4:1-5:13: The Ritual of the Sin offering.
c/f 6:24-30 9:8ff,15; Exodus
29:11-14; Numbers 15:22-29.
Sin offerings are not for sin in our understanding. Willing or
high-handed sin is not covered in the sacrifices. These are for inadvertent
mistakes in ceremonial actions. Thus we cannot conclude that Israel thought
lightly of moral sin, that it could be covered by sacrifice.
What then has it to do with us? Sin has distorted human relationships in
way we are not aware and this is not the fault of any person in particular. We
need to repent of our own sins but also of the bondage of sin, of wrong
relationships in society of every kind in which we are involved.
Sin and guilt offerings possibly a late development in Israel's cult - just prior to fall of Jerusalem. Ezekiel seems
to be first to differentiate these two offerings as separate from other
offerings (40:39 43:13).
Sin Offering: For unwitting sins.
Guilt offering: Where damage has been done and loss incurred.
Of the two the sin offering was the most important and dealt with
expiation of two categories of sin:
(i) Sins of ignorance or inadvertence.
(ii) Sins of ceremonial defilement or uncleanness.
Six differences:
(1) Owner places hand on head of sin offering transferring sin.
(2) Blood used for "de-sinning" rites.
(3) Blood thrown at base of altar except for a small quantity used in
the "de-sinning" rite.
(4) Animal for compensation, guilt offering always killed at north of
altar.
(5) Guilt offering always eaten by priests.
(6) Guilt offering always a male and a goat.
Differs from other offerings in that:
(1) Choice of victim is dependent of status in community of offerer.
(2) Application of blood varies according to status of offerer.
4:1 The LORD said to Moses,
4:2 "Say to the Israelites: `When anyone sins unintentionally and
does what is forbidden in any of the LORD's commands-
"if anyone should sin unwittingly"
In ignorance or inadvertence. A technical term in P, as opposed to sins
committed in a "high hand".
Four varieties of sin offering:
(1) For High priest v3-12.
(2) For community as a whole, including priesthood v13-21.
(3) For a secular chief v22-26.
(4) The ordinary layman v27-35.
4:3-12: - High Priest's Sin offering.
4:3 "`If the anointed priest sins, bringing guilt on the people, he
must bring to the LORD a young bull without defect as a sin offering for the
sin he has committed.
"The anointed priest"
i.e. the High priest.
"bringing guilt"
Not necessarily moral guilt here, could refer to ceremonial errors, thus
involving the people.
"a sin offering"
Hebrew = hattath. the word is usually rendered "sin". The
intensive form is often used to mean cleansing from defilement, to
"un-sin" (8:15). Hence better to call it, not a sin offering, but an
"Un sin offering", or purification or purgation offering.
"a young bull"
Hebrew - par ben-bakar.
Sifres says the combined phrase means a three year old.
4:4 He is to present the bull at the entrance to the Tent of Meeting
before the LORD. He is to lay his hand on its head and slaughter it before the
LORD.
Priest lays his hand on because he was the original offender, but also
because he is the representative of the people. By laying on of hands the sin
is transferred and the animal becomes "the sin".
The word "offering" seems to be studiously avoided WRT Sin
sacrifices. They are in no sense an offering to God.
4:5 Then the anointed priest shall take some of the bull's blood and
carry it into the Tent of Meeting.
4:6 He is to dip his finger into the blood and sprinkle some of it seven
times before the LORD, in front of the curtain of the sanctuary.
"and sprinkle of the blood"
A different term from 1:5.
"before the veil of the sanctuary"
In this first grade of sin offering the blood is brought into the holy
place. The greater the defilement the nearer the cleansing blood was brought to
the sacred presence of Yahweh. On the day of Atonement it was taken into the
Holy of Holies.
"seven times"
A magical number, both sacred and effective. Its origin is possibly in
the fact of the Babylonian seven stars, the sun, moon and five planets. This is
the origin of the seven-day week, hence:
(i) The seven days of birth (Genesis 17:12)
(ii) The seven days of marriage (Genesis 29:27)
(iii) The seven days of mourning (Genesis 50:10)
All these are "passage times" in which one moves form one
house to another, a dangerous time when demons are most active.
4:7 The priest shall then put some of the blood on the horns of the
altar of fragrant incense that is before the LORD in the Tent of Meeting. The
rest of the bull's blood he shall pour out at the base of the altar of burnt
offering at the entrance to the Tent of Meeting.
"the horns of the altar"
These are the most sacred parts of the altar. In older times to grasp
the horns was to find sanctuary but in later times no non-priest was allowed
anywhere near. On these horns some blood was smeared in the
"de-sinning" rites. Could be a survival of a bull cult in Canaan, the god of fertility and strength. This does not
imply the ideas remained, we often stick with traditional ways but change the
meanings.
The rest of the blood was poured out at the base of the altar, it was
sin blood and thus not able to be used in worship, so not flung on the side of
the altar.
"pour out"
Hebrew - sapik - the regular word for pouring, not the word for a ritual
tossing of blood against the two opposite corners.
"the alter of sweet incense"
C/f v18 - "the altar which is before Yahweh". The altar of
incense only appears in P, elsewhere incense was presented in a censor.
"the altar of burnt offering"
So in P to distinguish it from the incense altar. In older parts it is
simply called "the altar".
4:8 He shall remove all the fat from the bull of the sin offering- the
fat that covers the inner parts or is connected to them,
"Fat"
The same portions as for the peace offering. If we assume the peace
offering fat means God eats part of the offering then it must also mean he ate
part of the sin offering, which makes nonsense on any basis of thought
(Snaith).
4:9 both kidneys with the fat on them near the loins, and the covering
of the liver, which he will remove with the kidneys-
4:10 just as the fat is removed from the ox sacrificed as a fellowship
offering. Then the priest shall burn them on the altar of burnt offering.
4:11 But the hide of the bull and all its flesh, as well as the head and
legs, the inner parts and offal-
4:12 that is, all the rest of the bull- he must take outside the camp to
a place ceremonially clean, where the ashes are thrown, and burn it in a wood
fire on the ash heap.
The carcass was taken and burnt utterly, thus saying that the sin was
totally destroyed, it no longer existed.
Note the distinction WRT the disposal of the flesh between the grades of
offering.
(1st) -burned outside camp.
(2nd) - priests eat it.
In (1st) the priests are seen to be partners in the defilement of the
High priest, so cannot partake in the sacrifice.
4:12
"a clean place"
To ensure it did not go into the city refuse heap with all sorts of
unclean material.
4:13-21: The Sin offering of the Congregation:
The same ritual is performed when the whole congregation sins as they
are a kingdom of priests.
"Congregation...assembly"
Congregation is P's favourite word for the theocratic community of Israel.
4:13 "`If the whole Israelite community sins unintentionally and
does what is forbidden in any of the LORD's commands, even though the community
is unaware of the matter, they are guilty.
4:14 When they become aware of the sin they committed, the assembly must
bring a young bull as a sin offering and present it before the Tent of Meeting.
4:15 The elders of the community are to lay their hands on the bull's
head before the LORD, and the bull shall be slaughtered before the LORD.
4:16 Then the anointed priest is to take some of the bull's blood into
the Tent of Meeting.
4:17 He shall dip his finger into the blood and sprinkle it before the
LORD seven times in front of the curtain.
4:18 He is to put some of the blood on the horns of the altar that is
before the LORD in the Tent of Meeting. The rest of the blood he shall pour out
at the base of the altar of burnt offering at the entrance to the Tent of
Meeting.
4:19 He shall remove all the fat from it and burn it on the altar,
4:20 and do with this bull just as he did with the bull for the sin
offering. In this way the priest will make atonement for them, and they will be
forgiven.
"the priest shall make atonement for them"
Hebrew kipper = acquired a special meaning WRT sacrifice for which there
is no exact equivalent in English. Idea of purging is central (OCB).
"and they shall be forgiven"
Because of God's free grace. The sacrifice merely remove the barrier
between God and man by virtue of the "unsinning" efficacy of the
blood.
4:21 Then he shall take the bull outside the camp and burn it as he
burned the first bull. This is the sin offering for the community.
4:22-26: Sin offering and secular heads of the community.
·
a goat or lamb - less value.
·
the blood is not brought unto the sanctuary.
·
the officiating priest is not the High priest but one of the
other members of the priesthood.
4:22 "`When a leader sins unintentionally and does what is
forbidden in any of the commands of the LORD his God, he is guilty.
"a ruler"
·
one of the secular heads of the community
·
prince (Numbers 2,7,etc).
4:23 When he is made aware of the sin he committed, he must bring as his
offering a male goat without defect.
4:24 He is to lay his hand on the goat's head and slaughter it at the
place where the burnt offering is slaughtered before the LORD. It is a sin
offering.
4:25 Then the priest shall take some of the blood of the sin offering
with his finger and put it on the horns of the altar of burnt offering and pour
out the rest of the blood at the base of the altar.
Blood is applied - not by sprinkling but by smearing with finger.
4:26 He shall burn all the fat on the altar as he burned the fat of the
fellowship offering. In this way the priest will make atonement for the man's
sin, and he will be forgiven.
"as concerning his sin"
liteally - "from his sin"
4:27-35 The ordinary layman's sin offering.
Sex of animal different and the alternative of a lamb.
4:27 "`If a member of the community sins unintentionally and does
what is forbidden in any of the LORD's commands, he is guilty.
"the common people"
Hebrew: 'am ha'ares - the people distinct from the prince and priests.
Came to mean the country people and so the illiterate and unrefined, hence
those who do not keep the rules of Levitical cleanness.
4:28 When he is made aware of the sin he committed, he must bring as his
offering for the sin he committed a female goat without defect.
4:29 He is to lay his hand on the head of the sin offering and slaughter
it at the place of the burnt offering.
4:30 Then the priest is to take some of the blood with his finger and
put it on the horns of the altar of burnt offering and pour out the rest of the
blood at the base of the altar.
4:31 He shall remove all the fat, just as the fat is removed from the
fellowship offering, and the priest shall burn it on the altar as an aroma
pleasing to the LORD. In this way the priest will make atonement for him, and
he will be forgiven.
4:32 "`If he brings a lamb as his sin offering, he is to bring a
female without defect.
4:33 He is to lay his hand on its head and slaughter it for a sin
offering at the place where the burnt offering is slaughtered.
4:34 Then the priest shall take some of the blood of the sin offering
with his finger and put it on the horns of the altar of burnt offering and pour
out the rest of the blood at the base of the altar.
4:35 He shall remove all the fat, just as the fat is removed from the
lamb of the fellowship offering, and the priest shall burn it on the altar on
top of the offerings made to the LORD by fire. In this way the priest will make
atonement for him for the sin he has committed, and he will be forgiven.
5:1-6 Special cases at
which a sin offering is required.
5:1-6 an interpolation - sense carries to 5:7.
One whole sentence, each case being introduced by "or".
It is in this section that we have the confusion between the sin
offering and the guilt offering.
5:1 "`If a person sins because he does not speak up when he hears a
public charge to testify regarding something he has seen or learned about, he
will be held responsible.
"The voice of adjuration"
literally - a curse.
"if he do not utter"
"he shall bear his iniquity"
To bear the responsibility of sin and guilt, and its penalty.
5:2 "`Or if a person touches anything ceremonially unclean -
whether the carcasses of unclean wild animals or of unclean livestock or of
unclean creatures that move along the ground- even though he is unaware of it,
he has become unclean and is guilty.
"creeping things"
Creatures that swarm, i.e. are found in large numbers in sea or on land.
5:3 "`Or if he touches human uncleanness- anything that would make
him unclean- even though he is unaware of it, when he learns of it he will be
guilty.
5:4 "`Or if a person thoughtlessly takes an oath to do anything,
whether good or evil- in any matter one might carelessly swear about- even
though he is unaware of it, in any case when he learns of it he will be guilty.
5:5 "`When anyone is guilty in any of these ways, he must confess
in what way he has sinned
"he shall confess"
Publicly - only here and in Numbers 5:7
Leviticus 16 is different.
5:6 and, as a penalty for the sin he has committed, he must bring to the
LORD a female lamb or goat from the flock as a sin offering; and the priest
shall make atonement for him for his sin.
"his guilt offerings"
Render "as an amend (or penalty) for his sin"
This is the word 'asam which has caused the confusion, we are not
dealing with a guilt offering, but here
we have a non Technical use of the word i.e. "as his penalty".
5:7-13: The sin offerings of the poor.
5:7 "`If he cannot afford a lamb, he is to bring two doves or two
young pigeons to the LORD as a penalty for his sin- one for a sin offering and
the other for a burnt offering.
"a lamb"
Hebrew - orihinao - includes both sheep and goats.
"his guilt offering"
Hebrew 'asam - again a non Technical use of the term as what is required
here is a sin offering and a whole offering.
5:8 He is to bring them to the priest, who shall first offer the one for
the sin offering. He is to wring its head from its neck, not severing it
completely,
5:9 and is to sprinkle some of the blood of the sin offering against the
side of the altar; the rest of the blood must be drained out at the base of the
altar. It is a sin offering.
5:10 The priest shall then offer the other as a burnt offering in the
prescribed way and make atonement for him for the sin he has committed, and he
will be forgiven.
"ordinance"
Hebrew mispat = judgment, verdict".
v11-13 - a special case for the very poor - a bloodless libation was
allowed
5:11 "`If, however, he cannot afford two doves or two young
pigeons, he is to bring as an offering for his sin a tenth of an ephah of fine
flour for a sin offering. He must not put oil or incense on it, because it is a
sin offering.
"tenth part of an ephah"
An omer, about 7 pints.
No frankincense and oil - distinguishes it from ordinary cereal
offerings.
5:12 He is to bring it to the priest, who shall take a handful of it as
a memorial portion and burn it on the altar on top of the offerings made to the
LORD by fire. It is a sin offering.
5:13 In this way the priest will make atonement for him for any of these
sins he has committed, and he will be forgiven. The rest of the offering will
belong to the priest, as in the case of the grain offering.'"
6:25-30: The Law of the Sin offering.
6:25 "Say to Aaron and his sons: `These are the regulations for the
sin offering: The sin offering is to be slaughtered before the LORD in the
place the burnt offering is slaughtered; it is most holy.
6:26 The priest who offers it shall eat it; it is to be eaten in a holy
place, in the courtyard of the Tent of Meeting.
6:27 Whatever touches any of the flesh will become holy, and if any of
the blood is spattered on a garment, you must wash it in a holy place.
"Holy"
- here means taboo - not an ethical term.
6:28 The clay pot the meat is cooked in must be broken; but if it is
cooked in a bronze pot, the pot is to be scoured and rinsed with water.
6:29 Any male in a priest's family may eat it; it is most holy.
6:30 But any sin offering whose blood is brought into the Tent of
Meeting to make atonement in the Holy Place must not be eaten; it must be
burned.
Leviticus 4:1-5:13:
- The Sin Offering.
(A) Introductory Comments:
(1) Title:
Sin offering = Literally "the sin", i.e. the offering becomes
the sin.
There is no word for "offering" in Hebrew connected with
sacrifice.
Hence e.g.:
Exodus 29:10-14; Leviticus 8:14-17.
Literally = "the bullock, the sin."
(2) Bible Passage:
Leviticus ch 4:1-5:13 are one unit and relate to the Sin Offering.
(1) Each different sort of offering is introduced by: "The Lord
called unto Moses" (e.g. 4:1; 5:14), but each grade of a particular
offering is introduced by: "and the Lord spoke to Moses". Thus a new
kind of offering does not appear until 5:13.
(2) 5:1-13 appear to be about the guilt offering not the sin offering.
This is not so. It is about the sin offering. They are a further development of
the sin offering. In this section we have the law for the sin offering for the
common people as graded according to ability of the offerer. This is not an
exhaustive list but only a few examples. It extends the class of offences that
may be atoned for by the sin offering. (See also later on the confusions of the
offerings).
(3) History:
The Sin offering is a new thing here - not found earlier.
This was thus an introduction to a new step in the spiritual training of
man. Three New Ideas:
(i) Greater awareness of sin:
Before the law there was no sin or trespass offerings - because the law
of God was not known - sin is brought out by the commandment. Sin is not
imputed when there is no law.
(ii) Awareness of a need for atonement to pardon:
This sacrifice was instituted immediately after the revelation of the
greatness and holiness of God. We like to stress the greatness of man in our
age rather than the holiness of God. If men saw more clearly the holiness of
God they would more clearly see their need for atonement.
(iii) Revealed expiation by sacrifice of a substituted victim.
This idea was found in the other offerings but it was not a dominant
thought. Here it is the prime thought.
Exodus 29 - the first sin offering. The first group to experience it in Israel were the
priests. Moses slew it; he took God's part. Aaron and his sons were passive.
(4) Order of the Sacrifices:
(a) The sin offerings were last in order of institution yet were first
in order of application, so in the experience of the saints Christ is first
apprehended as the sin offering. Before there is any understanding of his work
or his person we see him as atoning for sin.
(b) The institution of these five offerings is instructive - we see
Christ first offering himself without sin ( ch1-3 ), then on the basis of that we see him offering himself FOR sin
(ch4-6). Had he not been what the first three typify he could not have been a
sin offering.
(B) Some General Truths we can Learn here:
(1) For the most part it was for "sins of ignorance."
Then for sins of rashness/passion, but not for sins of deliberate
purpose.
Several lessons here:
(a) It expresses man's incompetancy to deal with sin.
How can we deal with what we do not know of? Man's ignorance of sin
proves his total inability to put it away.
(b) Ignorance does not cancel guilt.
Though ignorance or other circumstances may palliate guilt, they do not
and cannot nullify it.
(c) Repentance is not enough.
The guilt of sins unrecognized at the time of their committal cannot be
cancelled merely by penitent confession when they become known. We must repent
and confess our sin but this is not enough - we must have a sin offering.
(d) A pure conscience is not enough.
The sin of ignorance shows we can never have peace on the basis of a
refined conscience, as conscience is not enough.
The atonement of Christ shows us more than just the mere satisfaction of
conscience - it satisfies the holiness of God even if we are not aware of it.
If it only dealt with that which we were aware of then, we would still be far
short of the true ground of peace. We need to understand that sin has been
atoned for according to God's measure of it, sin in the light of his inflexible
holiness has been judged. This gives peace to the soul. Our known and unknown
sins are dealt with.
Sin has been atoned for, not according to our ignorance but according to
God's knowledge. All God's claims have been answered by his own work. He
himself has made the provision.
(2) All sin is not equal:
(a) God makes a distinction between some sins and others.
He is just. He makes all the allowances strict justice demands.
(b) There still remains sins for which no sin offering provision was
made.
E.g. Numbers 35:31-33 – murder Also blasphemy, adultery, etc.
This exclusion stresses the fact that:
(i) The sins are of greater wickedness.
(ii) There is a need for a better provision for sin than the law could
offer.
(c) The guilt of any sin in God's sight is proportioned to the rank and
station of the offender.
This is demonstrated to us in the offering in two ways:
(i) The Value of the Offering:
Higher religious position means greater cost of sacrifice.
(ii) The Application of the Blood:
Greater spiritual responsibility means greater application of the Blood.
These will be developed later.
(3) No sin was thus passed over without shedding of blood.
Blood = the life, thus speaks of the forfeiting of life.
C/f Leviticus 5:11. An Exception? The Poorest - allowed to bring fine
flour.
Not an exception really. Two things to consider here:
(i) If no such exception had been made then there would have been a
class of people in Israel
who could not have been atoned for. Thus this suggests to us that there is
provision in God for even the neediest of sinners. The oil and frankincense are
omitted; it is not an offering for acceptance.
(ii) An amount fixed - 1/10 ephah - a day’s food - thus implying life is
given up for one day, forfeited by sin. No blood but the same idea present.
Thus the clear teaching is that a life is forfeited for another, the
blood shed speaks of a substitutionary sacrifice, one in place of the other, a
life for a life.
(C) C/f Trespass offering:
These two offerings reveal two aspects of sin:
(i) Sin as a Character problem.
(ii) Sin as Guilt.
Two words:
Sin = the miss the mark. This is a character failing.
Sin = the root of sin in us.
Because of the power of sin in us we commit acts of sin, i.e. sins.
These acts are called by three words in the Bible:
(i) Trespass = a specific wrong is done against a law.
(ii) Iniquity/Lawlessness = wrong doing in a general sense.
(iii) Sins = to miss the mark, fall short of a standard.
These acts incur guilt.
Guilt = a sense of wrong due to committing acts of sin.
God judges not only what we do but what we are.
This distinction is clearly seen in the grades of the sin offering c/f
the Guilt offering.
1st Grade: Is atonement for the Priest himself, not for his sins.
2nd Grade: Congregation: "The priest shall make atonement for
THEM," i.e. the people, not the sins.
3rd grade: Ruler: "atonement for him and his sin".
4th grade: "for his sin which he has committed."
In this last grade, and to a lesser degree in the 3rd grade, we see a
confusion with the guilt offering. This sort of confusion in the lower grades of
one offering with another we have seen in the other offerings. Here it serves
to illustrate the point that the real emphasis of the sin offering is atonement
for the person, whereas the emphasis of the guilt offering is for the sins
committed by the person.
Again no one offering could adequately picture the two aspects of
Christ's atonement, so we have two offerings.
Many believers agree atonement is for sins but disagree that it is for
persons.
D) Background:
When Adam fell the whole Adamic race fell in him. God now only sees two
kinds of people - those in Adam and those in Christ.
Principle: Hebrew 7:9,10.
What Abraham did Levi did.
So what Adam did all those who came from him did.
Adam and Eve were sinless, but when Adam fell several things happened:
(1) He incurred guilt for breaking the law of God and came under
condemnation and judgement.
(2) His spiritual life in God was destroyed, he died spiritually - a
change in nature. He became less than the man God had intended, he "fell
short" of the standard of God's design. Became spiritually dead, separated
from God.
Adam sinned and through that sin became a sinner in nature.
After this Adam had children "after his kind", i.e. sinners by
nature. Thus we all have the nature of sin like Adam, it is inherited. All in
Adam are living in eternal death. Death reigns, we are already dead in sin at
birth.
We are sinners, not like Adam BECAUSE HE sinned, but because we are born
that way, and because we are sinners we commit acts of sin. i.e. the cause and
effect is reversed for us c/f Adam.
Adam: Sinned -> his becoming a sinner.
WE: Are Sinners -> our committing acts of sin.
Thus we have two problems - sin and sins.
Sin is an evil power of sin that dwells in us that causes us to commit
acts of sin. The power of sin brings death and from it we need deliverance.
We commit sins because we are sinners by nature, not the other way
round. Sins are the fruit of sin. The tree bears its fruit. For sins we need
forgiveness.
Confusing these two meanings of sin leads to much misunderstanding in
the Christian life and ultimately to spiritual defeat.
In providing for our salvation God would not have been completely fair
if he only dealt with the guilt of our sins, we need deliverance from the sin
within us that drives us to (commit acts of) sin.
The distinction between sin and trespass offering is this: Sin offering
is for what we are - an oblation for himself as a sinner, trespass offering is
for what we do, certain acts that need atonement and the offering atoned only
for these offences.
Sin offering is for sin, not for trespass.
Trespass offering is for trespass, not sin.
E) Typical Teaching:
The Law could not justify (Galatians 2:16). It covered sin but could not
remove it.
The Law was made weak through the flesh - how? - not our sinful flesh,
as this can never weaken an eternal law. The Law is weakened in that man is man
and bullock is animal - the two are not the same nature. How then could one
substitute for the other? The law became weak and ineffectual through the flesh
of that animal thus what the law could not do - justify - Christ did by being
our perfect substitute.
Christ is our sin offering.
All have sinned and fall short of the glory of God.
Romans 8:3: Christ himself made the total provision.
We need to understand the true nature of sin.
WRT God's righteousness Sin is lawlessness or rebellion.
WRT Gods holiness sin is moral pollution or vileness.
WRT God's majesty sin is treason.
God hates sin and cannot condone it. His wrath is on it.
But he has made a way of escape from wrath - God, the second person of
the Trinity, became the sinners substitute. Because of sin there is a cross in
the heart of God, the greatest suffering for sin in the universe happened in
God himself.
Two aspects of sin Christ deals with:
(1) Romans 1-4: - Deals with the problem of SINS.
3:24-26 - they are "propitiated by his blood".
c/f 1 John 1:7-9 - blood "cleanses us from every sin"
Hebrew 9:11-14 - conscience purified by the blood
Romans 3:23 - guilt.
It is the Blood of Jesus that cleanses us from SINS (plural).
Isaiah 53:5,6 "sins, transgressions, iniquity" - three classes
of acts of sin. These are taken away from us.
Galatians 1:4 - Gave himself for our sins.
1 Corinthians 15:3 - he died for our sins.
1 Peter 2:24 - He himself bore our sins in his body on the tree.
Hebrew 2:17 - he made propitiation for the sins of the people.
(2) Romans 5-8:- Deals with the problem of SIN.
Romans 6:6,7: It is crucified at the cross, in Christ.
Isaiah 53:10: "he became (an offering for) sin".
I.e. he was made SIN, the principle of sin, and then put to death, thus
in him sin as a power was put to death at Calvary.
Romans 8:3:
Christ took on himself the nature of sin and God judged it. When he died
the whole Adamic race died in him
1 Corinthians 15:45-50:
As far as God is concerned the whole Adamic race is dead with it's sin,
ended and a new race was started, but we have to accept it.
Romans 6:6:
When Christ died we were in him - even though we were not yet born. He
was our covenant representative.
The power of sin in our nature has thus been dealt with by the Cross.
So: The blood brings forgiveness
The cross brings deliverance.
The sin offering depicts both aspects of this to us:
(i) The blood is applied for forgiveness of sins.
This is the main emphasis of the offering. The body, now identified with
sin, is disposed of.
(ii) The body, in which sin had its power, is destroyed by burning.
That which is defiled by sin can't be offered or burnt in the temple,
thus it is burned outside the camp. Our sinful body cannot be offered to God in
this way. It is fit only for destruction.
"Fire" - word used here means specifically a burning of wrath
or anger. A fire that destroys. Literally it means "fierce fire" and speaks of judgement,
thus it is not to be burnt inside the camp.
It does not imply acceptance. It was burnt where the ashes of the other
offerings were cast out, the rubbish heap, a place of rejection.
(E) Specific Prophecies Of Christ in the SO:
(1) The People who Offer:
v3 Anointed priest == Christ our high priest.
v13 Whole community == Christ our head/Body
Priest was the representative head.
v22 leader/ruler == Christ our king.
v27 member of community == Christ our brother.
5:7 poor = Christ Isaiah 53.
5:11 very poor = Christ Isaiah 53 - Deuteronomy 28 - the cursed are
those in abject poverty. Christ is the curse for us.
(2) The Blood:
Seven sprinklings:
(1) Gethsemane.
(2) Hair plucked out.
(3) Stripes.
(4) Crown.
(5) Hands.
(6) Feet.
(7) Side.
Blood sprinkled before veil:
Veil = Christ's humanity. Blood is sprinkled before the cross, at the
foot of the cross.
(3) The Body:
Body burnt outside the camp:
c/f Hebrew 13:12-14.
This casting out of the body can be seen two ways:
(i) As expressing the place Christ took for us bearing sin. He was
rejected, hung between heaven and earth. Heaven could not accept him as he had
sin on him, earth would not accept him.
(ii) As expressing the place into which he was cast by a world that
rejected him; outer darkness.
In dying outside of Jerusalem he set
aside Jerusalem
as the present centre of divine operation. There is no such thing now as a
consecrated spot on the earth. The world has taken him and cast him outside of
everything that pertains to it.
Lesson:
The body destroyed is the foundation of discipleship.
It is important here - Hebrews 13 "Let us go outside the camp
bearing abuse for him". His death gives us a city on high but it divests
us of a place below. Thus we too should "go forth" If men set up a
holy city you must look for a rejected Christy outside of it. The atmosphere of
a camp, a city, is destructive to all personal communication with a rejected
Christ.
The principle of a camp: is the temptation to stereotype the form when
the spirit and power have all departed. We all tend to slip away from communion
and fall into dead routine. It is not a call to go forth from one system to an
Other, but a call to leave everything that has the smell of a camp and go to
him who suffered outside the camp. It was the religious world of that day who
put him out, it is the religious world of our time that will rob us of
communion.
(4) Christ's Prayer life:
Horns of incense altar:
Horns == power strength.
Incense == prayer.
Christ offered himself up through the power of prayer.
C/f Gethsemane, also Hebrews 5:7.
(5) Qualifications:
Perfect = Without sin 1 Peter 1:19.
Inward parts - had he had one desire for himself, one unholy thought he
could not have borne the curse for others, he would have himself needed
atonement.
He was tried by man, by devils, and found pure.
(6) Lay hands on it:
Four Thoughts in Laying on of Hands:
(a) Identification:
Christ perfectly identified with the Adamic race by being born into it.
He was, through the virgin birth, perfectly man.
(b) Substitution:
The substitute could only be a substitute if it was not itself under the
curse of sin. Thus Christ had to be sinless in both senses, in his nature and
in his deeds. Thus we have the necessity for the virgin birth. He could not
inherit the sin of Adam by being a son of Adam.
(c) Impartation:
Man's sin was imparted to it, and the curse of it. We see this most
clearly in Gal 3:13, where we see he has taken on the curse for us.
(d) Authority:
1 Corinthians 15:45: He came as the last Adam, thus the heir of all that
Adam was given and obtained. He became heir of the world, once given to Adam,
and Heir of the sin of Adam and it's consequences in a legal sense. Thus he had
authority to put sin away and redeem earth for mankind (Revelation 5).
F) C/f Sweet Savour Offerings:
Shows the unique aspect of Christ's work as a Sin offering.
(1) Sin & Guilt Offerings C/f Sweet Savour offerings in General:
(a) Commanded:
Sweet savour offerings are voluntary.
Sin and Trespass offerings are compulsory offerings.
Burnt offering was voluntary, speaks of his perfect life. It was
Christ's meat and drink to do the will of the Father. This was his perfect will
and desire.
Sin Offering speaks of Christ as bearer of man's sin.
It was not voluntary but a thing of reluctance. A total separation from
God the Father, such Christ could never desire.
Two conflicting statements of Christ:
"The cup which my Father hath given me shall I not drink it?"
"Father, if it be possible let this cup pass from me".
No one offering could thus foreshadow both these phases. Each offering
thus throws the other into relief and the use of "voluntary" in one
and not the other fixes the leading import of both.
(b) Are for atonement for sin.
Present Christ and the sinner.
Sweet savour offerings: Show Christ in perfectness offering himself for
us to God without sin.
Sin offerings: we see him represented as offering himself as our
representative for sin.
(c) Emphasis is on the Blood.
Emphasis in Sweet savour offerings is on what happens to the body - so
the blood is only a minor part. They speak of the life of Christ in the body
and what it gives us, though this is grounded in the shedding of blood, i.e.
the giving of his life.
Here, in the sin offerings, the emphasis is on the blood, on the giving
of a life for atonement. The body is quietly disposed of as it has no longer
any place.
In the Burnt offering and Peace offering it is taught that all
consecration and fellowship must begin with, and depends upon, atonement made
for sin. But this was not the dominant thought in either if these offerings,
nor is there any reference to particular acts of sin. They remind us of the
necessity of atonement as a ground for enjoying the blessings spoken of in
them. The working out of that atonement is not specified. Here we are shown the
outworking of the details of atonement.
(2) Sin Off c/f Burnt Offering in particular:
(a) Both were unblemished.
Two different aspects of Christ, but is the same Christ.
(b) Sin offering killed where burnt offering killed.
Leviticus 6:25.
(i) Shows that Christ's worthiness to be a sin offering is based on his
perfect life.
BO = Christ as accomplisher of will of God.
(ii) In reverse shows to us that the offering of our life to God for
acceptance is based on the already offered sin offering.
We must be able to rest before God that he has dealt with sin according
to his perfect standards and requirements; then we can worship him.
Our Fellowship (Peace offering) and Ministry to others (Cereal offering)
depend also on atonement. Their memorial portions are burnt on the already
burning Sin and Burnt offerings.
(c) Laying on of Hands:
Common to both offerings, but:
(i) In BO it ID the offerer with an unblemished offering, the person of
the offerer is accepted in the BO.
(ii) In the SO it involved transfer of sin to the offering. The sin of
the offerer is thus dealt with in the sin offering and is rejected.
Thus the Laying on of hands meant different things in both types.
Laying on of hands in SO thus means "Christ made sin for us"
(2 Corinthians 5:21).
The laying on of hands constituted the offerer and the offering as one
in God's eyes. The offering is thus treated with the just deserts of the
offerer. The just is now accepted as the unjust, the unjust accepted is in the
just.
(d) Sons of Aaron:
Appear in BO but not in SO - Why? The BO speaks of an acceptance of the
offerer before God, priestly worship. Offerer is already cleansed thus a
priest.
S.O. speaks of judgement of sin and not priestly worship, thus sons of
Aaron do not appear.
(e) Division of Animal:
BO flayed, SO is not, also cutting into pieces, washing, BO burnt on
altar, SO is not.
SO presents the aspect of Christ's work in which he is seen taking
judicially the place that belonged to us morally. For that reason we could not
look for that intense expression of what he was in his inward desires, or his
inner man's nature. What we are not seeing is what Christ is, but the
odiousness of sin.
(G) Details of the Offering:
Seven offerings detailed:
1-4 for four classes of person.
5 for certain offences.
6,7 to meet the need of the poor.
- cover all people as all are sinners.
Only the high priest could make these offerings - it is made for us by
Christ.
First Grade Offering:
Shows the Greatest Detail of Christ as Sin offering:
Seven rites:
1,2 by offerer.
3-5 by priest with blood.
6,7 to do with burning.
The offerer's work:
(1) Laying on of hands.
Offerer leans on it with all his weight = utter trust, faith.
Laying hands -identification, imputation of sin. Sin is transferred. He
identifies himself with the sin and the guilt and penalty of it. It means we
trust the blood to do its work - we can do nothing.
(2) Slay the sacrifice.
He was the one who had sinned thus he had to kill the animal.
At the gate of the tabernacle - couldn't just be made anywhere but in a
public place. Public confession is important.
The Priest's Work: Blood sprinkled:
(3) Before veil.
(4) On the horns of the incense alter.
(5) At base of the Brazen altar - burnt offering altar.
The Significance of the Blood:
Three things involved:
God's dwelling place in the assembly,
The worship of the assembly,
the individual conscience.
All three of these depend on the blood.
Three things done with blood:
·
Seven times before veil = secured Yahweh's relationship,
·
Horns of incense altar = secured worship of the assembly.
·
Sides of brazen altar = claims of individual conscience
answered, the place of individual approach.
c/f Atonement day - sprinkled on mercy seat, over tables of broken law.
Knowledge of the tabernacle is important here and it's symbolism.
Seven fold sprinkling: - number of sabbatical rest and covenant
fellowship.
The sprinkling implies that until
it occurs the altar is unapproachable and thus all priestly service was
suspended. I.e. sin has interrupted communion. The communion of the priests and
the communion of Israel.
Sprinkling of blood affirms a restoration of communion.
Anointed priest - had access to
holy place thus blood applied in there. His sin is seen to have defiled the
holy place.
The sin of a religious ruler would exert a greater influence than the
sin of a commoner thus needed a more powerful application of the value of the
blood.
Golden Incense altar in the Holy place, speaks of heaven and those
appointed for it's service. Only priests could approach it. Speaks of Churches'
service as priests in heaven.
The higher grades thus suggest that the sin of a priest has a greater
impact and affects not only the individual but also his ministry as priest in
heavenly places, access to God.
The blood is not presented to the sinner or the priest but to God - thus
saying that atonement has nothing to do with man but only with God, his justice
and Holiness.
The blood is applied as the priest came out not as he went in -
Salvation is from God.
Many today are teaching that atonement is in the nature of man or given
by the priest but deny the claims of God.
(I) High Priest: Bullock:
(i) As their representative it was as if they had sinned in him. He thus
brings guilt on them.
(ii) His sin has a more far reaching effect.
The sin of the priest was as large as the sin of the whole congregation
in God's eyes because if a man in an official capacity goes astray he can lead
the whole nation astray.
High position means high responsibility.
James 3:1.
"If a teacher sins, he teaches sin"
Lessons:
(i) For a person to be involved in the ministry it is vital for them to
maintain unbroken fellowship with God.
(ii) It suggests that the sin of a Christian is more evil than that of a
non-believer.
(II) Whole Congregation:
Blood: Same as for Priest. Israel is seen to be a kingdom of
priests, thus its corporate sin has the same effects.
Lessons:
(i) Responsibility is not just individual but corporate:
Nations, communities, societies, corporations - secular or religious.
Our age denies corporate responsibility.
It is a maxim of our age that religion is the concern only of the
individual and that a society as a whole can make no distinction between true
and false religion. It must be neutral. This is against the teaching of
Leviticus 4.
E.g. in Bible - Nineveh, Ammon,
Moab, Babylon. - divine judgement resulted in
national overthrow.
(ii) Judgement is according to light:
The judgement of God is on the so-called Christian countries in a
heavier way than it will be on those that have no light of the gospel.
(iii) Sin is aggravated in proportion to its universality.
An individual's view on morals is not as bad as when a society adopts
wrong values.
(III) Civil ruler:
In this, and the last, grade it is a matter only of individual
conscience, therefore the blood is poured only at base of brazen altar.
The effect of an individual sin could not extend beyond personal
conscience.
The sin of a ruler or a common person could not influence the place of
priestly worship. Nor could it reach the veil of the sanctuary.
c/f 5:13 - a still lower value application - 1/10 ephah of flour. Poor
man has very little influence.
Lessons:
(i) For politicians who need to vote with the fear of God.
God will hold the civil ruler to account more heavily than a private
person, especially for any violation of law in any matter committed to his
trust. The powers are ordained by God. They are responsible to him, not to
their constituents.
(ii) A ruler can give a bad example in personal morals and thus
demoralize the lower classes.
(iii) The sole application of the blood to the brazen altar suggests we
should never raise a question of personal sin in the place of priestly worship
or in the assembly, it must be settled in the place of personal approach.
Public (i.e. in church) confession of personal sin is not profitable and
hinders the worship of the congregation.
(IV) The common people:
Though of lesser responsibility this part of the law is expounded at
greater length than for any other person:
Lessons:
(i) None are so low that their sin shall be overlooked.
NOTE:
"cleanse, purify" - Heb word similar to word for
"sin", implies it can only be cleansed by a sacrifice which is made
sin.
(6) Inwards burnt:
Speaks of the inherent spotlessness of Christ. The burning of the fat
expresses the acceptableness of Christ to God. His intrinsic perfection is
stressed in this. It speaks of the divine appreciation of Christ's person. He
was made sin for us, but in himself he was still perfect. The perfection of
Christ shone out even from Calvary.
(7) Body Destroyed by burning.
Shows the identification with sin.
Not offered on the altar or eaten by priest or worshiper.
Hebrews 13:12
God's Portion was the whole - no part of it went to man. All the
judgement of God for sin fell on his son - it cost God the very best he had.
Yet part of it became the priest's portion: Part from the offering of
the ruler or commoner only, not from the priest's or congregation's as he could
have partaken in that sin. A share of the sheep or goat but not the bullock.
The carcass of goat or sheep was not carried outside and destroyed (6:26) -
rather it was eaten in courts of tabernacle. However the vessels used for
boiling it were destroyed (6:28).
Offerer's portion: Nothing - we are the guilty party we can do nothing
at all in our redemption. We cannot share in a Sin offering, unlike the sweet
savour offerings. It is all of grace.
H) Varieties in the Offering:
Show different apprehensions which Christians may have of Christ as a
sin offering:
·
a very great variety.
·
variety in the animal offered.
·
variety in the person offering.
·
varieties in the treatment of fat, body, blood and name of
offering.
(1) Difference in Animal offered:
More variety than in BO thus suggests that there is a far greater
variety of ways people can see Christ as a sin offering - right down to flour -
here again we have a mixing up of the offerings - a mixing of an aspect of one
offering with another where the distinctive thought of each offering is lost -
the sin offering is seen nearly as a meal offering though it is offered for
sin.
This all suggest show partially we can apprehend Christ. Some see the
suffering of Christ in his service, and understand this (wrongly) to be his
suffering for sin. They cannot distinguish between the trials of service and
the curse.
(2) Differences in the Person offering:
(i) Priest:
We see Christ here as the head of the church, its appointed mediator -
thus the atonement is not seen as being for individuals but for a group, a
family, a people.
(ii) Congregation:
The church - we here lose sight of the priesthood of Christ, but
otherwise see Christ's offering as affecting a group.
In the lower classes the offerer is a private individual and the
atonement is seen as only affecting himself.
(iii) Ruler:
(iv) Common person:
(v) For particular sins:
The person of the offerer is lost sight of and the particular aspect of
the act for which he offers is seen - a confusion with the trespass offering.
But what does this mean in the Sin, or person, offering? It suggests we
can forget the person and see only the sin and still be set free from it.
The higher views see the fuller meaning of Christ's work, it is to
create a people of redeemed. In the lower grades the unity of the church is
lost sight of. At the very bottom of the scale there are those who see him as
only having stood for sins, not for the sinner. These are different ways
Christians see the atonement, and are a degree of maturity.
(3) Blood:
Higher classes - sprinkled on incense alter.
Speaks of the Churches' relationship with God, Prayer and worship.
Lower classes - only on brazen altar.
Altar of BO, bronze.- outer court = earth and the work that is done in it is God ward.
Speaks of service of church on earth.
In the lowest class there is no notice at all of either altar. All that
is apprehended is that atonement has been made by a priest, the altars and
their restoration to service of God or man are forgotten.
Many today see atonement as a personal matter, and see not how sin
affects their relationships with God or their service to other men in God's
name.
(4) The fat.
Higher grades - burnt on altar, there is a careful discrimination of it.
Lower grades fat ignored, and even no fat in bottom grade.
The parts of the fat are not defined.
Fat = the general health and energy of the body.
Fat implies the victim itself was acceptable as an offering.
This acceptability is most seen in the higher grades.
In the lowest grade it is seen that atonement is made, but the
acceptability of the offering is totally ignored.
(5) Body:
Higher grades - burnt outside the camp.
Lower grades this is not so. The priest feed on the body of the
offering.
In higher grades the abhorrence of sin is clearly seen - a curse
bringing separation from God.
Where the sin offering is more partially apprehended the victim is still
seen as a sin bearer, but the reality of it's separation from God is lost sight
of, it's death viewed as merely satisfying the mediator, the priest.
In the lower grade the nature of the offering, deliverance from sin, is
exchanged for a view of the effects of it, cleansing from sins.
In Christian experience we grow through these understandings.
(6) Name of the different grades:
Higher grades always called a sin offering, no particular act of
trespass is noticed.
In the lower grades it is called a trespass offering as well as a sin
offering and the person of the sinner is lost sight of in the particular trespasses
listed.
Suggests where apprehension is limited there is a lack of understanding
as to the difference between sin and sins/trespasses. The offering for sin is
not seen, but only the offering for sins.
Hebrews 5:7.
(5) Qualifications:
Perfect = Without sin
