Leviticus 1:9
But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet smell to the LORD.
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(9) But his inwards.—Before, however, the cut-up victim was thus arranged to be burnt, the stomach, the bowels, and the feet had to be thoroughly cleansed. In the time of the second Temple, the washing had to be repeated three times before the ablution was deemed complete.

And the priest shall burn.—The word here used is not the one generally used to denote consuming by fire, but it originally signifies to make a fume or vapour by incense. It is used in connection with all sacrifices (Leviticus 2:2; Leviticus 2:9; Leviticus 3:5; Leviticus 3:11; Leviticus 4:10; Leviticus 4:19; Leviticus 6:8; Leviticus 7:5, &c.) and the idea intended to be conveyed thereby is, that man upon earth fitly brought his gift to God in heaven, by causing the odour emitted from the burning sacrifice to ascend in a sweet-smelling savour to heaven.

1:3-9 In the due performance of the Levitical ordinances, the mysteries of the spiritual world are represented by corresponding natural objects; and future events are exhibited in these rites. Without this, the whole will seem unmeaning ceremonies. There is in these things a type of the sufferings of the Son of God, who was to be a sacrifice for the sins of the whole world? The burning body of an animal was but a faint representation of that everlasting misery, which we all have deserved; and which our blessed Lord bore in his body and in his soul, when he died under the load of our iniquities. Observe, 1. The beast to be offered must be without blemish. This signified the strength and purity that were in Christ, and the holy life that should be in his people. 2. The owner must offer it of his own free will. What is done in religion, so as to please God, must be done by love. Christ willingly offered himself for us. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift: he must offer it at the door, as one unworthy to enter, and acknowledging that a sinner can have no communion with God, but by sacrifice. 4. The offerer must put his hand upon the head of his offering, signifying thereby, his desire and hope that it might be accepted from him, to make atonement for him. 5. The sacrifice was to be killed before the Lord, in an orderly manner, and to honour God. It signified also, that in Christians the flesh must be crucified with its corrupt affections and lust. 6. The priests were to sprinkle the blood upon the altar; for the blood being the life, that was it which made atonement. This signified the pacifying and purifying of our consciences, by the sprinkling of the blood of Jesus Christ upon them by faith. 7. The beast was to be divided into several pieces, and then to be burned upon the altar. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves, their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour. As an act of obedience to a Divine command, and a type of Christ, this was well-pleasing to God; and the spiritual sacrifices of Christians are acceptable to God, through Christ, 1Pe 2:5.The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint.

The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Leviticus 24:2; Exodus 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Leviticus 4:12, Leviticus 4:21; Numbers 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

9. but his inwards and his legs shall he wash in water, &c.—This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.

a sweet savour unto the Lord—is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

His inwards and his legs shall he wash, to signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians.

The priest shall burn all; not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders, as is apparent from the practice or execution of these precepts.

Of a sweet savour; not in itself, for so it rather caused a stink, but as it represented Christ’s offering up himself to God as a sweet-smelling savour, Ephesians 5:2; and to admonish us of the excellent virtue of Divine institution, without which God values no worship, though never so glorious, and by which even the meanest things, are precious and acceptable to God. But the inwards and his legs shall he wash in water,.... This was first done in a room in the court of the temple, called , "the room of the washers", or the washing room, where they washed the inwards of the holy things (a); and after that they washed them upon the marble tables between the pillars, where they washed them three times at least (b); and whereas this is said to be done "in water"; Maimonides (c) observes,"not in wine, nor in a mixture of wine and water, nor in other liquids:''the washing of the inwards and legs denoted the internal purity of Christ's heart, and the external holiness of his life and conversation, and the saints' purification by him both in heart and life: with Philo the Jew (d) these things had a mystical meaning; by the washing of the inwards was signified that lusts were to be washed away, and such spots removed as were contracted by surfeiting and drunkenness, very harmful to the lives of men; and by the washing of the feet was signified that we should no more walk upon the earth, but mount up to the air, and pass through that, even to heaven:

and the priest shall burn all on the altar; all the other pieces, as well as the inwards and legs, excepting the skin, which denoted the painful sufferings of Christ, and the extent of them to all parts of his body; and indeed his soul felt the fire of divine wrath, and became an offering for sin:

to be a burnt sacrifice, an offering made by fire; that is, all the parts of the bullock were burnt on the altar, that it might appear to be a whole burnt offering consumed by fire:

of a sweet savour unto the Lord: he accepting of it, and smelling a sweet savour of rest in it, as an atonement for sin, typical of the sacrifice of Christ, which is to God for a sweet smelling savour, Ephesians 5:2 the Jewish doctors (e) gather from hence, that whether a man offers much or little, it matters not, if his heart is but directed to God; which Maimonides explains thus (f), he that studies in the law, it is all one as if he offered a burnt offering, or a meat offering, or a sin offering, concerning which this phrase is used.

(a) Misn. Middot, c. 5. sect. 2. Maimon Beth Habechirah, c. 5. sect. 17. (b) Ib. c. 3. sect. 5. & Tamid, c. 4. sect. 2. Piske, Tosaphot Middot, Art. 23. (c) Hilchot Hakorbanot, c. 6. sect. 6. Vid. T. Bab. Zebachim, fol. 22. 1.((d) De Victimis, p. 839. (e) Misn. Menachot, c. 13. sect. 11. T. Bab. Shebuot, fol. 15. 1.((f) In Misn. ib.

But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour {f} unto the LORD.

(f) Or a savour of rest, which pacifies the anger of the Lord.

9. a sweet savour] a soothing odour (McNeile on Exodus 29:18). The word ‘savour’ in old English is applied to the smell as well as the taste of a thing. See HDB. Art. Savour and Driver’s note (C.B.) on Exodus 29:18.Verse 9. - The priest shall burn all on the altar, etc. The fourth and last part of the sacrifice. The word employed is not the common term used for destroying by fire, but means "make to ascend." The life of the animal has already been offered in the blood; now the whole of its substance is "made to ascend" to the Lord. Modern science, by showing that the effect of fire upon the substance of a body is to resolve it into gases which rise from it, contributes a new illustration to the verse. The vapour that ascends is not something different from that which is burnt, but the very thing itself, its essence; which, having ascended, is of a sweet savour unto the Lord, that is, acceptable and well-pleasing to him. The burnt offering, the meat offering, and the peace offering, are sacrifices of sweet savour (Leviticus 2:2; Leviticus 3:5); the expression is not used with regard to the sin offering and trespass offering. St. Paul applies it to the sacrifice of Christ, in Ephesians 5:2, "As Christ also loved us, and gave himself for us an offering and a sacrifice to God for a sweet-smelling savour;" thus indicating, in an incidental manner, the connection between the Jewish sacrifices and the sacrifice of Christ, as type and antitype. Ceremonial connected with the offering of an ox as a burnt-offering. עלה (vid., Genesis 8:20) is generally rendered by the lxx ὁλοκαύτωμα or ὁλοκαύτωσις, sometimes ὁλοκάρπωμα or ὁλοκάρπωσις, in the Vulgate holocaustum, because the animal was all consumed upon the altar. The ox was to be a male without blemish (ἄμωμος, integer; i.e., free from bodily faults, see Leviticus 22:19-25), and to be presented "at the door of the tabernacle," - i.e., near to the altar of burnt-offering (Exodus 40:6), where all the offerings were to be presented (Leviticus 17:8-9), - "for good pleasure for him (the offerer) before Jehovah," i.e., that the sacrifice might secure to him the good pleasure of God (Exodus 28:38).
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