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Leviticus 1:3-9; 2:1-3; 3:1-5 Notes

EW Commenttary-Lev. 1:1-3; 2:1-3; and 3:1-5

Lev. 1:1-3 Introduction: the idea of sacrifice in ancient Israel.

1. (1:1) God speaks to Moses from the tabernacle.
2.

Now the LORD called to Moses, and spoke to him from the tabernacle of meeting, saying,

  1. Now the LORD called to Moses: The story of Leviticus picks up where Exodus left off. The people of Israel, the covenant descendants of Abraham, Isaac, and Jacob, were still camped at the foot of Mount Sinai. They remain at Sinai through the Book of Leviticus.
  2. From the tabernacle of meeting: This indicates that the tabernacle was now completed. The last several chapters of Exodus described the construction of the tabernacle (Exodus 35-40). With the tabernacle of meeting complete, the sacrificial system could now be put into operation.
         i. In John 1:14 there is a deliberate link between this tabernacle of meeting and in incarnate Jesus Christ (the Word became flesh and dwelt [tabernacled] among us. As the tabernacle of meeting was a symbol of God's presence among His people, Jesus Christ was God present on earth.

2. (1:2) What to do when you bring an offering to LORD.

"Speak to the children of Israel, and say to them: 'When any one of you brings an offering to the LORD, you shall bring your offering of the livestock-of the herd and of the flock.

  1. When any one of you brings an offering: In the covenant God made with Israel at Mount Sinai, there were three major parts. The covenant included the law Israel had to obey, sacrifice to provide for breaking the law, and the choice of blessing or curse that would become Israel's destiny through history.
         i. The sacrificial system was an essential element of the Mosaic covenant because it was impossible to live up to the requirements of the law. No one could perfectly obey the law, and sin had to be dealt with through sacrifice. Each commanded sacrifice was significant, and they all pointed toward the perfect sacrifice Jesus would offer in His crucifixion (Hebrews 7:27, 9:11-28).
         ii. This was not the beginning of God's sacrificial system. Adam knew of sacrifice (Genesis 3:21), as did Cain and Abel (Genesis 4:3-4), and Noah (Genesis 8:20-21). Israel offered sacrifice at the Passover (Exodus 12). Job 1:5 and Exodus 10:25 also mention burnt sacrifices before the book of Leviticus.
         iii. The idea of sacrifice to the gods was not unique to Israel. Other nations and cultures practiced sacrifice, often ultimately involving human sacrifice. The universality of sacrifice is evidence that this concept was known to man before the flood and was carried to different cultures from the survivors of the flood in Noah's day.
  2. Brings an offering to the LORD: Because sacrifice was already known to Israel, these instructions to the priests were not particularly new - they were mostly a clarification of a foundation that was already known to Israel through the traditions of their fathers.
         i. God had a wise timing in bringing the law of the sacrifices at this time. Before the Tabernacle of Meeting was built, there was no one place of sacrifice, and the procedures for sacrifice couldn't really be settled and regulated. But now with the completion of the Tabernacle, Israel could bring their sacrifice to one place and follow the same procedures for each sacrifice.
         ii. The first seven chapters of Leviticus deal with personal, voluntary offerings. Chapters one through five are mostly instructions to the people who bring the offering, and chapters six and seven are mostly instructions to the priests concerning offerings.
         iii. Matthew Poole explained why there were so many different kinds of sacrifices: "To represent as well the several perfections of Christ, be true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifices."
         iv. The fact that God gave so much instruction on how to specifically offer sacrifices shows that this was not a matter God left up to the creativity of the individual Israelite. They were not free to offer sacrifices any way they pleased, even if they did it with sincerity. God demanded the humility and obedience of His people in the sacrificial system. It had to be carried out in a way that was God-centered, not man-centered.
  3. You shall bring an offering of the livestock-of the herd and of the flock: This meant that an Israelite worshipper could not offer a "wild" or non-domesticated animal. They could only bring domesticated livestock from the herd or from the flock. Each animal was part of the Israelite's inventory of animals for fabric, milk and all its products, and meat. Giving to God of the herd and of the flock meant that sacrifice cost something.
         i. "In Numbers and Ezekiel as well as Leviticus, the Hebrew word for offering is a very general term used to designate anything given as a sacrifice to God. In Nehemiah 10:35 and 13:31 it is even used of non-sacrificial offerings made to God." (Peter-Contesse)

B. The procedure for the burnt offering.

1. (1:3) Bringing the animal for the burnt offering.

'If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the LORD.

  1. If his offering is a burnt sacrifice: The burnt offering, as its name implies, was completely burnt before the LORD. It was a total sacrifice. The burnt sacrifice was a general offering intended to make one right with God through the atonement of sin (propitiation) or to demonstrate special devotion to God (consecration).
         i. "Its name literally means 'that which ascends,' and refers, no doubt, to the ascent of the transformed substance of the sacrifice in fire and smoke, as to God. The central idea of this sacrifice, then, as gathered from its name and confirmed by its manner, is that of the yielding of the whole being in self-surrender, and borne up by the flame of intense consecration to God." (Maclaren)
  2. Let him offer a male: The animal offered had to be a male, because male animals were thought to be stronger and usually considered to be more valuable.
  3. Without blemish: The animal must not have any obvious defect. God would not accept a defective sacrifice. A priest of Israel would examine each animal brought for sacrifice and affirm that it had no obvious blemish or defect.
         i. This demonstrates the principle that to atone for the sin of another, the sacrifice must be perfect. It could not, at the same time, atone for its own failings and for the failings of another.
         ii. This wonderfully points toward the perfect, ultimate sacrifice and atonement of Jesus Christ. Jesus fulfilled this standard perfectly, being a sinless and pure sacrifice without blemish (Jn 8:29, 8:46, 14:30, 15:10).
         iii. "The LXX [Septuagint] translated the adjective tamim [without blemish] with the word amomos. Peter employed this Greek adjective to refer to the death of Christ as the offering of a lamb 'unblemished' (1 Pet 1:19)." (Rooker)
         iv. This demonstrates the principle that God wants our best, and deserves our best. A farmer in ancient Israel might be happy to give God a diseased and useless animal, because it would cost him little. There are many anecdotes and funny stories illustrating this tendency to give God lesser things. These include the story of the farmer whose cow gave birth to twins, and he swore he would give one of the calves to God. He didn't decide which one to give to God, until one day one of the calves died. He said to his wife: "Guess what? God's calf died today." In contrast, "Our best is but poor, but that which we do give, must be our best." (Morgan)
         v. "The first, dealt with in this chapter, was the burnt offering, suggesting the need of personal dedication to God. Those who are admitted to the place of worship are such as have utterly failed to render their life to God thus perfectly. Therefore the offering they bring must be slain and burned." (Morgan)
         vi. Israel did not always live up to this standard, and much later the Prophet Malachi rebuked Israel for offering God sub-standard sacrifices: And when you offer the blind as a sacrifice, is it not evil? And when you offer the lame and sick, is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably? (Malachi 1:8)
  4. He shall offer it of his own free will: God did not want forced offering in the burnt sacrifice. Each animal had to be freely offered. This illustrates the principle that God wants our hearts, freely given to Him.
  5. At the door of the tabernacle of meeting: The sacrifices were not be made at the home of each individual Israelite, or that the places they later called the high places. God had an appointed place and order for sacrifice.
          i. Some think that the burnt sacrifice was the most commonly offered in ancient Israel, therefore it is listed first.

Lev. 2:1-3 - A. The procedure for the grain offering.

1. (2:1-3) The presentation of the grain offering.

'When anyone offers a grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. He shall bring it to Aaron's sons, the priests, one of whom shall take from it his handful of fine flour and oil with all the frankincense. And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD. The rest of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire.

  1. When anyone offers a grain offering to the LORD: The grain offering was typically fine flour, mixed with a bit of oil and frankincense. A portion of the flour was burnt before the LORD on the altar. The remainder was given to the priests for their own use in making bread for the priest and his family (the rest of the grain offering shall be Aaron's and his sons').
          i. G. Campbell Morgan rightly saw the grain offering as suggestive of our service to God. ""This meal offering was the work of men's hands, of the fruits of the ground, the result of cultivation, manufacture, and preparation; and it was the symbol of service offered."
         ii. Matthew Poole considered three reasons for the grain offering.
            - Grains and things that grow are of great necessity and benefit to man, and it is appropriate to honor God with such things.
            - Even the poorest could offer a grain offering, and God wanted to open the door for the poor to bring offerings to Him.
            - This brought necessary and helpful grain and things grown to the priests.
         iii. Poole described fine flour: "Searched, or sifted, and purged from all bran, it being fit that the best things should be offered to the best Being."
         iv. All with frankincense: "This substance was often used in rituals of antiquity, because it produces a pleasant odor when burned. It was a very expensive product because it was usually imported from the southeastern coast of the Arabian peninsula, through the intermediary of Arabia. Normally it was used only in
    ritual ceremonies." (Peter-Contesse)
         v. "Because the priests represent God, they have a right to those sacrifices offered to God. The grain offering apparently provided the main source of income for the priesthood." (Rooker)
         vi. Nehemiah 13:12 tells us that the tithes of wine, grain, and oil were stored in special rooms at the temple.
  2. A memorial on the altar, an offering made by fire, a sweet aroma to the LORD: God allowed and received this bloodless sacrifice as an expression of thanksgiving, not as atonement for sin. In a society where most people were farmers, this was a fitting symbol of thanks for God's faithful provision.
  3. It is most holy of the offerings to the LORD made by fire: The emphasis of the grain offering was gratitude. That it was called most holy of the offerings shows the high regard God has of our thankfulness.

Lev. 3:1-5 - Offering cattle for the peace offering.

1. (3:1-2) The presentation and killing of cattle for the peace offering.

'When his offering is a sacrifice of a peace offering, if he offers it of the herd, whether male or female, he shall offer it without blemish before the LORD. And he shall lay his hand on the head of his offering, and kill it at the door of the tabernacle of meeting; and Aaron's sons, the priests, shall sprinkle the blood all around on the altar.

  1. When his offering is a sacrifice of a peace offering: In contrast to the burnt offering (Leviticus 1:3), the
  2. sacrifice of a peace offering could be either a male or female animal. However, the animal still had to be without blemish.
     - Without blemish means we give God the best.
    -  Without blemish means we need a sinless substitute.
    -  Without blemish points to Jesus, the perfect sacrifice (1 Peter 1:19).
         i. The peace offering was not an offering to make peace with God (this was the purpose of the sin offering of Leviticus 4), but an offering to enjoy peace with God. The whole reason Jesus made peace between the Father and the believer is so that the peace could be enjoyed.
         ii. The greatest animal peace offering ever made happened when Solomon dedicated the temple, offering 22,000 cattle and 120,000 sheep (1 Kings 8:63). That must have been history's greatest barbecue. Later, Hezekiah gave a festival where 2,000 bulls and 17,000 sheep were given for peace offerings (2 Chronicles 30:24).
  3.      iii. The greatest peace offering ever made happened when Jesus gave Himself as a sacrifice on the cross. His sacrifice not only paid the penalty of our sin, but He also made peace between the believer and God that can now be enjoyed: Therefore, having been justified by faith, we have peace with God though our Lord, Jesus Christ (Romans 5:1). Ephesians 2:14-16 notes that Jesus Christ Himself has become our peace and has broken the wall of separation.
         iv. Notably, either a male or female animal could be used. When it comes to peace with God and fellowship with God, there is no male or female (Galatians 3:28), all are welcome before God. Leviticus 7:11-14 further explains that the peace offering made for thanksgiving was to be presented with an offering of unleavened cakes or wafers and leavened bread. These two were presented as a wave offering and may be considered a prophetic announcement of God bringing Jew and Gentile together in the peace of Jesus the Messiah (Ephesians 2:11-18)

    b. He shall lay his hand on the head of the offering: As with the burnt offering (Leviticus 1:4), the one bringing the offer identified with the substitute sacrifice and symbolically transferred their sin to the sacrifice by laying his hand on the head of the offering.

    c. Kill it at the door of the tabernacle: As with the burnt offering (Leviticus 1:5), the sense is probably (though not certainly) that the Israelite bringing the offering actually made the cut to the animal's neck that bled the animal to death. Afterwards, it was the job of the priests to sprinkle the blood all around on the altar.
         i. This happened at the door of the tabernacle, at the very entrance. This was where the Israelite brought their sacrifice to the priests. The non-priestly Israelite did not go into the tabernacle court, except here at the very entrance, at the door of the tabernacle.

2. (3:3-5) The presentation of the parts of the animal sacrifice.

Then he shall offer from the sacrifice of the peace offering an offering made by fire to the LORD. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the LORD.

  1. The fat that covers the entrails and all the fat that is on the entrails: In the peace offering, the blood of the animal was offered to God (Leviticus 3:2) along with the fat, which was burned on the altar of sacrifice.
    i. The heleb, 'the fat' that covers the organs and entrails, was not to be eaten but was to be burned. The fat represented the choicest part of the offering. The fat belonged to God and had to be offered to him in sacrifice." (Rooker)
  2. On the altar upon the burnt sacrifice: The altar that received God's portion of the peace offering was the same altar that received the burnt sacrifice - which comes first. Peace and fellowship with God come on the same basis as God's sacrifice for sin.
         i. In Christian terminology, we would say that the cross of Jesus Christ is not only the place where our sin was paid for by the sacrifice of Jesus, it is also the place where we enjoy peace and fellowship with God.
  3. An offering made by fire, a sweet aroma to the LORD: The offering of the animal's fat from the different parts of the cut-up sacrifice pleased God; it was a pleasant, sweet aroma to the LORD.
       -  Fat was considered to be the prime portion, giving flavor and moisture to the meat of the animal.
       -  Fat is the stored energy of the animal; it is a way of offering one's energy and work to God.
          i. There is no mention made of what to do with meat portions of the animal. This is because the meat portion was to be shared, with a part given to the priests and part given to the one who brought the offering. That one ate his portion of meat as part of a fellowship meal with God, normally with a gathering of immediate and extended family.
         ii. "Think of this blessed feast with God. We who were once far off in the wicked and hostile imaginings, are now made nigh; we sit at God's table as His children and hear Him say. Let us make merry and be glad; this My son was dead and is alive again." (Meyer)

  4. A sweet aroma to the LORD: Morgan points out that this phrase is used of the first three offerings (the burnt offering, the grain offering, and the peace offering). It is not used of the sin offering or the trespass offering. The idea is that in the first three the fire brings out the aroma; in the last two, the fire destroys.
         i. Morgan drew this principle from this: "If a man be in rebellion, a sinner persisting in his sin, the fire destroys him. If he be yielded, the fire brings out the beauty of character. Christ knew the fire bringing out sweet savor in His absolute perfections; He knew it as consuming, as He represented the sinner, and was made sin."

Lev. 1:1-3 EXPOSITION

PART I THE LAWS AND REGULATIONS RESPECTING SACRIFICES

THE SACRIFICES (chapters 1-7). There are five classes of sacrifices instituted or regulated in the first seven chapters of Leviticus, each of which has its special signification-the burnt offering, the meat offering, the sin offering, the trespass offering, and the peace offering. The burnt offering, in which the whole of the victim was consumed in the fire on God's altar, signifies entire self-surrender on the part of the offerer; the meat offering, a loyal acknowledgment of God's sovereignty; the sin offering, propitiation of wrath in him to whom the offering is made, and expiation of sin in the offerer; the trespass offering, satisfaction for sin; the peace offering, union and communion between the offerer and him to whom the offering is made.

The burnt offering (Leviticus 1:1-17) typifies the perfect surrender of himself, made by the Lord Jesus Christ, and exhibited by his life and death on earth; and it teaches the duty of self-sacrifice on the part of man.

Leviticus 1:1

And the LORD called unto Moses. The first word of the verse, in the original Vayikra, meaning "and called," has been taken as the designation of the book in the Hebrew Bible. The title Leviticon, or Leviticus, was first adopted by the LXX; to indicate that it had for its main subject the duties and functions appertaining to the chief house of the priestly tribe of Levi. The word "and" connects the third with the second book of the Pentateuch. God is spoken of in this and in the next book almost exclusively under the appellation of "the LORD" or "Jehovah," the word "Elohim" being, however, used sufficiently often to identify the two names. Cf. Le Leviticus 2:13, Leviticus 19:12. And spake unto him. The manner in which God ordinarily communicated with a prophet was by "a vision" or "in a dream;" but this was not the case with Moses; "My servant Moses is not so, who is faithful in all mine house; with him will I speak mouth to mouth, even apparently" (Numbers 12:8). The Levitical code of laws, therefore, was delivered to Moses in his ordinary mental state, not in trance, or dream, or ecstasy. Out of the tabernacle of the congregation. The tabernacle had just been set up by Moses (Exodus 40:16). It derives its name of the congregation, or rather of meeting, from being the place where God met the representatives of his people (see Numbers 16:42). Hitherto God had spoken from the mount, now he speaks from the mercy-seat of the ark in the tabernacle. He had symbolically drawn near to his people, and the sacrificial system is now instituted as the means by which they should draw nigh to him. All the laws in the Book of Leviticus, and in the first ten chapters of the Book of Numbers, were given during the fifty days which intervened between the setting up of the tabernacle (Exodus 40:17) and the departure of the children of Israel from the neighbourhood of Mount Sinai (Numbers 10:11).

Leviticus 1:2

If any man of you bring. Sacrifices are not now being instituted for the first time. Burnt offerings at least, if not peace offerings, had existed since the time of the Fall. The Levitical law lays down regulations adapting an already existing practice for the use of the Israelitish nation; it begins, therefore, not with a command, "Thou shalt bring," but, if any man of you (according to custom) bring. Any member of the congregation might bring his voluntary offering when he would. The times at which the public offerings were to be made, and their number, are afterwards designated. An offering. This verse is introductory to the ensuing chapters, and speaks of "offerings" in general. "Korban," which is the word here used for "offering," derived from karab, meaning "to draw near for the sake of presentation," is the generic name including all offerings and sacrifices. It is used in speaking of animal sacrifices of various kinds, including peace offerings and sin offerings (Leviticus 3:1; Leviticus 4:23 and it is applied to vegetable offerings (Leviticus 2:1, Leviticus 2:13) and to miscellaneous offerings for the service of the tabernacle, such as wagons and oxen, silver vessels for the altar, gold, jewels, etc. (Numbers 7:3, Numbers 7:10; Numbers 31:50). It is translated by the LXX. into Greek by the word δῶρον, equivalent to the Latin donum, and our "gift." These offerings are now distinguished into their different kinds.

Leviticus 1:3

If his offering be a burnt sacrifice. The Hebrew term for "burnt sacrifice" is olah, meaning "that which ascends;" sometimes kaleel "whole offering," is found (Deuteronomy 33:10); the LXX. use the word ὁλοκαύτωμα, "whole burnt offering." The conditions to be fulfilled by an Israelite who offered a burnt sacrifice were the following:-1. He must offer either
(1) a young bull without blemish, or
(2) a young ram, or
(3) a young he-goat, or
(4) a turtle-dove, or
(5) a young pigeon.

2. In case it were a bull, ram, or goat, he must bring it to the door of the tabernacle, that is, the entrance of the court in front of the brazen altar and of the door of the holy place, and there after or present it.

3. In offering it he must place his hand firmly on its head, as a ceremonial act.

4. He must kill it, either himself or by the agency of a Levite.

5. He must flay it.

6. He must divide it into separate portions.

7. He must wash the intestines and legs.

Meantime the priests had their parts to do; they had

1. To catch the blood, to carry it to the altar, and to strike the inner sides of the altar with it.

2. To arrange the fire on the altar.

3. To place upon the altar the head, and the fat, and the remainder of the animal, for consumption by the fro.

4. To sprinkle or place a meat offering upon them.

5. The next morning, still dressed in their priestly garments, to take the ashes off the altar, and to place them at the east of the altar (Leviticus 6:10).

6. To carry them outside the camp to a clean place, the bearer being dressed in his ordinary costume (Leviticus 6:11).

There were, therefore, four essential parts in the ritual of the burnt offering-the oblation of the victim (Leviticus 1:3, Leviticus 1:4), the immolation (Leviticus 1:5), the oblation of the blood, representing the life (ibid.), and the consumption (Leviticus 1:9)-the first two to be performed by the offerer, the third by the priest, the fourth by the fire representing the action of God. The moral lesson taught by the burnt offering was the necessity of self-surrender and of devotion to God, even to the extent of yielding up life and the very tenement of life. As the offerer could not give up his own life and body and still live, the life of an animal belonging to him, and valued by him, was substituted for his own; but he knew, and by laying his hand on its head showed that he knew, that it was his own life and his very self that was represented by the animal. The mystical lessons taught to those who could grasp them were-

1. The doctrine of substitution or vicarious suffering.

2. The fact that without the shedding of blood there was no acceptance.

3. The need of One who, being very man, should be able to perform an action of perfect surrender of his will and of his life. The fulfilment of the type is found in the perfect submission of Christ as man, throughout his ministry, and especially in the Garden of Gethsemane, and in the offering made by him, as Priest and willing Victim, of his life upon the altar of the cross. the burnt offering is to be without blemish, for had not the animal been perfect in its kind, it would not have served its moral, its mystical, or its typical purpose. The word ἄμωμος, used by the LXX. as equivalent to the Hebrew term, is applied to Christ in Hebrews 9:14 and 1 Peter 1:19; and St. Paul teaches that it is the purpose of God that those who are adopted in Christ should also be "holy and without blemish" (Ephesians 1:4). A priest had to certify that the victim was free from all defects. He shall offer it of his own voluntary will should rather be translated, He shall offer it for his own acceptance. The animal, representing the offerer, was presented by the latter in order that he might be himself accepted by the Lord. This aspect of the offering is brought out more clearly by the minchah, or meat offering, which always accompanied the burnt offering. The place where the presentation took place was the door of the tabernacle, that is, the space immediately within the eastern entrance into the court of the tabernacle, immediately facing the brazen altar, which stood before the east end of the tabernacle, where was the door or entrance which led into the holy place. "The presenting of the victim at the entrance of the tabernacle was a symbol of the free will submitting itself to the Law of the Lord" (Clarke). Cf. Romans 12:1 : "I beseech you that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."

Lev. 2:1-3 - EXPOSITION

THE MEAT OFFERING. The regulation of the burnt offering as a Levitical institution is immediately followed by a similar regulation of the meat offering, consisting of flour and oil, with salt and frankincense, and usually accompanied by the drink offering of wine. The sacrifice of the animal in the burnt offering had represented the entire surrender of the offerer's will and life to God; the presentation of the fruits and products of the earth in the meat offering represents man's gift of homage, whereby he acknowledges God's sovereignty over all things and over himself, by offering to him a portion of that which he had graciously bestowed in abundance. David's words, "All things come of thee, and of thine own have we given thee ... all this store cometh of thine hand, and is all thine own" (1 Chronicles 29:14, 1 Chronicles 29:16), express the idea underlying the meat offering. In the acted language of symbolism, it not only recognized the supremacy of God, but made a tender of loyal submission on the part of the offerer; as gifts of homage did in the case of Jacob and Esau (Genesis 32:20), and as they do to this day throughout our Indian empire, and generally in the East.

Leviticus 2:1
And when any will offer a meat offering unto the Lord. The word used in the original for "meat offering" (minchah), means, like its Greek equivalent, δῶρον, a gift made by an inferior to a superior. Thus the sacrifices of Cain and Abel were their "minchah" to God (Genesis 4:3, Genesis 4:4), the present sent to Esau by Jacob was his "minchah" (Genesis 32:13), and the present to Joseph was his brethren's "minchah" (Genesis 43:11). It is therefore equivalent to a gift of homage, which recognizes the superiority of him to whom it is offered, and ceremonially promises loyal obedience to him. Owing to its use in this passage, it came gradually to be confined in its signification to vegetable gifts,-unbloody sacrifices, as they are called sometimes, in contrast to animal sacrifices-while the word "corban" crone to be used in the wider acceptation which once belonged to "minchah." The conditions to be fulfilled by the Israelite who offered a meat offering were the following.

1. He must offer either

(1) uncooked flour, with oil, salt, and frankincense, or

(2) flour made into an unleavened cake (whether of the nature of biscuit or pancake), with oil, salt, and frankincense; or

(3) roasted grains, with oil, salt, and frankincense.

2. He must bring his offering to the court of the tabernacle, and give to the priests at least as much as one omer (that is, nearly a gallon), and not more than sixty-one omers.

The priest receiving it from him must:

1. Take a handful of the flour, oil, and salt, or a proportionate part of the cake (each omer generally made ten cakes) in place of the flour, and burn it with all the frankincense as a memorial upon the altar of burnt offering.

2. With his brother priests he must eat the remainder within the precincts of the tabernacle. Here the essentials of the sacrifice are the presentation made by the offerer, and the burning of the memorial on the altar, followed by the consumption of the remainder by the priests. The moral lesson taught to the Israelite completed that of the burnt offering. As the burnt offering taught self-surrender, so the meat offering taught recognition of God's supremacy and submission to it, the first by the surrender of a living creature substituted for the offerer, the second by the gift of a part of the good things bestowed by God on man for the preservation of life which, being given back to God, serve as a recognition of his supremacy. Spiritually the lesson taught the Jew was that of the necessity of a loyal service to God; and mystically he may have learnt a lesson

(1) as to the force of prayer rising up to heaven as the incense which had to be offered with each form of the meat offering;

(2) as to the need of purity and incorruption, symbolized by the prohibition of leaven and honey, and the command to use salt. The supplemental character of the meat offering accounts for the order in which it hero stands, not arbitrarily interposed between two animal sacrifices, but naturally following on the burnt offering, as an adjunct to it and the complement of its teaching. So close was the union between the two sacrifices, that the burnt offering was never offered without the accompaniment of the meat offering (Numbers 15:4). It has been also maintained that the meat offering, like the drink offering, was never made independently of the animal sacrifice; but this cannot be proved. On the contrary, the manner in which laws regulating it are here laid down, lead to the inference that it might be offered, when any willed it, by itself. The close connection between the sacrifice of an animal and the offering of cakes of flour, and of wine, is noticeable in heathen sacrifices likewise. The very word, immolare, translated "to sacrifice," is derived from the mola or salt-cake offered with the animal; and the other word ordinarily used in Latin for "sacrifice," that is, mactare, is derived from the victim being enriched (magis auctus) with the libation of wine. Thus we see that the offering of the fruits of the earth was regarded, elsewhere as well as in Judaea, as the natural concomitant of an animal sacrifice, and not only that, but as so essential a part of the latter as to have given a name to the whole ceremony, and not only to the whole ceremony, but to the specific act of the slaughter of the victim. The thought of the heathen in offering the fruits of the earth was probably not much different from that of the Israelites. It was his gift to the superhuman power, to which he thus acknowledged that he owed submission. We may further notice that salt was enjoined in the heathen as in the Jewish sacrifices as indispensable. Pliny says that the importance of salt is seen especially in sacrifices, none of which are completed without the salt-cake ('Hist. Nat.,' 31, 7) The now obsolete use of the word "meat" in the sense of "food," in contrast to "flesh," creates some confusion of thought. "Fruit offering" would be a better title, were it not that the signification of "fruit" is going through a similar change to that which "meat" has undergone. "Flour offering" might be used, but an alteration in the rendering is not imperative.

Leviticus 2:2

He shall take there out his handful. This was the task of the priest. The handful that he took and burnt upon the altar has the technical and significative name of the memorial. It acted as a memorial before God, in the same way as Cornelius's prayers and alms-"Thy prayers and thine alms are come up for a memorial before God" (Acts 10:4)-being something which should cause God to think graciously of the offerer. The frankincense is not mixed with the flour and the oil and the salt, as a constituent element of the offering, but is placed upon them, and is all of it burnt in "the memorial," symbolizing the need of adding prayer to sacrifice, that the latter may be acceptable to God.

Leviticus 2:3

The remnant of the meat offering shall be Aaron's and his sons'. The meat offerings must have gone far to supply the priests with farinaceous food, as, for every handful of flour burnt on the altar, nearly a gallon went to the priests. They had to eat it within the precincts of the tabernacle, as was the case with all meats that were most holy, viz. the minchahs, the shew-bread, and the flesh of the sin offering and of the trespass offering (Leviticus 10:12). Other meats assigned to the priests might be eaten in any clean place (Leviticus 10:14). The priests' own meat offerings were wholly burnt (Leviticus 6:23).

Lev. 1:1-3 - EXTRA COMMENTARY

Overview: The book of Leviticus is one of the most important books in the Old Testament. This book is a set of rules that God gave to Moses, so that His Hebrew children could learn how to live pleasing unto God. This book is the third that Moses wrote. It is the third of the Pentateuch (5 books).

These laws, God gave to Moses for the people, are not just religious laws, but civil laws as well. If the people live up to these laws, there would be no need for a king to rule over them. God wanted to fellowship with His people. He made a way for them to approach Him through sacrifice and obedience.

In Leviticus, we see the day to day progression of these Israelites. We will see as long as they worship God, they stay in good standing with Him. It is only when they wander from His instructions that they have trouble.

The Hebrew title of Leviticus is Wayyiqra, which means (and He called). It is also known as the (law of the priests), and the (law of offerings). In the Septuagint, it is titled Leuitikon, which means (that which pertains to the Levites). The name Leviticus indicates that it is connected with the tribe of Levi.

These laws were definitely given to Moses. The Hebrews were camped at the foot of mount Sinai, when Moses received these laws, which would later be called the law of Moses. They covered religious obligations, civil laws, moral laws, and even covered financial and dietary laws. A people could live just by these laws and do very well. God really wanted to be the only King these people needed.

These Levitical laws were given to Moses about one year after the first Passover. It would actually be about the first part of the second year of their wanderings.

In our study here, as in the other studies, we are looking into the spiritual meaning of the Scriptures. We will see types and shadows of Jesus in the offerings and sacrifices. Just as in the book of Hebrews, we see Jesus Christ as our High Priest. He (Jesus), is our perfect sacrifice for all time. Thank goodness we do not have to keep up with all the sacrifices today. It would be a full time job. We see Jesus as the Passover Lamb, we see Him as the Bread, we see Him taking our sin upon His Body, that we might take on His righteousness.

If there is a theme, that we are to partake of in this book of Leviticus, it would be (Be ye holy, for I am holy). God is the holy God. A sinful person cannot approach God. We are allowed to approach Him, when we are covered in the blood of the prefect Lamb, His precious Son Jesus Christ. Only when we are washed in that blood are we allowed to approach the Father. Our life is in the blood of the Lamb. We are partakers of death, until we accept Jesus Christ as our Savior and Lord. He is life. If we are full of Jesus, then we are full of life.

In Leviticus we see God teaching His chosen people how to live up to their being His chosen. We must look carefully at this book. We too, are the called of God. We must learn what is expected of the called of God. This is for all of God's people, but even more so for those called into the ministry. God brought them out of Egypt (the world). Have we really left Egypt (the world), or are we still trying to cling to the world with one hand, and have God with the other? We have to leave Egypt before we can head for the Promised Land.

We can learn the ways of God in this series of lessons, but it is a special thing to be able to walk with God. He fellowships with the pure in heart only.

We sing a praise song that says (Open my eyes Lord, I want to see Jesus. To reach out and touch Him and say that I love Him. Open my ears Lord and help me to listen, open my eyes Lord I want to see Jesus). To understand Leviticus, we must open our heart and let the Holy Spirit tell us the hidden messages contained here.

In these lessons watch for two keys. Access to the Father and the Holiness of God. The word Holy occurs 80 times in this book. God will also establish in this book the special times of worship. Look in each one of these and see Jesus. Offerings and feasts will all be types and shadows of our Lord Jesus. Look for Jesus in the high priest and look for believers in the priests. The symbolic meanings are tremendous in this book.

God is a God of order. In Exodus, He gave instruction for the building of the Tabernacle. Now Moses receives the instructions for the form of worship conducted in the tabernacle. Each sacrifice has a specific purpose. I say one more time, try to see the message God has for us in each of the feasts and sacrifices.

Leviticus 1:1 "And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,"

"The Lord called unto Moses": Leviticus begins where Exodus left off. No sooner did the glory cloud come down to rest on the tabernacle in the concluding verses of Exodus, then God instructed Moses with the content in Leviticus. The question of how to use the tabernacle in worship is answered here by an audible voice from the Divine Glory over the ark in the Holy of Holies (compare Exodus 40:34; Num. 7:89; Psalm 80:1).

"Tabernacle of the congregation": This is so named since it was the place where Israel would gather to meet the Lord (compare Exodus 25:8, 22; 26:1-37; and see Exodus chapters 25-32), for a detailed description of the tabernacle.

This very first verse leaves absolutely no doubt who these laws were given to, and no doubt at all who gave them. Lord in the verse above, is Jehovah, which means self existent or eternal One.

Leviticus 1:2 "Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock."

"Speak unto the children of Israel": This is essentially revelation with reference to their spiritual life, for all the descendants of Jacob, who was also called Israel (compare Gen. 32:28).

"If any man of you bring": These were completely voluntary and freewill offerings with no specific number or frequency given (1:3). The regulation excluded horses, dogs, pigs, camels, and donkeys, which were used in pagan sacrifices, as well as rabbits, deer, beasts and birds of prey. The sacrifice had to be from the offer's herd or he had to purchase it.

"An offering": The Pharisees manipulated this simple concept so that adult children could selfishly withhold the material goods which would help their parents, under the guise of Corban, that it was dedicated to the Lord (compare Mark 7:8-13).

"Bring an offering": All sacrifices described in this book typically point to Jesus Christ, who gave Himself without spot unto God. They are thus predictive figures called types. Aaron the high priest also typifies Christ, our high priest (Heb. 4:15; 5:4-6; 9:7-14).

"Herd, and of the flock": These terms refer to the cattle (1:3), sheep, or goats (1:10), respectively. Only domestic animals could be sacrificed.

We remember, from the study in Exodus, that the people were so frightened by the voice of God, that they had begged Moses to talk to God for them. The chain was God speaking to Moses and then Moses speaking to the people. The message Moses was to give the people was from God. Moses was just the mouth to bring it. This offering above seems to be a voluntary offering, because of the word [if]. One of the pleasing things that the patriarchs did everywhere they went was build an altar to God. God is pleased when man tries to please Him. We remember in Genesis, that Cain's offering was unacceptable to God, but Abel's offering of the flock was acceptable. Man, worshipping through offerings and sacrifices, was as if he were offering himself to God. The shedding of the blood of the animal symbolized the offering of his life to God.

Leviticus 17:11 "For the life of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul."

When the sacrifice was burned up, it symbolized the fact that the person sacrificing had totally committed themselves to God. The end result of sacrificing and making offerings is to put ourselves into a closer moral relationship with God. We Christians do this through accepting Jesus as our sacrifice. These Hebrews did it through sacrificing animals. The blood of animals, or even sinful man, could never do away with sin. The only thing it could do was cover it up. The person still had a guilty conscience. The only way to have a clear conscience is to be washed in the blood of Jesus Christ [the Lamb of God].

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

Leviticus 1:3 "If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD."

The concept of a "burnt sacrifice" is presented first for significant reasons. It expressed "dedication". The term means "that which ascends", that is, to Yahweh. The entire sacrifice was consumed by fire on the altar, so that it was also described as the "whole burnt offering". Of the other sacrifices, part was burned and part was eaten by the priests or even by the offeror himself; but all the burnt offering ascended to God in flame and smoke. Thus, the Israelite was taught that entire consecration is essential to true worship. The offerings were graded in value so that even the poorest worshipers who were conscious of their spiritual need might find access to God by coming in complete devotion. The offering was to be "a male without blemish", indicating we are to bring the best we have to Him. The phrase "of his own voluntary will" is best translated "that he may be accepted". The proper place to offer the sacrifice was "at the door of the tabernacle", that is, in the court near the brazen altar, not at home or elsewhere.

This burnt sacrifice, as we said before, symbolizes the total commitment of the person sacrificing. This is to be done of their own free will, not of obligation. Salvation is offered to everyone, but we must accept Jesus as our Savior and Lord of our own free will. God does not require it of us. It is our decision whether we commit our life to God or not. The reason this is a male without blemish is because it is a type and shadow of Jesus (the Lamb of God). It shows the sin free (without blemish), life of Jesus. It was offered at the door of the tabernacle, because the first step to salvation is repentance. Just inside the door was the bronze altar. Bronze symbolizes judgement. We are all guilty of sin, before we repent and accept Jesus as our substitute for our sin. The person bringing this animal for sacrifice was placing his guilt on the head of this animal. The blood that was shed symbolized turning his life over to God. The key here is he came to God of his own free will. The blood sacrifice and the burning of the animal, showed his dedication to God.

Lev 2:1-3 - EXTRA

Verses 1-16: The meaning of a word changes in the course of time, and we have just such an instance here. The "meat offering unto the Lord" was the one offering that did not consist of "meat". It was the "meal offering", an offering of grain or cereals made of fine flour. The word translated "meat" means in Hebrew simply a "present". The primary idea of this offering is that of a gift presented to God as an act of worship. Yet, because this offering was the product of the soil and the result of human labor, it symbolized the consecration to God of the fruit of one's labor. This was in the form of food and indicated that all our toil or our activities should be dedicated to God (compare Eccl. 2:24-25; 1 Cor. 10:31).

The ingredients included are significant. The "oil" was not only a usual constituent of daily food, but has been recognized as a symbol of the Holy Spirit. People who are dedicated to God can expect the power of His Spirit to guide, aid, and empower them on a daily basis. "Frankincense" was incense of high quality. It was white like the manna (Exodus 16:14; Num. 11:8), and symbolized prayer and praise. As one offered to God the work of his hands, it was sanctified by continual petition and thanksgiving. The "memorial of it" was burned before the Lord; the remainder was given to the priest as his support. His ministry was absolutely necessary if offerings were to be made. In (6:14-23), it is prescribed that a meal offering shall be presented by the priest for the whole people of Israel every morning and every evening. The reference to "salt" indicates that the act of sacrifice was a reminder of the eternal covenant relationship between the worshiper and his God. A "covenant of salt" was indissoluble (Num. 18:19). It began as necessary to a proper meal, but because an emblem of fidelity in the Near East, and thus the "salt of the covenant".

Leviticus 2:1 " And when any will offer a meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:"

"Meat offering": As the burnt offering, typified Christ in His death, the meal offering typifies Him in life. It speaks of His loving and living obedience through a spotless life, dedicated to God and satisfying the demands of the law (Matt. 3:15). Without leaven, typifying malice, wickedness and erroneous doctrine (1 Cor. 5:6-9; Matt. 16:12), the bread symbolized the consecration of one's life and substance (Lev. 2:14). Jesus used the unleavened bread during the Passover to symbolize His body, broken for us (1 Cor. 11:23-24), an act which is memorialized by the Lord's Supper in this Church Age. Oil usually signifies the Holy Spirit, given to Him without measure (John 3:34). Frankincense, a sweet resin used in perfumes and burned for its pleasant aroma, speaks of spiritual dedication and communion (see. Mal. 1:11; Rev. 5:8; 8:3-4), exemplified in Christ's life and ministry.

This "meat offering" really had no animal flesh in it. This offering accompanied the burnt offering. We must recognize right here from the beginning, the symbolic meaning of these elements. These elements above are the elements used in making bread. Jesus is the Bread of life. Notice these 2 following Scriptures which say that very thing.

John 6:35 "And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."

John 6:51 "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."

This statement, that this bread is His flesh, just might be the reason this offering is called the meat offering. Fine flour indicates that this is the best. We must not offer God second best. This oil here, symbolizes the Holy Spirit. Jesus was full to overflowing with the Spirit of God. Frankincense made a sweet odor before God.

Frankincense was given Jesus at His birth, which recognized Him as the Bread and burnt offering. He was our atonement.

Leviticus 2:2 "And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, [to be] an offering made by fire, of a sweet savor unto the LORD:"

"Handful": Unlike the whole burnt offering (1:9), only a representative or memorial portion was given to the Lord.

This was the task of the priest. The handful that he took and burnt upon the altar has the technical and significate name of the memorial. It acted as a memorial before God, in the same way as Cornelius's prayers and alms.

Acts 10:4 "Thy prayers and thine alms are come up for a memorial before God".

Being something which should cause God to think graciously of the offeror. The frankincense is not mixed with the flour and the oil and the salt, as a constituent element of the offering. But is placed upon them, and is all of it burnt in "the memorial," symbolizing the need of adding prayer to sacrifice, that the latter may be acceptable to God.

Notice here, that the tithe of this flour, oil, and frankincense was not eaten by anyone, it was an offering to God. The rest of this was given to the priests, who are symbolic of the Christians. The Christians are to partake of this bread. This burning of a portion of this on the fire, is to glorify God. The remainder, which was given to the priests, shows the great sacrifice of Jesus' body on the cross for the Christians.

Matthew 26:26 "And as they were eating, Jesus took bread, and blessed [it], and brake [it], and gave [it] to the disciples, and said, Take, eat; this is my body."

You see the Bread was symbolic of Jesus' body. Jesus' sacrifice of His body, on the cross, glorified the Father and provided the Bread of life for the believers.

Leviticus 2:3 "And the remnant of the meat offering [shall be] Aaron's and his sons': [it is] a thing most holy of the offerings of the LORD made by fire."

"Aaron and his sons": Unlike the brunt offering (1:9, 13, 17), this offering supplies provision for the priests.

Which not only shows the care taken by the Lord for the maintenance of the priests, from whence the apostle argues for the support of ministers of the Gospel (1 Cor. 9:13). But denotes that such who are made priests unto God by Christ, have a right to feed upon Christ the meat offering by faith. Who is that altar and meat offering, which none but such have a right to eat of.

"It is a thing most holy of the offerings of the Lord made by fire": Some offerings with the Jews were only holy things, or, as they call them, "light" holy things, comparatively speaking. Others were heavy holy things, or most holy. Or, as it is in the original, "holiness of holiness", the most holy of all.

These Bread remnants should be eaten by the minister (who Aaron represents), and the Christians (who his sons represent). This is, perhaps, speaking of communion.

Matthew 4:4 "But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."

Another meaning for this could very well be that, the minister and all Christians should partake of the Bread (Bible). It is of utmost importance to study the Bible every day. We cannot live without this spiritual food.

Lev. 3:1-5 - EXTRA

We will be looking at the Peace Offering in this lesson. The Hebrew name for the peace offering is (zebach shelamim), which means sacrifice of peace offerings. This was a festive feast and was along with and after the burnt offering, meat offering, and Firstfruits. This offering symbolizes the peace that comes through Jesus Christ after He has reconciled us to Father God. There is a peace that true Christians have, that is actually beyond the world's comprehension. Just the fact that we have no fear of death, sets us aside from the world. The believers have hope of the resurrection, as we said in a previous lesson. Peace offerings were a way of thanking God for His bountiful blessings.

Leviticus 3:1 "And if his oblation [be] a sacrifice of peace offering, if he offer [it] of the herd; whether [it be] a male or female, he shall offer it without blemish before the LORD."

"Peace offering": The slain animal offering differs from the burnt offering. The fat and the kidneys were removed from the bullock or heifer, after the blood. If it was a lamb being offered, the rump was also removed. The inner parts were burned and the remainder provided sustenance for the priests. This typifies Christ as our peace offering on the cross, for He is also our "peace" (Eph. 2:13-17).

We see that both males and females are acceptable in this offering. This peace offering does not relate to the physical body of Jesus Christ is why this is so. The peace of God comes to both male and female, when we receive Jesus as our Savior. Take note that all offerings are to be without blemish. Of course, LORD here is Jehovah. Their herd consisted not only of cattle, but sheep, and goats, as well. This would mean then, that they could bring a bull, or cow, a he goat or a she goat, or a ram or an ewe.

Leviticus 3:2 "And he shall lay his hand upon the head of his offering, and kill it [at] the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about."

The peace offering, the burnt offering, the meat offering, and the firstfruits offering were all just inside the door of the tabernacle. This is like a brand new Christian who has just received the Lord Jesus as their Savior. What overwhelming joy there is when one sinner comes to Christ. It calls for a celebration, and that is what the peace offering is all about. We see again, the laying of the hand on the animal's head to show the transfer of the person's sin (symbolically), to the offering. Actually, this offering will turn into a feast. The sons of Aaron and the one who offers will eat of this meat after it is properly prepared. We see, in this blood, that the Lord Jesus is the one who brings this peace. It is as if we are thanking Him for His sacrifice of His blood for us. Jesus made peace with God for us, He is our peace.

Ephesians 2:14 "For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];"

Leviticus 3:3 "And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that [is] upon the inwards,"

This fat and the inwards that were burned on this bronze altar, were a sweet smelling savor unto the Lord. This offering to God recognized where the peace of God came from. This is like a prayer of thanksgiving from us to God. Remember, on this same altar, the covenant with God and His people had been sealed with the salt. There is plenty to rejoice about. Since we are looking at types and shadows, we can see the Lord's supper with the apostles shadowed in this peace offering. Notice in the next few verses, that the priests partake of the food from this offering. The priests symbolize Jesus' followers then and now.

Leviticus 3:4 "And the two kidneys, and the fat that [is] on them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away."

Meaning either the two kidneys which were next the flanks, or the fat upon them, which was next to them. These, and the burning of them, may signify the burning zeal and flaming love and affections of Christ for his people. "The fat": All of the fat was dedicated to the Lord 3:3-5, 9-11, 14-16).

"And the caul above the liver, with the kidneys, it shall he take away": Or the caul, which is a thin membrane or skin, in which the liver is enclosed. With the liver, together with the kidneys, he separated from the rest in order to burn, at least with a part of the liver.

We see in this that the portion to be burned is the kidney and all of the fat. This is to be burned as a sweet savor to the Lord. Later on in this same chapter the people are told to not eat fat or blood, that they belong to God. One of the terrible practices of Satan worshippers today is the drinking of blood. This would be a horrible abomination to God.

Leviticus 3:5 "And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which [is] upon the wood that [is] on the fire: [it is] an offering made by fire, of a sweet savor unto the LORD."

That is, the fat of the several parts before mentioned. This signified the sufferings of Christ, by which our peace is made, and by whose death we are reconciled to God. This rite of burning the fat of the inwards of sacrifices was used by the Pagans, and is still retained by the idolatrous Indians to this day.

"Upon the burnt sacrifice": Which, as Gersom says, was the burnt offering of the daily sacrifice of the morning, which was offered first of all sacrifices. So Jarchi says, "we learn that the daily burnt offering preceded every other offering.'' This was an eminent type of Christ's sacrifice.

"Which is upon the wood that is on the fire": That is, which burnt offering was laid upon the wood on the fire, and the fat of the peace offering upon that.

"It is an offering made by fire, of a sweet savor unto the Lord": As Christ's sacrifice is (Eph. 5:2; see note on Lev. 1:9).

This is to be burned on the brazen altar. The priests, the sons of Aaron, were to do the burning. Remember one more time that the priests symbolize the Christians. This shows us that in our thanksgiving to God, we should also give offerings to His work.