The sacrifices described in the Old Testament show the ground and means of approach to God. They are all typical, having no intrinsic value, but they foreshadowed Christ, who, as antitype, fulfilled them all. The principal offerings are four: the Burnt offering, the Meat offering, the Peace offering, and the Sin offering, with which the Trespass offering may be associated. This is the order in which they are given in the opening chapters of Leviticus, where we have their significance presented from God’s side, beginning with Christ in devotedness to God’s glory even unto death, and coming down to the need of guilty man. If the question be of a sinner’s approach to God, the sin offering must necessarily come first: the question of sin must be met for the conscience before the one who approaches can be in the position of a worshipper.
The offerings, in one respect, divide themselves into two classes, namely, the sweet-savor offerings, presented by worshippers, and the sin offerings, presented by those who having sinned needed to be restored to the position of worshippers. But even in the sin offering the fat was burnt on the brazen altar, and it is once said to be for a sweet savor (Lev. 4:3131And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savor unto the Lord; and the priest shall make an atonement for him, and it shall be forgiven him. (Leviticus 4:31)), thus forming a link with the burnt offering. The sweet-savor offerings represent Christ’s perfect offering of Himself to God, rather than the laying of sins on the substitute by Jehovah.
The various kinds and the sex of the animals presented in the sin offerings are proportioned to the measure of responsibility in Leviticus 4, and to the offerer’s ability in Leviticus 5. Thus the priest or the whole congregation for a sin offering had to bring a bullock, but a goat or a lamb sufficed for one of the people. In the sweet-savor offerings the offerer was left free to choose a victim, and the different value of the animals offered gave evidence to the measure of appreciation of the sacrifice: thus if a rich man brought a sheep instead of a bullock, it would show that he undervalued the privileges within his reach.
The blood was sprinkled and poured out; it might not be eaten; the blood was the life, and God claimed it (compare Lev. 17:1111For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. (Leviticus 17:11)). The fat of the offerings was always to be burnt, for it represented the spontaneous and energetic action of the heart of Christ godward (Psa. 40:7-87Then said I, Lo, I come: in the volume of the book it is written of me, 8I delight to do thy will, O my God: yea, thy law is within my heart. (Psalm 40:7‑8)). Leaven, which always signifies what is human and hence evil (for if the human element is introduced into and works in the things of God it is evil), might never be burnt on the altar to God, nor be in any of the offerings except in one special form of the meat offering (Lev. 23:16-2116Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord. 17Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. 18And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savor unto the Lord. 19Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. 20And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest. 21And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations. (Leviticus 23:16‑21)), and in the bread accompanying a peace offering (Lev. 7:1313Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. (Leviticus 7:13)). Honey was forbidden in the meat offering, as denoting mere human sweetness. Salt was to be added to the meat offering and used in the corbans (Lev. 2:1313And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. (Leviticus 2:13); Ezek. 43:2424And thou shalt offer them before the Lord, and the priests shall cast salt upon them, and they shall offer them up for a burnt offering unto the Lord. (Ezekiel 43:24)). Salt is preservative and gives a savor (Num. 18:1919All the heave offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee and to thy seed with thee. (Numbers 18:19); 2 Chron. 13:55Ought ye not to know that the Lord God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? (2 Chronicles 13:5); Col. 4:66Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. (Colossians 4:6)). The breast of the victim may be taken as emblematic of love, and the shoulder of strength.
The principal Hebrew words used in reference to the offerings are:
1. Olah, Alah, from “to make to ascend.” Translated burnt offering.
2. Minchah, from “a present, gift, oblation.” Translated meat offering. Others prefer to translate it meal offering.
3. Shelem, from “to be whole, complete,” to be at peace, in friendship with anyone. Translated peace offering. The ordinary form is plural, and may be rendered “prosperities offering.”
4. Chattath, from “to sin.” Constantly translated sin offering.
5. Asham, from “to be guilty.” Translated trespass offering.
6. Tenuphah, from “to lift up and down, wave.” Translated wave offering.
7. Terumah, from “to be lifted up.” Translated heave offering.
As to the burning of the sacrifices different Hebrew words are employed. Besides the word alah, mentioned above, the word qatar is commonly used for burning on the altar: it signifies “to burn incense,” “to fumigate.” But where the carcass of the sin offering was burnt, the word used is saraph, which signifies “to burn up, consume.” Thus what ascends as a sweet savor is distinguished from what is consumed under the judgment of God.
The Altar of Burnt Offering
THE BURNT OFFERING. This is typical of Christ presenting Himself according to the divine will for the accomplishment of the purpose and maintenance of the glory of God where sin was taken account of. In the type, the victim and the offerer were essentially distinct, but in Christ the two were necessarily combined. The burnt offering, where not specifically prescribed, was brought for a man’s acceptance. The expression “of his own voluntary will” in Leviticus 1:33If 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. (Leviticus 1:3) is better translated, “He shall offer it for his acceptance.” The victim might be a male of the herd, or a sheep or a goat of the flock, or be turtle doves or young pigeons, according to the ability of the offerer, or the appreciation he had of the offering. These offerings were different in degree, but the same in kind. The male is the highest type of offering: no female is mentioned in the burnt offering.
After the offerer had laid his hands on the victim, he killed it (except in the case of birds, which the priest killed). From Leviticus 1 it would appear that the offerer also flayed it, cut it in pieces, and washed the inward parts and legs in water; but the expressions can be taken in an impersonal sense, “Let it be flayed,” and these acts may have been done by the priests or the Levites. (The Levites flayed the sacrifices in 2 Chronicles 29:3434But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests. (2 Chronicles 29:34), when the priests were too few.) The priest sprinkled the blood round about upon the altar, and, except the skin which was the priest’s, the whole of the animal was burnt as a sweet savor on the altar. It made atonement for the offerer, who found acceptance in its value. It was typical of Christ’s perfect offering up of Himself, being tested in His inmost parts by the searching fire of divine judgment (Lev. 1). This aspect of the cross is seen in such passages as Philippians 2:88And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:8); John 10:14-1714I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. (John 10:14‑17); John 13:3131Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. (John 13:31); John 17:44I have glorified thee on the earth: I have finished the work which thou gavest me to do. (John 17:4); Rom. 5:1818Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. (Romans 5:18).
Leviticus 6 gives the law of the burnt offering. “It is the burnt offering because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it....it shall not be put out.” This refers to the morning and evening lambs; they formed a perpetual burnt offering (Ex. 29:38-4138Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. 39The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even: 40And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering. 41And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savor, an offering made by fire unto the Lord. (Exodus 29:38‑41)). It is to be remarked that it was “all night unto the morning” (although it was perpetual), doubtless to point out that Christ is for Israel ever a sweet savor to God, even during the present period of Israel’s darkness and forgetfulness. Aaron had to put on his linen garments to remove the ashes from the altar to “the place of ashes” beside the altar: he then changed his dress and carried the ashes outside the camp. The ashes were the proof that the sacrifice had been completely accepted (Psalm 20:33Remember all thy offerings, and accept thy burnt sacrifice; Selah. (Psalm 20:3), margin). In “the morning” Israel will know that their acceptance and blessing is through the work of their Messiah on the cross. The daily sacrifice was offered by the priest as acting for the whole nation, and presented typically the ground of its blessings and privileges. Hence faith made much of it (Ezra 3:33And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the Lord, even burnt offerings morning and evening. (Ezra 3:3); Dan. 8:11, 13,2611Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. (Daniel 8:11)
13Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? (Daniel 8:13)
26And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. (Daniel 8:26); Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)).
THE MEAT OFFERING. In Leviticus 2 The intrinsic character of this offering is given, though in offering the burnt offering a meat offering was added. Here was no blood-shedding, and consequently no atonement. The burnt offering typified the Lord Jesus in devotedness to death; the meat offering represents Him in His life—the pure humanity of Christ—in the power and energy of the Holy Ghost. It consisted of fine flour, unleavened, mingled with oil, and anointed with oil and with frankincense: in its simple elements a handful of flour with oil poured on was burnt on the altar; but it might, in the form of cakes, be baked in an oven, or in a pan, or frying pan. Only a part of the flour and of the oil but all the frankincense was burnt upon the altar, as a sweet savor unto Jehovah: the rest was food for the priest and his sons, not his daughters. The excellence of Christ as a man, in whom every motion even to death was for God, can only be enjoyed in priestly nearness: it is an offering which essentially belonged to the sanctuary.
All the savor of the Lord’s life was to God. He lived not to men or for their praise: hence all the frankincense was to ascend from the altar. The fine flour is typical of the evenness of character in the Lord: in Him no special trait had undue prominence, as in man generally. With the Lord as man all was perfection, all evenness, and to the glory of God. He was begotten of the power of the Holy Ghost (antitype of the oil), and anointed at His baptism; His graces and moral glory answer to the frankincense. In beautiful connection with the perpetual burnt offering every morning and evening, there was a perpetual meat offering. It was “most holy”; neither leaven nor honey might be burnt with the meat offering, but salt must accompany it. The traits here symbolized were remarkably witnessed in the life of the Lord (Lev. 2; Lev. 6:14-1814And this is the law of the meat offering: the sons of Aaron shall offer it before the Lord, before the altar. 15And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savor, even the memorial of it, unto the Lord. 16And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. 17It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. 18All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the Lord made by fire: every one that toucheth them shall be holy. (Leviticus 6:14‑18); Ex. 29:40-4140And with the one lamb a tenth deal of flour mingled with the fourth part of an hin of beaten oil; and the fourth part of an hin of wine for a drink offering. 41And the other lamb thou shalt offer at even, and shalt do thereto according to the meat offering of the morning, and according to the drink offering thereof, for a sweet savor, an offering made by fire unto the Lord. (Exodus 29:40‑41)).
THE PEACE OFFERING. This is distinct from both the burnt offering and the meat offering, though founded upon them. Its object was not to show how a sinner might get peace, nor to make atonement: it was rather the outcome of his having been blessed—the response of his heart to that blessing. The soul enters into the devotedness of Christ to God, the love and power of Christ as the blessing of the priestly family, and its own sustainment in life where death has come in. The peace offering might be of the herd or of the flock, male or female. The offerer laid his hands on the head of the offering and killed it. The blood was sprinkled round about the altar. All the fat, the two kidneys, and the caul above the liver were burnt upon the altar, an offering made by fire of a sweet savor unto the Lord. These were God’s portions, literally His bread. The breast of the offering was waved for a wave offering, and was then food for Aaron and his sons and daughters. The right shoulder was a heave offering, and was for the offering priest. The offerer and his friends also ate of the offering on the same day; or, if it were a vow or a voluntary offering, it might be eaten on the second day. What remained was burnt with fire: indicating that communion to be real must be fresh, and not too far separated from the work of the altar.
The peace offering was accompanied by a meat offering, namely, unleavened cakes mingled with oil, and unleavened wafers anointed with oil; together with leavened bread. The last named recognized the existence of sin in the worshipper (1 John 1:88If we say that we have no sin, we deceive ourselves, and the truth is not in us. (1 John 1:8)), which, if inactive did not disqualify, though sin on him did disqualify. All that typified Christ was without leaven. That the peace offering typified communion is plain from the directions as to its disposal: part of it was accepted of God on the altar, called “the food of the offering”; part was the food of the priest (Christ), and the priest’s sons (Christians); and part was eaten by the offerer and his friends (the people, and perhaps also the Gentiles, who in the kingdom will “rejoice with his people”). This thought of communion finds expression in the Lord’s table, in the communion of the blood and of the body of the Lord (1 Cor. 10:1616The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (1 Corinthians 10:16)). It is said of the peace offering that it “pertains to Jehovah”; so all worship pertains to God: it is the fruit and expression of Christ in believers (Lev. 3; Lev. 7:11-21, 28-3411And this is the law of the sacrifice of peace offerings, which he shall offer unto the Lord. 12If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. 13Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 14And of it he shall offer one out of the whole oblation for an heave offering unto the Lord, and it shall be the priest's that sprinkleth the blood of the peace offerings. 15And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. 16But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 17But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 18And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 19And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 20But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. 21Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people. (Leviticus 7:11‑21)
28And the Lord spake unto Moses, saying, 29Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the Lord shall bring his oblation unto the Lord of the sacrifice of his peace offerings. 30His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord. 31And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 32And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 33He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 34For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel. (Leviticus 7:28‑34)).
THE SIN OFFERING. This and the trespass offering stand apart from all the other offerings. In the burnt offering and the peace offering the offerer came as a worshipper, and by the imposition of hands became identified with the acceptability and acceptance of the victim: whereas in the sin offering the victim was identified with the sin of the offerer.
The sin offering was to make an atonement for sin—to avert judgment from the offerer. This general characteristic is always the same, though the details differ, as will be seen in the following table:
The Day of Atonement stands alone—the blood of the sin offering being taken then into the holy of holies, and sprinkled on and before the mercy seat. Atonement had to be made according to the requirement of the nature and majesty of God’s throne. This type was repeated yearly to maintain the relationship of the people with God, because the tabernacle of Jehovah remained among them in the midst of their uncleanness. Atonement was also made for the holy place and the altar: all were reconciled by the blood of the sin offering, and on the ground of the same blood the sins of the people were administratively borne away into a land not inhabited (Lev. 16).
The sin offering of ignorance.
In the case of sin on the part of the priest or the whole congregation, all approach was interrupted: so the blood had to be carried into the holy place, sprinkled there seven times, and placed on the horns of the altar of incense—the place of the priest’s approach—for the re-establishment of approach. See ATONEMENT, DAY OF. In the case of a ruler or of one of the people, the blood was sprinkled on the brazen altar, the place where the people approached: this also was to restore approach for the individual.
In the cases provided for in Leviticus 5:1-131And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 2Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. 3Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. 4Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. 5And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: 6And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the Lord; one for a sin offering, and the other for a burnt offering. 8And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: 9And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. 10And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. 11But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. 12Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord: it is a sin offering. 13And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering. (Leviticus 5:1‑13), where it was chiefly for acts which were sins by reason of infraction of some enactment or ordinance, the ability of the offerer was considered. If a person was unable to bring a goat for a sin offering, he was allowed to bring two doves; and if he were unable to bring even these, then he might bring the tenth part of an ephah of fine flour. This does not seem to agree with the necessity of bloodshedding for remission, but the memorial burnt upon the altar typified the judgment of God in dealing with sin. It brought the offering within the reach of all, so that the very poorest soul could have a way of meeting God as to its sin. Poverty represents little light or ignorance, not rejection of or indifference to Christ. And as the flour reached the fire of judgment on the altar, the death of Christ for sin was not left out in this most simple form of sin offering.
The Trespass Offering
THE TRESPASS OFFERING differs from the sin offering in that it contemplates God’s government, whereas the sin offering refers to God’s holy nature, and hence His necessary dealing with sin in judgment. The Lord is also the true trespass offering, as seen in Isaiah 53:10-1210Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 53:10‑12) and Psalm 69. He restores more to God than the wrong done to Him by man’s sin, and the effects of the trespass offering will be manifested in the kingdom.
The trespass offering is first found in Leviticus 5-6 concerning cases of wrong done to the Lord or to a neighbor. In these cases a man needed to offer a trespass offering—for a trespass against a neighbor encroached on the rights of God—and to make restitution also, with a fifth added. In Leviticus 5:6-96And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the Lord; one for a sin offering, and the other for a burnt offering. 8And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: 9And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. (Leviticus 5:6‑9) the same offering is called both a trespass offering and a sin offering; but in Leviticus 14, for the cleansing of a leper, both a sin offering and a trespass offering were needful; and the same two offerings were to be brought if a Nazarite were defiled (Num. 6:10-1210And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12And he shall consecrate unto the Lord the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. (Numbers 6:10‑12)). It appears therefore that the trespass offering is a variety of sin offering.
THE DRINK OFFERING. This was not usually offered alone, but see Genesis 35:1414And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. (Genesis 35:14). It was offered with the morning and evening sacrifice, which was a burnt offering, accompanied by a meat offering. It consisted of wine, the quantity varying with the animal offered (Num. 28:1414And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year. (Numbers 28:14)). “In the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering” (Num 28:77And the drink offering thereof shall be the fourth part of an hin for the one lamb: in the holy place shalt thou cause the strong wine to be poured unto the Lord for a drink offering. (Numbers 28:7)). In the land of Canaan a drink offering was to be joined to the sweet savor oblations. The quantity of oil and of wine was equal, and proportionate to the importance of the victim (Num. 15:1-111And the Lord spake unto Moses, saying, 2Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you, 3And will make an offering by fire unto the Lord, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savor unto the Lord, of the herd, or of the flock: 4Then shall he that offereth his offering unto the Lord bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil. 5And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb. 6Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil. 7And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savor unto the Lord. 8And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the Lord: 9Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil. 10And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savor unto the Lord. 11Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. (Numbers 15:1‑11)). The drink offering may be typical of joy in the Spirit in the sense of the value of Christ’s work as done to God’s glory. Philippians 2:1717Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. (Philippians 2:17) may allude to the drink offering.
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. 29:23-2823And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the Lord: 24And thou shalt put all in the hands of Aaron, and in the hands of his sons; and shalt wave them for a wave offering before the Lord. 25And thou shalt receive them of their hands, and burn them upon the altar for a burnt offering, for a sweet savor before the Lord: it is an offering made by fire unto the Lord. 26And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the Lord: and it shall be thy part. 27And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons: 28And it shall be Aaron's and his sons' by a statute for ever from the children of Israel: for it is an heave offering: and it shall be an heave offering from the children of Israel of the sacrifice of their peace offerings, even their heave offering unto the Lord. (Exodus 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. 7:30-3430His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord. 31And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 32And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 33He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 34For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel. (Leviticus 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 symbolize that those who moved the offerings were really in His presence, with their hands filled with Christ.
Christ is thus the antitype of all the sacrifices: in them is foreshadowed His devotedness unto death; the perfection and purity of His life of consecration to God; the ground and subject of communion of His people; and, finally, the removal of sin by sacrifice. In the Epistle to the Hebrews is brought out in detail the contrast between the status of the Jew, for whom all the sacrifices needed to be repeated (the typical system existing on repetition), and that of Christians, who by the one sacrifice of Christ (non-repetition) are perfected forever, and also have access to the holiest, because the great high Priest has entered in.
In the New Testament offerings are also alluded to in a moral sense. Christians being priests are exhorted to present their bodies a living sacrifice, holy, acceptable to God (Rom. 12:11I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. (Romans 12:1)); and are to lay down their lives for the brethren (1 John 3:1616Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. (1 John 3:16)). Having come as living stones to the living Stone, they are a holy priesthood to offer up spiritual sacrifices (1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5); compare Phi. 4:18; Heb. 13:15-1615By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Hebrews 13:15‑16); Mark 9:4949For every one shall be salted with fire, and every sacrifice shall be salted with salt. (Mark 9:49)).