Levítico 6
G. Campbell Morgan · Citado em PreceptAustin
Levítico 6
Morgan - The first seven chapters of Leviticus are devoted to describing the sacrifices and offerings of the ancient Israelites. These were the sacrifices to be offered on the altar just inside the gateway of the Tabernacle. If you remember from our series of studies last year on the Tabernacle, that altar just inside the gate of the Tabernacle represented the cross of Christ. Every day, opportunity was given for the Israelites to come and, with the assistance of the priests, to offering sacrifices and burnt offerings on that altar near the entrance of the Tabernacle, and those sacrifices all represented the One who would later die on the cross. There were five basic kinds of sacrifices, and they are described for us here in Leviticus 1-5. You have: · The Burnt Offering in Leviticus 1 · The Grain Offering in Leviticus 2 · The Peace Offering in Leviticus 3 · The Sin Offering in Leviticus 4 · The Trespass Offering in Leviticus 5 In Leviticus 6-7, these five offerings are reviewed with some additional instructions given. That is the content of Leviticus 1-7. Do you see how important this is? Do you see how significant these offerings are? They were designed by God to teach us five different truths about the great coming One who would offer Himself on the cross for our sins. They are prophetic in nature. They are Messianic. They teach us about the sacrifice our Savior made for you and me. Who would not want to study these offerings and thus learn of Christ? (Leviticus 1 All on the Altar ) William MacDonald Notes on Leviticus 6-7 - The portion from Lev 6:8 to Lev 7:38 presents “the law of the offerings.” In many ways, it. is very similar to what has gone before. It should be noted that the order in which the offerings are listed is different. Also, there seems to be a greater emphasis on the portions of the offerings that were allotted to the priests. The law of the burnt offering (Lev 6:8-13): Additional details are given here concerning the garments worn by the priest, the manner in which he disposed of the ashes from the offering, and the care he must exercise to see that the fire on the altar never went out. The ashes were first placed at the east side of the altar, and then carried outside the camp to a clean place. The law of the meal offering (Lev 6:14-23): Here we learn that the priests had to eat their portion of the offering within the court of the tabernacle, and that it was not to be leavened because it was most holy to the Lord. “The latter part of Lev 6:18 means that “every layman who touched these most holy things became holy through the contact, so that henceforth he had to guard against defilement in the same manner as the sanctified priests.” Lev 6:19-23 describe a special meal offering which the high priest had to offer morning and evening continually. It was wholly burned by fire. The law of the sin offering (Lev 6:24-30): As explained previously the priest was allowed to eat portions of certain sin offerings (those described in Lev. 4:22—5:13, where the blood was not carried into the sanctuary). The offerings had to be eaten in the court of the tabernacle. Notice that this offering was most holy. If a layman touched the flesh of the offering, he became holy or consecrated (Lev 6:27) and had to keep himself from ceremonial defilement just as the priests did, though he could not exercise priestly functions. If any of the blood was sprinkled on a garment, the garment had to be washed—not because it was unclean, but “in order that the most holy blood might not be carried out of the sanctuary into common life along with the sprinkled clothes, and thereby be profaned.” An earthenware vessel used to cook the meat of the sin offering had to be broken because the earthenware, being porous, absorbed some of the blood and might later be used for profane purposes. A brazen pot had to be scoured and rinsed in water to prevent a portion of the most holy sin offering from ever coming in contact with anything that was common or unclean. The sin offering, like the guilt offering, was to be slain “in the place where the burnt offering is killed” (Lev 6:25). This was the north side of the altar (Lev 1:11), the place of shadows. The first seven verses of Lev 7 review the law of the trespass offering, most of which has already been covered in Lev 5:14—6:7. Lev 7:8 refers to the burnt offering and provides that the officiating priest was entitled to the skin of the animal. Lev 7:9 and 10 indicate the portion of the meal offering that was to go to the officiating priest (Lev 7:9), and what was to go to the rest of the priests (Lev 7:10). The law of the peace offering is given in Lev 7:11-21. There were three types of peace offerings, depending on the motive or purpose of the offering: for thanksgiving (Lev 7:12), praising God for some special blessing; for a vow (that is, a votive offering) (Lev 7:16), “in fulfillment of a promise or pledge made to God for the granting of some special request in prayer; for example, preservation on a hazardous journey”; voluntary or freewill (Lev 7:16, 17). “This would appear to be in the nature of a spontaneous expression of praise to God in appreciation of what He has revealed Himself to be.” The peace offering itself was a sacrificial animal (Lev 3), but here we learn that it was accompanied by certain cakes or breads. The cakes that were required with a thank offering are listed in Lev 7:12 and 13. The offerer was to bring one of each for a heave offering, and this was given to the officiating priest (Lev 7:14). The flesh of the thanksgiving offering was to be eaten the same day (Lev 7:15), whereas the votive offering and the freewill offering could be eaten on the first or second day (Lev 7:16). Anything remaining after two days had to be burned (Lev 7:17); to eat such meat would cause the person to be “cut off,” meaning excommunicated or removed from the privileges of the people of Israel. This shows that communion with God must be fresh and not too far removed from the work of the altar. If the flesh touched anything unclean, it could not be eaten but had to be burned (Lev 7:19a). Only persons who were ceremonially clean could eat the meat (Lev 7:19b); any person who was ceremonially unclean and who ate of the peace offering would be cut off (Lev 7:20, 21). The fact that different portions of the peace offering were designated for the Lord, the priests, and the offerer indicates that it was a time of fellowship. But since God can have no fellowship with sin or uncleanness, those who partook of this festive meal had to be clean. The fat, considered the best portion, belonged to the Lord. It was burned for Him on the altar, and it was not to be eaten (Lev 7:22-25). Likewise, the blood, being the life of the flesh, belonged to God and was not to be eaten (Lev 7:26, 27). Today many Jews still seek to comply with these dietary laws. In order for meat to be fit for their consumption, or “kosher,” the blood must be removed. In avoiding the consumption of fat, many Jewish households will not use soaps which contain animal fats. They believe that even to use such products in washing dishes would be to make the dishes non-kosher. Beside the spiritual reason for not eating fat there is also a medical reason, as Dr. S. I. McMillen points out: “In the past few years medical science has awakened to the fact that the eating of animal fat is an important cause of arteriosclerosis. This fat forms the tiny, fatty, cholesterol tumors within the walls of the arteries, which hinder the flow of blood. Now, in this decade, magazines, radio and T.V. are broadcasting the good news that we can reduce the ravages front man’s greatest killer by cutting down our intake of animal fats. Happy as we are with the fact that medical science has arrived, we may be amazed to discover that our ultramodern research is about thirty-five hundred years behind the Book of books.” The offerer waved the breast of the peace offerings before the Lord, and it then became the portion of the priests (Lev 7:28-31). The right shoulder was heaved before the Lord, and then was given to the officiating priest as food for himself and his family (Lev 7:32-34). Lev 7:35 and 36 repeat that the breast and right shoulder were the portion of Aaron and his sons from the day that God first anointed them as priests. As previously suggested, the breast speaks of divine affection and the shoulder of divine power. Lev 7:37 and 38 conclude the section on the laws of the offerings, which began in Lev 6:8. God has devoted much space in His Word to the offerings and their ordinances because they are important to Him. Here in beautiful imagery the Person and work of His Son can be seen in minute detail. Like the different facets of a diamond, these types all reflect the resplendent glory of Him “who through the eternal Spirit offered Himself without spot to God” (Heb. 9:14) Leviticus 6:2 "When a person sins and acts unfaithfully against the LORD, and deceives his companion in regard to a deposit or a security entrusted to him, or through robbery, or if he has extorted from his companion, commit: Lev 5:15,19 Nu 5:6-8 Ps 51:4)(lie: Lev 19:11 Ge 26:7 John 8:44 Ac 5:4 Eph 4:25 Col 3:9 Rev 22:15 in that: Ex 22:7-10 in fellowship: or, in dealing, Heb. in putting of the hand, Isa 21:2 24:16 33:1 Hab 1:13 deceived: Pr 24:28 26:19 Isa 59:13-15 Jer 9:5 Am 8:5 Mic 6:10-12) CSB "When someone sins and offends the LORD by deceiving his neighbor in regard to a deposit, a security, or a robbery; or defrauds his neighbor; NET "When a person sins and commits a trespass against the LORD by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ESV "If anyone sins and commits a breach of faith against the LORD by deceiving his neighbor in a matter of deposit or security, or through robbery, or if he has oppressed his neighbor NIV "If anyone sins and is unfaithful to the LORD by deceiving his neighbor about something entrusted to him or left in his care or stolen, or if he cheats him, THE GUILT (TRESPASS) OFFERING FOR DELIBERATE SINS (Lev 6:1-7) The Guilt (Trespass) Offerings described in Lev 5:14-19 are specifically for unintentional sins. Notice that the phraseology in Lev 5:14-19 is very similar to that in Lev 6:1-7 and most commentators see Lev 5:14-6:7 as closely related instructions (Hebrew Masoretic Text places Lev 6:1-7 in chapter 5). And so Lev 5:15 reads "If a person acts unfaithfully and sins unintentionally against the LORD’S holy things, then he shall bring his guilt offering." Compare Lev 6:2 which says "When a person sins and acts unfaithfully against the LORD. I like the way Irving Jensen summarizes the general purpose of the Levitical offerings - the first three voluntary offerings (burnt, grain, peace) are "in communion with God" whereas the last two obligatory offerings (sin, trespass) are "for communion with God." Sins (verb) (02398)(chata') misses the mark. The Lxx translates the Hebrew with hamartano. Acts unfaithfully - More literally "trespasses a trespass" (see below). The verb maal refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the LORD. Acts (unfaithfully - verb) (04603)(maal) and Unfaithfully (noun) (04604)(maal)- The Septuagint uses the same verb parorao twice ("despising shall despise"). The verb means to despise, overlook or take no notice and is translated "willfully overlooked." So clearly this contrasts with the unintentional sins of Lev 5:14 Notice the order "against the LORD" preceding sin against man - "deceives his companion" - This is a good reminder that all sins against some other human party are first of all sins against God. Criswell agrees writing that "the trespass offering vividly illustrates the biblical principle that sin against one's fellowman is ultimately a sin against God (cf. Ge 39:9; Ps. 51:4)." Bush adds that "Although all the instances specified (in Lev 6:2-3) relate to our neighbor, yet it is called a trespass against the LORD, because though the injury is committed directly against a fellow creature, yet an affront is thereby given to the Most High, Whose authority has forbidden the wrong, and Who has made the command of loving our neighbor (cp Mk 12:30-31, Ro 13:8-10-note - "you shall not steal… Love does no wrong to a neighbor") second only to that of loving himself." (Leviticus 6 Commentary) Ross adds that "since these were a breach of the covenant and a misuse of oaths, they are considered sins against the LORD’s holy name."
Levítico 6
Morgan - A reference ahead to the account of the consecration of Aaron and his first exercise of the priestly office will show that this fire was originally supernatural (Lev 9.24). It came out from before Jehovah. This was the fire which was to be kept burning, by being constantly provided with fuel. Thus, the fire was from God, but it was maintained by man. The responsibility for the carrying out of this instruction rested upon the priests. A glance back at a previous note (Lev 3.5) will remind us that fire was the symbol of the holiness of God in different activities, making possible life in His presence, consuming all contrary to Himself in nature, and so purifying all like Himself from alloy. Here then we are reminded of the necessity for the perpetual maintenance of the action of that holiness. It comes from God. Man has no holiness other than the holiness he receives from Him. But in order that its flame may burn continually, and its heat accomplish the Divine purpose, the fire must be fed. That demands ceaseless vigilance. The unworthy things must be handed over for destruction. The things of worth in service and fellowship must be yielded up to the fire for purification. Neither day nor hour nor minute passes which has no need of this cleansing fire. We may be comforted by the certainty that, as we bring the fuel, the fire will continue to burn, accomplishing all its purposes, whether of destruction or purifying. (Life Applications from Every Chapter of the Bible) Leviticus 6:14 'Now this is the law of the grain offering: the sons of Aaron shall present it before the LORD in front of the altar. offering: Lev 2:1,2 Nu 15:4,6,9 John 6:32) THE PRIESTS AND THE LAY GRAIN OFFERING Note that this description of the grain offering has two sections - Lev 6:14-18 specifies the way priests must eat their portions of grain offerings brought by laypersons, while Lev 6:19-23 is introduced as a new divine speech ("Then the LORD spoke to Moses, saying") which describes what happens to the grain offerings brought by priests. The law (Torah) - See discussion of torah in Leviticus 6:9 Comments. Wenham - The cereal (grain) offering, purification (sin) offering and reparation (guilt, trespass) offering are all termed most holy (Lev 6:17, 25; 29, Lev 7:1, 6). That is, they are sacrifices which only the priests may eat. Furthermore they must be eaten in a holy place, in the court surrounding the tent of meeting (Lev 6:16, 26). The focus in this section is on the priests’ rights: defining what the priests may or may not take for themselves. Grain offering - Normally accompanied the burnt offering. See the Hebrew word minchah for commentary on the grain offering. TODAY IN THE WORD - Leviticus 6:14-17; Malachi 1:6-14-note [The offering] must be without defect or blemish to be acceptable. - Leviticus 22:21 Handel’s Messiah “sets out the central truths of Christian faith with a concision and balance never equaled before or since,” says one music scholar. Another writer claims that the work “has probably done more to convince thousands of mankind that there is a God about us than all the theological works ever written.” Using fifty-three Scripture verses, mostly from the Old Testament, Messiah tells the story of Christ’s birth, redemptive life and death, and future return. Many have noted how perfectly the music and words fit together, for instance, awe and dread are in both the words and music of “Who shall abide the day of His coming?” A sense of joy and expectancy is similarly conveyed in the section “O thou that tellest good tidings to Zion.” And of course the “Hallelujah Chorus” traditionally brings audiences to their feet in exultant respect and worship. In both form and content, Handel’s Messiah is a perfect sacrifice of praise! Offering only perfect sacrifices was a requirement of the Mosaic Law, a key principle in the sacrificial system. As Deuteronomy 15:21 summarizes: “If an animal has a defect, is lame or blind, or has any serious flaw, you must not sacrifice it to the Lord your God” (cf. Lev. 22:18-22). Why? Because offerings to the Lord were “most holy” (Lev. 6:17)--only the best was acceptable. The Malachi passage illustrates what happens when offerings are not perfect. God was angry at the Israelites for offering blind and crippled animals--ones they would never think of offering to a human governor! They showed contempt for Him and dishonored His name in doing so (1:6, 12-13). As a result, He refused to accept their sacrifices (v. 10). As has been the case ever since Cain, unacceptable sacrifices truly reveal the sinful hearts. TODAY ALONG THE WAY Perhaps one of your meals could be dedicated to a time of worship, remembrance, and re-consecration just as Passover meals were. Leviticus 6:15 'Then one of them shall lift up from it a handful of the fine flour of the grain offering, with its oil and all the incense that is on the grain offering, and he shall offer it up in smoke on the altar, a soothing aroma, as its memorial offering to the LORD. memorial: Lev 2:2,9 Then - This is a conjunction which marks succession or sequence in a series of events or actions. The instructions now proceed to explain the proper way the priests were to partake of the remainder of the grain offering. As Rooker explains this "instruction supplements Lev 2:3, 10-note, and it revolves around the place the offering was to be eaten and what must not accompany its consumption." NET and the priest must take up with his hand some of the choice wheat flour of the grain offering and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion up in smoke on the altar as a soothing aroma to the LORD. Fine flour - see discussion of Hebrew word solet. Memorial offering - see discussion of Hebrew word azkarah. Soothing aroma - for more discussion click commentary. Leviticus 6:16 'what is left of it Aaron and his sons are to eat. It shall be eaten as unleavened cakes in a holy place; they are to eat it in the court of the tent of meeting. left over: Lev 2:3,10 5:13 Ezek 44:29 1Cor 9:13-15 unleavened: Ex 12:8 1Co 5:8 are to eat it: Lev 6:26 10:12,13 Nu 18:9,10) Aaron - see Aaron - Baker's Evangelical Dictionary of Biblical Theology Are to eat - This was also true of the sin offering (Lev 5:13) and guilt offering (Lev 7:10), which also provided food for the Aaronic priesthood. A holy place - They could eat it only in the courtyard of the Tent of Meeting. In the court - Repeated in Lev 6:26. Unleavened (see discussion of massa/matsah) - No yeast was allowed (cp Ex 12:15). Tent of meeting - see Leviticus 1:1 Commentary (scroll down)