God is now dwelling in the midst of his people, and gives them directions concerning their worship of him and their communication with him. Notice how throughout this book God is the speaker, through Moses.
- What are the two outstanding features of the burnt offering mentioned here? See e.g., verses 3, 9, 10, 13.
- What significance would the burnt offering have for the person making the offering? See e.g., verses 4, 9, 13, 17.
Leviticus 2 & 3
- The cereal offering represents a blameless life. The purity of its ingredients is emphasized (see 2:1, 11). The worshipper who is not blameless draws near to God with acceptance in the power of an offering possessing the perfection that he lacks. Consider how this offering is fulfilled in Christ. Cf. Heb. 7:26; 1 John 2:6.
- The peace offering speaks of communion, based on the blood of atonement (3:1, 2), and expressed in a whole burnt offering pleasing to the Lord (3:5). Do you know the heart-satisfaction of such a relation to God?
- What is it that distinguishes the sin and guilt offerings from the burnt, meal and peace offering? See 4:2, 13, 22, etc. Of what divine provision for our need are we assured here? Cf. Lev. 17:11.
- Notice particularly what was done with the body and with the blood of the sacrifice in the sin offering (4:6, 7, 11, 12). How do these solemn ordinances indicate God’s hatred of sin, and suggest some of the fearful results that can arise out of sin?
Note. The sin and guilt offerings have much in common, but the sin offering had reference rather to the person of the offender in his guilt towards God, whereas the guilt offering was an atonement for the offence especially in its relation to man. Hence the sin offering differed for different classes of persons (4:3, 13, 22, 27); and in the guilt offering the guilty party, in addition to his offering, had also to make amends for the wrong done (5:16; 6:4, 5).