And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar.
This is the law for the grain offering, to be presented by the sons of Aaron before the Lord in front of the altar. It belongs to the daily ministry in the first apartment of the sanctuary with the morning and evening burnt offering and the incense, distinct from the yearly work of the high priest in the most holy place for cleansing the sanctuary. It was part of the ceremonial system given because of sin, whose rites pointed to Christ and ended when He came as their great Antitype. The whole yearly round of that earthly service was the shadow and pattern of Christ's priesthood and ministry in the heavenly sanctuary, revealing God's way and giving clearer views of the Saviour and His work for men. Brought in faith with the daily offering, it showed trust in the Redeemer to come, with sins transferred in figure to the sanctuary until the cleansing on the tenth day of the seventh month.
Place in Sanctuary Service
The law given here is that for the grain or meat offering, one of the individual offerings and sacrifices prescribed in the opening chapters of Leviticus, described as chapters 1 to 7 and the first six chapters. It is also reckoned among the sacrifices described in Leviticus 1 to 8. That work of particular offerings which individuals presented during the year belonged to the first general ministry and the daily service in the holy place, the first apartment of the earthly sanctuary. That daily service included the regular morning and evening burnt offering, the burning of sweet incense, and the special work for Sabbaths, new moons, and feasts. It stands distinct from the yearly work of the high priest in the most holy place for the sins of the people and the cleansing of the sanctuary.
The sons of Aaron were to offer it before the Lord, before the altar. The sanctuary services were performed by Aaron and his sons assisted by the Levites. Flour, oil, and wine accompanied each lamb in the daily offering. The bread of the grain offering belonged to the holy place and could be eaten by priests, but was not offered in the most holy place, so this law does not describe bread being offered in that inner apartment.
When the individual offering was offered in faith by the sinner together with the daily offering, sins were transferred in figure through the blood of the sacrifice or the person of the priest to the sanctuary. There the priest sprinkling the blood upon the altar before the ark left the forgiven sins of the people of God to accumulate through the year. This continued until the tenth day of the seventh month, when the high priest cleansed the sanctuary of that uncleanness and transgression and confessed all the iniquities of Israel upon the scapegoat. In this way every soul who in faith availed himself of the provision stood free before God.
Type of Christ's Work
The law of the grain offering belongs to the ceremonial law, which was instituted in consequence of sin. That ceremonial law consisted of rites that pointed to Christ and ended when Christ, their great Antitype, came. Its details had meaning, and like the other sacrifices and offerings described in Leviticus 1–8 and chapters 1–7, it finds its fuller meaning in the sacrifice, life, and work of Jesus Christ. These offerings show God's hatred of sin and that sin demands a penalty, and they are shadows of their fulfillment in Jesus Christ and have a meaning in type concerning His work.
As part of the main features described in Leviticus 1 to 7 of the service of the sanctuary where the worship of the true God has centered since the days of Moses, it reveals God's way, power, and glory. It was not written in vain or without purpose but is profitable for doctrine, for reproof, for correction, and for instruction in righteousness to make the man of God perfect, and was written for learning to give patience, comfort, and hope. It serves as a pattern, shadow, and type of the temple of God in heaven and Christ's priestly service therein as High Priest and Minister of the heavenly sanctuary, so that study of the earthly service enables understanding of the heavenly and gives clearer views of the Saviour and His work in behalf of men. The building, appointments, priesthood, and complete round of service performed every year in the sanctuary built by Moses in the wilderness were typical of Christ and His priesthood in the heavenly sanctuary which Jesus began when He ascended on high, and that yearly round in each year typified Christ's entire priesthood and service which was once for all. The whole ministration, including the instruction in Leviticus 1–7 for the particular individual offerings presented during the year in the daily service in the holy place, the first apartment, along with the regular morning and evening burnt offering, the burning of sweet incense, and the special work for Sabbaths, new moons, and feasts, distinct from the yearly work of the high priest in the most holy place for the sins of the people and the cleansing of the sanctuary, was the example and shadow of Christ's more excellent ministry in the true tabernacle.
Individuals burdened with sin bringing their own offerings, including the meat offering under the law given to the sons of Aaron to offer before the Lord before the altar, showed their faith in the Redeemer who was to come. When offered in faith by the sinner together with the daily offering, sins were transferred in figure through the blood of the sacrifice or the person of the priest to the sanctuary, where the priest sprinkling the blood upon the altar before the ark left forgiven sins to accumulate through the year until the tenth day of the seventh month, when the high priest cleansed the sanctuary of uncleanness and transgression and confessed all the iniquities of Israel upon the scapegoat, so that every soul who in faith availed himself of the provision stood free before God as part of the round typical of Christ's entire priesthood. God's giving the priests certain portions of the offerings to eat shows that eating flesh is not sin in itself. Circumstances alter cases, and there are circumstances when it is better to eat flesh than to abstain.
This is the law for the grain offering, to be presented by the sons of Aaron before the Lord in front of the altar. It belongs to the daily ministry in the first apartment of the sanctuary with the morning and evening burnt offering and the incense, distinct from the yearly work of the high priest in the most holy place for cleansing the sanctuary. It was part of the ceremonial system given because of sin, whose rites pointed to Christ and ended when He came as their great Antitype. The whole yearly round of that earthly service was the shadow and pattern of Christ's priesthood and ministry in the heavenly sanctuary, revealing God's way and giving clearer views of the Saviour and His work for men. Brought in faith with the daily offering, it showed trust in the Redeemer to come, with sins transferred in figure to the sanctuary until the cleansing on the tenth day of the seventh month.
Place in Sanctuary Service
The law given here is that for the grain or meat offering, one of the individual offerings and sacrifices prescribed in the opening chapters of Leviticus, described as chapters 1 to 7 and the first six chapters. It is also reckoned among the sacrifices described in Leviticus 1 to 8. That work of particular offerings which individuals presented during the year belonged to the first general ministry and the daily service in the holy place, the first apartment of the earthly sanctuary. That daily service included the regular morning and evening burnt offering, the burning of sweet incense, and the special work for Sabbaths, new moons, and feasts. It stands distinct from the yearly work of the high priest in the most holy place for the sins of the people and the cleansing of the sanctuary.
The sons of Aaron were to offer it before the Lord, before the altar. The sanctuary services were performed by Aaron and his sons assisted by the Levites. Flour, oil, and wine accompanied each lamb in the daily offering. The bread of the grain offering belonged to the holy place and could be eaten by priests, but was not offered in the most holy place, so this law does not describe bread being offered in that inner apartment.
When the individual offering was offered in faith by the sinner together with the daily offering, sins were transferred in figure through the blood of the sacrifice or the person of the priest to the sanctuary. There the priest sprinkling the blood upon the altar before the ark left the forgiven sins of the people of God to accumulate through the year. This continued until the tenth day of the seventh month, when the high priest cleansed the sanctuary of that uncleanness and transgression and confessed all the iniquities of Israel upon the scapegoat. In this way every soul who in faith availed himself of the provision stood free before God.
Type of Christ's Work
The law of the grain offering belongs to the ceremonial law, which was instituted in consequence of sin. That ceremonial law consisted of rites that pointed to Christ and ended when Christ, their great Antitype, came. Its details had meaning, and like the other sacrifices and offerings described in Leviticus 1–8 and chapters 1–7, it finds its fuller meaning in the sacrifice, life, and work of Jesus Christ. These offerings show God's hatred of sin and that sin demands a penalty, and they are shadows of their fulfillment in Jesus Christ and have a meaning in type concerning His work.
As part of the main features described in Leviticus 1 to 7 of the service of the sanctuary where the worship of the true God has centered since the days of Moses, it reveals God's way, power, and glory. It was not written in vain or without purpose but is profitable for doctrine, for reproof, for correction, and for instruction in righteousness to make the man of God perfect, and was written for learning to give patience, comfort, and hope. It serves as a pattern, shadow, and type of the temple of God in heaven and Christ's priestly service therein as High Priest and Minister of the heavenly sanctuary, so that study of the earthly service enables understanding of the heavenly and gives clearer views of the Saviour and His work in behalf of men. The building, appointments, priesthood, and complete round of service performed every year in the sanctuary built by Moses in the wilderness were typical of Christ and His priesthood in the heavenly sanctuary which Jesus began when He ascended on high, and that yearly round in each year typified Christ's entire priesthood and service which was once for all. The whole ministration, including the instruction in Leviticus 1–7 for the particular individual offerings presented during the year in the daily service in the holy place, the first apartment, along with the regular morning and evening burnt offering, the burning of sweet incense, and the special work for Sabbaths, new moons, and feasts, distinct from the yearly work of the high priest in the most holy place for the sins of the people and the cleansing of the sanctuary, was the example and shadow of Christ's more excellent ministry in the true tabernacle.
Individuals burdened with sin bringing their own offerings, including the meat offering under the law given to the sons of Aaron to offer before the Lord before the altar, showed their faith in the Redeemer who was to come. When offered in faith by the sinner together with the daily offering, sins were transferred in figure through the blood of the sacrifice or the person of the priest to the sanctuary, where the priest sprinkling the blood upon the altar before the ark left forgiven sins to accumulate through the year until the tenth day of the seventh month, when the high priest cleansed the sanctuary of uncleanness and transgression and confessed all the iniquities of Israel upon the scapegoat, so that every soul who in faith availed himself of the provision stood free before God as part of the round typical of Christ's entire priesthood. God's giving the priests certain portions of the offerings to eat shows that eating flesh is not sin in itself. Circumstances alter cases, and there are circumstances when it is better to eat flesh than to abstain.