If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.
A burnt sacrifice, х `olaah (H5930)] - so called from its being carried up and laid on the altar [and in Greek, holokautooma, from its being wholly consumed on the altar]: no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, by sin in general, or by particular transgressions, and on special occasions (which will be noticed as they occur); and its entire combustion indicated the self-dedication of the offerer-his whole nature-his body and soul-as necessary to form sacrifice acceptable to God (Romans 12:1; Philippians 1:20). This was the most ancient (cf. Genesis 8:20; Genesis 20:7-8; Genesis 20:13; Job 1:5), as well as the most conspicuous, mode of sacrifice.
A male without blemish. The male was considered more perfect than the female (Isaiah 1:11; Malachi 1:14), and was more fully typical of Christ (see an exception to this rule in the offering of females, 1 Samuel 6:14). No animal was allowed to be offered that had any deformity or defect. Among the Egyptians a minute inspection was made by the priest, and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings seems to have been adopted by the priests in Israel (Job 6:27). This was a most stringent rule, the rationale of which was, that sacrifices were considered either:
(1) As gifts; and as gifts presented by subjects to their king were in value and completeness proportioned to their sense of the dignity and worth of the sovereign, so the animal offerings made by the Israelites should be in such a state of physical perfection as should express their feelings of devoted loyalty to the King of Israel; or,
(2) As oblations to testify gratitude for benefits received, or to expiate sins committed. In either case, propriety as well as the hope of acceptance dictated a careful observance of the rule, that the animal offered should be in every respect "without blemish" (Malachi 1:8.)
Offer it ... at the door of the tabernacle. This phrase is tantamount to bring it to the altar, which was situated at the door or entrance. The specification of the door of the tabernacle may have been intended to prevent the notion being entertained that the rite could be duly performed at whatever altar it might be presented. The phraseology, "the door of the tabernacle," was, in the later times of the temple, exchanged for that of 'the gate of Jerusalem.' The oblation was made by, and properly consisted in, placing the living animal at the entrance of God's house. But other ceremonies entered into the idea of an offering relative to the disposal of the separate parts. The burnt offering was also distinguished from all the sacrifices prescribed by the Hebrew ritual, that it might be offered by foreigners as well as native Jews. The burnt offering expressed those general sentiments of acknowledgment to God as Creator and Benefactor, as well as that propitiation to Him as an offended Sovereign, which nature instinctively awakens in the breasts of all, and which rendered it therefore proper to be rendered by all.
At the door of the tabernacle - where stood the altar of burnt offering (Exodus 40:6), and every other place was forbidden; under the highest penalty (Leviticus 17:4).