3. If his offering be a burnt sacrifice. “If his qorban [see 2] be an ‘olah.” ‘Olah, the usual Hebrew word for “burnt sacrifice” or “burnt offering,” means “that which goes up” or “that which ascends.” Another term, used but twice, is kalil, meaning “whole.” These words derive from the fact that burnt offerings were wholly burned on the altar, and that as the smoke arose, so the offering ascended, figuratively, to God. The Douay Version uses the word “holocaust,” meaning “that which is wholly burnt up.” These names fitly describe the burnt offering. No part of it was eaten, as was the case with some of the other sacrifices; all was burned and ascended to God in the flames as a “sweet savour” ( 9). Nothing was held back. All was given to God. It denoted complete consecration.
Burnt offerings are first mentioned after the Flood, when Noah “offered burnt offerings on the altar” (Gen. 8:20). They are next mentioned in God’s command to Abraham to offer up his son “for a burnt offering upon one of the mountains which I will tell thee of” (Gen. 22:2). The book of Job, perhaps the oldest in the Bible, records how Job “rose up early in the morning, and offered burnt offerings ââ¬Â¦ for Job said, It may be that my sons have sinned, and cursed God in their hearts” (Job 1:5). Job apparently believed that his burnt offerings availed to avert the anger of God even though his sons had brought no offering for themselves, and perhaps were not aware that they had sinned. The rabbis had a saying: “Burnt offerings atone for the transgressions of Israel.”
Burnt offerings were the earliest of all offerings and the most characteristic and comprehensive, combining in themselves the essential elements of all offerings. Their importance is shown by the fact that for centuries they were the only offerings in existence. Later, when other offerings were commanded, it was expressly provided that they were not to take the place of, but were to be in addition to, the continual burnt offering” (see Num. 28:10; 29:16; etc.).
Although the daily morning and evening sacrifices, mandatory even on the great Day of Atonement, were for the nation, they also served a definite purpose for the individual Israelite. When the sanctuary service was finally established in Jerusalem, God commanded that henceforth all sacrifices should be brought there, and that the priests only should officiate at the altar. Though this centralized the worship and tended toward uniformity, and was thus helpful, it created hardship for those who lived at some distance from the sanctuary. A journey from Galilee to Jerusalem would take several days, especially if a sacrificial animal was brought along. On the journey home the man might sin again and would need to make a return trip. This, of course, presented an impossible situation. For him, the daily evening and morning sacrifice offered a happy solution.
The prescribed animals used in the daily services were procured with money contributed by the entire people. Every morning a lamb was offered on the altar of burnt offering for the whole nation, and in the evening the service was repeated. This burnt sacrifice provided a temporary and provisional atonement for the nation until such time as the individual sinner could himself appear and bring his own sacrifice. These national offerings did for the nation what Job had in mind when he said, “It may be that my sons have sinned, and cursed God in their hearts” (Job 1:5). Job did not know whether his sons had sinned. But it might be that they had. And so, to “cover” them until they should bring their own offerings, Job acted for them. In like manner the daily burnt offering for the nation covered Israel until each could bring his individual offering. The Talmud teaches that the morning sacrifice atoned for sins done during the night, and the evening sacrifice for sins done during the day.
The daily burnt offerings were burned on the altar, but over a slow fire so that one sacrifice would last until the next was put on (Lev. 6:9). The evening sacrifice lasted until morning, and the morning sacrifice until evening. Thus there was always a victim on the altar to provide provisional and temporary atonement for Israel. When a man sinned, though he was unable to appear at the sanctuary immediately, or even for weeks and months, he knew that there was a sacrifice on the altar for him, and that he was “covered” until he could bring his own offering and confirm his repentance.
This merciful provision for sinners of old constitutes a strong hope for the sinner today. There are times when we sin but are not aware of it until later, and hence do not confess immediately. What a comfort to know that Christ stands ever ready to “cover” us with His robe of righteousness until we come to realize our condition, that He never leaves us or forsakes us, and that even before we come to Him He has made the necessary provision for our salvation. Thanks be to God for this wonderful provision! But let none take undue advantage of this and delay confession.
Even though the individual burnt offerings discussed in Lev. 1 are all voluntary, yet when offered, as already noted, the ritual to be followed was precise and strict. The Israelites were thus taught implicit obedience. God might forgive, God will forgive, but there must be absolute adherence to the divine instructions. He who would draw near to God, must do it in the manner of God’s appointment. That worship only is acceptable to Him which is in accordance with His willânot that which to us may seem best and most effective, not that which we might think best adapted to the occasion, not that which appears to bring the quickest returns or the most money, but that only which God approves and upon which He can bestow His blessing.
Four kinds of animals were used as burnt offerings: bullocks, sheep, goats, fowls. The offerer might choose whichever he wished. The rich who could afford a bullock would naturally bring one. The poor who could afford only a turtledove or a pigeon would bring one of these. Significantly Mary, the mother of Jesus, brought two turtledoves to the Temple as her gift after childbirth (see Lev. 12:8; Luke 2:22-24). Joseph and Mary were poor people. The lion and the eagle, kings among beasts and fowls, being unclean, were not used in sacrifice, but rather the lamb and the dove. God does not regard a high and lofty spirit, but the meek and the lowly He will accept.
The voluntary burnt offering was a gift of love, of dedication, of consecration. It was offered in a spirit of cheerful sacrifice to God. It was more than a gift; it was the giving of oneself, a living sacrifice. We do not offer burnt offerings today, but it would be well for us to apply the spirit which prompted burnt offerings to everyday Christian living. God still loves cheerful, willing service (2 Cor. 9:7).
A male without blemish. “It shall be perfect to be accepted; there shall be no blemish therein” (Lev. 22:21). This emphasizes the fact that God demands our best. We may not be rich or able to bring great gifts to God, but that which we give must be perfect. We are not to bring anything less than the best we have. We are not to give to God that which is of inferior valueâa defective coin, unsalable property, scraps of unoccupied time. God is to be served with the best we can command.
Of his own voluntary will. Rather, “that he may be accepted before the Lord” (). He was to “offer it ââ¬Â¦ at the door of the tabernacle,” but in so doing he would be “accepted before the Lord.” The same Hebrew word here translated “voluntary” is rendered “accepted” in 4.