Teks -- Leviticus 1:1-5 (NET)

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him from the Meeting Tent: 1:2 “Speak to the Israelites and tell them, ‘When someone among you presents an offering to the Lord, you must present your offering from the domesticated animals, either from the herd or from the flock.

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering from the herd he must present it as a flawless male; he must present it at the entrance of the Meeting Tent for its acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement on his behalf. 1:5 Then the one presenting the offering must slaughter the bull before the Lord, and the sons of Aaron, the priests, must present the blood and splash the blood against the sides of the altar which is at the entrance of the Meeting Tent.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lev 1:1 - Moses

Stood without, Exo 40:35, waiting for God's call.

Wesley: Lev 1:1 - The tabernacle

From the mercy - seat in the tabernacle.

Wesley: Lev 1:2

There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men's sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods's service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice.

Wesley: Lev 1:2 - Of the flock

Or, Of the sheep; though the Hebrew word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either, In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or, Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or, As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or, As things most common, that men might never want a sacrifice when they needed, or God required it.

Wesley: Lev 1:3 - A burnt sacrifice

Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit.

Wesley: Lev 1:3 - A male

As being more perfect than the female, Mal 1:14, and more truly representing Christ.

Wesley: Lev 1:3 - Without blemish

To signify, That God should he served with the best of every kind. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Eph 5:27. The spotless and compleat holiness of Christ.

Wesley: Lev 1:3 - Of his own will

According to this translation, the place speaks only of free - will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received.

Wesley: Lev 1:3 - But it may seem improper to restrain the rules here given to free

will offerings, which were to be observed in other offerings also.

Wesley: Lev 1:3 - At the door

In the court near the door, where the altar stood, Lev 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, Joh 10:7, Joh 10:9, by whom alone we have access to God.

Wesley: Lev 1:4 - He shall put his hand

Both his hands, Lev 8:14, Lev 8:18, and Lev 16:21. Whereby he signified, that he willingly gave it to the Lord. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isa 53:6, and that together with it he did freely offer up himself to God.

Wesley: Lev 1:4 - To make atonement

Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt-offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5, but for particular sins there were special sacrifices.

Wesley: Lev 1:5 - And he

Either, the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as Joh 4:1-2. the priest, as it follows, or the Levite, whose office this was.

Wesley: Lev 1:5 - Shall sprinkle the blood

Which was done in a considerable quantity, and whereby was signified, That the offerer deserved to have his blood spilt in that manner. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him.

JFB: Lev 1:1 - the Lord . . . spake . . . out of the tabernacle

The laws that are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the divine glory, which surmounted the mercy seat.

JFB: Lev 1:2 - Speak unto the children of Israel, and say unto them

If the subject of communication were of a temporal nature, the Levites were excluded; but if it were a spiritual matter, all the tribes were comprehended under this name (Deu 27:12).

JFB: Lev 1:2 - If any man of you bring an offering unto the Lord

The directions given here relate solely to voluntary or freewill offerings--those rendered over and above such, as being of standing and universal obligation, could not be dispensed with or commuted for any other kind of offering (Exo 29:38; Lev 23:37; Num 28:3, Num. 28:11-27, &c.).

JFB: Lev 1:2 - bring your offering of the cattle, &c.

That is, those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels, and asses, which were used in sacrifice by some heathen nations, beasts and birds of prey, as also hares and deers.

JFB: Lev 1:3 - a burnt sacrifice

So called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Rom 12:1; Phi 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice.

JFB: Lev 1:3 - a male without blemish

No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Joh 6:27).

JFB: Lev 1:3 - at the door of the tabernacle

Where stood the altar of burnt offering (Exo 40:6). Every other place was forbidden, under the highest penalty (Lev 17:4).

JFB: Lev 1:4 - shall put his hand upon the head

This was a significant act which implied not only that the offerer devoted the animal to God, but that he confessed his consciousness of sin and prayed that his guilt and its punishment might be transferred to the victim.

JFB: Lev 1:4 - and it shall be

Rather, "that it may be an acceptable atonement."

JFB: Lev 1:5 - he shall kill the bullock

The animal should be killed by the offerer, not by the priest, for it was not his duty in case of voluntary sacrifices; in later times, however, the office was generally performed by Levites.

JFB: Lev 1:5 - before the Lord

On the spot where the hands had been laid upon the animal's head, on the north side of the altar.

JFB: Lev 1:5 - sprinkle the blood

This was to be done by the priests. The blood being considered the life, the effusion of it was the essential part of the sacrifice; and the sprinkling of it--the application of the atonement--made the person and services of the offerer acceptable to God. The skin having been stripped off, and the carcass cut up, the various pieces were disposed on the altar in the manner best calculated to facilitate their being consumed by the fire.

Clarke: Lev 1:1 - And the Lord called unto Moses

And the Lord called unto Moses - From the manner in which this book commences, it appears plainly to be a continuation or the preceding; and indeed the whole is but one law, though divided into five portions, and why thus divided is not easy to be conjectured. Previously to the erection of the tabernacle God had given no particular directions concerning the manner of offering the different kinds of sacrifices; but as soon as this Divine structure was established and consecrated, Jehovah took it as his dwelling place; described the rites and ceremonies which he would have observed in his worship, that his people might know what was best pleasing in his sight; and that, when thus worshipping him, they might have confidence that they pleased him, every thing being done according to his own directions. A consciousness of acting according to the revealed will of God gives strong confidence to an upright mind.

Clarke: Lev 1:2 - Bring an offering

Bring an offering - The word קרבן korban , from קרב karab , to approach or draw near, signifies an offering or gift by which a person had access unto God: and this receives light from the universal custom that prevails in the east, no man being permitted to approach the presence of a superior without a present or gift; and the offering thus brought was called korban, which properly means the introduction-offering, or offering of access. This custom has been often referred to in the preceding books. See also Leviticus 7

Clarke: Lev 1:2 - Of the cattle

Of the cattle - הבהמה habbehemah , animals of the beeve kind, such as the bull, heifer, bullock, and calf; and restrained to these alone by the term herd, בקר bakar , which, from its general use in the Levitical writings, is known to refer to the ox, heifer, etc. And therefore other animals of the beeve kind were excluded

Clarke: Lev 1:2 - Of the flock

Of the flock - צאן tson . Sheep and Goats; for we have already seen that this term implies both kinds; and we know, from its use, that no other animal of the smaller clean domestic quadrupeds is intended, as no other animal of this class, besides the sheep and goat, was ever offered in sacrifice to God. The animals mentioned in this chapter as proper for sacrifice are the very same which God commanded Abraham to offer; see Gen 15:9. And thus it is evident that God delivered to the patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifices; and those sacrifices were of clean animals, the most perfect, useful, and healthy, of all that are brought under the immediate government and influence of man. Gross-feeding and ferocious animals were all excluded, as were also all birds of prey. In the pagan worship it was widely different; for although the ox was esteemed among them, according to Livy, as the major hostia ; and according to Pliny, the victima optima, et laudatis sima deorum placatio , Plin. Hist. Nat., lib. viii., c. 45, "the chief sacrifice and the most availing offering which could be made to the gods;"yet obscene fowls and ravenous beasts, according to the nature of their deities, were frequently offered in sacrifice. Thus they sacrificed horses to the Sun, wolves to Mars, asses to Priapus, swine to Ceres, dogs to Hecate, etc., etc. But in the worship of God all these were declared unclean, and only the three following kinds of Quadrupeds were commanded to be sacrificed

1.    The bull or ox, the cow or heifer, and the calf

2.    The he-goat, she-goat, and the kid

3.    The ram, the ewe, and the lamb

Among Fowls, only pigeons and turtle-doves were commanded to be offered, except in the case of cleansing the leper, mentioned Lev 14:4, where two clean birds, generally supposed to be sparrows or other small birds, though of what species is not well known, are specified

Fish were not offered, because they could not be readily brought to the tabernacle alive.

Clarke: Lev 1:3 - Burnt-sacrifice

Burnt-sacrifice - The most important of all the sacrifices offered to God; called by the Septuagint ὁλοκαυτωμα, because it was wholly consumed, which was not the case in any other offering. See on Leviticus 7 (note)

Clarke: Lev 1:3 - His own voluntary will

His own voluntary will - לרצנו lirtsono , to gain himself acceptance before the Lord: in this way all the versions appear to have understood the original words, and the connection in which they stand obviously requires this meaning.

Clarke: Lev 1:4 - He shall put his hand upon the head of the burnt-offering

He shall put his hand upon the head of the burnt-offering - By the imposition of hands the person bringing the victim acknowledged

1.    The sacrifice as his own

2.    That he offered it as an atonement for his sins

3.    That he was worthy of death because he had sinned, having forfeited his life by breaking the law

4.    That he entreated God to accept the life of the innocent animal in place of his own

5.    And all this, to be done profitably, must have respect to Him whose life, in the fullness of time, should be made a sacrifice for sin

6.    The blood was to be sprinkled round about upon the altar, Lev 1:5, as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed that life went to redeem life

See Clarke on Exo 29:10 (note). On the required perfection of the sacrifice see Clarke on Exo 12:5 (note). It has been sufficiently remarked by learned men that almost all the people of the earth had their burnt-offerings, on which also they placed the greatest dependence. It was a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometimes even offered human sacrifices, from the supposition, as Caesar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. " Quod pro vita hominis nisi vita hominis redditur, non posse aliter deorum immortalium numen placari arbitrantur ."- Com. de Bell. Gal., lib. vi. But this was not the case only with the Gauls, for we see, by Ovid, Fast., lib. vi., that it was a commonly received maxim among more polished people: -

"- Pro parvo victima parva cadit

Cor pro corde, precor, pro fibris sumite fibras

Hanc animam vobis pro meliore damus .

See the whole of this passage in the above work, from ver. 135 to 163.

Calvin: Lev 1:1 - And the Lord called unto Moses

1.And the Lord called unto Moses In these seven chapters Moses will treat generally of the sacrifices. But since we read of many things here, the use of which has passed away, and others, the grounds of which I do not understand, I intend to content myself with a brief summary, from whence, however, the reader may fully perceive that whatever has been left to us relative to the legal sacrifices is even now profitable, provided we are not too curious. Let those who choose to hunt for allegories receive the praise they covet; my object is only to profit my readers, and it will suffice briefly to sum up what I think useful to be known. Although in this chapter burnt-offerings only are treated of, yet the rule which is laid down respecting them has a more extensive application, since Moses teaches what animals God would have offered to Him, so as that they may be acceptable, and also by whom and with what ceremonies they are to be offered. He enumerates three kinds, of the herd, of the flocks, and of fowls; for the case of the red heifer, from which the ashes of atonement were made, was different and peculiar; and here the question is as to the ordinary sacrifices, by which private individuals used either to atone for their sins or to testify their piety. He commands, therefore, that the cattle as well as the lambs and kids should be males, and also perfect and free from all blemish. We see, then, that only clean animals were chosen for the sacrifices, and again that all clean animals did not please God, but only domestic ones, such as allow themselves to be directed by the hand and will of men. For, though deer and roes are sometimes tamed, yet God did not admit them to His altar. This, then, was the first rule of obedience, that men should not offer promiscuously this or that victim, but bulls or bull-calves of their herds, and male lambs or kids of their flocks. Freedom from blemish is required for two reasons; for, since the sacrifices were types of Christ, it behooved that in all of them should be represented that complete perfection of His whereby His heavenly Father was to be propitiated; and, secondly, the Israelites were reminded that all uncleanness was repudiated by God lest his service should be polluted by their impurity. But whilst God exhorted them to study true sincerity, so he abundantly taught them that unless they directed their faith to Christ, whatsoever came from them would be rejected; for neither would the purity of a brute animal have satisfied Him if it had not represented something better. In the second place, it is prescribed that whosoever presented a burnt-offering should lay his hand on its head, after he had come near the door of the tabernacle. This ceremony was not only a sign of consecration, but also of its being an atonement, ²⁴⁹ since it was substituted for the man, as is expressed in the words of Moses, “And it shall be accepted for him to make atonement for him.” (Lev 1:4.) There is not, then, the least doubt but that they transferred their guilt and whatever penalties they had deserved to the victims, in order that they might be reconciled to God. Now, since this promise could not have been at all delusive, it must be concluded that in the ancient sacrifices there was a price of satisfaction which should release them from guilt and blame in the judgment of God; yet still not as though these brute animals availed in themselves unto expiation, except in so far as they were testimonies of the grace to be manifested by Christ. Thus the ancients were reconciled to God in a sacramental manner by the victims, just as we are now cleansed through baptism. Hence it follows that these symbols were useful only as they were exercises unto faith and repentance, so that the sinner might learn to fear God’s wrath, and to seek pardon in Christ.

Defender: Lev 1:1 - spake unto him

All Scripture is verbally inspired, but there were various methods by which this was accomplished. The result, rather than the method, is the key issue. God "in divers manners spake in time past unto the fathers by the prophets" (Heb 1:1). The idea of direct divine dictation is often ridiculed or denied with embarrassment, but the fact is that this method was actually claimed by the human writers in many cases. The book of Leviticus is a prime example, with Moses asserting that over 90% of its verses were dictated by God. Similar claims were made by many of the prophets. "Is anything too hard for the Lord?" (Gen 18:14)."

Defender: Lev 1:3 - burnt sacrifice

Burnt offerings were offered first by Abel (Gen 4:4), as well as by the later patriarchs. They are the first of five types of offerings mentioned in Leviticus as being incorporated into the ceremonial law of Israel. To make a true atonement (or "covering") for sins, the blood of a spotless animal must be shed, thereby anticipating the eventual offering of the sinless blood of the Lamb of God as a once-for-all offering for the sin of the world (Joh 1:29; 1Pe 1:18-20; Heb 10:10)."

TSK: Lev 1:1 - called // out of

called : Exo 19:3, Exo 24:1, Exo 24:2, Exo 24:12, Exo 29:42; Joh 1:17

out of : Exo 25:22, Exo 33:7, Exo 39:32, Exo 40:34, Exo 40:35

TSK: Lev 1:2 - If any // an offering

If any : Lev 22:18, Lev 22:19; Gen 4:3, Gen 4:5; 1Ch 16:29; Rom 12:1, Rom 12:6; Eph 5:2

an offering : Korban , from karav to approach, an introductory offering, or offering of access, in allusion to the present which is always required in the East, on being introduced to a superior.

TSK: Lev 1:3 - a burnt // a male // his own // at the

a burnt : Lev 6:9-13, Lev 8:18, Lev 8:21; Gen 8:20, Gen 22:2, Gen 22:8, Gen 22:13; Exo 24:5, Exo 29:18, Exo 29:42, Exo 32:6, Exo 38:1; Num 23:3, Num 23:10, Num 23:11, Num 23:19, Num 23:23, Num 23:24, Num 23:27, Num 23:30, Num 29:8-11, Num 29:13; Isa 1:11; Heb 10:8-10

a male : Lev 3:1, Lev 4:23, Lev 22:19-24; Exo 12:5; Deu 15:21; Zec 13:7; Mal 1:14; Luk 1:35; Joh 1:36; Eph 5:27; Heb 7:26, Heb 9:14; 1Pe 1:18, 1Pe 1:19

his own : Lev 7:16, Lev 22:19, Lev 22:21; Exo 35:5, Exo 35:21, Exo 35:29, Exo 36:3; Psa 40:8, Psa 110:3; 2Co 8:12, 2Co 9:7

at the : Lev 16:7, Lev 17:4; Exo 29:4; Deu 12:5, Deu 12:6, Deu 12:13, Deu 12:14, Deu 12:27; Eze 20:40; Joh 10:7, Joh 10:9; Eph 2:18

TSK: Lev 1:4 - put // be accepted // atonement

put : Lev 3:2, Lev 3:8, Lev 3:13, Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 8:14, Lev 8:22, Lev 16:21; Exo 29:10, Exo 29:15, Exo 29:19; Num 8:12; Isa 53:4-6; 2Co 5:20, 2Co 5:21

be accepted : Lev 22:21, Lev 22:27; Isa 56:7; Rom 12:1; Phi 4:18

atonement : Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35, Lev 5:6, Lev 6:7, Lev 9:7, Lev 16:24; Num 15:25, Num 15:28, Num 25:13; 2Ch 29:23, 2Ch 29:24; Dan 9:24; Rom 3:25, Rom 5:11; Heb 10:4; 1Jo 2:2

TSK: Lev 1:5 - kill // the priests // sprinkle

kill : Lev 1:11, Lev 3:2, Lev 3:8, Lev 3:13, Lev 16:15; 2Ch 29:22-24; Mic 6:6

the priests : Lev 1:11, Lev 1:15; 2Ch 35:11; Heb 10:11

sprinkle : Lev 1:11, Lev 3:2, Lev 3:8, Lev 3:13; Exo 24:6-8, Exo 29:16; Num 18:17; 2Ch 35:11; Isa 52:15; Eze 36:25; Heb 12:24; 1Pe 1:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lev 1:1 - Moses stood without // Out of the tabernacle of the congregation

Moses stood without Exo 40:35 , waiting for God’ s call.

Out of the tabernacle of the congregation from the mercyseat in the tabernacle.

Poole: Lev 1:2 - Of the flock

There are divers kinds of sacrifices here prescribed; some by way of acknowledgment to God for mercies either desired or received; others by way of satisfaction to God for men’ s sins; others were mere exercises of piety and devotion. And the reason why there are so many kinds of them was, partly respect to the childish estate of the Jews, who by the custom of nations, and their own natural inclinations, were much addicted to outward rites and ceremonies, that they might have full employment of that kind in God’ s service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, be true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifices.

Of the flock or, of the sheep ; though the Hebrew word contains both the sheep and goats, as appears both from the use of the word, Gen 12:16 27:9 38:17 and from Lev 1:10 , and other places of Scripture. Now God chose these kinds of creatures for his sacrifices, either,

1. In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or,

2. Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and most useful to men. Or,

3. As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or,

4. As things most common and obvious, that men might never want a sacrifice when they needed or God required it.

Poole: Lev 1:3 - A burnt sacrifice // A male // Without blemish

A burnt sacrifice strictly so called, was such as was to be all burnt, the skin excepted, Lev 7:8 Gen 8:20 1Ki 3:15 . For Otherwise every sacrifice was burnt, more or less. The sacrifices did partly signify that the whole man, in whose stead the sacrifice was offered, was to be entirely and unreservedly offered or devoted to God’ s service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, without self-ends, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part nor benefit.

A male as being more perfect than the female, Mal 1:14 , and more truly representing Christ.

Without blemish of which see Exo 29:1 Lev 23:22 , &c.; to signify,

1. That God should be served with the best of every kind.

2. That man, represented by these sacrifices, should aim at all purity and perfection of heart and life, and that Christians should one day attain to it, Eph 5:27 .

3. The spotless and complete holiness of Christ, Heb 9:13,14 1Pe 1:18,19 2:22 . Of his own voluntary will . According to this translation, the place speaks only of free-will offerings, or such as were not prescribed by God to be offered in course, but were offered at the pleasure and by the voluntary devotion of any person, either by way of supplication for any mercy which he needed or desired, or by way of thanksgiving for any favour or blessing received. But it may seem improper to restrain the rules here given to free will offerings, which were to be observed in other offerings also. And the Hebrew word is by the LXX. Chaldee, Syriac, and Arabic, and others, rendered to this purpose, for his acceptation , or that he may be accepted with God , or that God may be atoned, as it is Lev 1:4 . And so this phrase is used Lev 23:11 . At the door of the tabernacle of the congregation ; in the court near to the door, where the altar stood, Lev 1:5 . For here it was to be sacrificed, and here also the people might behold the oblation of it. And this further signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door , Joh 10:7,9 , by whom alone we have access to God.

Poole: Lev 1:4 - His hand // Upon the head of the burnt-offering // To make atonement for him

His hand i.e. both his hands, Lev 8:14,18 16:21 ; a common enallage.

Upon the head of the burnt-offering whereby he signified,

1. That he willingly gave it to the Lord.

2. That he did legally unite himself with it, and judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it in a ceremonial way, and had an eye to him upon whom God would lay the iniquity of us all , Isa 53:6 ; and that together with it he did freely offer up himself to God.

To make atonement for him to wit, ceremonially and sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. See Rom 3:25 Heb 9:15,25,26 . And although burnt-offerings were commonly offered by way of thanksgiving, Gen 8:20 Psa 51:16,17 , yet they were sometimes offered by way of atonement for sin, to wit, for sins in general, as appears from Job 1:5 , but for particular sins there were special sacrifices, as we shall see.

Poole: Lev 1:5 - He shall kill // Sprinkle the blood round about upon the altar

He shall kill either,

1. The offerer, who is said to do it, to wit, by the priest; for men are commonly said to do what they cause others to do, as Joh 4:1,2 . Or,

2. The priest, as it follows, or the Levite, whose office this was. See Exo 29:11 Lev 8:15 Num 8:19 1Ch 23:28,31 2Ch 20:16 35:11 .

Sprinkle the blood round about upon the altar which was done in a considerable, quantity, as may be gathered from Zec 9:15 ; and whereby was signified,

1. That the offerer deserved to have his blood spilt in that manner.

2. That the blood of Christ should be poured forth for sinners, and that that was the only mean of their reconciliation to God, and acceptance with him.

Haydock: Lev 1:2 - Offer // A sacrifice // Sheep and goats

Offer, voluntarily, without any command. Some sacrifices were of precept, Exodus xxii. 29. (Menochius) ---

These first chapters are addressed to the people; the 6th from ver. 9, to the priests. Oxen, goats, and sheep, pigeons, and turtles, were to be offered in sacrifice, and small birds also, in the purification of lepers, (chap. xiv. 4,) as they might easily be procured. (Calmet) ---

By sacrifice, we testify the dominion of God over all. They were offered by the patriarchs, and by all nations. God requireth that the victim should be without blemish, and slain with certain ceremonies wisely ordained, Psalm ciii. 24. (Worthington) ---

A sacrifice. Hebrew korban, a present of any sort, Mark vii. ---

Sheep and goats, ver. 10. The same term, tson, signifies both. (Menochius)

Haydock: Lev 1:3 - A holocaust // We have an altar

A holocaust. That is, a whole burnt-offering; (olocauston) so called, because the whole victim was consumed with fire; and given in such manner to God as wholly to evaporate, as it were, for his honour and glory; without having any part of it reserved for the use of man. The other sacrifices of the Old Testament were either offerings for sin, or peace-offerings: and these latter again were either offered in thanksgiving for blessing received, or by way of prayer for new favours or graces. So that sacrifices were then offered to God for four different ends or intentions, answerable to the different obligations which man has to God: 1. By way of adoration, homage, praise, and glory, due to his divine Majesty. 2. By way of thanksgiving for all benefits received from him. 3. By way of confessing and craving pardon for sins. 4. By way of prayer and petition for grace an relief in all necessities. In the New Law we have but one sacrifice, viz. that of the body and blood of Christ: but this one sacrifice of the New Testament perfectly answers all these four ends; and both priests and people, as often as it is celebrated, ought to join in offering it up for these four ends. (Challoner) (St. Augustine, City of God viii. 17.; St. Chrysostom in Psalm xcv.) ---

We have an altar, (Hebrews xiii. 10,) on which the unbloody sacrifice is offered, (Matthew xxvi. 25,) as the blood of Christ was on the cross, Hebrews ix. 25. (Worthington)

Haydock: Lev 1:4 - Victim // Expiation

Victim. To transfer all the curses due to him upon it, (Eusebius, Demon. i. 10,) and to testify that he gives it up entirely for the honour of God. (Lyranus) ---

The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved. Then they sold it to some foreigner, or threw it into the Nile. (Herod. ii. 39.) All nations seem to have acknowledged, that life would be given for life. Hanc animam vobis pro veliore damus: (Ovid, Fast. i.) and they had holocausts, in imitation of the Hebrews. (Bochart) ---

Expiation. Hebrew, "it shall be accepted for him to make atonement for him," provided he be in proper dispositions. (Menochius) ---

The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon. (Du Hamel)

Haydock: Lev 1:5 - He

He, by the hands of the priests, (chap. x. 1,) as the Septuagint express it, "they shall immolate;" (Menochius) though we might infer from this text, that the person who offered the victim, had to slay it; (Calmet) while the priests alone could pour the blood upon and around the altar. Without the effusion of blood remission is not made, Hebrews ix. 22. (Haydock)

Gill: Lev 1:1 - And the Lord called unto Moses // and spoke unto him out of the tabernacle of the congregation // saying

And the Lord called unto Moses,.... Or "met him", as the phrase is rendered in Num 23:4. The word ויקרא, translated "called", the last letter of it is written in a very small character, to show, as the Jews ^b say, that he met him accidentally, and unawares to Moses: other mysteries they observe in it, as that it respects the modesty of Moses, who lessened himself, and got out of the way, that he might not have the government laid upon him, and therefore the Lord called him; or to denote the wonderful condescension of the Lord, whose throne is in heaven, and yet vouchsafed to dwell in the tabernacle, out of which he called to Moses, and from Mount Sinai, and out of the cloud ^c. The word "Lord" is not in this clause, but the following, from whence it is supplied by our translators, as it is in the Syriac version, and as the word "God" is in the Arabic version; the two Targums of Jonathan and Jerusalem paraphrase it,"the Word of the Lord called to Moses,''by an articulate voice, though it may be it was a still small one; and which some think is the reason of the smallness of the letter before mentioned; and Aben Ezra says that Moses heard it, but all Israel did not hear:

and spoke unto him out of the tabernacle of the congregation; from off the mercy seat, between the cherubim over the ark, where the glory of the Lord, or the divine Shechinah and Majesty took up its residence, and from whence the Lord promised to commune with Moses, Exo 25:22,

saying; what follows concerning sacrifices; which shows, that these were not human inventions, but of divine institution, and by the appointment of God.

Gill: Lev 1:2 - Speak unto the children of Israel, and say unto them // if any man // of you // bring an offering unto the Lord // ye shall bring your offering of the cattle, even of the herd, and of the flock

Speak unto the children of Israel, and say unto them,.... For unto no other was the law of sacrifices given; not to the Gentiles, but to the children of Israel:

if any man; or woman, for the word "man", as Ben Gersom observes, includes the whole species:

of you; of you Israelites; the Targum of Jonathan adds,"and not of the apostates who worship idols.''Jarchi interprets it of yours, of your mammon or substance, what was their own property, and not what was stolen from another ^d, see Isa 61:8,

bring an offering unto the Lord; called "Korban" of "Karab", to draw nigh, because it was not only brought nigh to God, to the door of the tabernacle where he dwelt, but because by it they drew nigh to God, and presented themselves to him, and that for them; typical of believers under the Gospel dispensation drawing nigh to God through Christ, by whom their spiritual sacrifices are presented and accepted in virtue of his:

ye shall bring your offering of the cattle, even of the herd, and of the flock; that is, of oxen, and of sheep or goats. The Targum of Jonathan is,"of a clean beast, of oxen, and of sheep, but not of wild beasts shall ye bring your offerings.''These were appointed, Ben Gersom says, for these two reasons, partly because the most excellent, and partly because most easy to be found and come at, as wild creatures are not: but the true reason is, because they were very fit to represent the great sacrifice Christ, which all sacrifices were typical of; the ox or bullock was a proper emblem of him for his strength and laboriousness, and the sheep for his harmlessness, innocence, and patience, and the goat, as he was not in himself, but as he was thought to be, a sinner, being sent in the likeness of sinful flesh, and being traduced as such, and having the sins of his people imputed to him.

Gill: Lev 1:3 - If his offering be a burnt sacrifice of the herd // let him offer a male // without blemish // and he shall offer it of his own voluntary will // at the door of the tabernacle of the congregation, before the Lord

If his offering be a burnt sacrifice of the herd,.... So called, because consumed by fire, see Lev 6:9 even all of it except the skin, and therefore its name with the Greeks is "a whole burnt offering", as in Mar 12:33 its name in Hebrew is עולה, which comes from a word which signifies to "ascend" or "go up", because not only it was carried up to the altar by the priest, which was common to other sacrifices, but being burnt upon it, it ascended upwards in smoke and vapour; it was typical of Christ's dolorous sufferings and death, who therein sustained the fire of divine wrath, and his strength was dried up like a potsherd with it. Jarchi on Lev 1:1 says, there were in the burnt offerings mysteries of future things:

let him offer a male; and not a female, pointing at the Messiah's sex, and his strength and excellency, the child that was to be born, and the Son to be given, whose name should be Immanuel:

without blemish; or perfect, having no part wanting, nor any part superfluous, nor any spot upon it, see Lev 22:19 denoting the perfection of Christ as man, being in all things made like unto his brethren, and his having not the least stain or blemish of sin upon him, either original or actual, and so could, as he did, offer up himself without spot to God, Heb 2:17,

and he shall offer it of his own voluntary will; not forced or compelled to it, or with any reluctancy, but as a pure freewill offering; so our Lord Jesus Christ laid down his life of himself, and freely gave himself an offering and a sacrifice, and became cheerfully and readily obedient unto death:

at the door of the tabernacle of the congregation, before the Lord; it was to be done openly and publicly, and in the presence of the Lord, to whom it was offered up; showing, that Christ's sacrifice would be offered up to God, against whom we have sinned, by which his law would be fulfilled, his justice satisfied, and wrath appeased, and that his death would be public and notorious; see Luk 24:18.

Gill: Lev 1:4 - And he shall put his hand on the head of the burnt offering // and it shall be accepted for him to make atonement for him

And he shall put his hand on the head of the burnt offering,.... According to the Targum of Jonathan, it was his right hand; but it is generally thought by the Jewish writers that both hands were laid on; so Ben Gersom and Aben Ezra, with whom Maimonides ^e agrees, who says, he that lays on hands ought to lay on with all his strength, with both his hands upon the head of the beast, as it is said, "upon the head of the burnt offering": not upon the neck, nor upon the sides; and there should be nothing between his hands and the beast: and as the same writer says ^f, it must be his own hand, and not the hand of his wife, nor the hand of his servant, nor his messenger; and who also observes ^g, that at the same time he made confession over the burnt offering both of his sins committed against affirmative and negative precepts: and indeed by this action he owned that he had sinned, and deserved to die as that creature he brought was about to do, and that he expected pardon of his sin through the death of the great sacrifice that was a type of. Moreover, this action signified the transferring of his sins from himself to this sacrifice, which was to be offered up to make atonement for them; so Gersom observes; see Lev 16:21. This denotes the translation of our sins from us, and the imputation of them to Christ, who was offered up in our room and stead, to make atonement for them, as follows:

and it shall be accepted for him to make atonement for him: that is, the burnt offering should be accepted in his room and stead, and hereby an atonement of his sins should be made for him, typical of that true, real, and full atonement made by the sacrifice of Christ, which this led his faith unto.

Gill: Lev 1:5 - And he shall kill the bullock before the Lord // and the priests, Aaron's sons, shall bring the blood // and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation

And he shall kill the bullock before the Lord,.... That is, the man that brings the burnt offering, for no other is yet spoken of; and according to the traditions of the elders ^h, killing of the sacrifice was right when done by strangers, by women, and by servants, and by unclean persons, even in the most holy things so be it that the unclean did not touch the flesh; and it is observed ⁱ, that the service of the priest begins in the next clause, killing being lawful by him that was not a priest, according to the Targum of Jonathan, the butcher; but Aben Ezra interprets it of the priests, and certain it is, that the burnt offerings of the fowls were killed by the priests, Lev 1:15 and the Septuagint version renders it, "and they shall kill": but be this as it will, the burnt offering was to be killed in the court before the Lord; and this was typical of the death of Christ, who, according to these types, as well as to other prophecies, was to die for the sins of men, and accordingly did; and if this was the proprietor and not the priest that killed the sacrifice, it may denote that the sins of God's people, for whom Christ's sacrifice was offered up, were the cause of his death:

and the priests, Aaron's sons, shall bring the blood: in vessels or basins, as the Targum of Jonathan adds, into which they received it when slain:

and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation; which was the altar of burnt offering, and not the altar of incense, as appears by the situation of it, see Exo 40:5 and the blood was sprinkled all around the altar with two sprinklings: the rule in the Misnah is ^k; the slaying of the burnt offering is in the north, and the reception of its blood into the ministering vessels is in the north, and its blood ought to have two sprinklings, which answer to four; which Maimonides ^l explains thus; because it is said "round about", it must needs be that the sprinklings should comprehend the four sides of the altar; and this is done when the two sprinklings are upon the two horns, which are diametrically opposite; and this is what is meant, "which are four"; the sense is, that those two should include the four sides, and the two opposite horns were the northeast and the southwest, as he and other Jewish writers observe ^m, and which he expresses more clearly elsewhere ⁿ: when the priest took the blood in the basin, he sprinkled out of it in the basin, two sprinklings upon the two corners of the altar opposite from it; and he ordered it so to sprinkle the blood upon the horn, that the blood might surround the corners in the form of the Greek letter "gamma" ^o; so that the blood of the two sprinklings might be found upon the four sides of the altar; because it is said of the burnt offerings, and of the peace offerings "round about"; and this is the law for the trespass offering, and the rest of the blood was poured out at the bottom southward: now this was always done by a priest, for though the bullock might be killed by a stranger, as Gersom on the place observes, yet its blood must be sprinkled by a priest; and it is the note of Aben Ezra, that this might be done by many, and therefore it is said, the "priests, Aaron's sons", when the slaying of it was only by one. The "altar" on which the blood was sprinkled typified the divinity of Christ, which gave virtue to his blood, whereby it made atonement for sin; and in allusion to this rite Christ's blood is called "the blood of sprinkling", 1Pe 1:2 Heb 12:24 which being sprinkled on the heart by the Spirit of God clears it from an evil conscience, and purges the conscience from dead works, and speaks peace and pardon there, Heb 10:22.