Torah (written)

Leviticus 2:1-16 (The Grain Offering)

Charlie Garrett Leviticus, Leviticus (written), Old Testament, Sermons, Torah, Torah (written) 0 Comment

Leviticus 2:1-16
The Grain Offering

Today we will go through 16 verses of a chapter which is often the downfall of many readers of the Bible. They quickly get through Genesis and the first half of Exodus. When they get to the repetition in Exodus, they start to simply read for the sake of reading, but without the joy of what the verses actually picture.

For us, those verses were literally filled with pictures of Christ. For the struggling reader of the final chapters of Exodus, they certainly come to Leviticus with great anticipation that a new book will bring many tasty delights, just like they saw earlier. The first chapter is read and mentally ignored, and by the time they finish the second chapter, they will turn the page and skim over what Chapter 3 might offer.

In seeing that it is basically the same as Chapters 1 & 2, they quietly close the book and put it on the shelf. “I’ll come back to this soon. I just need a break.” Many never return to this marvelous treasure again. Some walk away from it for years and years, but then they hear someone speak on the glory of what is concealed in it and they come back on fire once again.

This chapter, like the last, and like those to come, may seem irrelevant, outdated, and tedious to read on the surface, but when you’re looking for Christ, nothing is irrelevant, outdated, or tedious. We just need to look for Him. Out of 16 verses, I suppose we will draw out 50 to 100 pictures of Him.

Text Verse: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 40 But you are not willing to come to Me that you may have life.” John 5:39, 40

Jesus wasn’t talking about the New Testament when He said this. It didn’t exist. Rather, He was speaking to the people of Israel about their Scriptures. We call them the Old Testament. And when He said that they testify of Him, He meant that they did so wholly and completely.

This is the beauty of studying these seemingly repetitive and tedious passages. They are filled with the glory of the Lord. When the New Testament writers explain what He did, they use the same symbolism that they grew up with while hearing their writings. They came to the marvelous understanding that all of these things were about Him.

The grain offerings today follow logically after the burnt offerings of Chapter 1. The burnt offering is as a life given up wholly to the Lord. The grain offerings will look to our works in the Lord which are acceptable because of His works. Each step takes us through a picture of our own redemption and life in Christ.

Let us never grow weary of this pursuit of Christ from the Old Testament. In the end, our understanding of the New will be deepened and enriched by what we see with each new revelation of that which was hidden. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Simple Grain Offering (verses 1-3)

‘When anyone offers a grain offering to the Lord,

The next offering to be laid out in Leviticus takes the entire chapter to explain. It is the grain offering. The word in Hebrew is minkhah, and it indicates that which is bestowed, or a donation. It is generally a gift made from an inferior to a superior. John Lange notes that –

“It signifies not so much resignation as giving, or a return, in the sense of childlike thankfulness, resignation of the support of life, of the enjoyment of life. Its motive is not through a divine demand as the performance of a duty or a debt, but through an instinctive desire of communion with Jehovah.”

However, despite this possibly being the case, that this is an offering of thankfulness and instinctive desire, it is still outlined and specified here in Leviticus. There are several sound reasons for this. The first is that when such an offering is to be made, it needs to be presented in a manner which is acceptable to the Lord.

The next is that each offering must prefigure Christ. As no offering apart from Christ is truly acceptable to God, then this is a logical, and even necessary, deduction. And thirdly, Lange may be a bit over-zealous in stating that it is an instinctive desire. If it is, it is one easily quenched in man. How many of us would offer an offering to God if we were not somehow taught or instructed to do so? Very few indeed! As Adam Clarke clarifies –

“It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace.” Adam Clarke

Clark is correct in this, but there is even more. Even if the offering is mandated, and the offeror comes forward as mandated to make an offering, and he does it in accord with the specifications, it does not mean that the offering will be acceptable to the Lord. This is seen throughout the Old Testament, such as in Amos 5 –

“I hate, I despise your feast days,
And I do not savor your sacred assemblies.
22 Though you offer Me burnt offerings and your grain offerings,
I will not accept them,
Nor will I regard your fattened peace offerings.
23 Take away from Me the noise of your songs,
For I will not hear the melody of your stringed instruments.
24 But let justice run down like water,
And righteousness like a mighty stream.” Amos 5:22

An offering not made in faith and with a right heart before God is loathsome to Him. This is proven from the very first time this type of offering was seen. It was in Genesis 4 when Cain and Abel brought their minkhah, or offerings, to the Lord. Abel’s offering, according to Hebrews 11, was of faith. Cain’s was not and it was not considered acceptable to the Lord.

The next time the minkhah was seen was in the offering that Jacob used to pacify his brother Esau after his many years in exile in Padam Aram. It is also the type of offering that Joseph’s brothers made to him when they came before him as the ruler in Egypt.

Because of the use of it in this passage, it generally became common to associate the minkhah with a bloodless offering only. Here in verse 1, the offering is said to apply to “anyone.” The word is nephesh, which means “soul.” In the burnt offering of the previous chapter, an adam, or man, was to bring the offering.

1 (con’t) his offering shall be of fine flour.

Here the word soleth, or “fine,” is used. It was first seen in Genesis 18:6 when the Lord and two angels appeared to Abraham at his tent. He offered to make them a meal while they waited. When they agreed, it said this –

“So Abraham hurried into the tent to Sarah and said, “Quickly, make ready three measures of fine meal; knead it and make cakes.” Genesis 18:6

It is from an unused root meaning to strip; flour, as chipped off; and thus fine. It is generally considered, even when not specifically stated, that wheat was the flour used in such an offering. It would be the best of things offered to the greatest of Beings, meaning the Creator. In this, it is a picture of Christ, the first and finest grain of wheat, as He alluded to Himself in John 12:24 –

“Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.”

It is a fitting emblem of Christ who is the Bread of life, and the One who thus provides everlasting life to those who partake of Him. Thus the offering is an acknowledgment of this to God.

It should be noted that the grain which is offered came from God, but it has been modified by man in the grinding process. Thus a type of work is involved in the picture. It is a confession that the works we do are to be performed in Christ, and are due only to Him. This is seen in the next words…

1 (con’t) And he shall pour oil on it,

The word for “pour” is yatsaq. It means to cast, as in casting bronze in a mold. From this, the idea of pouring is seen. One pours molten metal into a cast. Here the oil is poured onto the flour. It is a picture of the anointing of the Holy Spirit, as it is throughout the Bible. The term “Messiah” signifies the Anointed One, as does “Christ” in Greek. It thus gives us the idea of divine grace.

1 (con’t) and put frankincense on it.

After the oil, frankincense is added. It is an expensive and fragrant resin which exudes from a shrub and is collected for incense, perfume, and the like. In Hebrew, it is levonah. This comes from the word lavan, meaning “brick” and so it gives the idea of “white,” perhaps because of its smoke.

The concept of a brick in the Bible is one of human work. At the tower of Babel, the people made lavan, or bricks in order to work their way to heaven. In Egypt, the people were forced to make brick without straw and were unable to perform their duties. In both instances, pictures were being made of man’s futile attempt at pleasing God through works. Their brick-making was tainted and unacceptable.

Here, the levonah pictures the acceptable works of Christ which are offered to God. Therefore, we see Christ’s satisfaction through His work, and His acceptable intercession for us because of it. In other words, without Christ, the works of preparing the fine flour of the meal offering would be unacceptable to God. Only with Christ in the picture are the works acceptable.

As this will be burnt on the altar, it indeed pictures His intercession for us. There is no such thing as going to God without a mediator. In Israel, the high priest was that mediator, but he only prefigured the true Mediator, Christ, who is seen in this offering. Once the frankincense is added, it was then brought to the priests…

2 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.

Once the offering is brought to the priests, the attending priest was to take a handful of the flour and oil, but all of the frankincense was to be gathered up in the handful. The word “handful” is qamats. It is a verb which means “grasp with the hand,” or “take a handful.” The Hebrew repeats the noun form of the word, and thus it reads, “…and take a handful from there, a full handful.” In this handful was to be all of the frankincense.

2 (con’t) And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the Lord.

This full handful, including all of the incense, was to be burnt on the brazen altar where the other offerings were burnt. The word for “burn” signifies a burning of incense. Therefore, it is more than a mere burning, but one which is to be, as is then noted, a sweet aroma to the Lord.

This portion was to be an azkarah, or a memorial offering. This is the first of seven times that the azkarah will be mentioned, all but one time will be in Leviticus. It comes from the word zakar which means “to remember.” Thus it is as a memorial.

Everything about this points us to Christ. The frankincense is His work. This is why all of it is burnt. Our works are only acceptable if they are done in Him. The oil, the grain, the words used, each aspect is to lead us to an understanding of what Christ has done for us, and which then makes our works acceptable to God. Thus, the memorial is of what Christ has done. Without it, there would not be anything worthy of remembering.

It must be noted that the word used in the Greek translation of the Old Testament for “memorial” is the same as that which is used in Acts 10:4 when speaking of the prayers and alms of Cornelius –

“Your prayers and your alms have come up for a memorial before God.”

This is not without importance in understanding that the faith of Gentiles was considered as a memorial which led them to Christ where they could then be sealed with the Holy Spirit. God is looking for faith in His faithless creatures. When that faith is united with belief in Christ, it leads to salvation.

3 The rest of the grain offering shall be Aaron’s and his sons’. 

It would make no sense for the offeror to receive back his offering, and the memorial portion was satisfactory for the picture of Christ and His work. Therefore, all that was left of the offering, was given to the priests as their portion. This is important because…

3 (con’t) It is most holy of the offerings to the Lord made by fire.

What was not burnt up was still considered as wholly offered up to the Lord by the offeror. It was qodesh qadashim, or “holy of holies” to the Lord. Unlike the offerings which were completely burnt up on the altar which were not called holy of holies to the Lord, the term is necessary here.

The reason is that if it was burnt up, there could be no possibility of anything remaining being used for profane purposes. However, because this offering had something remaining, it was given this descriptor so that all would know that it was dedicated to the priests alone.

What will it take to please the Lord; how much work will do?
When will my deeds be enough?
I think I have satisfied Him through and through
But then I ponder about my life… all the bad stuff

And then I see that the bad outweighs the good
And so I do a bit more hoping it will be enough
But the nagging sensation makes it understood
That doing wrong makes the good disappear like a puff

And then I heard that He had done it all for me
Jesus’ works were perfect; God deemed it enough
Like frankincense, His life was accepted. How can it be?
His works are sufficient to cover all of my bad stuff

II. The Baked Offerings (verses 4-13)

4 ‘And if you bring as an offering a grain offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil,

This offering is one baked in a tannur, or oven. These are usually small firepots or even portable earthenware furnaces, but they can even be holes dug in the ground and coated with plaster. After bread was kneaded, it would be flattened out into a circular shape and hand-pressed against the inside of the oven. It would bake while adhering to the wall and then be removed.

The tannur are still used in parts of the world today. The same word for them is used to describe the smoking oven which represented the presence of God that Abraham saw in Genesis 15. In Isaiah and Malachi, the tannur represents divine judgment.

The bread is khalot matsot. Khalah, means “to pierce.” Therefore it is pierced or punctured cakes. Matsot is unleavened bread. The word comes from a root meaning sweetness. These cakes were to be mixed with oil.

Each aspect again pictures Christ. There is the divine judgment on sin which was reckoned to Him on our behalf, seen in the tannur. There is the piercing of His body, seen in the khalah. There is the sweetness of His sinless life, seen in the matsot. And the divine/human life seen in the mixing in of the oil.

4 (con’t) or unleavened wafers anointed with oil.

This is another type of bread, raqiq. It comes from raqaq, which means “to spit.” So it is a thin cake, like a wafer. They are also unleavened, but are only anointed with oil. These likewise look to the offering of Christ.

In Leviticus 15:8, it will note that if a person defiled by a discharge were to spit, raqaq, on a person, they would be unclean. This bread then pictures Christ when He was spit on and beaten by the unclean Gentiles as is stated in Luke 18. This was prophesied in Isaiah, using the word roq which comes from raqaq –

“I gave My back to those who struck Me,
And My cheeks to those who plucked out the beard;
I did not hide My face from shame and spitting.” Isaiah 50:6

But, this bread is said to be unleavened, “anointed” with oil. The word is mashakh. It is the same word used to identify the coming Messiah in Isaiah 61:1 –

“The Spirit of the Lord God is upon Me,
Because the Lord has anointed Me
To preach good tidings to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives,
And the opening of the prison to those who are bound.” Isaiah 61:1

Thus, this pictures Christ as the sinless One anointed to fulfill the messianic pictures presented in the Old Testament.

5 But if your offering is a grain offering baked in a pan, it shall be of fine flour, unleavened, mixed with oil.

The next baked offering is one on a plate, or makhabath, This is the first of just five times it will be seen. The last is in Ezekiel 4:3 where it is used in an object lesson to Israel –

“Moreover take for yourself an iron plate, and set it as an iron wall between you and the city. Set your face against it, and it shall be besieged, and you shall lay siege against it. This will be a sign to the house of Israel.”

The same fine flour is used; it was to be unleavened; and it was to be mixed with oil.

6 You shall break it in pieces and pour oil on it; it is a grain offering.

This bread is then broken into pieces, and then oil is poured on it. The symbolism here looks to protection from judgment because of the judgment rendered on the sinless Christ. The pieces of the bread would signify many various aspects of His work, all fully mixed with the presence of the Spirit, seen in the mixing of the oil.

7 ‘If your offering is a grain offering baked in a covered pan, it shall be made of fine flour with oil.

The covered pan, or markhesheth, is introduced here and it will only be seen two times, both in Leviticus. It comes from the word rakhash, which means “to overflow.” It is only seen in Psalm 45 –

“My heart is overflowing with a good theme;
I recite my composition concerning the King;
My tongue is the pen of a ready writer.” Psalm 45:1

This final baked offering is also reflective of Christ where the purity of His life is literally saturated with the Spirit of God. His fully human and perfectly sinless nature, which is intricately bound to His divine nature, is that which overflows in goodness towards the objects of His affections.

8 You shall bring the grain offering that is made of these things to the Lord. And when it is presented to the priest, he shall bring it to the altar.

What is implied here is that whichever of the three offerings were prepared, it was done by the people before going to the sanctuary. When they were ready, they were brought to the Lord, meaning to the sanctuary. It is at that time that they were presented to the priest who then brought it to the altar. The lay people could not approach the altar because it was deemed as most holy.

Some scholars state that these offerings were also made with frankincense, but nothing it said of this. Verse 15 does seem to imply that all grain offerings would have it offered though, despite the lack of it being explicitly stated here.

9 Then the priest shall take from the grain offering a memorial portion, and burn it on the altar. It is an offering made by fire, a sweet aroma to the Lord.

Like the grain offering of fine flour, a memorial portion is taken out. The Hebrew uses the word rum, which indicates “to raise,” or “to exalt.” He exalts one portion above the rest as an offering which will be burned as a sweet aroma to the Lord. Again, the word for burn means more than just to consume. It indicates to be fragrant, like incense. It is again, like before, a picture of Christ who was raised on the cross and exalted before God as a memorial portion to Him.

10 And what is left of the grain offering shall be Aaron’s and his sons’. It is most holy of the offerings to the Lord made by fire.

The words are identical to Leviticus 2:3, word for word.

11 ‘No grain offering which you bring to the Lord shall be made with leaven, for you shall burn no leaven nor any honey in any offering to the Lord made by fire.

Both leaven, or yeast, and honey were not to be burnt upon the altar due to fermentation, a type of putrefaction. When heated, they would swell and froth, producing an appearance which represents moral evil. This prohibition is a negative one which looks only to the positives in Christ. Matthew Henry gives us his thoughts on verses 1-11 –

“Meat-offerings may typify Christ, as presented to God for us, and as being the Bread of life to our souls; but they rather seem to denote our obligation to God for the blessings of providence, and those good works which are acceptable to God. … These meat-offerings are mentioned after the burnt-offerings: without an interest in the sacrifice of Christ, and devotedness of heart to God, such services cannot be accepted. Leaven is the emblem of pride, malice, and hypocrisy, and honey of sensual pleasure. The former are directly opposed to the graces of humility, love, and sincerity, which God approves; the latter takes men from the exercises of devotion, and the practice of good works. Christ, in his character and sacrifice, was wholly free from the things denoted by leaven; and his suffering life and agonizing death were the very opposites to worldly pleasure. His people are called to follow, and to be like him.” Matthew Henry

Every verse has thus far looked to the work of Christ. The next will in another way…

12 As for the offering of the firstfruits, you shall offer them to the Lord,

This is a positive statement concerning the offering of leaven and/or honey. The word “them” is referring to these ingredients. When the firstfruits were offered, they would be included. This is seen, for example, in Leviticus 23 –

“You shall bring from your dwellings two wave loaves of two-tenths of an ephah. They shall be of fine flour; they shall be baked with leaven. They are the firstfruits to the Lord.” Leviticus 23:17

The honey could even be given as an offering itself, just as the yield of any crop or gathering. This is seen in 2 Chronicles 31:5 –

“As soon as the commandment was circulated, the children of Israel brought in abundance the firstfruits of grain and wine, oil and honey, and of all the produce of the field; and they brought in abundantly the tithe of everything.”

12 (con’t) but they shall not be burned on the altar for a sweet aroma.

The prohibition is again stated. Repetition demands full attention to this precept. The picture of Christ is to be maintained at all costs and in all ways.

13 And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your God to be lacking from your grain offering. With all your offerings you shall offer salt.

Salt has exactly the opposite effect of leaven or honey. Instead of corruption, it produces and signifies incorruption. It strengthens the food in which it is, and also preserves it. Thus, it is a sign of faithfulness and covenant keeping. It goes so far as to indicate the perpetual nature of the covenant. It will never be broken as long as it is in force. Jesus refers to this command in Mark 9:49, 50 –

“For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. 50 Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another.”

The inclusion of salt pictures Christ’s incorruption, having never sinned before God. It represents His covenant keeping nature, and even as One who will never break the covenant He makes.

It should be noted that the use of salt is never given a set measure in Scripture. Any amount, and indeed any greater amount, was acceptable. It was to be without limit. This is, in itself, a picture of Christ Jesus who is infinitely incorrupt, and for those who come through Him they are thus infinitely acceptable to God. There is no end to His faithfulness, no end to His covenant keeping ability, and no end to His ability to preserve those who are in Him.

An offering baked in an oven, an offering to the Lord
Another baked in a flat pan, mixed with oil
Another is heated in a covered pan, according to the word
In that pan it does boil

And then they are offered to the Lord
The priest takes a portion to the altar
And with it he presents salt of the covenant
In this duty he is never to falter

The salt of the covenant, it reminds us each time
Of the covenant faithfulness of our Lord
We wait in an anticipation wonderfully sublime
For Him to come as promised in the word

Send us now, O God, send us Jesus
We await the salvation promised so long ago to us

III. The Grain of the Firstfruits (verses 14-16)

14 ‘If you offer a grain offering of your firstfruits to the Lord,

The firstfruits here are, in Hebrew, bikkurim. They signify the first fruits of a crop which ripen, and are thus the “hasty fruits.” The word comes from bakar which means “to bear new fruit,” or “to constitute as first-born.”

In the Bible, there are two symbolic uses of the firstfruits. The first is a picture of Christ, and the second is a picture of the first of those who are in Christ. These pictures will be seen more clearly as we continue through Leviticus. For now, specifically, they point to the new birth in Christ, and thus to His resurrection.

14 (con’t) you shall offer for the grain offering of your firstfruits green heads of grain roasted on the fire, grain beaten from full heads.

These are words filled with new or unique thoughts in Scripture. First, the “green heads” mentioned here is the Hebrew aviv. It is from an unused root meaning to be tender, and thus green. Hence, it is a young ear of grain. From this, comes the name of the Hebrew month Aviv which is the first month of the redemptive calendar, and the time of year when these grains would be green. It is the March/April time-frame. This is the only time the word is used when speaking of the grains rather than the month named because of the grains.

The word for roasted is qalah. This is the first of four times it will be seen. It is identical to the word qalah which means dishonored or degraded. The idea is that the grains would be shriveled and wrinkled through the roasting, as a person is metaphorically when he is degraded.

And then is the word “beaten.” It is geres, and it is found only here and in verse 16 in the entire Bible. It indicates grain which is crushed.

And finally, there is the word karmel, which is translated as “full heads.” It is from the same root as kerem, or vineyard. The word gives the sense of fertile, or being fruitful. The hints and shadows of Christ are plenty here.

Aviv is the time of year when Christ was crucified, at the Passover. He was crucified at this time, but He was also resurrected at this time, thus He is the Firstfruits of the resurrection, as Paul notes explicitly in 1 Corinthians 15:20 & 23. In the time of His passion, He was degraded and dishonored, just as the grains imply.

He was also beaten, even crushed for our iniquities, just as Isaiah 53:5 states. And He came in the fullness of time, when there was a great field of harvest awaiting, just as the full heads of grain imply. He was the Firstfruits of many who would follow after. Every detail, again, points to Christ and what He has done for us.

Of this verse, Adam Clarke notes that eating parched half ripe ears is something the poor people would do. There has been a downward succession of these offerings, from the greatest to the least, just as there was in Chapter 1 with the burnt offerings. Clarke thus states –

“As God is represented as keeping a table among his people, (for the tabernacle was his house, where he had the golden table, shewbread, etc)., so he represents himself as partaking with them of all the aliments that were in use, and even sitting down with the poor to a repast on parched corn!”

This then is a beautiful picture of Christ who did not, and does not, shun any, even the poorest or basest of the people, but was and is welcoming to any and all who come to Him in faith and show faithfulness to the God who establishes His people.

15 And you shall put oil on it, and lay frankincense on it.

The offering would have oil added, and just as was stated above, it was to have levonah, or frankincense, added on it. Thus, it pictures Christ in exactly the same way as before. The oil is the presence of the Spirit, and only His works, or the works of those who are in Christ, are sufficient to please God. The symbolism shouts out the work of Christ.

15 (con’t) It is a grain offering.

These words seem to indicate that all grain offerings were to have frankincense added to them. Even though several did not explicitly state this, it seems implied from these words that it is so. Regardless, this final offering explicitly states it. And the use is the same as before, just as our last verse of the chapter indicates…

*16 Then the priest shall burn the memorial portion: part of its beaten grain and part of its oil, with all the frankincense, as an offering made by fire to the Lord.

The priest would take a memorial portion of the offering and all of the frankincense, and burn it on the altar, just as was noted before. And again, the word for “burn” indicates the burning of incense, not merely the consuming of what is laid there. The offering was to be as a sweet savor when offered by fire to the Lord.

As I said at the beginning of the sermon. So many people get to the chapters we are in, and they stop reading this precious treasure; this gift of God. But it is so rich with hints of Christ, and in understanding them, we have a much, much better appreciation for what is written in the New Testament. I would hope that the next time you wind your way through these chapters, that you would stop to ponder the unusual words, used once or maybe twice in the entire Bible and say, “The Lord put that word in here just for me to know Jesus a bit better.”

A sermon about how to make your day a bit nicer is as effective as your mood is on that day. But a look into the details of the Bible is worth much more to carry you through the longer term difficulties that we all must face. We can have the firm foundation that God has blessed us with these details to tell us that for those in Christ, there is a great and wonderful future which lies ahead.

The minute attention here concerning Christ is enough to let us know that we are now, and always will be, on the right track. Let us never waiver in this, knowing that His attention to the details of Christ translate directly into His attention on us because of Christ. And finally, if you have not yet received Him, why don’t you make today the day. He looked after the poorest soul in Israel, giving them a chance to fellowship with Him intimately.

And you, if you are without Christ, you are far poorer than you might realize, but He will still fellowship with you if you will simply come with an offering of faith.

Closing Verse: “So rend your heart, and not your garments;
Return to the Lord your God,
For He is gracious and merciful,
Slow to anger, and of great kindness;
And He relents from doing harm.
14 Who knows if He will turn and relent,
And leave a blessing behind Him—
A grain offering and a drink offering
For the Lord your God?” Joel 2:13, 14

Next Week: Resurrection Day Sermon, May our thoughts about the law never be twisted or diminished… (It is Finished)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Grain Offering

When anyone offers a grain offering to the Lord
His offering of fine flour shall it be
And he shall pour oil on it
And put frankincense on it; so it shall smell sweetly

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, as to you I now submit

And the priest shall burn it
As a memorial on the altar, according to My word
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
Thus it is for them; they the only ones

And if you bring as an offering a grain offering
Baked in the oven, yes this type of toil
It shall be unleavened cakes
Of fine flour mixed with oil

Or unleavened wafers anointed with oil
For something baked, in this you shall toil

But if your offering is a grain offering baked in a pan
It shall be of fine flour, unleavened, mixed with oil
You shall break it in pieces and pour oil on it
It is a grain offering; such is the grain offering’s toil

If your offering is a grain offering baked in a covered pan
It shall be made of fine flour with oil
Thus you are to relay to them this plan

You shall bring the grain offering that is made
Of these things to the Lord
And when it is presented to the priest
He shall bring it to the altar, according to this word

Then the priest shall take
From the grain offering a memorial portion; now you have heard
And burn it on the altar
It is an offering made by fire, a sweet aroma to the Lord

And what is left of the grain offering
Shall be Aaron’s and his sons’
It is most holy of the offerings to the Lord made by fire
It is for them; they are the only ones

No grain offering which you bring to the Lord
Shall be made with leaven according to this word
For you shall burn no leaven nor any honey
In any offering made by fire to the Lord

As for the offering of the firstfruits
You shall offer them to the Lord
But they shall not be burned on the altar
For a sweet aroma, with this you shall be in accord

And every offering of your grain offering
You shall season with salt; so shall you do
You shall not allow the salt of the covenant of your God
To be lacking from your grain offering, as I now instruct to you

With all your offerings you shall offer salt
In adhering to this, you shall not be found in fault

If you offer a grain offering of your firstfruits to the Lord
You shall offer for the grain offering
Of your firstfruits green heads of grain
Roasted on the fire, grain beaten from full heads as a proffering

And you shall put oil on it
And lay frankincense on it
It is a grain offering
So to you these details I now submit

Then the priest shall burn the memorial portion
Part of its beaten grain and part of its oil, according to this word
With all the frankincense
As an offering made by fire to the Lord

Time and time again, they came to do these things
Year after year they continued in this obligation
In anticipation of the One to whom the heart sings
They waited on the Messiah of the Hebrew nation

And He came right on time, the glorious Lord
He who was seen in each detail of the grain offering
And He fulfilled each picture according to the word
To God His life was made the final proffering

Thank You O God for what was done by Jesus
Thank You for what You did through Him for each of us

A covenant of salt, perfect and eternal
Was kept by You and fulfilled in what He alone could do
He has kept us from the pit, fiery and infernal
And so in His name, we send our praises to You

Hallelujah and Amen…

Leviticus 1:5-17 (The Burnt Offering, Part II)

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Leviticus 1:5-17|
The Burnt Offering, Part II

Unlike the books of Genesis and Exodus, the book of Leviticus started out without any story or historical narrative. It simply and immediately begins with the details of the burnt offering. And, the entire first chapter is filled up with the details of it. From this chapter, we will go on to more detailed offerings.

It is therefore, something that is, shall we say, very on the mind of God. We’re being shown, clearly and unambiguously, that the God who resides in the Most Holy Place has specific and absolute requirements for the people to follow.

The details are minute and there is no room for any variation in them. Considering this, one would think that by following them, there would be a sense of completion after going through with them. “Honey, let’s go down to the sanctuary and make our offering. Once we do that, we can go right through the door of the tent, past the Holy Place, and talk to God at the Ark.”

But of course this isn’t the case. Even the High Priest couldn’t go in there except when He was directed to, and when He did, it would be as he followed very specific details. The offerings didn’t really allow the people to draw any nearer to God, except in their hearts. And that itself was only temporary at best…

Text Verse: “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect.” Hebrews 10:1

The author of Hebrews goes on to explain what he means in this verse, but if someone in Israel simply sat down and thought it through, they would probably be able to figure it out. For us though, we have such a Sacrifice. It is one that can and does perfect us.

And how wonderful that is! We don’t have to keep going back year after year to make the same offering again and again. Instead, it is a one-time-for-all-time offering. And it is an all-encompassing one as well. Every type of sacrifice and offering is fulfilled in it.


Thank God for Jesus who has, in fact, given us both the right and the ability to enter the Most Holy Place. We may not be there now, in reality, but if we have come to God through Him, we are there positionally. As adopted sons of God, we can petition Him as if we are standing right in front of the ark, gazing at the glory which dwells between the cherubim.


Let us remember this as we face life’s difficulties and struggles. In Christ, we have access to the very throne of God. We don’t need to drop off our offering and go back home. Because of Jesus, we are, even now, in the Sanctuary and able to revel in what these things only pictured. This is a truth which is revealed in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Sacrifice from the Herd (verses 5-9)

The sacrifice from the herd began in verse 3, but we had to cut that short. And so today we will pick up in the middle of this thought with the words of verse 5…

5 He shall kill the bull

The verse literally says that he shall kill a “son of the oxen.” A male only is to be used for the burnt offering. The word for “kill” here is shakhat. It means specifically “to slaughter.” It was first used when Abraham took the knife in his hand to slay Isaac. It was used in the slaughtering of the goat by the sons of Israel with the intent of dipping Joseph’s coat of many colors in the blood from it. It is also the word used in the slaying of the Passover lamb. It can speak of the slaughtering of one’s enemies, and it is even used figuratively in Jeremiah 9:8 concerning speaking deceit –

“Their tongue is an arrow shot out;

It speaks deceit;

One speaks peaceably to his neighbor with his mouth,

But in his heart he lies in wait.” Jeremiah 9:8

Although it is found in these various ways throughout the Old Testament, it is used mostly in Leviticus concerning sacrifices and offerings, more than thirty-five times.

The slaying process, here and elsewhere, is to cut the throat while another person would hold a bowl under the cut in order to collect the blood of the animal. While we cringe at the thought of this, a few things need to be considered. First, all things are destined to die. No being, person, or animal, is exempt.

For animals in nature, they generally do not die well. For those under the hand of man, it depends on the one controlling the animal as to how its end will come, but the Bible promotes the care of animals, and never their abuse. But, it demands that they are to die at times, and it is for specific purposes according to the will of the One who created them. No wrongdoing can be found here.

These sacrifices were conducted until the time when Christ would come and fulfill what they only pictured. They were a necessary step in understanding what lie ahead.

Secondly, we all eat.

And finally, in the death of the animals here, we are to remember the death of the Lord. What the animal endured was quick, rather painless, and without abuse. What the Lord endured covered an entire day, it was fraught with abuse and pain, and it was done for our salvation.

As we continue through the many offerings, we need to keep these things in mind. Our modern sensibilities are far too geared toward Fifi or Fido to remember that, though we love our pets, there is a whole world of animals that all belong to the Lord. What He directs, or what He determines for each, is according to His will.

5 (con’t) before the Lord;

This male bull was to be slain “before” or in the face of the Lord there at the prescribed place. The place is always the same, but the terminology will continuously change. Sometimes it will say “on the north side of the altar.” Or it may say, “at the door of the tent of meeting,” “before the tent of meeting,” etc. Or it may combine two of the terms from time to time.

Though not recorded in Leviticus, the psalms tell us that the sacrifice was first bound to the altar. Thus it is, in type and picture, the binding of Christ to the true and final Altar – the cross of Calvary –

“God is the Lord,
And He has given us light;
Bind the sacrifice with cords to the horns of the altar.” Psalm 118:27

5 (con’t) and the priests, Aaron’s sons,

The term as is rendered here is faulty. Instead of saying, “the priests, Aaron’s sons,” it should say, “the sons of Aaron, the priests.” It is an exclusive term, limiting the priesthood to the sons of Aaron.” Otherwise, it could be inferred that other priests from other lines existed, but were not selected from Aaron’s sons.

The same term is used seven times, five in Leviticus, once in Numbers, and once in Joshua 21:19. It is always consistent in the Hebrew in order to show that the sons of Aaron alone are designated as priests suitable to perform functions under the Law of Moses and before the Lord.

5 (con’t) shall bring the blood and sprinkle the blood all around on the altar

Again, the translation does not give the correct sense of what is done with the blood. It is not sprinkled, but splashed or scattered. The word is zaraq. The word for “sprinkle” is nazah, and it will not be seen in Leviticus until verse 4:6. I will remind you of this from time to time so that you have the correct sense of what is happening. If your translation says “sprinkle” instead of “splash,” “scatter,” “throw,” “dash,” or the like, make a note of it.

The blood of the animal was taken and literally cast upon the sides of it. One does not sprinkle from a bowl. Instead, they cast it forth. There is specificity here which demands attention. The purpose of this blood being splashed on the altar “expresses one’s complete, voluntary surrender, and readiness to die while yet living” (Lange). The offeror’s blood is what should be poured out; a substitute, however, is taken in his place.

This was, at least in type and picture, the most important part of the rite. Leviticus 17:11 will tell us that the life is in the blood. Therefore, the life is transferred by the hands of the offeror on the

substitute to the hands of the priest as he receives it in the bowl where it is then cast out unto God.

In type, it points to Christ who poured out His blood for us, and yet as High Priest, He then offered it to God. The same word for “offer” in verse 3 is now translated as “bring” here. The offering simply transfers from offeror to priest. This was all accomplished through His work on the cross. He is the ultimate olah, or burnt offering to the Lord, and He is the Priest who brings that offering to God.

As this is what Christ did for us, when we are in Christ, then that same yielding on our part is reckoned as acceptable to God. However, even our very best services and offerings to God, are still not acceptable without the covering of Christ’s blood. Only as seen through what He has done can the things we do be considered in that same acceptable light.

As a note, Alfred Edersheim says that there was, “A red line all round the middle of the altar marked that above it the blood of sacrifices intended to be eaten, below it that of sacrifices wholly consumed, was to be sprinkled” (Pulpit). This is not in the Bible, but Edersheim’s commentary is considered an invaluable tool for understanding what occurred in the tabernacle and temple rites.

5 (con’t) that is by the door of the tabernacle of meeting.

The words “is by” are inserted. It says, “that door tent (of) meeting.” Again, the altar is directly connected to the entrance of the tent of meeting. Despite the laver standing between the two, it is the altar which grants access to move further toward God. It represents the sacrifice of Christ on our behalf, who is the Door as we are told in John 10:9. Each detail points to Christ.

6 And he shall skin the burnt offering

The actions performed on the sacrifice would be accomplished by the priests, not by the offeror. However, the priests could also designate Levites to assist in the work. This is seen, for example, in 2 Chronicles 29:34 –

“But the priests were too few, so that they could not skin all the burnt offerings; therefore their brethren the Levites helped them until the work was ended and until the other priests had sanctified themselves, for the Levites were more diligent in sanctifying themselves than the priests.”

The skinning of the animal was done for a couple reasons. The first was practical, the second was typical. First, the skin had value for clothing and for use in scrolls for writing, among other things. The skins belonged to the priest who officiated at the sacrifice.

However, in type, we see that in slaying the animal, the life departs, but in the skinning, the old appearance of life is removed. This is then typical of the transformation which Christ went through. At the same time, the transfer of the skin to the priest was an act of transferring Christ’s righteousness.

Just as God covered Adam and Eve with skins to cover their nakedness, the transfer of the skin gives the same idea. It is emblematic of the temporary covering which is imparted until we are finally glorified and bear Christ’s true image. At that time we too shall appear as He is. Paul speaks of this transformation in 1 Corinthians 15 –

“The first man was of the earth, made of dust; the second Man is the Lord from heaven. 48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. 49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Corinthians 15:47-49

6 (con’t) and cut it into its pieces. 

After the animal is skinned, it would then be divided according to its parts. The word is nathakh, a rare word which means “to divide by joints.” An animal will not fully burn if it is not divided in this way. But by doing this, it could be piled onto the altar and fully burnt.

The dividing of the animal is, in type, looking to the many aspects and offices of Christ which are recorded in the gospels. After His work was accomplished, and upon His death, all of these together became a whole burnt offering to God. Each was consumed upon the altar as a satisfaction of the law which He had fulfilled.

7 The sons of Aaron the priest shall put fire on the altar, and lay the wood in order on the fire. 

The special mentioning of the priests concerning the fire and wood is because no other person could touch the altar as it was considered most holy. If they did, they became devoted to God. That was recorded in Exodus 30:29.

Understanding that, care still needs to be taken here to understand the context, and so we need to go forward to the first lighting of the fire on this altar. It is found in Leviticus 9:23, 24 –

“Then the glory of the Lord appeared to all the people, 24 and fire came out from before the Lord and consumed the burnt offering and the fat on the altar. When all the people saw it, they shouted and fell on their faces.”

That initial fire was never to go out, as is seen in Leviticus 6:13 –

“A fire shall always be burning on the altar; it shall never go out.”

That initial fire was lit by the Lord. From that time on, it was never to go out, even when the altar was transferred from place to place there is no stated provision that it would be extinguished. The fire is the Lord’s doing, and so to “put fire on the altar” signifies feeding the fire with wood. When an offering was made, the wood would then be arranged for such an offering.

This is a picture of the consequences of sin. It is emblematic of the eternal fire of the Lake of Fire where all sin will finally be consumed. Either one’s sin is consumed by Christ and thus forever removed from the offender, or their sin will be consumed when they are cast into that final place of God’s judgment. There are no other options. The pictures are given to show us the consequences of our choices.

8 Then the priests, Aaron’s sons, shall lay the parts, the head, and the fat in order on the wood that is on the fire upon the altar;

Again, only the sons of Aaron, who were the priests of Israel, were allowed to touch or work with the altar. They would take the animal and lay its parts out in a particular order which is believed to have resembled as closely as possible the order in which they were when the animal was alive.

The head and the fat are explicitly named because they, together with the pieces, complete the whole animal with the exception of its blood and hide. Again, it looks to Christ’s death. He died wholly upon the cross rather than some other type of execution, such as being drawn and quartered, beheaded, or the like.

His entire body was an offering to God as a whole burnt offering. The blood and the hide excepted, because the life is in the blood, and because He was so marred that He was otherwise unrecognizable, as is recorded by Isaiah.

The word for fat here is peder. This is the first of only three times it is seen, all are in Leviticus. It comes from a primitive root meaning to be greasy. Thus, it is the suet or fat. This would increase the flame, and thus the picture of judgment we are to see. Even this was offered, wholly and completely to God.

9 but he shall wash its entrails and its legs with water.

These parts are specifically said to be washed for two reasons. The first is because of the word translated as burn in this verse, and the second is because of what that then pictures. The innards of the animal were washed as a picture of the inward purity of Christ. There was no defilement in Him at all.

The kera, or leg, specifically signifies from the knee to the ankle. This is the part of the body which would pick up worldly defilement. This is seen in the washing of the feet throughout the Bible as symbolic of washing away worldly defilement. This is why Jesus said in John 13:10, “He who is bathed needs only to wash his feet.”

Abraham understood this and brought water to wash the Lord’s feet when He arrived at his tent in Genesis 19:2. For this reason, the legs along with the entrails were washed. The animal pictures the purity of Christ, offered up to God as a perfect offering.

9 (con’t) And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The word “burn” here is not the regular word which means “to consume.” Instead, it is qatar, or “to make sacrificial smoke.” It is the word used to describe the burning of incense. This offering, picturing Christ in all ways, is an olah isheh reakh nikhoakh l’Yehovah – “a burnt sacrifice by fire, a savor sweet to Yehovah.” Paul explains this for us in Ephesians 5 –

“Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.” Ephesians 5:1, 2

A burnt offering, a bull is presented at the altar
It has value and it could be used for other things
But in presenting this bull, I shall not falter
For in giving it to the Lord, my heart rejoices and sings

For to Him it is a sweet smelling aroma, pleasant and nice
And my heart delights in offering such as this
It is a perfect bull, and thus an acceptable sacrifice
It is as if sending to heaven an aromatic kiss

Bless the Lord who has accepted my offering
Bless the Lord who has received me because of it
He has accepted from my hand this proffering
To Him through the bull my soul I do submit

II. A Sacrifice from the Flock (verses 10-13)

10 ‘If his offering is of the flocks—of the sheep or of the goats—as a burnt sacrifice, he shall bring a male without blemish.

The bull was the more expensive animal, and so it would normally be the richer person who offered one. Now an allowance for the less-wealthy is provided. The offering could be of either the sheep or the goats, but it was still to be a male without blemish. The sheep would have been the preferred animal, but the goat was also considered acceptable. And both, like the bull also, are seen as types of Christ elsewhere in Scripture.

The bull looks to Christ’s strength and enduring labors. The sheep looks to His innocence, harmlessness, and quiet patience. The goat looks to His human nature where he was seen in the likeness of sinful flesh, though He was Himself without sin. However, our sin penalty was imputed to Him.

Because the directions would be the same for these animals as were given for the bull, they are not repeated. Only those requirements which further define the instructions are given, such as in the next verse…

11 He shall kill it on the north side of the altar before the Lord;

The north side is now specified as the place of slaughter. There is a reason for this. In verse 16, the ashes and refuse were to the east of the altar. Also, the laver was to the west, and the ascent to the altar was said by Josephus to be on the south. If Josephus is correct, the north was then the most conducive to be used for this purpose.

The north being set aside in this manner is probably more importantly a picture of where Christ would later die. In Psalm 48, we read this –

“Beautiful in elevation,
The joy of the whole earth,
Is Mount Zion on the sides of the north,” Psalm 48:2

On the “sides of the north,” meaning of Jerusalem the city, is the place where the cross of Christ was. Thus the slaying of the animal on the north side of the altar was an anticipatory look at the crucifixion of Christ, dying on the north sides of Zion.

And further, the word for “north” is tsaphon, which means hidden or dark, and it even gives the sense of gloomy. It comes from tsaphan, which gives the idea of hiding, and even treasure or treasuring up something.

The death of the animal, symbolic of the work of Christ was the dark side of His ministry, and yet, it is in death that He was treasured and protected, having fulfilled the law. Now for those in Christ, we are hidden in Him and likewise treasured until the day of redemption. This is alluded to several times in Scripture, such as in Psalm 27 –

For in the time of trouble
He shall hide me in His pavilion; (tsaphan)
In the secret place of His tabernacle
He shall hide me;
He shall set me high upon a rock. Psalm 27:5

Paul also says in Colossians 3:3 that we have died, and our life is hidden with Christ in God. Every detail points us to Jesus.

11 (con’t) and the priests, Aaron’s sons, shall sprinkle its blood all around on the altar.

As before, the blood was splashed, thrown, dashed, or cast, but it was not sprinkled. Please put a note of correction in your KJV.

12 And he shall cut it into its pieces, with its head and its fat; and the priest shall lay them in order on the wood that is on the fire upon the altar;

In what is known as a zeugma, one verb here is used for the action involving more than one noun. The action of cutting is referring to both the pieces, and to the head and the fat. This is not uncommon in Hebrew, nor is it in English. If I say that John lost his wallet and his temper, I am using a zeugma. This is what is occurring here in verse 12. It is the same action as that of which occurred with the bull in the earlier verse though.

13 but he shall wash the entrails and the legs with water. Then the priest shall bring it all and burn it on the altar; it is a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The same procedures for the sheep or the goat were to be followed as for that of a bull. The requirements do not change based on status or wealth. All must be perfect, all must die in the same manner, all must be purified in the same way, and all were to be considered as a sweet smelling savor to the Lord. Each animal pictures Christ in a different way, but in the end, each pictures the same perfect Christ.

A lamb precious and pure is given
For to my God, I desire to provide my very best
He has brought me to the place of abundant livin’
And to please Him is my heart-filled quest

How good and pleasant it is to offer the lamb
I pray that He is pleased with the condition of my heart
I love my Lord God, the great I AM
And so to Him this precious lamb I do impart

May the Lord accept this offering in my place
And look with favor upon me as I go my way
May the Lord turn to me His glorious shining face
And may He bless my steps each and every day

III. A Sacrifice of Birds (verses 14-17)

14 ‘And if the burnt sacrifice of his offering to the Lord is of birds, then he shall bring his offering of turtledoves or young pigeons.

In contrast to the four-legged animals, an offering of birds could be made. In this, only two were allowed. The first is the tor, or turtledove. The second is the yonah, or dove, also termed a pigeon. And so, in all, five types of animals are allowed.

Five being the number of grace, it is fitting that this many have been allowed. The grace of God in Jesus Christ is realized in the five allowable burnt offerings. And interestingly, they correspond to the five that were requested of Abraham in Genesis 15 –

“So He said to him, Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.’” Genesis 15:9

Allowing these birds is an exceptional act of care for the poor among the people. This provision sets the Law of Moses apart from the others in this regard. The turtledoves are said to appear in large numbers in early April and are easily captured before migrating again. The pigeons, or doves, are common in the land and have several broods each year, making them easy to capture when young and abundant enough to do so. They are also easy to keep and maintain.

As you can see, there is no restriction on age for the turtledoves because they were always in the prime during their short time of migration in the land. However, pigeons were only considered in the prime when young. If a man would reject an older pigeon as a meal, it would be wrong to offer it to the Lord.

These birds picture Christ in their simplicity, purity, and humility. But further, the affection of the dove for their mate makes them a splendid picture of Christ who is so affectionate for His people that He came to dwell among them and give Himself for them.

15 The priest shall bring it to the altar,

There is no laying of the hands on the bird, probably because the bird was transferred by hand to the priest. Thus there is still the symbolic transfer of guilt seen in the act.

15 (con’t) wring off its head,

The word “wring” here is translated from a word, malaq, which is only found here and in Leviticus 5:8. It is not really known what is being said. It could mean either wring its neck, but not take off its head, or it could mean to completely sever the head. Scholars argue; no one is sure. It seems that what is done with it later would necessitate wringing the head completely off, but verse 5:8 complicates that notion. Either way, the bird dies at the altar, just as the other animals do.

15 (con’t) and burn it on the altar;

The order here does follow the Hebrew. It says that it is to be burned after its neck is wrung, but before the blood is said to be drained out. The order then is reversed from what must actually occur. Despite this, the same word is used here as for the four-legged animals. It is an offering of a sweet smell, rather than merely a burning up of the sacrifice. And thus, even the small bird pictures Christ who was offered up to God in this manner.

15 (con’t) its blood shall be drained out at the side of the altar.

The word for “drained” is matzah, which means to suck out. And so by implication it means to drain or even to squeeze out. As there was not enough blood to be gathered in a basin, and due to the small size of the bird, the blood was simply pressed out of it and onto the altar’s side.

Once again, the life is in the blood, and so it forms a picture of Christ whose blood was shed for sinful man, even the poorest of our species. None are exempt from His grace.

16 And he shall remove its crop with its feathers and cast it beside the altar on the east side, into the place for ashes.

A couple new words in the Bible. The first is the crop, or murah. It is only found here, and it signifies the alimentary canal. It comes from ra’ah which means “something conspicuous,” and thus it is the part of the bird which is prominently displayed.

The second is the notsah, or “plumage.” It is seen just four times. Here, in Job, and twice in Ezekiel. Like the animals which were skinned, the birds had their feathers removed, signifying the complete change in appearance. Just as Christ was marred beyond recognition, so were both the animals and the birds.

The third word is deshen, or ashes. However, it comes from the verb dashen, which means “to grow fat,” and thus it is the ashes of fat, and not ashes in general.

In all, the bird had its crop and its feathers removed, and then those were cast to the east side of the altar. This was the place furthest removed from the Holy of Holies, and it thus signifies that the place where uncleanness is, it being the place furthest from where the Lord dwells.

17 Then he shall split it at its wings, but shall not divide it completely;

What this is saying, is that he is to grab the wings of the bird and pull them so that the bird is split, exposing its insides, but the bird is not to be pulled completely apart. This then answers to the placement of the larger animals on the altar in a set manner. The animal would be too big to burn otherwise, but it was to still be in an order which showed that it was one animal.

The bird, being smaller, did not need to be divided up. It remained whole, which again makes the same picture of Christ as the animals did before. Christ’s body remained intact, but the inward parts were exposed, revealing only sincerity and truth. This is what David referred to concerning the condition of one who pleases God when he said, “Behold, You desire truth in the inward parts” (Psalm 51:6).

17 (con’t) and the priest shall burn it on the altar, on the wood that is on the fire.

Once again, we are reminded that this is a sweet smelling burning, not merely something burnt up with the use of the word qatar, or a fragrance like incense. The fire is the Lord’s, the wood is the cross, and the sacrifice is pure, undefiled, and acceptable. And so…

*17 (fin) It is a burnt sacrifice, an offering made by fire, a sweet aroma to the Lord.

The same words are used again as were seem in verses 9 and 13. The repetition indicates that the offering of the poorest person is just as acceptable to the Lord as that of the richest man with the most splendid ox. The sacrifice comes solely down to the heart and intent of the offeror.

This is evident in the rite which is conducted, and in what is considered acceptable concerning the offerings. The one who offers was acknowledging that they were spiritually dying in the offering, but that a substitute was requested to be reckoned in his place. Thus, they were in essence uniting to the Lord through this vicarious act. In turn, they were then expected to conduct their lives in the manner which the offering was accepted.

To not do so would nullify the purpose of the offering. This is seen in the words of Isaiah, words which are repeated numerous times in the Old Testament, and which are then repeated in the New as well –

“‘To what purpose is the multitude of your sacrifices to Me?’
Says the Lord.
‘I have had enough of burnt offerings of rams
And the fat of fed cattle.
I do not delight in the blood of bulls,
Or of lambs or goats.’” Isaiah 1:11

The Lord wearied of their offerings because their offerings were wearisome. There was no heart in them. The people treated their status as one which was deserved. One who deserves favor does not need grace, nor do they need a substitute to make them acceptable before God.

But the very fact that the various offerings were made, was intended to show them that they needed more than what they inherently possessed. We will see more types of offerings as we continue on through the book, but for the burnt offering let us consider it one more time.

The various aspects of the offering are that it was brought volitionally by the offeror. It was offered in a vicarious manner, meaning that the placing of the hands on the animal was intended to relay that the animal was taking the place of the offeror. The animal was slaughtered and its blood, evidence of the ending of its life, was poured out. And then the offering was wholly burnt up on the altar.

From these acts, the people should have grasped that there was a disconnect between them and God. The very fact that an offering is made shows this. If someone was inherently acceptable to Him, then any offering of this type would be pointless.

Further, the fact that such offerings needed to be repeated, as did the other types of offerings we will see, shows us that they could never truly cause to happen what they were intended to cause to happen. If they did, then one such offering would be made, and it would never need to be made again. But such was not the case.

This was therefore true on both an individual level and on a national level. Neither was made perfect by the mandates of the law which showed them that perfection was necessary, and that they were, in fact, imperfect.

Understanding this, there is the truth which could have been deduced by anyone who thought it through to a logical conclusion. If nobody was perfect, as is indicated by the need for sacrifices, and if nobody was made perfect as is indicated by the need for continued sacrifices, then only a perfect Person could fulfill what these sacrifices were intended to mean.

Why a person? Because the animals didn’t work. Why a perfect Person? Because anyone who needed to offer a sacrifice other than himself was obviously imperfect, and all had to offer sacrifices other than themselves. Logically, there had to be an end to these things for perfection to come.

When Jeremiah promised a New Covenant, it meant that the Old Covenant must at some point be fulfilled. And thus, it meant that a perfect Person was anticipated who would fulfill it. This Man then, would be the fulfillment of each and every one of these sacrifices and offerings. If such is not the case, then He didn’t fulfill the law, but fulfill it He did.

This is why we look for Jesus in each precept and on every page. In so doing, we seek and then we find the One who came and did what God promised would occur. Now, the Burnt Offering is behind us. Next will come the Grain Offering, then the Peace, then the Sin, and then the Trespass Offerings. And from there we will go on to more offering details.

If we can just remember to keep looking for Christ, these things will go quickly, they will educate perfectly, and they will satisfy completely. Otherwise, the list of offerings is long, tedious, and seemingly irrelevant to our Christian walk. But understanding them will open up our life in Christ in a much deeper way.

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

Next Week: Leviticus 2:1-16 Here comes a completely different type of proffering… (The Grain Offering) (3rd Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Burnt Offering

He shall kill the bull before the Lord
And the priests, Aaron’s sons, next to do
Shall bring the blood and sprinkle the blood
All around on the altar, as I am instructing you

That is by the door of the tabernacle of meeting
This task they shall be completing

And he shall skin the burnt offering
And cut it into its pieces
So shall they handle this proffering

The sons of Aaron the priest
Shall put fire on the altar
And lay the wood in order on the fire
In this they shall not falter

Then the priests, Aaron’s sons
Shall lay the parts, the head, and the fat also
In order on the wood
That is on the fire upon the altar; there it shall go

But he shall wash its entrails and its legs with water
And the priest shall burn all on the altar as a burnt sacrifice
An offering made by fire
A sweet aroma to the Lord, pleasing and nice

If his offering is of the flocks—
Of the sheep or of the goats—as a burnt sacrifice
He shall bring a male without blemish
Only this will suffice

He shall kill it on the north side
Of the altar before the Lord
And the priests, Aaron’s sons, shall sprinkle its blood
All around on the altar, according to this word

And he shall cut it into its pieces
With its head and its fat
And the priest shall lay them in order on the wood
That is on the fire upon the altar; where the fire is at

But he shall wash the entrails and the legs with water
Then the priest shall bring it all and burn it on the altar

It is a burnt sacrifice,
An offering made by fire, a sweet aroma to the Lord
An offering both pleasing and nice

And if the burnt sacrifice of his offering
To the Lord is of birds
Then he shall bring his offering of turtledoves or young pigeons
According to these words

The priest shall it to the altar bring
Wring off its head, and burn it on the altar
Its blood shall be drained out at the altar’s side
In these duties he shall not falter

And he shall remove its crop with its feathers
And cast it beside the altar on the east side
Into the place for ashes
To these instructions he shall abide

Then he shall split it at its wings
But shall not divide it completely
And the priest shall burn it on the altar
On the wood that is on the fire it shall burn sweetly

It is a burnt sacrifice, an offering made by fire
A sweet aroma to the Lord, such as I do require

Lord God, in ourselves we are not acceptable to You
But You have made a way for it to come about
Through the offering of Your Son who is faithful and true
We can approach You without fear or doubt

Thank You for this great thing You have done
And we shall thank You even unto eternal days
Marvelous! Wonderful! Stupendous! is Jesus Christ Your Son
And so to You, through Him we shall offer eternal praise

Hallelujah and Amen…

Leviticus 1:1-4 (The Burnt Offering, Part I)

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Leviticus 1:1-4
The Burnt Offering, Part I

When someone decides to read the Bible, for whatever reason, they will normally start at Genesis and work quickly through that and the first half of Exodus. Then, about chapter 25 of Exodus, the reading slows down. Eventually, it is treated as a chore rather than a pleasure. For many, this is the standard pattern.

By the time they get to Leviticus, the book is closed, placed on a shelf, and never referred to again, except in times of great distress or personal need. In distress, the psalms are referred to. Maybe even the beatitudes are checked out.

For times of personal need, it is common to open the Bible arbitrarily with eyes closed, and then to point to any given portion with the right (yes, it must be the right) index finger. And then,,, in hopes of something miraculous directing their way to riches and glory, or the repair of a failed marriage, or whatever, they open their eyes and feast on that one verse.

If it is a verse or passage which gives them hope, the book is closed with satisfied delight. “Yay! I will have the years that the locust ate away at my possessions restored to me!” If the verse isn’t a satisfying one, the process is repeated until something better is obtained. And then all is right with the world once again. The book is closed and peace is restored. It is certain that nobody wants that one passage to be 2 Chronicles 21:12-15. That’s for sure.

This is the effect that the book of Leviticus has on many people. It is viewed as strange, hard to comprehend, brutal or outdated, and completely irrelevant to the world we live in today. It is, to them, as painful as having their blindly placed finger wind up on those words of 2 Chronicles. Words which, by the way, are our text verse of the day.

Text Verse: “Thus says the Lord God of your father David:

Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, 13 but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the harlot like the harlotry of the house of Ahab, and also have killed your brothers, those of your father’s household, who were better than yourself, 14 behold, the Lord will strike your people with a serious affliction—your children, your wives, and all your possessions; 15 and you will become very sick with a disease of your intestines, until your intestines come out by reason of the sickness, day by day.” 2 Chronicles 21:12-15.

Reading the book of Leviticus seems as painful to many as the fate of Jehoram, king of Judah. Be honest, how many of you have ever read the entire book of Leviticus? And of you who have, do you delight in it each time you come to it? Do you say, “Oh boy! This is the cat’s meow and the bees knees?” Or do you read it to get through it and onto the next book?

While in Bible college, there was very little Bible involved. We had a few courses, but most of it was religious stuff, not Bible stuff. But there were a few mandatory Bible courses. One of them was “Old Testament Survey.” It was a survey of the entire Old Testament in a one week module. If one expected great theological discoveries from the Old Testament, this was not going to happen.

However, the professor asked that during the course each student would pick one Old Testament book, and do a full summary on it. We were to outline it, explain its authorship and dating, give its historical context, provide a summary of the book, and include the messianic expectations which could be derived from it. Further, we were to include an application of that particular book to our lives.

As the choice of book was up to each of us, it was obvious that a very large and complicated book, like Ruth or Jonah would be chosen. For the truly daring, the one-chapter book of Obadiah might be the courageous choice. As this is what was normally expected, my professor nearly had a heart attack when I told him I wanted to do Leviticus.

Surely, of all of the books of the Old Testament, this one had the least to offer, especially concerning messianic expectations and contemporary applications! But he was more than excited to approve my choice and await my submission. I chose Leviticus, because it is the heart of the Law of Moses, and one cannot understand the greater work of Christ properly without understanding that work in relation to the law.

Further, messianic expectations in Leviticus literally permeate the book. Like the detailed and marvelously pictorial hints of Christ in the construction of the sanctuary, each portion of Leviticus follows along that path as well. For those of you who survive through this book, you will have a much fuller understanding of the work of Christ, and how Leviticus points to our desperate need for Him.

I will not lie that there are portions which will seem tedious and repetitive to you. However, we will get through them, and you will ultimately say, “I will never look at this marvelous book the same again.” LEVITICUS! It is a marvel and a treasure of God’s wisdom and glory – revealed in Jesus Christ our Lord. Yes, it is a glorious part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. An Introduction

The book of Leviticus is the third book of the Law of Moses and of the Holy Bible. Its Hebrew name is derived from the first word of the book, va’yikra, which literally means “and called.” In Hebrew, the word consists of the letters vav, yod, qoph, resh, and aleph which numerically equal 317. This is numerically the same as the Hebrew word yabashah, or dry ground. We can think of Leviticus as the dry ground and firm footing of the Law of Moses. It is where the waters of chaos are separated and something substantial is brought out for the people of Israel to conduct their daily lives.

Beginning the book with the word “And” signifies that this is a continuation of what has already been presented. The book of Exodus closed out, but it did not really end. The thought process is simply continued with the opening of the book of Leviticus.

In the Masoretic text of the Hebrew, in the last letter of the word va’yikra, the letter aleph is written smaller than the rest of the letters. This is known as a miniscule, and it is a rare occurrence in the Old Testament. Majuscule and miniscule letters show up in seemingly arbitrary places and without any explanation. For this reason, they can only be guessed at concerning what they mean.

The scholar Rosenmüller notes that ancient variations of the manuscripts leave off the aleph at the end, and so it would say, “And the Lord appeared to Moses” instead of “And the Lord called out to Moses.” The smaller aleph might then be inserted to indicate that it is one or the other, but nobody is sure.

The English name, which is used by almost all modern translations, comes from the Greek translation of the Old Testament known as the Septuagint. They call it Levitikon, which means “relating to the Levites.”

Leviticus is the shortest book in the Pentateuch, being comprised of only 27 chapters, and yet it is certainly the most overlooked of these five masterpieces. A careful study of the book will lead the reader directly to Jesus Christ again and again – and again. As far as the book’s authorship and dating, the author is undoubtedly Moses. Despite modern higher criticism, there is no evidence to support anything other than Mosaic authorship. Internally, the book states, “And the Lord called out to Moses,” “The Lord spoke to Moses,” or “The Lord said to Moses,” etc., many times.

Although this is in the narrative format and therefore such statements could have been made by another author, there is no reason to disbelieve Jewish or Christian tradition which speak of Moses as the author. More to the point though, the New Testament in general, and our Lord Jesus Christ in particular, ascribes Leviticus to Moses as evidenced in passages such as Mark 1 –

“Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, ‘I am willing; be cleansed.’ 42 As soon as He had spoken, immediately the leprosy left him, and he was cleansed.43 And He strictly warned him and sent him away at once, 44 and said to him, ‘See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them.’” Mark 1:41-44

In those words, Jesus cites a requirement specifically mentioned in Leviticus 14. Such New Testament references confirm, without any doubt at all, that Moses is the author of the book.

There is dispute as to when this, along with the other 4 books of the law, was written; however, the conservative and traditional dating can be figured based on when Solomon’s Temple was built. By tracing back from that day as stated in 1 Kings 6:1, which indicates 480 years from the Exodus, we can assert with relative confidence that it was penned approximately 1445 BC.

There was a 45-day journey to reach Mount Sinai, where the Israelites worked to construct the Tabernacle. In Exodus 40:2 it stated, “On the first day of the first month you shall set up the tabernacle of the tent of meeting.” This would have been the beginning of the second year and 345 days after the Exodus and 300 days since their arrival at Sinai. It would also make it the year 2515 AM. Later, the Israelites departed Sinai as indicated in Numbers 10:11 –

“Now it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from above the tabernacle of the Testimony.”

As Leviticus was certainly recorded by Moses during this 50-day period, we can be confident of this time-frame and dating. Whereas the book of Genesis spanned well over 2000 years of human history, Exodus spanned less than 100, and now Leviticus spans less than two full months. Although mere speculation, it very well may even be that the entire book was compiled during the eight days of the ordination of Aaron and his sons.

The importance of the information then is seen in the condensed time-frame. Special attention was directed to the details of this book, ensuring that the precise instructions at a particular moment in redemptive history were carefully compiled for us.


As far as a historical and redemptive context, the book was given to describe the proper method of approaching God; proper sacrifices when doing so; the priestly requirements which were intricately bound to the religious worship; and other areas of holy living.

These were needed because of 1) The fallen condition of man; 2) The growth of the population of the chosen race to a point where organized worship became essential; and 3) The pagan conditions to which Israel had been exposed during their sojourn in Egypt, thus necessitating a complete break from the incorrect worship conditions which had surely been infused into the Hebrew society.

Further, many of the regulations looked forward to the time when the Israelites would arrive in the Promised Land. As an example, instruction on the handling of mildew in permanent housing was issued. Due to the lack of modern fungicides, which we take for granted, God instructed the people in this area. However, these were issued before such housing was available, while still in the wilderness. Therefore, they anticipated the conquest and settling of Canaan. In a sense then, God was informing them that, “The battle is already won; the land is yours.”

The book deals with a multitude of matters which are all intricately connected to the coming Messiah, Jesus Christ. Although He fulfilled every stated requirement and Christological pre-figuring of Leviticus, thus redeeming us from the curse of the Law (see Galatians 3:10-13), we are reminded that we are to live holy lives before God.

We can look back on the great prophetic fulfillments of Leviticus and have absolute surety that Jesus Christ was and is the Messiah, and therefore is God come in human flesh. Reading and understanding Leviticus also reminds us of the sincerity of God’s promises and curses.

By following them, as laid out in Chapter 26, and then observing the consequences of them as fulfilled in the Jewish people, our faith is actually strengthened that all other promises in Scripture are also accurate and dependable. This book provides us with fundamental proofs of the surety of God’s Old Testament and its fulfillment in Jesus Christ as indicated in the New Testament.

Concerning the sacrifices which are many, and which seem brutal to the world in which we live today, the entire sacrificial system was necessary until the time that the true Lamb of God, Jesus Christ, would come and fulfill each and every one of them. What the world sees as brutal concerning mere animal sacrifices is really a foreshadowing of the most brutal of all sacrifices. One which every person on earth contributed to in their sins of the flesh.

The book itself is categorical rather than chronological. Being compiled in this way, it is a book of spiritual statutes for the people of Israel as the Lord’s congregation. The scholar Keil states that –

“…as the nation of Israel was separated from God, the Holy One, by the sin and unholiness of its nature, the only way in which God could render access to His gracious presence possible, was by institutions and legal regulations, which served on the one hand to sharpen the consciousness of sin in the hearts of the people, and thereby to awaken the desire for mercy and for reconciliation with the holy God, and on the other hand furnished them with the means of expiating their sins and sanctifying their walk before God according to the standard of His holy commandments.”

In accomplishing this, several severe object lessons, involving the death of members of the congregation, will be included for the people to read and remember.

As with many books of the Bible, there are countless sections and patterns which run through Leviticus, but as an overall theme, there are two major sections to the book. The first runs from chapter 1 to chapter 16. These are essentially laws for sacrifice and for purification. These will be highlighted by the laws for the Day of Atonement in Chapter 16. It is a chapter which so precisely pictures the coming Christ, that the only thing more exciting than reaching that chapter would be the rapture itself.

The second major section will go from chapter 17 to chapter 27. These mostly look to the process of sanctification in the lives of the people. These will be highlighted in the instructions for the sabbatical years and the year of jubilee. The two series then remarkably correspond to one another.

The first book of Moses looked to the work of God the Father through Christ in creation, and in directing that creation in the initial process of redemption. The second book of Moses then looked to the work of God the Son in Christ in the actual redemptive process, mirroring His own work countless times. This, the third book of Moses, will highlight then the work of the Holy Spirit applying the purification and sanctification of Christ to the people of God.

In all three books though, it is Christ, the anticipated Son of God who is on prominent display. Nothing is more obvious, and in a thousand different ways it will become evident. When the book of Leviticus is over, the Person and work of Jesus Christ will have been highlighted so many times that you will never look at this book in the same way again.

If we were to sum up the book of Leviticus with one single thought which carries us from Exodus and then into the continued life of Israel, it would be that “The Lord sanctified Israel by His presence, and so the people needed to sanctify themselves in His presence.”

II. The Burnt Offering

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

All translations essentially say the same thing here. And the Lord called to Moses… However, it is not how the Hebrew literally reads. Rather, it says, va’yiqra el moshe vaydaber Yehovah elav – “And called unto Moses and spoke Yehovah unto him.” To understand why this change is so important, we have to go back to the end of Exodus. In the last paragraph, it said –

“Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. 35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.” Exodus 40:34, 35

The beginning of Leviticus is being tied directly to this thought. As I said before, despite this being a new book, it is still only a continuation of the narrative which closed Exodus. Understanding that, we see that there is a time when the glory of the Lord retreated into the Most Holy place, and Moses was then able to enter there in order to speak with the Lord at the ark itself.


This marks one of three most important points in the Lord’s dealings where Moses was specifically called by Him. He was called to his commission in Exodus 3:4 at the burning bush. He was then called twice in Exodus 19 from the top of Sinai prior to the giving of the Ten Commandments. And, he is now called at the beginning of the instructions for the divine worship.

The first looked in anticipation to the coming of Christ. The second looked in anticipation to the work of Christ. And the third looks at the completion of the work of Christ and its application to the lives of His people. In this, the work of the Trinity is implicitly seen. Each member performs His part in the realization of the whole. Finally, as was the case with Exodus, the words should read “tent of meeting,” not “tabernacle of meeting.”

2 “Speak to the children of Israel, and say to them:

The instructions given to Moses here are to be relayed directly to the people of Israel, and not merely to the priests who will receive the offerings which will be laid out next. This then is a corporate instruction intended for all of the covenant people. This is similar to the call to the people to bring offerings for the construction of the sanctuary which was in Exodus 25:2. The call went out to the entire congregation for free-will offerings to be made. Something similar now occurs at the beginning of Leviticus, not for the construction, but for the use of, the sanctuary.

2 (con’t) ‘When any one of you brings an offering to the Lord,

There are many types of offerings which will be allowed – both in type and in purpose, and of which will be precisely named. Nothing else was to be offered except what the Lord specifically authorizes. Each will be detailed in a precise order as the book continues.

The Hebrew reads, “When a man brings an offering.” However, the masculine speaks of both male and female, just as it traditionally has in English. This is confirmed, for example, in the Nazirite vow of Numbers 6 where both men and women could make such a vow. After the fulfillment of it, the offering was then presented by either the man or the woman.

Further, the “when” of this verse implies “if.” Any person in the congregation could bring a voluntary offering. Though they are mandatory in the sense that they had to be brought in order to come near to the Lord, they are voluntary in that they accompanied the desire of the person to, in fact, come near to the Lord.

The word for “offering” here is qorban. It is used for the first two of 82 times in the Old Testament, and almost all of them are in Leviticus and Numbers. It is mentioned one time in Nehemiah and twice in Ezekiel, and that is it. It comes from the verb qarav which means “to come near,” or “approach.”

The idea is that in order to approach near to the Lord, there must be an offering presented at that time. No person could draw near to a king or a royal without presenting an offering. How much more the Lord who was Israel’s true King.

Understanding this, we can already see a picture of the coming Christ. We cannot draw near to God without an offering, and yet, we as believers are told that we can, in fact, draw near to God. This is through the work of Christ, which is our offering. This is spoken of by Jeremiah in the 30th chapter of his book –

“Their nobles shall be from among them,
And their governor shall come from their midst;
Then I will cause him to draw near,
And he shall approach Me;
For who is this who pledged his heart to approach Me?’ says the Lord.
22 ‘You shall be My people,
And I will be your God.’” Jeremiah 30:21, 22

Jeremiah states that One would come who would be allowed to draw near to the Lord God. In the next chapter, it is revealed how this will be accomplished, which is through a New Covenant. When Jesus came, He established that New Covenant in His blood as is recorded in all three synoptic gospels, and which is confirmed by Paul in his writings, such as in 1 Corinthians 11 when speaking of the Lord’s Supper. This is followed up and explained in detail in the book of Hebrews.

The instructions, going directly to the people instead of the priests, shows that the priest had no say in the offering, but rather he was to follow through with his part in the process, inspecting the offering for type, perfection, and conducting the associated work in transmitting the offering to the Lord.

In Christ, we make our offering to God which has been deemed as proper and perfect, and thus He is our qorban. He is our offering by which we draw near to God. This is a voluntary offering in the sense that we must choose to use it, and yet it is mandatory in that if we choose to draw near to God, it must be through Him and Him alone. This is explicitly stated by the author of Hebrews which explains the New Covenant in Christ’s blood –

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, 19 for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

As long as we continue to think about how each detail points to Christ, the book of Leviticus will flow properly, it will be interesting, and it will reaffirm our own Christian walk which is far superior to these rites and rituals which are only foreshadowings of His great work.

2 (con’t) you shall bring your offering of the livestock—of the herd and of the flock.

The first type of acceptable offerings are those of quadrupeds, or behemah. These are set off in contradistinction to the birds which will be mentioned starting in verse 14. The word behemah, or livestock, is then further defined by the terms ha’baqar and ha’tson, or the herd and the flock. The herd speaks of cattle, and the flock speaks of sheep or goats.

The difference is found in the meaning of the words of each. The baqar, or cattle, indicates to seek or inquire. When one plows, they open up the ground, seeking out where to sow. The tson, or flock, comes from an unused root which speaks of migrating, just as flocks are known to do. Of the quadrupeds, only these were considered acceptable as offerings to the Lord.

3 ‘If his offering is a burnt sacrifice of the herd,

The first type of offering is now specified, the olah, or “burnt sacrifice.” The word means “to ascend,” and so the idea of the offering ascending in smoke is what is conveyed. The first time it was mentioned in the Bible was in Genesis 8:20 after the Flood of Noah. There it said –

“Then Noah built an altar to the Lord, and took of every clean animal and of every clean bird, and offered burnt offerings on the altar. 21 And the Lord smelled a soothing aroma. Then the Lord said in His heart, ‘I will never again curse the ground for man’s sake, although the imagination of man’s heart is evil from his youth; nor will I again destroy every living thing as I have done.

22 “While the earth remains,
Seedtime and harvest,
Cold and heat,
Winter and summer,
And day and night
Shall not cease.’” Genesis 8:29-22

The last time this is mentioned in the Bible is actually in the New Testament. There in the Greek it is known as holokautoma. As you can hear, the word finds its origin in the Hebrew olah. However, if you listen carefully, you can also here where our word holocaust comes from. Thus, one can see the where the concept of our modern term is derived.

But its meaning is applied differently based on the user. For those who burnt the Jews, it was as if it was a sacrifice to God which would supposedly please Him because they had done away with His enemies. For the Jews, it was as if a sacrifice to God had been made of their lives in order to please Him. Either way, no such word should rightly be connected to what occurred at the hands of the Nazis – from either viewpoint. There is but one truly acceptable offering which this burnt offering pictures. That is detailed in the final use of the burnt offering in Hebrews 10 –

Therefore, when He came into the world, He said:

“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
6 In burnt offerings and sacrifices for sin
You had no pleasure.
7 Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’”

8 Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), 9 then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. 10 By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:5-10

This olah was completely burned on the altar. With the exception of the skin, no part of it was eaten, or kept, by either the offeror or the priest. The skin was given to the priest, and which he could use according to his wishes apparently. This is seen in Leviticus 7 –

“And the priest who offers anyone’s burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered.” Leviticus 7:8

3 (con’t) let him offer a male

Unlike the sin offerings and the peace offerings, the burnt offering was always to be a male. This was specified to more accurately picture Christ in this type of offering.

There is one exceptional deviation from this which is found in 1 Samuel 6. When the Ark of the Covenant which had been captured by the Philistines was returned to the Israelites, those to whom it came took the cows that had pulled the cart on which it was carried and offered them as a burnt offering –

“Now the people of Beth Shemesh were reaping their wheat harvest in the valley; and they lifted their eyes and saw the ark, and rejoiced to see it. 14 Then the cart came into the field of Joshua of Beth Shemesh, and stood there; a large stone was there. So they split the wood of the cart and offered the cows as a burnt offering to the Lord.” 1 Samuel 6:13, 14

This was an exception based on the circumstance, but not an acceptable custom according to the letter of the law.

3 (con’t) without blemish;

The word is tamim. It indicates that which is perfect, without spot or blemish. To make an offering with a blemished animal would be an insult. It would be like drinking half a coke and then when a friend asks for a coke, you give him the half you hadn’t finished and then go an open up of cool, fizzy, fresh one for yourself. This is exactly what the deceivers of Israel were known for doing –

“But cursed be the deceiver
Who has in his flock a male,
And takes a vow,
But sacrifices to the Lord what is blemished—
For I am a great King,”
Says the Lord of hosts,
“And My name is to be feared among the nations.” Malachi 1:14

This burnt offering, which was to draw a person near to God, was typical of Christ in this way as well –

“…knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, 19 but with the precious blood of Christ, as of a lamb without blemish and without spot.” 1 Peter 1:18, 19

3 (con’t) he shall offer it of his own free will

The words here are not well translated. It should not say, “of his own free will.” Rather, it should say, “that it may be accepted.” The word is ratson, and it can be translated either way, but many other passages in Exodus and Leviticus explain the meaning which is to be used.

Despite this, and although it is not a sin offering, it certainly implies that there is a fracture between God and man which necessitated coming to the Lord with a gift in order to be accepted. But unlike the sin-offering, it is not intended to specifically take away sins so much as it is to obtain God’s favor. In other words, it looks to the universal sinfulness of man, whereas the sin-offering will look at the specific sins of man. In giving over this offering, it was picturing the surrendering of the life of the offeror wholly and completely to God, body and soul.

3 (con’t) at the door of the tabernacle of meeting before the Lord.

These words needs to be considered properly. First, there was probably somebody outside of the sanctuary itself who inspected all animals, even before they were brought in. However, the offering itself, once accepted, would then be offered, as it says, “at the door of the tent of meeting.

If you were awake during the giving of the details of the sanctuary, and in the details which described its construction, you might remember that I noted that the door and the altar are actually intricately connected. For example, in Exodus 40:6, it said –

“Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting.”

At that time, I noted that the altar was said to be “before the door of the tent of meeting” despite it having the laver between it and the actual tent. This placement of the altar of burnt offering answered to the placement of the altar of incense and the ark. Just as those were connected, so were the brazen altar and the door.

We then learned that this pictured the work of Christ where He said that He is the good Shepherd. The altar was where the animals were offered, picturing Christ our offering. With that offering, He becomes our Door by which we again have access to the Father. Therefore, presenting the offering at the door of the tent of meeting actually indicates it being offered at the altar which then allows symbolic access through the door. The connection between the two is inseparable.

In this offering, there is nothing secret or hidden. It is done openly and publically. This is how Christ died. It was in a way that all could see and witness. Any and all who passed by would know that an offering had been made as they watched the smoke ascend into heaven. So it was with Christ whose death became known to all. Luke 24:18 shows us that it was fully known throughout Jerusalem. In an ironic twist, the One whose life had been given was questioned if He knew anything about it –

“Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?’” Luke 24:18

4 Then he shall put his hand on the head of the burnt offering,

The meaning of placing of the hands on the head of the animal is debated hotly, but the next clause explains why it is done. There is no need to go further, except to explain what the words in the clause signify. There is a perfect animal, one without reason – implying innocence, and it has been brought as a whole burnt offering to the Lord.

The people who bring it, do so for a reason. One does not mow a patch of sand, and one does not water plastic plants. The burnt offering is intended to appease the Lord. If the Lord needs to be appeased, it indicates that there is an offender who seeks that appeasement.

The person who places his hands on the animal then is acknowledging that this is HIS sacrifice. He is the offender, and it is his offering. He is asking that the offended will accept it in his place. The implication is that if it were not accepted, then his life is lost already, and would remain lost.

Further, it is implied that this sacrifice would be sufficient to accomplish the mission. However, as these sacrifices were made often, it could only mean that they merely pictured a more perfect offering which lay ahead of them. Thus it was an anticipatory offering until a final, perfect offering could be made.

*4 (fin) and it will be accepted on his behalf to make atonement for him.

The same word, ratsah, is used again here which was incorrectly translated as free-will offering in verse 3. The clause says, v’nirtsah lo l’kapher alav – “…and will be accepted to him to make atonement for him. The act of placing the hands on the head of the animal is what makes the transfer acceptable, and it is what then makes kaphar, or atonement, for the individual.


This word, kaphar, comes from a root which means to cover. When Noah covered the ark with bitumen, the word was used. Thus, it figuratively means to cover over or expiate sin. In providing atonement, the Lord is granting mercy, and thus reconciliation is realized.

Although we are in the middle of a paragraph, this must be where we stop today, and so we will have to continue on with the rest of the chapter next week. The important thing to see so far is that the book of Leviticus begins with the need for an offering to satisfy God, and to restore us to a place of peace with Him.

We have already seen at the end of the book of Exodus that the Lord sanctified Israel by His presence. And yet, even with that understanding, the people of Israel were being told now that their sanctification was positional in His relation to them, but not complete in their relation to Him.

This is all the more evident by the fact that there are priests who were consecrated to minister to the Lord on their behalf. And it was even more evident because the priest had to be consecrated, and they needed to also participate in their own sacrifices before they could sacrifice for the people.

The more one looks into the law, into its requirements, and into what those requirements tell us, the more understanding there is that the law was and is wholly incapable of perfecting anyone. Only a perfect Person under the law could then transfer His perfection to the law-breakers.

And this is what Christ Jesus has done. We could simply cut and paste this thought to the end of every sermon we go through in the book of Leviticus. The law cannot perfect, but Christ can because He was (and is) perfect. It is not that the law is imperfect, but that those who are bound by it, with but one exception, are – in fact – imperfect. And so the law, and the book of Leviticus in particular shows us this.

The book begins with the notion of imperfection in man, and perfection in God. Who will bring the two together, and who will provide the needed imputation of righteousness? Thank God that the answer is found in the Lord Jesus Christ.

This is why the doctrines of men – of Judaizers and of works-based Catholics and of works-based protestants – these doctrines are so poisonous. They rob people of the grace of God which is found in Jesus Christ alone. When someone tells you they don’t eat pork, tell them, “That’s great.” But when someone tells you that you shouldn’t eat pork, “Call him heretic Herman” and have nothing more to do with him.

Jesus Christ embodies every single detail of this law which stands opposed to us. It never made a single person perfect. And so why on earth, God’s beautiful green earth, would you want to voluntarily place yourself back under this system designed specifically for one Man’s success and all others’ failure? Why?

We’re only four verses into Leviticus and already we see what the rabid, wicked, and heretical people of the world refuse to see. We need Jesus. Thank God for Jesus who embodies this law which stood opposed to us. Thank God for Jesus who stands in its place and offers us grace. Thank God for Jesus, for us the shining smile upon God’s face.

Closing Verse: “This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:2-4

Next Week: Leviticus 1:5-17 We started the chapter, and to its completion we will follow through… (The Burnt Offering, Part II) (2nd Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

The Burnt Offering

Now the Lord called to Moses
Yes, He was relaying
And spoke to him
From the tabernacle of meeting, saying

“Speak to the children of Israel
And say to them; let these words ring
‘When any one of you brings an offering to the Lord
You shall your offering bring

Of the livestock—
Of the herd and of the flock

If his offering is a burnt sacrifice of the herd
Let him offer a male without blemish; according to this word
He shall offer it of his own free will
At the door of the tabernacle of meeting before the Lord

Then he shall put his hand on the head
Of the burnt offering, this gesture he shall make
And it will be accepted
On his behalf for him to make atonement, for goodness sake

Lord God, how exciting it is to start Leviticus the book
And to ponder on the treasure hidden there
As we continue, help our eyes to carefully look
For Jesus in each word; surely He is revealed there

And be pleased as we continue to live in accord with Your word
Holding fast to the grace which is found in Christ Jesus
All glory we give to You, through Jesus our Lord
How can we hold back when so much He has done for us!

Hallelujah and Amen…

Exodus 40:17-38 (The Lord in Their Midst)

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Exodus 40:17-38
The Lord in Their Midst

Today is our last set of verses in the book of Exodus. This is our 105th sermon for the book as well. It has been an amazing adventure and the perfection of God’s word has been seen in countless different ways during our trip through it.

We have learned history, there have been innumerable moral lessons which have been presented to us, there have been prophetic pictures of things to come, and there has been an astonishing array of symbolism of Christ and His word revealed in every passage we’ve looked at.

These verses reveal the completion of an amazing journey which began when Moses ascended Sinai in Exodus 25. It has been an extraordinary 39 sermons since he was first told that the Lord was going to build a sanctuary to dwell in, there in the midst of Israel.

He immediately began to give details of what was to come, and as He did, He was revealing hidden pictures of the glory that those things only symbolized… Christ! Christ was being described in the minutest detail. His Person, His work, His word, His grace and mercy, His judgment, and His purifying glory.

And one picture which was being presented is now realized in His church. The tabernacle where the Lord would dwell was simply a picture of the church, the people of God, which is being built into a greater and more perfect temple for Him to dwell. Paul tells us this in out text verse of the day –

Text Verse: “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit.” Ephesians 2:19-22

Moses, who has been a marvelous type of Christ on numerous occasions, will erect the tabernacle in today’s passage, and the Lord will move into His dwelling. When He does, the refulgency of God will shine forth in such a dazzling display that it will be impossible to approach near.

Now imagine what it will be like when God’s people are glorified, and Christ comes to dwell among us for all eternity. The glories which lie ahead for the people of God make all of the distasteful trials of this world seem like they never happened. There is a hope which lies ahead for the faithful in Christ which will supersede anything we can possibly imagine.

Personally, I can’t wait for the day. And may that day be soon. Mere hints of what lies ahead will close out the book of Exodus for us. What a joy this book has been as the Lord has unfurled countless treasures concerning Himself and His marvelous plan of redemption.

We have this final passage to go. A passage which is a wonderful part of His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Setting up the Tabernacle and the Most Holy Place (verses 17-21)

17 And it came to pass in the first month of the second year, on the first day of the month, that the tabernacle was raised up.

As according to verse 2 of this chapter, the words are fulfilled now. It was on the day of the new year, when the first year of freedom turned to the next according to the redemptive calendar which was given to Moses by the Lord, that the tabernacle was raised up.

It is exactly 345 days after departing from Egypt and 300 days since arriving at Sinai that the instructions were carried out. It is now the year 2515AM, or “in the year of the world.

For the time spent on the actual work of the tabernacle, the eighty days that Moses was on the mountain have to be deducted. Also, the giving of the law itself, and any intervals between these events needs to be deducted as well. In all, the work was fully accomplished in about one half of a year. With it having been approved by Moses, it would now be assembled in a single day…

18 So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars.

There is dispute among scholars as to whether the word “fastened” is correct or not concerning the sockets. Various translations say, “put in place,” “set down,” “laid,” and “installed.” The word is nathan, from where our modern name Nathan comes from. It means to “give” or “put.”

The bases were extremely heavy, but some scholars think they were still not heavy enough to support the weight without tipping over. Therefore, they speculate that they were wedge-shaped, and they were actually partially buried in the ground. Whether this is the case or not, the tabernacle, once joined as a unit and secured with cords and pegs, would be one sturdy structure.

19 And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the Lord had commanded Moses.

This would have certainly been the most difficult part of the entire operation. If you’ve ever worked with tents, you know this. But these people had been tent-dwellers for countless generations and could take down and put up their tents in a most trouble-free manner. Even today, the Bedouins move their large tents, breaking them down and setting them up, with little trouble.

The verse here shows, and even highlights, the great distinction between the two separate units. There is the tabernacle, and then there is the tent over the tabernacle. One covers over the other, and in almost all instances, the title “the tent of meeting” is used rather than “the tabernacle of meeting.” The tabernacle was raised, and then the tent which comprised both the ram skins dyed red and then the outer covering of the skins of sea animals was placed over the tabernacle.

20 He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark.

This verse should rightfully say, “He had taken the Testimony and put it into the ark.” The two tablets of the Ten Commandments, meaning the Testimony, were placed in there when Moses came down from the mountain. This is recorded in Deuteronomy 10:5. The only other explanation is that Deuteronomy 10 was referring to this time. If so, then the Ten Commandments were left outside of the ark for quite some duration of time. This is unlikely.

Either way, the rest of the Ark was probably not assembled until now. It is at this time that the Testimony would be covered with the mercy seat and the poles were placed on the ark. Out of all 20 translations that I look at for these sermons, only the NKJV says that he “inserted the poles through the rings of the ark.”

The Hebrew never mentions the rings, and so their translation is more of an explanatory paraphrase. Unfortunately, they didn’t italicize those words, and so it must be considered a bad translation of this verse, even though it is a correct idea. As this is God’s word, precision should be made in matters like this.

21 And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the Lord had commanded Moses.

This would have been the last time that the Israelite people would have seen the ark for many, many hundreds of years. From this moment on, the ark was never to be seen by anyone except the high priest, and that only once a year. However, during the time of the movement of the tabernacle, it would also be seen by the priests designated to cover it before it was transported from place to place. This is recorded in Numbers 4:5.

Other than these exceptions, the ark was to forever remain behind the veil, showing the people that there was a fracture, or divide, between them and the Lord. The veil, with its cherubim woven into it, was to remind them that man had been cast out of Eden and could not enter the Lord’s presence, except through a mediator. What a profound and sobering picture of the work of Christ whose coming and whose ministry was as of yet unknown to them.

What is surprising is that even to this day, the Jews don’t get it. They are in the process of making a new veil for the coming temple in Jerusalem. On that veil will be cherubim like those of old. They are willingly demonstrating that they have no access to God and to His paradise which is prepared for those who come to Him through Christ.

Thank God for Jesus Christ who rent the veil through His work. Thank God for Jesus Christ who restores to us the intimate fellowship which was lost to man at the very first moments of his long and weary existence on this earth.

The Most Holy Place, where the Lord does dwell
The place where all of His goodness is known
We had lost access to that place for a long, long spell
But hints of how to return us there have been shown

There in the place where peace is to be found
Where the Lord resides, and from where shines His glory
A marvelous place where joy does abound
Is revealed to us in the gospel story

Entering through the veil, the torn body of the Lord
And placing our sins at the foot of the cross of Calvary
We have full access, yes peace is restored
This is what God has done through Christ for you and for me

II. Setting up the Holy Place (verses 22-28)

22 He put the table in the tabernacle of meeting, on the north side of the tabernacle, outside the veil;

With the veil set, the attention is next turned to the Holy Place of the tabernacle. The first item to be placed there is the table of showbread. The Tabernacle points to the west with its entrance at the east. This then means that the north side is on the right. There the table was to be placed.

As a correction here, the Hebrew says, “And he put the table in the tent of meeting on the north side of the tabernacle.” Two different words are used – tent and tabernacle. But the translators erringly overlook this and call it the tabernacle both times.

In another sad state, but one which is too often repeated, one scholar incorrectly commented on this verse concerning the placement of this table, and from that it was repeated by others. The comment was that until this point, there were no instructions given for where this table would be placed. Here is what the Pulpit Commentary states –

“No direction had been given upon this point, but Moses probably knew the right position from the pattern which he had seen upon the mount.”

This is what happens, one person says something, and then it becomes accepted without checking. In fact, the placement for this table was noted when it was first mentioned in Exodus 26 –

“You shall set the table outside the veil, and the lampstand across from the table on the side of the tabernacle toward the south; and you shall put the table on the north side.” Exodus 26:35

When reading commentaries, never allow your brain to squiggle until you first check to see if the commentary is correct. If such an obvious error is possible with such a simple thing as this, imagine how much more important it is to check on doctrinal matters which can affect your entire walk with Christ, and even the matter of your salvation!

23 and he set the bread in order upon it before the Lord, as the Lord had commanded Moses.

This is the “bread of the Presence,” or the “bread of the Faces” as it literally is translated in Exodus 25:30. According to Leviticus 26, it was to be set in two rows, six loves to a row.

Because the instructions for this are given afterwards in Leviticus, it shows that the book of Leviticus is not necessarily a chronological record of what was instructed. Instead, it is a compilation of what the Lord commanded which was then placed in the order as divinely inspired by the Lord.

24 He put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle;

The lampstand is the next item set in the Holy Place within the tent of meeting. It will be on the left as one enters to minister. Its arrangement was to be so that it was over against the table so that the light would shine to the north and illuminate the table.

25 and he lit the lamps before the Lord, as the Lord had commanded Moses.

In this verse is a Hebraism that is translated in one of two ways. The words are va’yaal ha’nerot. Some translators say, “And he set up the lamps.” Others say, “And he lit the lamps.” Only Young’s Literal Translation gives a direct rendering of the Hebrew. He says, “And he causeth the lamps to go up.” It isn’t that he set up the lamps, it is that he lit them, thus making the light go up before the Lord. The Holy Place was illuminated through this work of Moses.

It should be noted here that it is Moses who is doing these duties. He certainly had help with the setting up of the tabernacle and the tent and each piece of furniture, but he is the one to oversee the entire process. Aaron is not mentioned as having done any of these things because he is not yet ordained to do them.

Only Moses is set apart to be the one in charge of the duties at this point. This will end in just a few days, when the rite of ordination is complete, but until then, it is his responsibility to ensure that each step is carried out. And as the process continues, we read again that he accomplishes the task “as the Lord commanded.” He is being a faithful steward of the tasks that he is charged with.

26 He put the gold altar in the tabernacle of meeting in front of the veil;

This is the altar of incense, now called “the gold altar.” This is to distinguish it from the brazen altar which will be outside of the tent. It’s placement is just before the veil which would put it half way between the table and the menorah.

There before the veil, the smoke and smell of the incense would be the only thing to pass through the veil and into the Most Holy place each day. It signifies that the prayers of the people, through the Lord’s designated representative, would be received by God there in His dwelling place.

27 and he burned sweet incense on it, as the Lord had commanded Moses.

The incense would be lit and burned twice each day at the same times that the menorah was tended to. Again, this was a duty only authorized for the priests, and so once again, it says “as the Lord had commanded Moses.” It is a note that despite the fact that Moses was not the selected and ordained high priest, he was given the command to accomplish these tasks until Aaron and his sons were properly installed.

It is also worthy of note, once again, that the incense is called “sweet” or “fragrant.” The reason why this is so important is because not just any incense could be presented before the Lord. In just a few more chapters, and in just a few days from this very moment that Moses is working, two sons of Aaron will present unauthorized incense before the Lord, and they will be consumed by fire for their irreverence.

As this incense pictures acceptable prayers to God, the profane incense pictures unacceptable prayers to God. For us to mix our prayers with those of unbelievers, acknowledging their prayers as acceptable before the Lord, is a deed worthy of death.

We are not to pray with people of other religions as if we are praying to the same God. It is a direct affront to Him when we do this. There is one God, there is one Mediator between God and man, and there can be no fellowship between light and darkness.

28 He hung up the screen at the door of the tabernacle.

This hanging is the covering of the entranceway into the Holy Place. It was visible to the people from outside of the Tent of Meeting and anyone who was curious could watch the ministering priest go through this entryway, but their peering eyes could see no further than this.

The Holy Place where there is the Bread of life
The Holy Place where the Light of life shines so bright
The Holy place where prayers are raised to end all strife
There in the Holy Place the Lord came to cure our hopeless plight

His perfect life was ended so that we could live
His light was covered over so that we could shine
For us to His Father His prayers He did give
And to the world He has given His marvelous sign

Look to the cross and to our Bread of life
Look to the cross for the Light of the world
Pray through the One who has ended the strife
And give glory to the Lord who has His banner unfurled

III. Setting up the Courtyard and its Furniture (verses 29-33)

29 And he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the grain offering, as the Lord had commanded Moses.

The altar of burnt offering is connected directly to the door of the tabernacle in this verse. There is no connecting preposition in the Hebrew. Without this altar, there could be no access. One cannot minister to the Lord until he first offers to the Lord. Thus Moses has the altar placed in direct line with the entrance way and then it next notes that he made his offering, just as the Lord commanded.

30 He set the laver between the tabernacle of meeting and the altar, and put water there for washing;

Despite the altar of burnt offering being connected to the door, this laver is still placed between the altar and the tent of meeting. The general speculation is that it was placed just off to the south side so that the priests would not have to go around it, but this is unstated in the Bible. Its purpose has been described already, washing. But the Lord once again states it and further defines it…

31 and Moses, Aaron, and his sons would wash their hands and their feet with water from it.

The tense of the verb is frequentative. In other words, it indicates that washing took place at any given time. At this time, Moses would be the one to wash. When Aaron and his sons were installed, Moses would no longer perform priestly functions and he would no longer wash, but Aaron and his sons would. The verse simply explains the placement and use of the laver.

32 Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed,

The importance of the laver is seen in the exceptional amount of explanation given for it. So far, we have reviewed all of the furniture to be used in the sanctuary, and only this one piece has gotten so much detail concerning its use. If you don’t remember the symbolism of the laver, or if you didn’t see that sermon, you should go review. In short, it signifies our on-going sanctification which preeminently comes from knowing and adhering to the words of Scripture.

If you wonder how the Lord feels about the time you spend in the word, all you need to do is look at the amount of detail that He is giving us now as to the use of the laver. He wants you in it day and night. If you’re not filling yourself with the word, you are filling yourself with something else, probably something completely non-productive in regards to your relationship with the Lord.

32 (con’t) as the Lord had commanded Moses.

This is the last of eight times that this is said of Moses’ adherence to the duties he was prescribed. If you add in his supervision of the work of the people from the previous chapter, it is a full 18 times that the obedience of Moses is highlighted, just as the Lord commanded. With each step of the process, the Bible meticulously notes the adherence to what the Lord had previously spoken.

It is an especially poignant note for us to consider, because the word of the Lord to Moses is exactly the same word from the Lord which is recorded for us. Whether in part or in whole, when we receive the word of the Lord, our obedience to it, and our adherence to it is being gauged.

Moses was told, “Do this,” and the Bible then records, “Moses did this as commanded.” We are told, “Do this,” and when we stand before the Lord, the record will either read, “He did this,” or “He didn’t do this.” An eternity of rewards can be very easily lost in the purifying fire of the Lord’s judgment, simply because we failed to heed. Let’s not let that happen to us!

33 And he raised up the court all around the tabernacle and the altar,

The court around the tabernacle stretched out for about 150 feet on the north and south, and it was about 75 feet across on the west and on the east. In all then, it was approximately one half the size of a football field. It wasn’t just a court, but actually an enclosure. The tabernacle would have sat inside of it.

Flavius Josephus states that the tabernacle was placed in the middle of the court (Antiq. III 6, 3), but most photos or depictions you see have centered and all the way to the back of the courtyard. From a pictorial aspect, what Josephus says makes more sense. The placement of the ark, the very heart of the entire edifice would be there in the center of the sanctuary.

33 (con’t) and hung up the screen of the court gate.

This is the last detail mentioned for the entire sanctuary. It is the screen by which access into the court itself was obtained. As this is shown to clearly picture Christ – the Way, the Truth, and the Life – it is fitting that it is the last item mentioned. It is a note that in order to get through all of the other objects, and to the very throne of the Lord, one must come through Christ. There is no end-around for the people of the world. It is either Jesus, or one is left without access. Thank God for Jesus Christ!

33 (con’t) So Moses finished the work.

va’kal moshe eth ha’melakah – The words are simple and without any fanfare, “And finished Moses the work.” He was given a task, and he saw it through to its completion. The sanctuary was now complete in every detail.

As a note before we go on, the details of lighting lamps, burning incense, burning offerings, and washing with the laver – and so on – all of these details were certainly done after this final verse, but they were mentioned before to show that those functions were accomplished in accord with the use of the respective item.

Further, though the anointing of these items for their consecration isn’t mentioned until Leviticus 8, it is probable that it was accomplished directly after the final setting up of the sanctuary and as the week-long ordination of Aaron began.

It is I who consecrates Israel
It is by My glory that this is so
And it is I who can consecrate You as well
To you My holiness I will show

For those who call out from Egypt’s chains
I will respond and break them free
Nothing of the previous bondage now remains
For those who have been released by Me

I am the Lord who sanctifies His people
It is by My glory that this is so
So let them sing their praises from under the steeple
They are mine; let the world know

*IV. The Cloud and the Glory (verses 34-38)

34 Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle.

The sign of the Lord’s approval of all that has taken place, and of His entry into His new residence is now given in a stunning display. The cloud which had led them from the Red Sea all the way to Mt. Sinai, and which had rested upon either Sinai, or Moses’ tent when he went to meet the Lord there, now enveloped the tent of meeting.

And from within the tabernacle, the glory of the Lord dazzlingly radiated out, filling the entire temple. The promise to dwell in the midst of Israel had now come to its realization.

Regardless of the actual timing of the events concerning the anointing of the tabernacle and all of the furniture, and also the timing of Aaron’s consecration, the temporary nature of the Levitical priesthood is made perfectly obvious by the placement of this final passage at the end of the book of Exodus instead of within the book of Leviticus. In Exodus 29, the Lord said these words to Moses –

“This shall be a continual burnt offering throughout your generations at the door of the tabernacle of meeting before the Lord, where I will meet you to speak with you. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by My glory.” Exodus 29:42, 43

At that time, I explained that the words “the tabernacle” were inserted by the translators. All it says is, v’niqdash bikbodi – “…and I will sanctify by My glory.” The question then was, “What will the Lord sanctify by His glory?” Of 20 English translations, the options were – “the place,” “it,” “the tabernacle,” “that place,” “the tent,” and “the altar.” Does anyone remember which was correct?

The answer was, “None of those.” Rather, the only entity mentioned in the verse was “the children of Israel.” It is Israel who is sanctified by the presence of the Lord. The proof of this was that His glory filled the tent of meeting.

The Lord had told them after their sin of the golden calf that He would not dwell in their midst. Through the mediation of Moses, the Lord agreed that He would dwell in their midst. Now, with the sanctuary complete, the promise is realized. He has come to dwell in their midst, and Israel as a people is sanctified by His glory.

During their exile, this was the very promise made to Israel through Ezekiel. He told them that a time was coming when He would be with them and once again sanctify them by His glory –

“My tabernacle also shall be with them; indeed I will be their God, and they shall be My people. 28 The nations also will know that I, the Lord, sanctify Israel, when My sanctuary is in their midst forevermore.” Ezekiel 37:27-28

But that never happened after the exile. There is no record of the presence of the Lord filling the second temple. The time is yet future to them even now, and it is connected not to this covenant, mediated by Aaron. Instead, it is connected to the covenant which is mediated by the Messiah to come as was promised through Jeremiah the prophet.

This marvelous truth is hinted at now in the placement of this passage in Exodus, not Leviticus. Even before the consecration of Aaron and his sons, while still under the mediation of Moses, the glory of the Lord fills the temple. This law administered by Moses, even after his death, was thus only temporary until the time of it being superseded by what it only pointed to, the better and more perfect covenant found in Christ Jesus.

35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle.

What this seems to imply is that Moses, in fact, attempted to enter the tent of meeting, just as he had done when he met with the Lord in the previous tent of meeting outside the camp. However, the brilliant splendor of Yehovah was so radiant and marvelous that he could not. It was beyond his ability to do so. What a sign to all of the people of the marvelous workings of the Lord on their behalf!

Verses 34 and 35 are repeated in what occurred at the building of Solomon’s temple in Jerusalem. In 1 Kings 8, we read this –

“And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the Lord, 11 so that the priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of the Lord.” 1 Kings 8:10, 11

But notice the main difference between the two. In Exodus, it says that Moses was not able to enter. In 1 Kings, it says that the priests could not continue ministering. It is not the ministration of the priests that brings the Lord’s presence near, nor is it the law of Moses, which is still not complete – many more laws are coming.

Rather, the glory of the Lord coming among the people to sanctify them precedes the Aaronic priesthood, and it is also precedes the full giving of the Law of Moses. Therefore, neither of these things can be considered necessary for the coming of the Lord to dwell among His people.

Rather, the things which have been erected are what brought it to pass, and these things are merely types and shadows, as we have seen, of the coming Christ. As Christ is the fulfillment of them all, then it is the Lord Jesus in whom the glory of the Lord dwells in its full and resplendent glory.

If we would just pay heed to the details, even of seemingly obscure events in the Lord’s word, we would know where to put our trust, our hope, and our attentive eyes.

36 Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys.

At some point, the magnificent glory which filled the entire tabernacle retreated into the Most Holy Place and was to be found only there above the mercy seat and between the cherubim as was promised to Moses in chapter 25.

However, the cloud of glory remained above the tabernacle. It no longer moved from Sinai to tent and back to Sinai. Instead, it remained there above the tabernacle at all times until it was time to move. Only in this instance would the cloud move. And when it did, the people were expected to break camp and follow.

37 But if the cloud was not taken up, then they did not journey till the day that it was taken up.

This verse is more fully explained in Numbers 9. The people remained where they were and only moved when directed –

“So it was, when the cloud remained only from evening until morning: when the cloud was taken up in the morning, then they would journey; whether by day or by night, whenever the cloud was taken up, they would journey. 22 Whether it was two days, a month, or a year that the cloud remained above the tabernacle, the children of Israel would remain encamped and not journey; but when it was taken up, they would journey.” Numbers 9:21, 22

It was solely by the direction of the Lord that the people moved. His plan was being executed, and His timing would prevail in having all things turn out as He had determined from the very beginning.

*38 For the cloud of the Lord was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.

The cloud of glory had two distinct aspects. One was a covering cloud during the day, the other was the appearance of fire by night. This is not to be taken allegorically, but rather it is exactly what the people saw, and thus it was always visible to them.

With the presence of the cloud above the tabernacle, and in in full sight of all of the people, they would never again have to ask the question, “Is the Lord among us or not?” It would be evident to all that he was. It adds a touch of security to the obedient heart, but Israel is not known for its obedience. And therefore, it also adds a note of dread, and that assured judgment lies ahead for them.

We don’t even need to turn the pages to guess this, the Lord has said as much concerning the stiff-necked demeanor of the people. And yet, because of the faithful mediation of Moses, they have received the granting of their desires. They are now truly and inextricably the people of God, with all of the associated positives and negatives that this includes.

The positives will stem from their faithfulness to Him, and the negatives will stem from their rebellion against Him. The Lord is unchanging, and this the people will find out.

The chapter and the book close out with this final verse. The people became enslaved to Pharaoh at the beginning of the book, and they had now become servants of the Lord at its ending. Whereas the book of Genesis spanned well over 2000 years of human history, Exodus spanned less than 100.

After this, the next three books combined will span less than 40. The Lord chose His line of people, they had come to the point of their redemption, and now they will come to be refined as His people in order to enter the Land of Promise.

Unfortunately, the refinement of a people is not congenital. Each generation must heed the lessons of the past, or they too will fall under the expected punishments of the Lord. Israel failed to teach their children and they were twice exiled.

By God’s mighty hand alone, they have been returned once again to the Land of Promise. However, this time instead of being refined in advance of their arrival, they will be refined only afterwards. It will be a terrifying lesson as their numbers are whittled down through the process, but there will be an end to that refinement, and a time of great glory lies ahead for them yet again.

The cloud and fire is promised once again to the people of God who dwell in Jerusalem of the future. Isaiah tells us of the marvel that the people will behold –

“And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy—everyone who is recorded among the living in Jerusalem. 4 When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, 5 then the Lord will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering. 6 And there will be a tabernacle for shade in the daytime from the heat, for a place of refuge, and for a shelter from storm and rain.” Isaiah 4:3-6

Again, this passage from Isaiah is not to be allegorized. It is to be taken as a literal manifestation signifying the presence of the Lord over Jerusalem during the millennial period. It will be the time which occurs only after He has “washed away the filth of the daughters of Zion.”

That day cannot be far off. The time of Israel’s exile is ended, the time of the falling away by the church has surely come close to reaching its climax, and the just punishment upon the nations of the world is close at hand.

The Lord led Israel by cloud, and He leads His church by His written word. We fail to pay heed at our own peril. In His magnificent, superior word there is a promise of great and marvelous things which lie ahead for the redeemed of the Lord. Let us hold fast to these promises and not lose heart as we await their sure coming. The Lord of glory is there, and He is willing to accept all who come to Him by faith. Let us not fail to heed the call when it is made. And let us not fail to seek Him while He may be found.

Closing Verse: “But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. 23 The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light. 24 And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. 25 Its gates shall not be shut at all by day (there shall be no night there). 26 And they shall bring the glory and the honor of the nations into it. 27 But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.” Revelation 21:22-27

Next Week: Jonah 1:1-3 With this new series you will never be bored! (From the Presence of the Lord) (1st Jonah Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

The Lord in Their Midst

And it came to pass
In the first month of the second year
On the first day of the month, that the tabernacle was raised up
To this command Moses did adhere

So Moses raised up the tabernacle
Fastened its sockets, set up its boards too
Put in its bars, and raised up its pillars
As he was instructed, so he did do

And he spread out the tent
Over the tabernacle
And put the covering of the tent on top of it
As the LORD had commanded Moses, so he did tackle

He took the Testimony and put it into the ark
Inserted the poles through the ark’s rings
And put the mercy seat on top of the ark
He followed through with each of these things

And he brought the ark into the tabernacle
Hung up the veil of the covering
And partitioned off the ark of the Testimony
As the LORD had commanded Moses, so he did this thing

He put the table in the tabernacle of meeting
On the north side of the tabernacle, as the Lord did tell
Outside the veil; its place of seating
And he set the bread in order upon it as well

It was there before the LORD
As the LORD had commanded Moses
According to His word

He put the lampstand
In the tabernacle of meeting, this job he did tackle
Across from the table
On the south side of the tabernacle

And he lit the lamps before the LORD
As the LORD had commanded Moses
According to His word

He put the gold altar
In the tabernacle of meeting
In front of the veil
This, the place of its seating

And he burned sweet incense on it
As the LORD had commanded Moses
As the Lord did submit

He hung up the screen at the door
Of the tabernacle, and then he continued to do more

And he put the altar of burnt offering
Before the door of the tabernacle of the tent of meeting
And offered upon it the burnt offering and the grain offering
As the LORD had commanded Moses; the task he was completing

He set the laver
Between the tabernacle of meeting and the altar
And put water there for washing
In attention to this duty he did not falter

And Moses, Aaron, and his sons
Would wash their hands and their feet with water from it
These people only; they the only ones

Whenever they went into the tabernacle of meeting
And when they came near the altar too
They washed
As the LORD had commanded Moses to do

And he raised up the court
All around the tabernacle and the altar; this duty he did not shirk
And hung up the screen of the court gate
So Moses finished the work

Then the cloud covered the tabernacle of meeting
Surely this was a marvelous sight
And the glory of the LORD filled the tabernacle
The tabernacle was completed just right

And Moses was not able
To enter the tabernacle of meeting even if he willed
Because the cloud rested above it
And the glory of the LORD the tabernacle filled

Whenever the cloud was taken up
From above the tabernacle moving forward
The children of Israel
Would go in all their journeys onward

But if the cloud was not taken up
Then they did not journey
Till the day that it was taken up
They waited for it to move; they waited obediently

For the cloud of the LORD, this marvelous sight
Was above the tabernacle by day
And fire was over it by night
In all of the house of Israel’s sight, throughout all their journeys
It guided them as they went on their way

Lord God, thank you for this wonderful book
Exodus! What a marvel to have studied it
Into every detail possible we took a look
And to You our thanks and praise we now submit!

Hallelujah to Christ our Lord!
Hallelujah for Exodus, a marvelous part of Your superior word!

Hallelujah and Amen…

Exodus 40:1-16 (Seven I AM’s)

Charlie Garrett Exodus, Exodus Sermons (written), Old Testament, Sermons, Torah, Torah (written) , , , , , , , , , , , , , , , , , , , , , , , , 0 Comment

Exodus 40:1-16
Seven “I AM’s”

As always, Sunday night I was concerned about the sermon typing coming up on the next day. There is, once again, a great deal of repetition in these verses as the obedience of Moses to the command of the Lord is being evaluated.

I asked the Lord for His hand to be upon me as is my custom, and then in the morning I asked Him to prepare my fingers for the battle which lay ahead. As I got going, I began to realize that there is a pattern which seemed to match things going on in another book of the Bible. Being a bit dull, it took me several verses, maybe even half the sermon, to realize that the pattern didn’t just match that other book’s pattern, but it matches it exactly.

Considering that Exodus was written at the time of Moses, almost 1500 years before the coming of Christ, and considering that John wrote from memory what he had heard, and finally… considering that this pattern was (at least to my knowledge – I did an internet search) never seen before 31 October 2016, it shows, once again, that the word of God has many secrets waiting to be revealed.

How can it be that countless scholars have poured over this book, time and time again, and yet the pattern remained unknown? It is because it wasn’t yet ready to be revealed. But as we go on, you will see that it is precise, and it is also as obvious as the nose on your face, once you see it. What a gift! What a treasure! And yet, we find more time to watch sports or movies than we do reading this precious jewel, handed to us by God through the inspiration of His Spirit. Where are our priorities? Where indeed…

Text Verse: “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.” Deuteronomy 29:29

The Bible is literally filled with secret things. In His own providential timing, the Lord whispers them out to us. He opens our ear and speaks softly into it. Or maybe He wakes us up late in the night with a spark of His divine will filling our mind with something that we had never considered before.

Or, He may even open our eyes to something while we are reading the word. When He does, we need to grab the moment, seize the opportunity, and search out what He is telling us. It is true that not everything people think they find is actually valid.

Far too often we find those who claim they have found something that is so far off base that we blush in embarrassment, looking for a way to tell them they’ve missed the target, but there are a lot of targets that won’t be missed as well.

One of them is seen in today’s passage concerning the erection of the sanctuary and its consecration. This is then followed up with the consecration of Aaron and his sons. But it matches something going on in the book of John in a marvelous way.

And… it is all to reveal to us Jesus. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Setting up the Tabernacle of the Tent of Meeting (verses 1-8)

Then the Lord spoke to Moses, saying:

v’dabber Yehovah el mosheh lemor – these exact words haven’t been spoken to Moses since Exodus 31:1. That was seventeen sermons ago, a time which included the incident with the golden-calf and everything that transpired since then.

Now the words are spoken again to introduce an entirely new thought, one which has actually been anticipated since Exodus 25 and the calling of the people by the Lord to donate for the construction of a tabernacle. That was a full 37 sermons ago.

Once again now, the words of introductory preparation are written for us to stop… and to consider what lies ahead. Something new and marvelous is one thought away.  What will it be?

2 “On the first day of the first month

What is to be done will be done at the turn of the year. It is a new time, and a new season. The chosen first month for the redemptive calendar year was given in Exodus 12:2. It was the month of their deliverance from Egypt, and the Lord told them that it would be the first of their months from that point on –

“This month shall be your beginning of months; it shall be the first month of the year to you.” Exodus 12:2

The name of the month, Aviv, was specifically given in Exodus 13:4. It is to be on the first of this month, and exactly 345 days after departing from Egypt and 300 days since arriving at Sinai, that this new instruction was to be carried out.

Thus, it will occur on the first day of their first full year of freedom, and it will be the first day of the designated redemptive year in the year 2515AM, or “in the year of the world.” And that instruction is…

2 (con’t) you shall set up the tabernacle of the tent of meeting.

The words are correct. Both the term mishkan, or tabernacle, and ohel moed, or tent of meeting, are used. The words are placed in apposition, meaning that they are grammatically almost parallel, but the tabernacle resided within the tent. It being set up first, and then the tent being raised over it.

Further, it is the “tent of meeting,” not the “tent of the congregation” which is used by the KJV. The tent of meeting is where the Lord would meet with His designated representative, not the congregation.

Though the many parts of the sanctuary had been made by the people, and though they had been approved by Moses as meeting the specifications given by the Lord, it was not just completed and caused to be raised.

Rather, the Lord has determined the appointed times and seasons for all redemptive workings. This included the erection of this marvelous edifice which had been so painstakingly fashioned in order to picture the Person and the work of Christ to come.

By having it raised on the first day of the first month, the entire ordination process for it would be complete in time for the celebration of the first Passover which would be held on the fourteenth of the same month.

As this is the approximate time of the Spring equinox, the rising sun would be directly to the east, and thus it would be to the backs of those who would be worshipping towards the Most Holy Place where the Ark was to be located.

Further, as the first day of the month is the day of the New Moon, there would be no moon visible in the sky at that time. In both cases, it is a direct challenge to any notion of sun or moon worship. The Creator, not the creation, was to be worshipped by the people Israel. The precedence was being set in this selected timing.

Another reason for selecting the New Year was to set up the hearts of the people for a new beginning. The year past had shown them failing many times in their devotion to the Lord, culminating in the tragic instance of the golden calf. Now, with the new year, there would be a new beginning, and a chance to serve the Lord all the better in the year to come…. hopefully.

3 You shall put in it the ark of the Testimony,

The very purpose of building the sanctuary was for a place where the ark could reside. It is, in essence, the soul of the entire sanctuary. It is the spot where the presence of the Lord would reside, and where the high priest, once a year, would come to petition the Lord for mercy for the sins committed by the people.

And the ark itself was only a receptacle for the tablets of the Testimony. Without the tablets, the ark was just a wooden box, splendidly ornamented with gold. And so it is with us, we can be the most splendid example of humanity – being a hulking weight lifter, or the most beautiful movie star – but without adherence to the word of God, we are just another person which happens to be more ornamented than those around us.

In Christ alone is there an embodiment of the word of God, and thus He is the very soul of the Lord’s temple. For those who are in Christ, we are there with Him, in the Most Holy place, having satisfied the law, not through our own efforts, but through the work of Jesus. The importance of what this ark pictures cannot be understated. It needs to be repeated like a children’s story – again and again until it is ingrained in our very being.

This placing of the Ark in the Tabernacle is parallel to John’s words which begin his gospel –

“In the beginning was the Word, and the Word was with God, and the Word was God.” John 1:1

3 (con’t) and partition off the ark with the veil.

The Hebrew says, v’sakota al ha’aron eth ha’paroketh – “And cover against the ark the veil.” The ark is not covered with the veil, but it is a covering none-the-less. The word sakak was used when the Lord said that He would place Moses in the cleft of the rock and cover him with His hand.

The veil would stand between the Holy Place where the priests ministered daily, and the Most Holy Place where the Lord resided. It was to signify the unapproachable nature of the Lord. There was a division, or a fracture, between Him and man, even between Him and the priests ordained to minister before Him.

The priests were kept from profaning His presence, and they were protected from being destroyed by Him by the placement of this veil. And as a reminder, on this veil were woven cherubim, as if guardians of the Presence. It is a picture of the cherubim which guard the way back to Eden.

This veil will remain for almost 1500 years, until the time of Christ’s crucifixion where it will be torn asunder, allowing all who will come, to simply come. Any may enter the Most Holy Place and that land of delight once again by a mere act of faith. In Christ, the fracture is healed and the divide is removed. The guardian angels rest their flaming swords, and peace with God is restored. The veil, as we have seen, represents Christ’s physical body. This corresponds to John 1:14 –

“And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”

4 You shall bring in the table and arrange the things that are to be set in order on it;

The “Table of Showbread” was minutely described in Exodus 25. It is the first piece of furniture to be brought into the Holy Place. As you certainly remember, it pictures Christ, our Bread of life. This is as He Himself proclaimed in John 6:35 –

“I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst.”

Thus, this table pictures the Lord coming, in a limited way, into the Holy Place to commune with His people. As John Lange describes this –

“By this symbolic communion with the priests He discloses to the people the hope of fellowship with Him, the fellowship of His Spirit, of His blessings.”

The “things that are to be set in order on it” have not yet been described, only the implements, but not what they held. This shows us that some of the book of Leviticus was probably already being compiled prior to the raising up of the tabernacle. Here is what is to be set in order which is described in Leviticus 24 –

“And you shall take fine flour and bake twelve cakes with it. Two-tenths of an ephah shall be in each cake. 6 You shall set them in two rows, six in a row, on the pure gold table before the Lord. 7 And you shall put pure frankincense on each row, that it may be on the bread for a memorial, an offering made by fire to the Lord. 8 Every Sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. 9 And it shall be for Aaron and his sons, and they shall eat it in a holy place; for it is most holy to him from the offerings of the Lord made by fire, by a perpetual statute.” Leviticus 24:5-9

4 (con’t) and you shall bring in the lampstand and light its lamps.

Only after the table was brought in was the menorah to be brought in. If the table signified a feast, then the lights are lighted in order for that feast to be held. It is of note that Jesus first proclaimed Himself the Bread of life in John 6, and then proclaimed this in John 8:12 –

“I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”

Thus, His proclamations match the order of the furniture which have been brought into this Holy Place. The instructions here are to light its lamps, but this was done specifically at a prescribed time of the day each day, a time known as “between the evenings,” and thus about 3 pm.

5 You shall also set the altar of gold for the incense before the ark of the Testimony,

The term “before the ark of the Testimony” means outside the veil in the Holy Place, and directly in front of where the Ark sat behind the veil. The table was to the south; the menorah was to the north, but with its lamps illuminating the south.

As the presence of the Lord symbolically comes to fellowship with the priests through the veil in the placement of the Table of Showbread, so likewise, the prayers symbolically go through the veil and into the Most Holy Place by the wafting of the incense which is offered on this altar.

Despite there being a fracture, or divide, between the two, communion was possible through these two points. As the bread can be equated with the word of God which nourishes, and as the incense can be equated with the prayers of the people, the Lord fellowshipped with His people through the word and they with Him through prayer.

How much more now can we truly fellowship with the Lord when we have the full word of God available to us, and we have the Holy Spirit who receives our prayers and sends them directly through our Mediator to God the Father!

We have full and unhindered access to the very Throne of Grace, and we have the full revelation of God available at this time in the completed word. Truly, this dispensation we live in is the most blessed of times yet for those who are eager to fellowship intimately with God.

5 (con’t) and put up the screen for the door of the tabernacle.

The screen, or masak,  is that which separates the Holy Place from the outside courtyard. This screen is what is at the pethakh, or “doorway,” for access into the tabernacle. And once again, in order, we have Jesus’ claim that He is the Door, in John 10:7 –

“Most assuredly, I say to you, I am the door of the sheep.”

The order of His proclamations follows in a remarkable way with the order of these items now being set up.

6 Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting.

The altar is next mentioned, and it is said to be “before the door of the tabernacle of the tent of meeting” despite it having the laver between it and the actual tent. This placement then answers to that of the altar of incense and the ark. Just as those two are being connected together, so are the brazen altar and the door.

Why would this be unless there was more symbolism which is calling out to be seen? What is it about the altar and the door which is so intricately connected? Again, we just need to go to the book of John and see which I AM statement of Jesus is next. In John 10:7 and again in John 10:9, He said that He is the Door. Immediately after this in John 10:11, He says –

“I am the good shepherd. The good shepherd gives His life for the sheep.”

The altar is where the sacrificial lamb was slaughtered for the sins of the people. And so Christ who gave His life is detailed directly after the door in the setting up of the sanctuary, and directly after the door in the book of John. Only by dying for the sins of the people can Christ be the Door by which we again have access to the Father.

There is a continued precision in the word which spans thousands of years, and the writing of these men who were inspired by the Spirit of God to write and record these things.

7 And you shall set the laver between the tabernacle of meeting and the altar, and put water in it.

Oddly, the NKJV changes the terms here from what should be “tent of meeting” to “tabernacle of meeting.” The KJV sticks with “tent” but says “of the congregation.” Both are incorrect. It is ohel moed, or “tent of meeting.”

It is before this, “tent of meeting” that the laver is next to be set up. However, the laver is closer to the tent than the altar, and it begs the question, “Why wasn’t this then detailed first?” We have partially answered this. The altar answers to the Door. One cannot enter the Door until the sins are paid for by the death of the sacrifice.

However, one who is dead cannot enter anything. If we simply died on the altar with Christ and nothing more happened, we would have a hard time moving. But something wonderful happens to those who die in Christ. They are raised to new life though the power of the Holy Spirit.

The laver, in a sense, is a foreshadowing of our baptism in Christ. When we are baptized, we are making a picture of what Christ has done for us. This is why the one baptizing should make two proclamations during the baptism. 1) Buried with Christ in His death – this is when the person is dunked under, and 2) Raised to newness of life by the power of the Holy Spirit – this is when the person is brought back up out of the water.

And this is what makes our continued journey possible. We don’t merely die with Christ, we are raised with Christ and seated with Him in the heavenly places. We gain access through the Door and continue heading west to the Land of Delight. And this is what the next I AM statement of Jesus proclaims. In John 11:25 –

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live.”

One cannot wash and be sanctified if they are not resurrected. The laver is the seal that the resurrection has come about, and new life is granted. We are justified in Christ’s death; we are sanctified through the resurrection and the sealing of the Spirit. Paul tells us this in 2 Thessalonians 2:13 –

“But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth…

It is of note that the Hebrew of this verse specifically says v’natata sham mayim, or “and you shall put into it water.” They could have filled this laver first, but the Lord specifically calls for it to be placed and then filled. The reason is that one must first receive Christ, dying to sin before then being granted the Spirit. The order of the placement of each item is detailed and it is beautiful.

8 You shall set up the court all around,

The tabernacle and tent weren’t just exposed to the pagan world around them. They were instead enclosed by a court which kept the Holy Places separate from the world, and which also kept out any who would come near with empty hands. But, unlike Eden which was also closed off from the world, with no seeming possibility to reenter, we see that there is, in fact, a means of access…

8 (con’t) and hang up the screen at the court gate.

There was a masak, or covering, here as well. This is the same word that was just used in verse 5 for the screen at the doorway, but this time it leaves off the term pethakh, or door. Instead, it uses the term sha’ar, or “gate.” A different word is used to describe essentially the same thing. Why would this be? The answer is that once again, the terminology is given to show us the I AM proclamation of Christ. In John 14:6 comes that next statement –

“I am the way, the truth, and the life. No one comes to the Father except through Me.”

There was one means of access into the sanctuary for the outside world – one and only one. Likewise, Jesus claims to be that exclusive access which this screen only pictures. He is the way back to restoration with God which was lost at the very dawn of man’s time on earth.

The world hates the concept of a single path to God, but Moses gave us a foreshadowing of it in Genesis 3, he continues to give us a taste of it in the details of the tabernacle, and Jesus boldly proclaimed that He alone is able to make these pictures and symbols come to life through His life, His work, and His being. We ignore these marvelous clues at our own great peril.

I Am the Lord who is here for you
I Am with you always, so have no fear
Be strengthened through My word, this you shall do
And through this word, to you I will come near

Trust in Me and know that I Am with you always
In your walk don’t be terrified or afraid
Instead, cling to this word throughout all of your days
And never let your heart from Me be swayed

Seek Me diligently and by you I shall be found
Look to Me and let Me be your delight
I Am here with you, as if by sight and by sound
I Am with you all the day, and throughout each long night

II. The Rite of Consecration (verse 9-16)

9 “And you shall take the anointing oil, and anoint the tabernacle and all that is in it; and you shall hallow it and all its utensils, and it shall be holy.

That everything associated with the tabernacle was to be anointed with oil is a clear reference to the presence of the Spirit. Without the life of the Spirit, nothing effectual for the redemptive process is possible. But when the Spirit is present, the anointing is both from the Spirit and for the Spirit.

If you missed the sermon on the holy anointing oil, it would be worth your time to go back and watch that. In it, you will gain an immensely detailed understanding of the work of Christ which is seen in every single detail. Just as the entire edifice was anointed, so the Spirit of Christ is behind every single aspect of the building of His church. Nothing occurs apart from Him, and all of it is for Him. As Paul says in Romans –

“For of Him and through Him and to Him are all things, to whom be glory forever. Amen.” Romans 11:36

10 You shall anoint the altar of the burnt offering and all its utensils, and consecrate the altar. The altar shall be most holy.

Only after mentioning the tabernacle and all that is in it is that which is outside then anointed. However, in this verse it says that the altar shall be “most holy,” whereas the previous verse said that the tabernacle and all of it was said to be “holy.” The scholars at Cambridge seem to find a contradiction in this by stating –

“It is remarkable that, while in Exodus 30:29 …the Tent of Meeting with all the vessels belonging to it, are, by anointing, made ‘most holy’ …, here the altar only is ‘most holy,’ and the Tent of Meeting and all its contents are only ‘holy.’” Cambridge

As is typical with them, they try to introduce doubt into the minds of their readers as to the consistency, and thus the reliability, of the word. However, the difference in terminology does not signify any higher or lesser degree of holiness.

Instead, the terms are used as a caution for the priests and the people. The people could come no nearer to the Lord than the altar of burnt offering. It is termed “most holy” here as a warning that no layman could touch it, lest they become devoted to the Lord.

The “holy” of the other implements implies “most holy,” because only the priests could come near them. The holiness of the altar had to be precisely stated as “most holy” so that the people would not err and die.

11 And you shall anoint the laver and its base, and consecrate it.

Nothing is said of the laver and its base being holy or most holy, and yet, it is consecrated through anointing. This may seem odd, but the laver is after the altar where the common people could not pass. This implies that anyone who was at the laver was already acceptable to touch the altar, and thus they were holy.

However, the laver is for washing of defilement, something which is not holy. And so the laver itself must be most holy in order to wash away the defilement in order for the priests to be acceptable to go on, meaning into the Holy Place and the Most Holy Place.

Everything about the laver speaks of a sanctification process which is needed for the already accepted priest of God to continue in his duties. It is the place where cleansing occurs as he goes about his business; it is the word of God – the Bible.

We come to it with stains and impurities, and we leave it cleansed and purified, and yet it never picks up our defilement. It is a constant and endless stream of water available to purify the soul of the believer.

Understanding this, are you using it as such? When you pick up the stains of life each day, do you come to it and wash yourself clean once again? You cannot move forward without it, and so come to it often and cleanse yourself with the healing water of the word.

12 “Then you shall bring Aaron and his sons to the door of the tabernacle of meeting and wash them with water.

Again, it is the tent, not the tabernacle. Make a note if your Bible says otherwise. The Bible is a book of beauty and precision, and so consistency in translation is always something to be desired.

It is at the door of the tent of meeting that Aaron and his sons were to be brought. This is speaking of where the laver stood, and it is from this laver that they would be fully washed, signifying their acceptability, once and for all, to be priests.

It is symbolic of the full washing that occurs the moment a believer comes to Christ. He is cleansed and he is purified from all unrighteousness. After this, the priests will only wash their hands and feet, signifying their on-going purification which was needed to keep them acceptable to perform their duties. The same is true for us, which is what is pictured in these ancient rites and rituals.

13 You shall put the holy garments on Aaron, and anoint him and consecrate him, that he may minister to Me as priest.

Aaron, though a fallen man, was a type of Christ as our High Priest. He was to be set apart and consecrated in order to serve as a priest. Likewise, as we saw in the details for the consecration of Aaron in Exodus 29, Christ Jesus was set apart for His duties as our true High Priest. That is referred to in the gospels, but it is most detailed and explained for us in the book of Hebrews.

For almost 1500 years, the priestly line of Aaron was invested with these holy garments which pointed to and pictured the coming Messiah. What is both exciting and saddening, is that there is a person alive today who has been selected as the next high priest of Israel. He will be washed, anointed, and consecrated for his duties, but there will be no true life in his investiture or in his actions.

Instead, Israel missed the boat and is heading down a misguided path of works under the law once again. The good of this is that eventually that path will lead them to their true Messiah. But it will be a path filled with pain and suffering before they get there.

14 And you shall bring his sons and clothe them with tunics.

The sons of Aaron are emblematic of the sons of God, through the work of Christ. It is we who they only picture. Their white tunics symbolize the pure white righteousness that we possess because of Him. These sons though, for the dispensation of the law, were those who ministered before the Lord in their daily duties.

15 You shall anoint them, as you anointed their father, that they may minister to Me as priests;

The timing of the ordination of Aaron and his sons is often speculated to be later than that of the sanctuary. This is because it is detailed in Leviticus 8. However, this needs to be argued against for several reasons. The first is that though the command is given and only later enacted, the same is true with the sanctuary itself.

The Lord has given the command to erect it, and it will be erected after the command at the time specified. There is no reason to assume that just because the details of the priest’s ordination are written later, that they are actually conducted any later than that of the tabernacle itself. Secondly, in the raising up of the tabernacle, in verse 30-32 of this chapter, it says –

“He set the laver between the tabernacle of meeting and the altar, and put water there for washing; 31 and Moses, Aaron, and his sons would wash their hands and their feet with water from it. 32 Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, as the Lord had commanded Moses.”

Therefore, the details are already out of any chronological order, even as the erection of the details are being given. And thirdly, if the tabernacle and all of the associated furniture was considered holy through the consecration process, but Aaron and his sons were not, then they would not be able to serve as priests, or they themselves would incur guilt and die.

Rather, the recording of all of these details is done in specific categories rather than chronologically. The categorical details are kept together for a logical reading of each step of the process.

15 (con’t) for their anointing shall surely be an everlasting priesthood throughout their generations.”

The priesthood of Aaron was anointed at this time, and it passed down to each subsequent generation after him. Any new anointing of later High Priests is glaringly left unstated, especially at the time of the transfer of the garments from Aaron to his son at Aaron’s death. However, from Leviticus 21:10 it does appear that each next high priest did have anointing oil poured over his head. From this, the priesthood was passed down as “an everlasting priesthood.”

Unfortunately, these words, everlasting priesthood, lead to one of the frequent questions I receive concerning the Law of Moses and its duration. How can we not be required to observe the law if it was for an everlasting priesthood throughout the generations? The question is faulty, because it doesn’t read the intent of the passage. The translation into English, though not incorrect, is vague. Further, it does not take in the whole counsel of Scripture.

An everlasting priesthood does not mean an eternal priesthood. The word olam simply means “to the vanishing point.” Whatever point in the eternal counsels of God that Christ would come and annul the first covenant, the priesthood would likewise be annulled. This is stated by the author of Hebrews –

“Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? 12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.” Hebrews 7:11-13

The priesthood ended because it had reached its vanishing point. We serve God under a New Covenant. If you are still stuck under the Old, you err in your walk and you are not pleasing to God. Finally in this verse, it cannot go without note that this ordination process of Aaron and his sons corresponds directly to Jesus’ final I AM proclamation. In John 15, He said the following –

“I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. 6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. 8 By this My Father is glorified, that you bear much fruit; so you will be My disciples.” John 15:5-8

Only when one is in Christ can they be productive in Christ, but not all who are in Him are productive, nor does His word abide in them. The priests of Israel were ordained to be priests to God, just as we are called to be. They were to be about the Lord’s business and to be effective stewards of His. If His word failed to abide in them, there would be consequences.

As a confirmation of this, we read the following account of Aaron’s two oldest sons. They failed to let the word abide in their lives, and the fire consumed them,  just as Jesus’ words say about what will happen to us –

“Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the Lord, which He had not commanded them. 2 So fire went out from the Lord and devoured them, and they died before the Lord. 3 And Moses said to Aaron, “This is what the Lord spoke, saying:
‘By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.’
So Aaron held his peace.” Leviticus 10:1-3

The seven “I AM’s” of Jesus are reflected in the process of raising the tabernacle and in its consecration, and of that for Aaron and his sons. This cannot be by chance, but was by the guiding of the Holy Spirit each step of the way.

Let us now consider why the Ark and the Veil have no I AM statement attached to them. First, the Ark, which bears the word, pictures that which always existed – the Word of God. This is why it is introduced first as a statement of fact in John 1:1.

Next the Veil, which is explicitly said to be the body of Christ, was prepared by God for Christ to dwell in. That is why John 1:14 follows after the statement of John 1:1. Only then are the Seven I AM’s stated.

However, there is still one glaring omission concerning the furniture. There is no I AM statement for the Altar of Incense which is placed in front of the Veil between the Table of Showbread and the Menorah. Why would this be?

The reason is the same as the order in which it was instructed to be made. The Ark, the Table, and the Lampstand were all detailed in Exodus 25. However, the Altar of Incense wasn’t detailed until Exodus 30.

The placement of the Altar had to be noted in order here as the furniture was set up, but the purpose for it did not take effect until all of Christ’s work was finished. Only after the last I AM statement by Jesus in John 15 comes Jesus’ High Priestly Prayer of John 17.

The prayer of His for us, and our continued prayers today, took effect when Christ’s work was complete. Only when one is in Christ can their prayers be acceptable to God. As we noted earlier, the placement of this altar answers to the placement of the ark and veil, just as the placement of the Altar of Burnt offering answers to the door of the tent of meeting, bypassing the laver.

The precision in the layout, as is then matched by what occurs in the book of John, is simply astonishing. And so it is for us. Each step is logical and orderly as we move from understanding the work of Jesus to applying it to our lives. When we do, we are able to come boldly to the Throne of Grace where our prayers and petitions are heard once again.

Like the Ark and the Veil, no I AM statement is necessary for this altar. The work was fulfilled, and the nature of the Person is understood through what He has done. He is our Mediator, and through Him, our prayers, signified by the incense, is passed through Him to God.

Ark of the Testimony (containing the Word of God) / John 1:1

Veil (The Body of Christ) / John 1:14

———————

Seven I AM’s

Table of Showbread – I AM the Bread of Life / John 6:35

Menorah – I AM the Light of the Word / John 8:12

Screen Door to Tent – I AM the Door / John 10:7

Altar – I AM the Good Shepherd / John 10:11

Laver – I AM the Resurrection and the Life – John 11:25

Screen to Courtyard – I AM the Way the Truth and the Life / John 14:6

The Anointing of Priests – I AM the True Vine / John 15:5-8

———————

Altar of Incense / Jesus’ High Priestly Prayer of John 17

16 Thus Moses did; according to all that the Lord had commanded him, so he did.

This verse is rather similar to final words of the previous chapter –

“According to all that the Lord had commanded Moses, so the children of Israel did all the work. 43 Then Moses looked over all the work, and indeed they had done it; as the Lord had commanded, just so they had done it. And Moses blessed them.” Exodus 39:42, 43

The difference is that Moses was the one to approve the work of the people, and so he looked it over and approved it and blessed the people. In this verse, Moses is himself being obedient to the word and the word itself is commending him for his actions. And so from construction to completion, the work is noted as having been accomplished according to all that the Lord had commanded.

As I said at the beginning of the sermon, and during it as well, the way in which these several points have followed the seven “I AM’s” of Jesus is more than remarkable. The divine fingerprint is to be found all the way throughout Scripture; each page validating that more than human wisdom was involved in the process.

The many places it was compiled, the many personalities involved in it, and the length of time in which these things took to be recorded is a validation all its own that we are holding in our hands the very word of God.

But adding on to that is the fact that many of these patterns, such as the one today, have been left unseen for the 2000 years that this book has been studied by faithful scholars. How is it that such patterns can suddenly come forth, and yet people deny that there is a deep wisdom behind the word?

Let us not fall into such skepticism, but rather, let us behold the beauty of this word, treasure its secrets in our hearts, and continue to look for more remarkable patterns which are waiting still for curious eyes to gaze upon and bring to light, to the glory of God who has placed them there.

And as we have seen numerous times today, these patterns reveal Christ. God is trying to wake us up to our need for Christ. And so, once again today, I would like to explain quickly, and with care, how you too can share in God’s marvelous offer of peace which is granted through Him…

Closing Verse: “Jesus said to them, ‘Most assuredly, I say to you, before Abraham was, I AM.’” John 8:58

Next Week: Exodus 40:17-38 I tried to find a word to rhyme, so I didst… (The Lord in Their Midst) (105th Exodus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if a deep ocean lies ahead of You, He can part the waters and lead you through it on dry ground. So follow Him and trust Him and He will do marvelous things for you and through you.

I AM

Then the LORD spoke to Moses, saying:
These are the words He was then relaying

On the first day of the first month, do not forget
The tabernacle of the tent of meeting, up you shall set

You shall put in it the ark of the Testimony, please understand
And partition off the ark with the veil, per my command

You shall bring in the table
And arrange the things that are to be set in order on it
And you shall bring in the lampstand
And light its lamps, to this you shall commit

You shall also set the altar of gold
For the incense before the ark of the Testimony
And put up the screen for the door of the tabernacle
Follow this order as given by Me

Then you shall set the altar of the burnt offering
Before the door of the tabernacle of the tent of meeting

And you shall set the laver between
The tabernacle of meeting and the altar
And put water in it
No portion of this detail shall be allowed to falter

You shall set up the court all around, as I now state
And hang up the screen at the court gate

And you shall take the anointing oil
And anoint the tabernacle and all that is in it
And you shall hallow it and all its utensils
And it shall be holy, as I to you submit

You shall anoint the altar of the burnt offering
And all its utensils, and the altar consecrate
The altar shall be most holy
This condition of it I now to you relate

And you shall anoint the laver and its base
And consecrate it, there in its place

Then you shall bring Aaron and his sons to the door
Of the tabernacle of meeting and wash them with water
On them the water you shall pour

You shall put the holy garments on Aaron
And anoint him and consecrate him too
That he may minister to Me as priest
These things to him you are to do

And you shall bring his sons
And clothe them with tunics, so shall it be
You shall anoint them, as you anointed their father
That they may as priests minister to Me

For their anointing shall surely be an everlasting priesthood
Throughout their generations, as is to be understood

Thus Moses did; each and everything as he was bid
According to all that the LORD had commanded him, so he did

Heavenly Father, how precious is your word
And how marvelous it is to read it and find Jesus
Each page that we turn, it reveals our great Lord
Who has done such wonderful things for us

O God, our hearts are directed to You
And so be with us in all that we do
Let us never stray from the path which is true
And each day through Your word, please – our souls renew

And in this we will give You our highest praise
As we wait on our Lord’s return – that most marvelous of days

Hallelujah and Amen…