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Commentary on Leviticus 1 verses 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.
We strip off the skin of a victim when we remove the illusion of virtue from the eyes of our mind. We cut its limbs into pieces when we carefully distinguish the content of a virtue and ponder it step by step. We should take care, so that when we conquer evil we do not replace it with frivolous goods. Otherwise those goods might produce inconstancy; they might lay hold of frivolity; they might wander off on the path of error; they might be broken by laziness and lose the value of work already done. In all things the mind should look around carefully and persevere in its provident concern. We should also note that we are sometimes afflicted by an impulse to illicit thoughts, because we are engaged in some earthly business, even if it is legitimate. When an earthly act is tinged with desire, even in a small way, the power of the ancient enemy grows against us and our minds are corrupted by no small oppression of temptation. Hence the priest of the law is bidden to burn in fire part of the victim that has been cut into pieces, namely, the head and the parts around the liver; but the feet and the intestines of the victim he must first wash in water. We burn the head and what is near the liver when, in the senses that rule the whole body and in our hidden desires, we burn with the flame of divine love. And the priest is commanded to wash the victim’s feet and intestines. Feet touch the earth, and intestines carry excrement. We are often set on fire with longing for eternity and in our sense of devotion long for our mortification. But since we still do something earthly because of our weakness, we tolerate in our hearts some illicit thoughts that we have suppressed. And when unclean temptation fouls our thoughts, what do they contain except excrement from the victim’s intestines? To burn them, they should be washed, for it is necessary that weeping in fear should wash away unclean thoughts. The heavenly fire can burn them in an acceptable sacrifice. Whatever the mind suffers in unfamiliar struggle or in the memory of its first conversion is to be washed, so that it can burn more sweetly in the sight of the one who beholds it. Exposition of the Old and New Testament, Leviticus
We strip off the skin of a victim when we remove the illusion of virtue from the eyes of our mind. We cut its limbs into pieces when we carefully distinguish the content of a virtue and ponder it step by step. We should take care, so that when we conquer evil we do not replace it with frivolous goods. Otherwise those goods might produce inconstancy; they might lay hold of frivolity; they might wander off on the path of error; they might be broken by laziness and lose the value of work already done. In all things the mind should look around carefully and persevere in its provident concern. We should also note that we are sometimes afflicted by an impulse to illicit thoughts, because we are engaged in some earthly business, even if it is legitimate. When an earthly act is tinged with desire, even in a small way, the power of the ancient enemy grows against us and our minds are corrupted by no small oppression of temptation. Hence the priest of the law is bidden to burn in fire part of the victim that has been cut into pieces, namely, the head and the parts around the liver; but the feet and the intestines of the victim he must first wash in water. We burn the head and what is near the liver when, in the senses that rule the whole body and in our hidden desires, we burn with the flame of divine love. And the priest is commanded to wash the victim’s feet and intestines. Feet touch the earth, and intestines carry excrement. We are often set on fire with longing for eternity and in our sense of devotion long for our mortification. But since we still do something earthly because of our weakness, we tolerate in our hearts some illicit thoughts that we have suppressed. And when unclean temptation fouls our thoughts, what do they contain except excrement from the victim’s intestines? To burn them, they should be washed, for it is necessary that weeping in fear should wash away unclean thoughts. The heavenly fire can burn them in an acceptable sacrifice. Whatever the mind suffers in unfamiliar struggle or in the memory of its first conversion is to be washed, so that it can burn more sweetly in the sight of the one who beholds it.
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SUMMARY
Leviticus 1:6 outlines the precise, ritualistic preparation of the burnt offering, instructing the offerer or priest to meticulously "flay" the animal and "cut it into his pieces" before its presentation on the altar. These actions were far more than mere butchery; they were sacred steps emphasizing the principles of thoroughness, purity, and complete dedication essential for approaching a holy God. Every part of the offering was to be exposed, inspected, and prepared, symbolizing an unreserved surrender and a profound desire for atonement and intimate communion with the divine.
CONTEXT
Literary Context: Leviticus 1:6 is an integral component of God's detailed instructions for the burnt offering, known as the ʻolah, which stands as the first and most foundational of the five principal sacrifices delineated in Leviticus 1-7. These divine directives were delivered to Moses immediately following the completion and consecration of the Tabernacle, thereby establishing the precise means by which a sinful people could appropriately approach a holy God. Preceding this verse, the instructions detail the bringing of an unblemished animal to the entrance of the tent of meeting, the symbolic laying on of hands by the offerer (signifying identification with the sacrifice), and the slaughter of the animal by either the offerer or an assisting priest, as described in Leviticus 1:1-5. Following the flaying and cutting into pieces described in verse 6, subsequent verses, specifically Leviticus 1:7-9, detail the arrangement of wood and fire on the altar, the washing of the entrails and legs, and the complete burning of the offering, signifying its ascent to God as a "soothing aroma." This precise and sequential order underscores the highly structured and sacred nature of Israelite worship.
Historical & Cultural Context: In the broader ancient Near Eastern world, animal sacrifice was a ubiquitous practice. However, the Israelite sacrificial system, as uniquely revealed in the book of Leviticus, distinguished itself profoundly through its divine origin, its unwavering emphasis on holiness, and its unparalleled meticulousness. The Tabernacle, which had been freshly constructed according to the divine blueprints meticulously detailed in Exodus 25-40, served as the central locus of worship and the tangible manifestation of God's dwelling presence among His chosen people. The burnt offering, being entirely consumed by fire upon the altar, symbolized complete dedication and served as a general atonement for sin, distinguishing it from other offerings that might involve shared meals or atonement for specific transgressions. The actions of flaying and cutting, far from being merely practical steps for combustion, carried profound symbolic weight. They ensured that the offering was thoroughly examined for any hidden blemish and prepared in a manner befitting a holy and transcendent God. This extraordinary level of detail stood in stark contrast to the often chaotic or less precise sacrificial rites observed among surrounding pagan nations, thereby underscoring the unique purity, order, and divine authority demanded by the God of Israel.
Key Themes: Leviticus 1:6 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's absolute purity and His demand for a holy approach from His people. The meticulous preparation of the offering, including flaying and cutting, underscores the necessity of Purity and Thoroughness in worship, ensuring that nothing impure or hidden is presented to God. This verse also highlights the theme of Atonement, as the burnt offering served as a means for the offerer to be reconciled with God, signifying a complete surrender in exchange for divine favor. The ʻolah itself is a powerful symbol of Wholehearted Devotion and Complete Surrender, as the entire animal is consumed, leaving nothing for the offerer. Furthermore, the detailed instructions reinforce the theme of Divine Order and Instruction, demonstrating God's sovereign authority in dictating the precise terms of worship and covenant relationship. These themes are foundational to understanding Israel's covenant with Yahweh and foreshadow the perfect sacrifice to come, as seen in passages like Hebrews 9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The instructions presented in Leviticus 1:6, consistent with much of the book of Leviticus, primarily employ Prescription and Didacticism. These literary techniques involve providing explicit commands and meticulously teaching the people the precise, divinely ordained methods for worship and sacrifice. The highly detailed nature of the steps, from flaying the animal to cutting it into its specific pieces, serves as powerful Symbolism. The act of flaying symbolizes the profound act of laying bare the inner self, exposing all aspects of one's life to God's holy scrutiny, while the cutting into pieces signifies a complete and unreserved dedication, where every single part of the offering, and by extension the offerer's life, is consecrated to God. This meticulous and ritualistic process also powerfully highlights the pervasive Thematic Emphasis on holiness, purity, and divine order required in approaching a transcendent and holy God, thereby reinforcing that worship is never to be casual or superficial but always reverent, precise, and deeply intentional.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 1:6, with its detailed instructions for preparing the burnt offering, profoundly underscores God's unwavering demand for thoroughness, purity, and complete dedication in all acts of worship. The meticulous flaying and cutting ensured that nothing was hidden, held back, or impure before the offering was consumed by fire. This ritual purity and comprehensive surrender were not merely procedural; they were essential for atonement and for maintaining the sacred covenant relationship between a holy God and His people. While the Old Testament sacrificial system served as a temporary means of atonement and a pedagogical tool to teach profound spiritual truths, its underlying principles of wholehearted devotion and the necessity of a spotless, unblemished offering remain eternally relevant, pointing forward to the ultimate, perfect sacrifice that would fully and finally reconcile humanity to God.
REFLECTION AND APPLICATION
The ancient ritual of flaying and cutting the burnt offering into pieces, though seemingly far removed from our contemporary worship practices, offers profound and enduring lessons for believers today. It challenges us to deeply consider the depth and sincerity of our own "spiritual sacrifices"—our worship, our service, our daily lives, and indeed, our very selves, as offerings presented to God. Just as every part of the sacrificial animal was exposed and meticulously prepared, so too should we cultivate a willingness to allow God to examine every hidden corner of our hearts, laying bare our motives, our deepest desires, our weaknesses, and our strengths before His holy presence. This call for thoroughness demands a radical honesty and transparency in our relationship with God, ensuring that our devotion is neither superficial nor partial, but rather complete and unreserved. It serves as a powerful reminder that authentic worship requires not only purity of heart but also a profound willingness to surrender every "piece" of our lives to His sovereign will, reflecting a genuine and earnest desire for holiness and intimate communion with our Creator.
Questions for Reflection
FAQ
Why was it necessary to "flay" and "cut into pieces" the burnt offering in ancient Israelite worship?
Answer: These actions were absolutely crucial for both practical and profound symbolic reasons within the divinely ordained Israelite sacrificial system. Practically, flaying (the complete removal of the hide) allowed for a thorough and unimpeded inspection of the animal's entire body for any hidden blemishes, thus ensuring it met the stringent divine standard of being "without blemish," as specified in Leviticus 1:3. This also prepared the carcass for efficient and complete combustion on the altar. Cutting the animal into specific, manageable pieces ensured that every part, including the internal organs, could be properly washed—a requirement explicitly stated in Leviticus 1:9—and then fully consumed by the sacred fire, signifying a complete and total dedication of the offering. Symbolically, these meticulous steps powerfully emphasized the themes of thoroughness, absolute purity, and unreserved surrender. Nothing was to be hidden or held back; the entire being of the animal was laid bare and offered to God, representing the offerer's complete devotion and earnest desire for atonement and reconciliation.
CHRIST-CENTERED FULFILLMENT
The meticulous preparation of the burnt offering described in Leviticus 1:6 finds its ultimate, perfect, and eternally sufficient fulfillment in the person and redemptive work of Jesus Christ. The Old Testament requirement to "flay" and "cut into pieces" the animal, exposing every part for inspection and complete consumption, powerfully foreshadows the flawless perfection and the totality of Christ's sacrifice on the cross. Jesus, as the divinely appointed, spotless Lamb of God who takes away the sin of the world, was inherently without blemish. Yet, He was metaphorically "flayed" through the brutal scourging He endured, vividly described in Matthew 27:26, and "cut into pieces" through the agonizing piercing of His hands, feet, and side on the cross, an event foretold in prophecies like Psalm 22:16 and profoundly fulfilled in John 19:34. Every aspect of His being—His perfect humanity and His divine nature—was fully offered, exposed, and consumed by divine wrath for the atonement of sins. Unlike the temporary and imperfect Old Testament sacrifices that had to be repeated continually, Christ's singular, once-for-all offering was so complete, so thorough, and so perfect that it fully satisfied God's righteous demands, thereby providing eternal redemption for all who place their faith in Him, as powerfully declared in Hebrews 10:10-14. He was the ultimate burnt offering, completely consumed, yet rising in glorious triumph, becoming the truly "soothing aroma" to God that forever reconciles humanity to its Creator.