Leviticus — Chapter 1

The Lord spoke to Moses from the tabernacle of testimony, which Lapide explains as the place where the testimony, that is, the tablets of the Law, was kept. He notes that the voice proceeding from the tabernacle was sensible, not merely imaginative, formed in the air by an angel speaking in the person of God — a locution analogical, not proper to human speech, since angels lack the bodily organs of mouth, tongue, and teeth. This is the same mode of speech as Exodus 3:2, where the angel sustains the person of the Lord.

The command to offer sacrifice is addressed to all the sons of Israel, including the Levites in matters spiritual. Lapide notes that when Scripture names \"the sons of Israel\" concerning temporal matters, the Levites are excluded; but in spiritual matters, such as here, they are included, for it befits sacred persons to care not for earthly things but for heavenly ones.

The holocaustal victim must be a male without blemish. Lapide explains that the holocaust, being the most noble sacrifice offered directly to God for His honour and glory alone, demands the noblest victim: the male, which is more perfect than the female. An immaculate victim is one free from all deformity and defect of members — not merely of colour, for a spotted ox in colour was not considered blemished — as described in Leviticus 22:22.

The laying of the hand upon the head of the victim signifies three things: first, that the offerer transfers the animal from his own power into God's right; second, that the offerer imprecates his sins upon the victim — for the hands signify actions and sins done by the hands, as Theodoret and Eusebius teach; third, that the offerer consecrates himself wholly with his victim as a holocaust to God. This is why our priests also impose hands upon sacrificial offerings, as Durandus, Suarez, and others note.

The blood is poured round about the altar because God was represented at the altar, and by this sign the offerer offered the blood of the beast in his own stead, asking God to receive it in place of his own blood, that the just wrath of God against the sinner might be satisfied. As the Apostle says (Heb. 9:22), without shedding of blood there is no remission. The life — that is, the soul — consists in the blood (Lev. 17:14).

The holocaust is wholly consumed upon the altar, nothing remaining for the priests or people. Lapide explains this signifies the supreme dominion of God over all things, and that all things must be referred to Him and His glory. Further, the offerer thereby professes himself wholly God's, consecrating himself, as it were, with his victim, so that his soul, with the burnt offering, ascends in smoke to heaven and passes into God. The fire consuming the victim is a figure of the charity of Christ, and the wood of our misery, which kindled His love.

When the victim for holocaust is offered from the flock, it is immolated at the north side of the altar. Lapide notes the symbolism: the north is the region of shadow and cold, figured in Jeremiah (1:14) as the source of evil. The shadow and evil of our sins are dispelled by the holocaust of Christ, which was offered at the most unlikely and desolate place — Golgotha, outside the city — just as the victim was immolated \"beside the altar.\" The blood was then sprinkled by the sons of Aaron round about the altar.

The washing of the entrails and legs of the burnt offering with water before they are consumed (Lev. 1:13) signifies purity of interior disposition and the cleansing of the lower passions before the sacrifice is accepted. Lapide notes that Josephus (lib. 3 Antiq. c. 9) adds that the intestines were sprinkled with salt before being placed on the altar. The tropological sense: before we offer ourselves to God, we must wash away the filth of carnal affections through penance and the examination of conscience.

The offering of turtledoves and pigeons for those who cannot afford a lamb (Lev. 1:14-17) shows God's care for the poor in the ordering of worship. Lapide: the dove is the most common symbol of the Holy Ghost, innocence, and heavenly longing; the turtledove (turtur) of faithful monogamous love and the constant soul united to God. The poverty of the offering does not diminish its acceptance: God looks at the heart, not the gift. This is the basis of the Church's accommodation to the poor in all liturgical and penitential matters.