Burnt Offerings

The first offering we come to in Leviticus is the burnt offering. Yet, this is not the first time we see such an offering in the Bible. It actually originated in Genesis and was first mentioned by Noah when he offered burnt offerings of clean animals (Gn 8:20). Yet, this offering was likely first shown to Adam, since their clothes came from animals (Gn 3:21) which were likely from the animal hides from a burnt offering as the animal skin was the only thing not consumed in a burnt offering (Lv 7:8).

There are other places where burnt offerings are mentioned prior to Leviticus: Abraham was told to offer Isaac as a burnt offering (Gn 22); Moses told Pharaoh that the Israelites needed to go into the desert to offer burnt offerings to God (Ex 10:25-26); Jethro, Moses’ father-in-law, offered a burnt offering to God (Ex 18); when the Israelites made a golden calf, they also offered burnt offerings (Ex 32).

We see, then, that burnt offerings were not necessarily a new offering God commanded to Israel. Yet, he did add His requirements to them. It could be offered in two ways: a personalized offering by an individual (Lv 1:2), and only males were allowed to make this offering—likely on behalf of their whole family (Jb 1:5); or as an offering for the community as a whole and done on their behalf by the priest. A burnt offering was made on behalf of the congregation in the morning and in the evening (Ex 29:38-42; Nu 28:3, 6; 2Ch 2:4). An additional burnt offering was offered every Sabbath (Nu 28:9-10), at the beginning of each month (i.e., every new moon; Nu 28:11), at the celebration of Passover on the 14th day of the 1st month (Nu 28:16), along with the grain offering at the Feast of Weeks (Shavuot; Nu 28:26) and offered on the Feast of Trumpets (Rosh Hashanah; Nu 29:1).

Burnt offerings were also often offered in conjunction with other sacrifices: guilt offering (Lv 5:7, 10, 17-18); sin offering (Lv 5:7; 6:25; 9:2-3, 7; 12:6, 8); freewill offering (Lv 22:18), with the sheaf offering at Feast of Firstfruits (Lv 23:12), and with the new grain offering on Shavuot (Lv 23:15-22). It was also required for various cleansing rituals: cleansing of a woman’s uncleanness as a result of child-bearing (sin and burnt offering required; Lv 12:6-8); cleansing of a leper (Lv 14:19-20); cleansing of a man with a discharge (with a sin offering; Lv 15:14-15); cleansing of a woman with an abnormal discharge (with a sin offering; Lv 15:30); cleansing of a Nazarite who was unintentionally defiled by contact with a dead body (Nu 6:11, 14); purification of the congregations when the congregation unwittingly failed to observe one of God’s commands, and was thereby defiled (Nu 15:22-26); purification and consecration of Aaron (Lv 16:3, 5, 24) as well as all the Levites (Nu 8:12).

One of the unique characteristics about this offering was that it was totally consumed. Other offerings allowed either the priest or the one making the offering to partake of the offering, but not this one. As stated previously, only the hide could be kept by the priest (Lv 7:8).

It is interesting that the word for offering in Hebrew was “corban” (Lv 1:2). This gives a little insight into the corruption of the New Testament priests when they allowed and/or encouraged people to “corbanize” their possessions (Mk 7:11). They were essentially saying a person’s possessions were a burnt offering to the Lord and were, therefore, more important than taking care of their family. This practice went again part of God’s commandments to Israel where they were commanded to honor their father and mother (Ex 20:12; Lv 19:3; Dt 5:16).

God also expected His instructions about burnt offerings to be taken seriously. Not taking a burnt offering or sacrifice to the tabernacle would lead to a person no longer having an inheritance (Lv 17:9). Nadab and Abihu, priests and sons of Aaron, were killed for not following sacrificial protocol (Lv 10).

Yet, God also considered the ability of a person or family in what they were able to offer. God allowed three types of animals to be offered as a burnt offering: offerings from the herd (i.e., bull; Lv 1:3-9); offerings from the flock (a sheep or a goat; Lv 1:10-13); offerings of birds (turtledoves or pigeons; Lv 1:14-17). Being poor was a basis for reduction in sacrifice demanded by God (Lv 14:21-22, 31).

Still, God did have specific requirements around these animals to be used as a burnt offering. The animal had to be of the highest quality. Unless a bird was offered, the animal from the herd or flock had to be male, and the animal had to be young (i.e., it was at its prime reproductive status). This made the one giving the offering dependent upon God for further provision and prosperity.

The offering was a very personal experience. The one providing the offering laid his hand on the head of the animal—symbolically transferring sins to the animal, not specific sins, but sinfulness in general. The one providing the offering was also the one who killed the animal. This was very up close and personal, wasn’t it? The priest then took the blood and sprinkled it before the altar and prepared the animal for sacrifice. This offering served as the atonement for the overall sinful state of the person/family/community.

In a future post we’ll consider what the Israelites really understood about this sacrifice and what it means for us today. So, stay tuned!

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Visit Books & Words to Inspire by Randy C. Dockens