Lev 7:6 | KingComments | STEP | Here we find the actual description of the guilt offering. We would expect this in Leviticus 6. But there is the aspect of compensation in the foreground, while here it is about the priestly contribution. The guilt offering, like the sin offering, is “most holy”. The guilt offering meets all the holy demands of God with regard to the guilt in which a man stands before Him. Like the sin offering, the guilt offering is closely connected to the burnt offering ( ). The guilt offering and the sin offering are brought to the place of the burnt offering. It suggests that whoever has to bring a guilt offering may also see that the Lord Jesus is also the burnt offering. We have loaded guilt upon ourselves, but the Lord Jesus has taken that guilt upon Himself. He has received the punishment we deserved. That is a wonderful grace. But grace goes much further. Not only has something been taken away from us – our guilt and the punishment for it – but we have also gotten something infinitely great through His work. Because of the work of the Lord Jesus we are now holy and blameless before God as His sons. God now sees us in Him ( ). A believer who, as a priest, brings the guilt offering, gets a special appreciation for the Lord Jesus and His work. He is occupied with Him and His work. Although the reason for this is the need for atonement because guilt has arisen, its effect is an increasing admiration for Christ and His work. The special portion of the priest ( ) is specified in the following verse ( ). The guilt offering has aspects that we did not come across in the sin offering. Thus the blood of the guilt offering is sprinkled all around on the altar. This will clear the way for worship. The fat, the entrails and the fat that covers them are also offered to the LORD as an offering by fire. It points to the idea that the Lord Jesus, with all His strength, has accomplished the work by which the guilty one has been freed from guilt and above that God has been glorified. Thinking about this is food for the priest. This food can only be eaten in a holy place. Being busy in this way with the Lord Jesus as the guilt offering requires that we separate ourselves: the “most holy” must be eaten in “a holy place”.

‏ Leviticus 7:6

The Law for the Guilt Offering

Here we find the actual description of the guilt offering. We would expect this in Leviticus 6. But there is the aspect of compensation in the foreground, while here it is about the priestly contribution.

The guilt offering, like the sin offering, is “most holy”. The guilt offering meets all the holy demands of God with regard to the guilt in which a man stands before Him. Like the sin offering, the guilt offering is closely connected to the burnt offering (Lev 6:25). The guilt offering and the sin offering are brought to the place of the burnt offering. It suggests that whoever has to bring a guilt offering may also see that the Lord Jesus is also the burnt offering. We have loaded guilt upon ourselves, but the Lord Jesus has taken that guilt upon Himself. He has received the punishment we deserved. That is a wonderful grace.

But grace goes much further. Not only has something been taken away from us – our guilt and the punishment for it – but we have also gotten something infinitely great through His work. Because of the work of the Lord Jesus we are now holy and blameless before God as His sons. God now sees us in Him (Eph 1:4-6).

A believer who, as a priest, brings the guilt offering, gets a special appreciation for the Lord Jesus and His work. He is occupied with Him and His work. Although the reason for this is the need for atonement because guilt has arisen, its effect is an increasing admiration for Christ and His work. The special portion of the priest (Lev 7:7) is specified in the following verse (Lev 7:8).

The guilt offering has aspects that we did not come across in the sin offering. Thus the blood of the guilt offering is sprinkled all around on the altar. This will clear the way for worship. The fat, the entrails and the fat that covers them are also offered to the LORD as an offering by fire. It points to the idea that the Lord Jesus, with all His strength, has accomplished the work by which the guilty one has been freed from guilt and above that God has been glorified.

Thinking about this is food for the priest. This food can only be eaten in a holy place. Being busy in this way with the Lord Jesus as the guilt offering requires that we separate ourselves: the “most holy” must be eaten in “a holy place”.