religion, so as to please God, must be done by no other constraint than that of love. God accepts the willing people and the cheerful giver. Ainsworth and others read it, not as the principle, but as the end of offering: "Let him offer it for his favourable acceptation before the Lord. Let him propose this to himself as his end in bringing his sacrifice, and let his eye be fixed steadily upon that end - that he may be accepted of the Lord." Those only shall find acceptance who sincerely desire and design it in all their religious services, Co2 5:9. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift, and not elsewhere. He must offer it at the door, as one unworthy to enter, and acknowledging that there is no admission for a sinner into covenant and communion with God, but by sacrifice; but he must offer it at the tabernacle of the congregation, in token of his communion with the whole church of Israel even in this personal service. 4. The offerer must put his hand upon the head of his offering, Lev 1:4. "He must put both his hands," say the Jewish doctors, "with all his might, between the horns of the beast," signifying thereby, (1.) The transfer of all his right to, and interest in, the beast, to God, actually, and by a manual delivery, resigning it to his service. (2.) An acknowledgment that he deserved to die, and would have been willing to die if God had required it, for the serving of his honour, and the obtaining of his favour. (3.) A dependence upon the sacrifice, as an instituted type of the great sacrifice on which the iniquity of us all was to be laid. The mystical signification of the sacrifices, and especially this rite, some think the apostle means by the doctrine of laying on of hands (Heb 6:2), which typified evangelical faith. The offerer's putting his hand on the head of the offering was to signify his desire and hope that it might be accepted from him to make atonement for him. Though the burnt-offerings had not respect to any particular sin, as the sin-offering had, yet they were to make atonement for sin in general; and he that laid his hand on the head of a burnt-offering was to confess that he had left undone what he ought to have done and had done that which he ought not to have done, and to pray that, though he deserved to die himself, the death of his sacrifice might be accepted for the expiating of his guilt. 5. The sacrifice was to be killed by the priests of Levites, before the Lord, that is, in a devout religious manner, and with an eye to God and his honour. This signified that our Lord Jesus was to make his soul, or life, an offering for sin. Messiah the prince must be cut off as a sacrifice, but not for himself, Dan 9:26. It signified also that in Christians, who are living sacrifices, the brutal part must be mortified or killed, the flesh crucified with its corrupt affections and lusts and all the appetites of the mere animal life. 6. The priests were to sprinkle the blood upon the altar (Lev 1:5); for, the blood being the life, it was this that made atonement for the soul. This signified the direct and actual regard which our Lord Jesus had to the satisfaction of his Father's justice, and the securing of his injured honour, in the shedding of his blood; he offered himself without spot to God. It also signified the pacifying and purifying of our consciences by the sprinkling of the blood of Jesus Christ upon them by faith, Pe1 1:2; Heb 10:22. 7. The beast was to be flayed and decently cut up, and divided into its several joints or pieces, according to the art of the butcher; and then all the pieces, with the head and the fat (the legs and inwards being first washed), were to be burnt together upon the altar, Lev 1:6-9. "But to what purpose," would some say, "was this waste? Why should all this good meat, which might have been given to the poor, and have served their hungry families for food a great while, be burnt together to ashes?" So was the will of God; and it is not for us to object or to find fault with it. When it was burnt for the honour of God, in obedience to his command, and to signify spiritual blessings, it was really better bestowed, and better answered the end of its creation, than when it was used as food for man. We must never reckon that lost which is laid out for God. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour, or savour of rest, unto the Lord. The burning of flesh is unsavoury in itself; but this, as an act of obedience to a divine command, and a type of Christ, was well pleasing to God: he was reconciled to the offerer, and did himself take a complacency in that reconciliation. He rested, and was refreshed with these institutions of his grace, as, at first, with his works of creation (Exo 31:17), rejoicing therein, Psa 104:31. Christ's offering of himself to God is said to be of a sweet-smelling savour (Eph 5:2), and the spiritual sacrifices of Christians are said to be acceptable to God, through Christ, Pe1 2:5.
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Summary
Leviticus 1:4 describes a pivotal moment in the burnt offering ritual: the offerer's laying of hands upon the animal's head. This act signifies a profound identification with the sacrifice, a transfer of the offerer's sin and guilt onto the innocent animal. Through this divinely ordained procedure, the offering becomes acceptable to God, accomplishing atonement for the individual, highlighting the personal nature of sin, the necessity of substitution, and God's gracious provision for reconciliation within the covenant.
Context
Literary Context
Leviticus 1:4 is situated at the very beginning of the book of Leviticus, which meticulously outlines the laws and procedures for Israel's sacrificial system and cultic worship. Chapter 1 specifically details the "burnt offering" (Hebrew: 'olah), which was unique among the sacrifices in that the entire animal (excluding the skin) was consumed by fire on the altar, symbolizing complete devotion, consecration, and propitiation. This initial chapter sets the stage for understanding how sinful humanity could approach a holy God, emphasizing the need for a divinely prescribed means of purification and reconciliation. The preceding verses establish the types of animals acceptable for the burnt offering, while subsequent verses detail the slaughter, preparation, and burning of the sacrifice, all leading to the climactic act of atonement.
Historical & Cultural Context
The practice of animal sacrifice was widespread in the ancient Near East, but Israel's sacrificial system, as revealed in the Torah, stood apart due to its monotheistic framework, ethical demands, and specific theological purpose. Unlike pagan sacrifices often aimed at appeasing capricious deities or manipulating divine favor, Israel's offerings were a response to God's covenant initiative and a means of maintaining fellowship with a holy God who had already redeemed them from slavery in Egypt. The burnt offering was a regular and foundational sacrifice, often offered daily, as seen in the instructions for the daily burnt offering and on special occasions, symbolizing the complete surrender and dedication of the worshiper to Yahweh. The ritual of laying on of hands was a common practice in the ancient world to signify transfer, whether of blessing, authority, or, in this case, identification and sin. Within the tabernacle setting, this act occurred at the entrance of the Tent of Meeting, before the altar of burnt offering, emphasizing the public and communal nature of worship, yet the deeply personal act of seeking atonement.
Key Themes
Leviticus 1:4 contributes significantly to several key themes woven throughout the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to approach Him through divinely ordained means, as detailed in the sacrificial system. This verse also highlights the pervasive nature of Sin and its defiling effect, which necessitates a costly remedy for reconciliation. The act of laying hands on the animal underscores the theme of Substitutionary Atonement, where an innocent life is given in place of a guilty one to satisfy divine justice. This concept is foundational to understanding God's gracious provision for His people, allowing them to draw near despite their imperfection, as seen in the broader context of God's covenant relationship with Israel established in Exodus. The acceptance of the offering by God also points to the theme of Divine Grace and Acceptance, demonstrating that atonement is ultimately God's initiative, not merely a human ritual, as also evident in the Day of Atonement rituals.
Exposition and Analysis
Key Word Analysis
This primitive word, distinct from the closed hand (כַּף), refers to the open hand, indicating power, means, or direction. In this context, the offerer's hand signifies the personal agency and identification involved in the ritual. It is through this physical contact that the offerer's identity and sin are symbolically transferred to the animal, making the sacrifice personally efficacious. The act is one of deliberate and intentional engagement, signifying the offerer's responsibility and participation in the atonement process.
This primitive root means "to prop," "to lean upon," or "to take hold of." In the context of the burnt offering, it describes the firm, deliberate action of the offerer pressing his hand down upon the animal's head. This is not a light touch but a forceful leaning, signifying the transfer of the offerer's personal identity, sins, and guilt onto the innocent animal. It establishes a profound connection between the offerer and the sacrifice, indicating that the animal now bears the burden that rightfully belongs to the individual.
This primitive root means "to cover," "to expiate," "to condone," or "to reconcile." It is a foundational theological term describing the divine action of dealing with sin, specifically by covering or purging it, thereby removing the barrier between a holy God and sinful humanity. In Leviticus 1:4, the acceptance of the burnt offering by God results in the "covering" of the offerer's sin, allowing for renewed fellowship and forgiveness. It is God's gracious provision to appease His righteous wrath and restore relationship.
Verse Breakdown
"And he shall put his hand upon the head of the burnt offering;"
This clause describes the crucial, personal act performed by the offerer (not the priest). The physical act of placing one's hand firmly on the animal's head was a solemn, public declaration of identification. It signified that the animal was not merely a gift, but a substitute, taking the place of the offerer. The offerer's sins, guilt, and the consequences thereof were symbolically transferred to the innocent animal, which would then bear the burden. This emphasized the personal nature of sin and the need for a substitute.
"and it shall be accepted for him to make atonement for him."
This clause reveals the divine purpose and efficacy of the ritual. The phrase "it shall be accepted for him" underscores that the validity and power of the offering did not stem from the human act itself, but from God's gracious acceptance of the sacrifice. This acceptance, ordained by God, then resulted in "atonement for him." The atonement (kaphar) meant that the offerer's sin was "covered" or "purged," allowing for reconciliation with God. This was not a magical act, but a divinely appointed means by which a holy God could justly forgive and restore fellowship with sinful humanity.
Literary Devices
Leviticus 1:4 is rich in Symbolism. The act of the offerer laying his hand upon the head of the burnt offering profoundly symbolizes the transfer of sin and guilt from the individual to the innocent animal. The animal itself is a Symbol of substitution, taking the place of the guilty party. The entire burnt offering, consumed by fire, is a Symbol of complete dedication and propitiation, ascending to God as a pleasing aroma. Furthermore, the verse functions as Typology, foreshadowing the ultimate, perfect sacrifice of Jesus Christ. The Old Testament ritual, with its emphasis on a life for a life and the covering of sin, points forward to the once-for-all sacrifice of the Lamb of God, who would truly bear the sins of humanity and provide complete and eternal atonement.
Theological and Thematic Connections
Leviticus 1:4 encapsulates foundational theological truths concerning sin, sacrifice, and divine reconciliation. It powerfully illustrates the principle of substitutionary atonement, where an innocent life is given in place of a guilty one to satisfy divine justice and restore fellowship. This verse underscores the gravity of sin, which demands a costly remedy, and simultaneously highlights God's gracious provision for humanity to approach Him despite their sinfulness. The acceptance of the offering by God emphasizes that atonement is ultimately a divine act, not merely a human ritual. The meticulous details of the burnt offering, including the laying on of hands, served to impress upon the Israelite the seriousness of their sin and the profound cost of their reconciliation with a holy God, preparing them for a deeper understanding of future divine revelation through the person and work of Christ.
Reflection and Application
While the Old Testament sacrificial system has been fulfilled in Christ, the principles embedded in Leviticus 1:4 remain profoundly relevant for believers today. This verse invites us to reflect on the immense cost of our sin and the absolute necessity of a perfect sacrifice for atonement. It calls us to a deeper appreciation of God's holiness and His unwavering commitment to justice, which demands a penalty for sin, yet simultaneously reveals His boundless love in providing a way for reconciliation. Just as the Israelite identified with the animal, we are called to personally identify by faith with Jesus Christ's death and resurrection, acknowledging that He bore our sins and became our substitute. This identification is not a mere intellectual assent but a heartfelt surrender, leading to a life of gratitude and consecrated living in response to the complete atonement we have received through Him, recognizing that our acceptance before God is entirely due to His finished work.
Questions for Reflection
FAQ
What is the significance of the offerer laying his hand on the animal's head?
The act of the offerer laying his hand upon the head of the burnt offering was a crucial symbolic gesture. It signified a personal identification with the sacrifice and a ritual transfer of the offerer's sins, guilt, and impurities onto the innocent animal. This was not a casual touch, but a firm pressing down, indicating that the animal was becoming the offerer's substitute, bearing the burden of their transgression. It underscored the personal nature of sin and the necessity of a life given in exchange for another to achieve atonement. This ritual act made the animal "his" sacrifice, representing him before God, and demonstrating his acknowledgment of personal sin and the need for a divine remedy.
What does "atonement" mean in the context of Leviticus 1:4, and how was it achieved?
In Leviticus 1:4, "atonement" (Hebrew: kaphar, H3722) means "to cover," "to purge," or "to make reconciliation." It refers to the divine act of dealing with sin, removing its defilement, and restoring a right relationship between a holy God and sinful humanity. For the Israelite, atonement was achieved through the divinely prescribed ritual of the burnt offering, which included the laying on of hands, the shedding of the animal's blood, and its complete consumption by fire on the altar. The verse explicitly states that the offering "shall be accepted for him to make atonement for him," indicating that the efficacy of the atonement was dependent on God's gracious acceptance of the sacrifice, not merely on the human performance of the ritual. It was God's chosen means to cover sin and allow His people to draw near, as further elaborated in the laws of atonement.
Is Leviticus 1:4 still relevant for Christians today, given that animal sacrifices are no longer practiced?
Absolutely. While the Old Testament sacrificial system, including the burnt offering, has been fulfilled and rendered obsolete by Christ's perfect sacrifice, Leviticus 1:4 remains profoundly relevant. It teaches us fundamental theological truths: the gravity of sin, which demands a costly remedy; the principle of substitution, where an innocent life is given for a guilty one; and the necessity of divine acceptance for reconciliation. This verse serves as a powerful type, pointing forward to Jesus Christ, who is the ultimate "Lamb of God" (as described in John 1:29) who perfectly fulfilled all the requirements of the Old Covenant sacrifices. Understanding this verse deepens our appreciation for the complete and eternal atonement we have in Christ, reminding us that He bore our sins on the cross (as seen in 1 Peter 2:24) and provides the only way to be accepted by God.
Christ-Centered Fulfillment
Leviticus 1:4, with its detailed ritual of the offerer laying hands upon the burnt offering for atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The symbolic transfer of sin from the offerer to the animal is a powerful foreshadowing of Christ's identification with humanity's sin, though He Himself was sinless. Just as the animal became the substitute, bearing the consequences of the offerer's transgression, so too did Jesus, the spotless Lamb of God, willingly take upon Himself the sins of the world. He became our substitute, bearing the full wrath of God against sin on the cross, as eloquently stated in 2 Corinthians 5:21, where "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." The acceptance of the burnt offering by God for atonement points directly to God's gracious acceptance of Christ's perfect, once-for-all sacrifice, which truly "covers" and purges our sins, providing eternal redemption (as seen in Hebrews 9:11-14). Through faith, believers "lay hands" on Christ, identifying with His death and resurrection, and are thereby accepted in the Beloved (as described in Ephesians 1:6), receiving complete and lasting atonement that animal sacrifices could only anticipate. This profound reality underscores the new covenant established through His blood, making direct access to God possible.