9. Wash in water. In harmony with the rule that nothing unclean must come on the altar or be used in the service of God, the entrails and the legs were washed in water before the victim was placed on the altar. It might readily be argued that this was unnecessary, as the fire would soon consume the sacrifice and everything unclean be destroyed. Why, then, spend time in washing parts of the animal?
This, again, must have deeply impressed all with the holiness of God, and His hatred of disorder and everything that defiles. In fact, every act, every ceremony, brought home the lesson of the sacredness of God’s work, the holiness of His character.
The priest shall burn all. There was one exception to this: the skin was not burned, but given to the priest ( 7:8). We are not told why this exception was made.
A sweet savour. That is, pleasing to Him. The burnt offerings of 1 were not mandatory offerings but voluntary, something the offerer brought because he felt his need of God and wanted to show his appreciation for the goodness of the Lord. In bringing the offering he was expressing his love for God and consecrating himself to His service.
Burnt offerings were offered on many occasions and represented consecration and thankfulness to God. They did not call for any specific favor, but expressed gratitude for past mercies. They were offered in the cleansing of a leper ( 14:19, 20), the cleansing of women after childbirth ( 12:6-8), and also for general defilement ( 15:15, 30). In many cases a sin offering accompanied the burnt offering, but not always. When sin and burnt offerings were brought by the same individual, the sin offering came first and was for a specific sin or sins; the burnt offering was for general sinfulness, without reference to any particular sin.
Burnt offerings had a prominent place in the consecration of Aaron and his sons (Ex. 29:15-25; Lev. 8:18), as well as their induction into the priesthood (Lev. 9:12-14). They were also used in Nazirite vows (Num. 6:13-16). In these instances they stood for complete consecration of the individual to God. In them the offerer placed himself symbolically on the altar, his life wholly devoted to God’s service.
Sacrifices were embodied prayers. Considered in this light they take on deeper meaning. If a Christian falls into temptation and commits a sin, he meekly confesses his sin and asks for forgiveness. The true Israelite did the same, but in addition he brought a sin offering for the specific sin. If he also brought a burnt offering, he was in that act saying, “Lord, I may have done other things also that are not pleasing to Thee. I am not aware that I have done this, but in mercy forgive wherein I may have come short.” When we pray this prayer today we are doing what the Israelite did when he brought his burnt offering.
Paul’s expression in Rom. 12:1, “present your bodies a living sacrifice,” is a reference to ancient burnt offerings. We are to be wholly dedicated to God. We are to be completely cleansed. Only when all filth was removed from the burnt offering, was it permitted to come upon the altar, “an offering made by fire, of a sweet savour unto the Lord.” So it is with us. All sin, all filthiness of the flesh and of the spirit, must be removed before we are fit for the altar (2 Cor. 7:1).
The burnt offering is a type of Christ, who gave Himself fully, completely to God, leaving an example for us to follow. It teaches entire sanctification, complete dedication. It is rightly placed first in the list of offerings in Leviticus. It tells us in no uncertain tones that to be a sweet savor unto God, a sacrifice must be one of entire surrender. All must be placed on the altar, all must be dedicated to God.
As the sacrifice was to be perfect, so Christ is the “lamb without blemish and without spot,” the One altogether lovely, the Holy One, who “loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour” (1 Peter 1:19; Eph. 5:2).
The burnt sacrifice was pleasing to God because it revealed a desire in the heart of the offerer to dedicate himself to God. In bringing his sacrifice the offerer said in effect, “Lord, I desire to serve Thee. I am placing myself on the altar, reserving nothing for myself. Accept me in the Substitute and for His sake.” Such an attitude is pleasing to God.
The burnt offerings of 1 were a “sweet savour” unto God because they were entirely voluntary. Christians are in danger of doing that which in itself is good and right, not because of an inner urge or an impelling love but because it is the custom or because it is expected. Duty is a great word and should be emphasized; but we are not to forget that love is still greater, and that rightly applied it fulfills duty because it includes duty. Love is voluntary, spontaneous, free; duty is exacting, compulsory. Both are necessary in the Christian life, and one must not be stressed to the exclusion of the other. Duty fulfills the law and goes all the way. Love also fulfills the law and goes all the way; but then it goes even further. It goes the second mile. It gives the cloak also.
“God loveth a cheerful giver” (2 Cor. 9:7). Some would substitute “liberal” for “cheerful” which would probably be true also. But the text reads “cheerful.” It denotes one who gives willingly, who does not need to be urged, but cheerfully does his part. Such is pleasing to God. This spirit is typified in the burnt offering. It would be pleasing to God if the spirit of happy, cheerful service were more common than it is. Often we do resignedly, perhaps even with grumbling, that which we should do with eagerness and a happy spirit. God loves a cheerful giver, not only of money but of service. There are tasks to be done that are not agreeable or pleasant. God appreciates our doing them as a matter of duty, but He would be even more pleased if we would do them voluntarily and without murmur or complaint. There are those who have to be encouraged, admonished, urged, almost bribed to do what they should do cheerfully and of their own free will (see Isa. 64:7; Mal. 1:10). An indifferent attitude and the desire for reward weary both men and God. It is disheartening to leaders to admonish earnestly and repeatedly and win but a feeble response.