What is a heave offering?

Terumah, the word for heave-offering, means a sacrifice or gift offered up, that is, as raised or lifted up in presentation for acceptance, and as such devoted to Jehovah's service. In the Law the right shoulder is the usual heave-offering, the type of service, and that the most efficient, for the right shoulder is the one best able to bear the burden. It is the term applied to the gifts of Israel for the tabernacle, and in that connection we learn what God's mind is as to the inward state of those who offer: it is heart-willingness, the spirit of being wholly yielded up to God in devoted service, the inner attitude answering to the outward act as the gift is heaved or lifted up. Here in Ezekiel it is specially connected with the oblation which accompanies the sacrifices mentioned in these regulations (Ezek. 45:24-25; Ezek. 46:5, 7, 11, 14, 15); and then with two forms of offering, the burnt and peace-offerings, the latter being always mentioned in the plural, which thus emphasizes the ideas of thanksgiving and fellowship so prominent in those offerings (Lev., Notes.). Since the gift of lambs is only mentioned in the heave-offering of the people, and later in the sacrifices of the sabbaths and new moons and the daily burnt offering (Ezek. 46:3-5, 13-15), it would seem that the people are particularly associated with these occasions. We may conclude that the other animals of sacrifice, the bullocks, rams, and he-goats, are of the Prince's own providing, though in doing so he doubtless fills a representative place. In one case this is specifically stated (ver. 22). Yet that the people are identified with all these sacrifices may be seen in that an oblation accompanies each supplied out of the cereal-offering of all the people. The sacrifices for the purgation of the House (vers. 18-20) appear rather to be the responsibility of the priests, though the indefiniteness of the address — "Thou shalt" — may leave it open to question.

The terms in which this grant was made distinguish between the heave-offering and the wave-offering. The heave-offering was a portion of their gifts — "heave-offering of their gift;" the wave-offering might be the whole of the thing offered. The idea conveyed by a heave-offering was the taking up a part to offer it to God; whereas the idea of the wave-offering is more general, implying consecration to God, for it was waved before the Lord. A gift might therefore be termed both a heave-offering and a wave offering; but every wave-offering could not be also called a heave-offering. To heave required a residue from which it was lifted up; to wave, the gift itself only was requisite.

When the people were permitted to contribute of their substance for the tabernacle, their gifts were called heave-offerings (Ex. 25:2-3; 35:5, 21, 24; 36:3-6), for they offered of their possessions; but in Exodus 35:22; 38:24, 29, the gold and the brass which they brought were called wave-offerings, because consecrated to the service of God. Again, in Leviticus 9:21, we read of the breasts and right shoulder of the peace-offerings of the congregation, at the consecration of Aaron and his sons, being waved before the Lord. But in Exodus 29:28 the breast and right shoulder are termed a "heave-offering from the children of Israel of the sacrifice of their peace-offering, even their heave-offering to the Lord;" for looked at as a part of the sacrifice of their peace-offering, they could together be called a heave-offering. The distinction between these terms is clear, and always kept up; for whilst, as above, the breast and the right shoulder could together be called a heave-offering, scripture, when describing them as separate portions, with one exception, noticed lower down (Num. 6:20), speaks of the wave-breast and the heave-shoulder; for the whole breast was waved, but only one shoulder was heaved. A portion of that which the shoulders symbolise was thus claimed by God, whilst all that the breast shadowed forth was declared to belong to Him. By the shoulder, capability for service seems to be symbolised; and by the right shoulder, that that, which was best able to bear the burden, should be yielded up to Him. (See Gen. 49:15; Joshua 4:5; Ps. 81:6; Isa. 9:4, 6; 10:27; 22:22.) Compare also Nehemiah 9:29; Zechariah 7:11, where disobedience is described as "withdrawing the shoulder." By the breast affection would appear to be symbolised.

The heave-offering included the right shoulder of the peace-offering (excepting in the case of the Nazarite referred to below), and one out of the whole oblation which accompanied the animal offered up as a peace-offering (Lev. 7:11-14); the first of the dough (Num. 15:20), and the tithes (Num. 18:24), including the corn, wine, and oil for the priests' use. (Neh. 10:39.) Besides these regular heave-offerings, the atonement-money when the congregation were numbered (Ex. 30:13-15), the Lord's portion of the spoil of Midian (Num. 31:29), and the king's present, and that of his counsellors, with the offering of the children of Israel for the second temple (Ezra 8:25), are called heave-offerings. And when the land shall be divided among the tribes afresh, the portion to be set apart for the Levites and the sanctuary will be regarded as a heave-offering. (Ezek. 45:6-7; 48.) Differing as these offerings do the one from the other, they have one feature in common, namely, that they are all portions taken out of a residue, whether of fruits, of animals, of money, or of land, and as such are called heave-offerings.

The principal Hebrew words used in reference to the offerings are: Olah, Alah, from 'to make to ascend.' Translated burnt offering. Minchah, from 'a present, gift, oblation.' Translated meat offering. Others prefer to translate it meal offering. Shelem, from 'to be whole, complete,' to be at peace, in friendship with any one. Translated peace offering. The ordinary form is plural, and may be rendered 'prosperities offering.' Chattath, from 'to sin.' Constantly translated sin offering. Asham, from 'to be guilty.' Translated trespass offering. Tenuphah, from 'to lift up and down, wave.' Translated wave offering. Terumah, from 'to be lifted up.' Translated heave offering.

The word offering is a peculiar word in the Hebrew, signifying something that is lifted off the ground and presented on high; and is the word translated heave-offering. All the various offerings brought by the Israelites, as contributions for forming the tabernacle, the enumerated (Exod. 25:2-7) are called heave-offerings. This atonement-money was a peculiar piece of silver, separated off to God, and lifted, as it were, from the earth, with the special object of being paid into His treasury, as a ransom for the soul. So has the Lord Jesus been lifted up, first on the cross, to pour out His blood a ransom for many; and secondly, He has been exalted, and made very high, "to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5:31).

I think, from an examination of the passages in which heave and wave-offerings are found, it will be seen that heave-offerings are a more absolute and entire giving up to God. Wave-offerings are presented to Him, sanctified by being thus presented, and He owned in them, but their need for the service of man, i.e., for the Church. When Aaron and his sons are consecrated, the heave-shoulder, the offering priests' part in peace-offerings, is burned; Moses eats the wave-breast, the part of Aaron and his sons, the priests in general. The general fact confirms it, the heave-shoulder was eaten by the priest who offered the blood, the breast by the others. The heave-offerings of the children of Israel were what were offered up to God - consecrated to Him. Note also Aaron is consecrated by the blood of an offering of sweet savour; the leper is cleansed by the blood of a sacrifice for sin.

The Heave offering was more absolute than the Wave offering, though the same offering might in cases be called by either name according to the respective aspect. The former was not the whole of what was offered, but part offered to Jehovah. The breast as a whole was waved, the right shoulder heaved, the symbols of the affections as a whole, and of strength which could best sustain the burden. Christ and His own in nearness to God enjoy the love together; He as the Priest that offered has His special joy in that which represented the support of the weak. But the fat or inward energy, as the blood, was Jehovah's portion. Thus while all had their communion in Christ, each had what specially was due on immutable grounds and for ever. The communion of saints could not be in Israel as it is enjoyed in the church of God since redemption; but this type was a beautiful anticipation in its measure.

THE HEAVE AND THE WAVE OFFERINGS. These are not separate offerings, but on some occasions certain portions of an offering were heaved or waved before the Lord. Thus at the consecration of Aaron and his sons, the fat, the fat tail, the caul, the kidneys, and the right shoulder of the ram, together with one loaf of bread, one cake of oiled bread, and one wafer, were placed in the hands of Aaron, and in the hands of his sons, to wave them for a wave offering before the Lord, and then they were burnt on the altar for a burnt offering. Lev. 8. The breast of the ram was also waved for a wave offering before the Lord, and the shoulder was heaved up for a heave offering; these were eaten by Aaron and his sons. Ex. 29:23-28. Of the peace offerings, the breast was always a wave offering, and the right shoulder a heave offering, and were for the priests. Lev. 7:30-34.

The rabbis explain that the heave shoulder was moved up and down, and the wave breast waved from side to side. The actions were done 'before the Lord,' and seem to symbolise that those who moved the offerings were really in His presence, with their hands filled with Christ.

The breast of the wave offering and the shoulder of the heave offering were to be “sanctified,” and are spoken of in verse 27 as being for Aaron and his sons. Feeding upon the shoulder would speak of our entering into the reality of the strength of the Lord Jesus on our behalf, such as is seen in Ephesians 1:18-21. The difference between a wave offering and a heave offering seems to be that the heave offering emphasizes the resurrection of the Lord Jesus from among the dead, while the wave offering indicates His ascension into heaven.

However, in receiving tithes, the Levites were not exempted from paying tithes. When the tithes were brought in from the other tribes, then the Levites were to offer to God a heave offering of one tenth of the tithes (v.26). In our present day of grace no law is given as to tithing. Instead the measure of our giving is "as he may prosper" (1 Cor.16:2) or "as he purposes in his heart" (2 Cor.9:7). The amount is left to the spiritual exercises of each individual. Support may he given, as to the Lord, from the people of God, to the need of the Lord's servants. The servant is to be just as exercised as they in reference to his using funds for the sake of the Lord, and be glad to give as the Lord prospers him.

This heave offering of the Levites would have the same value as the firstfruits of grain or of the winepress (v.27). Being a heave offering, it emphasizes the resurrection of the Lord Jesus, presented to God on a level above mere earthly things. While it was offered to God, it was given to Aaron, a type of the Lord Jesus, presented to God on a level above mere earthly things. While it was offered to God, it was given to Aaron, a type of the Lord Jesus (v.28). Thus all of our material offerings are given as to the Lord Himself, whatever may be the way He disposes of them.

These tithes were to he taken from the best of that which the Levites received (v. 29), an important principle for us, for the Lord is always worthy of the best. When this was done, then the Levites were left at liberty to use the rest as their own food, together with their households (vs.30-31). But verse 32 emphasizes that they must not dare to profane the holy gifts of which they were put in charge. God must be first, and any infraction of His rights would be punishable by death.