In a previous issue of The Christian, we have considered the sweet savor offerings. Now we come to what we might call the obligatory offerings — those that were not voluntary, as were the sweet savor offerings, but rather mandatory. In this category we have both the sin and trespass offerings, although the trespass offering was, in one sense, a subdivision of the sin offering. Thus every trespass offering was a sin offering, although every sin offering was not a trespass offering. While the sweet savor offerings occupy us with the excellency of the sacrifice, and thus speak of worship, the sin offering occupies us with meeting the claims of God’s holy nature and the putting away of sin. But we must remember that all these distinctions of the various offerings coalesce in Christ, for in Him it is all one offering. However, in breaking down the work of Christ (in type) in these different offerings, the Spirit of God enables us to understand and value more the details of that supreme sacrifice — Christ Himself.
An important distinction between the voluntary offerings (and particularly the burnt offering) and the sin offering should be mentioned right away, for it is crucial to the understanding of the two categories. In the voluntary offerings, when the offerer laid his hand on the head of the animal, all the excellency of the offering was transferred to the offerer. This typifies to us the precious truth that not only is the believer today cleansed from his sins, but he is also seen as “in Christ.” He stands before God in all the perfection of Christ Himself.
However, when the offerer laid his hand on the head of the sin offering, the transfer went in the other direction: All the sins of the offerer were transferred to the offering. Thus the animal, in type, took the sin of the offerer upon itself, and in its sacrifice the offerer was cleansed from that sin.
Three Types of Sin Offering
There were really three different types of sin offering — the sin and trespass offering, the great day of atonement, and the red heifer. We will not dwell on the type of the red heifer, as this typifies to us restoration to communion rather than the absolute putting away of sin. For a fuller discussion of the red heifer and the subject of repentance and restoration, the reader may refer back to the January 2007 issue of The Christian.
The Day of Atonement
Considering the great day of atonement, again, we will not go into detail here in this article, as it is not, strictly speaking, one of the offerings that is before us in this issue. However, it may suffice to say that there is a difference between the great day of atonement and the sin and trespass offerings. The day of atonement was done yearly and was the basis on which God could go on with His people Israel. As such, it was the basis for every other offering, for on the day of atonement, a foundation was laid for God’s relationship with His chosen people. A bullock was first offered for the priest, for he too was a sinner and needed forgiveness. But then, for the people, there were two goats. One was sacrificed as a sin offering, speaking to us of propitiation — meeting the claims of God’s holy nature. The other was taken into the wilderness and released, and it speaks to us of substitution. The live goat was to “bear upon him all their iniquities unto a land not inhabited” (Lev. 16:2222And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. (Leviticus 16:22)). Thus were the sins of the children of Israel put away before the Lord.
Sins of Ignorance
But now we have the sin offering — an offering which was necessary from time to time, when sins of ignorance were committed. Likewise, the trespass offering was instituted where a known command had been violated and where specific offenses are mentioned. It was because of the people’s standing before God, on the ground of the day of atonement, that these other sin offerings could be accepted. Thus the sin and trespass offerings took on more of the character of restoration, rather than the absolute putting away of sin. Needless to say, all these sacrifices were done because “the way into the holiest of all was not yet made manifest” (Heb. 9:88The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: (Hebrews 9:8)).
We further notice with the sin offering that no provision was made for presumptuous sin, that is, willful disobedience. Forgiveness was only for sins of ignorance. In this we realize that “the law made nothing perfect” (Heb. 7:1919For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. (Hebrews 7:19)), for surely we needed forgiveness for presumptuous sins, as well as sins of ignorance. Four different categories of the sin offering are given to us, depending on who had sinned.
Four Categories
In the first two categories, we have the sin of “the priest that is anointed” and a sin that involved the whole congregation. In such types of sin, the communion of the whole congregation would be interrupted, and in both these cases a bullock — a large offering—was necessary. Several details are worthy of note.
Third, the blood of the bullock was poured out at “the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation” (Lev. 4:7,187And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (Leviticus 4:7)
18And he shall put some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. (Leviticus 4:18)), speaking of individual approach to God. It was at this altar that the people could approach as individuals, and thus individual conscience was satisfied.
Finally, the whole bullock was taken outside the camp and burned there. This was necessary, for sin can never be, in itself, a sweet savor to God. That which typified our blessed Lord being “made sin” for us must be taken outside the camp and burned there. So also we read in Hebrews 13:11-1211For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (Hebrews 13:11‑12): “The bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate.”
The Connection of the Sin Offering and Burnt Offering
Yet in the sin offering, the Spirit of God shows us in three ways how the burnt offering and the sin offering are one. First of all, they were both killed in the same place — at the door of the tabernacle, near the altar of burnt offering (Lev. 6:2525Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy. (Leviticus 6:25)). Second, the fat of the sin offering was to be burned on the altar, “for a sweet savor unto the Lord” (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)). Third, the ashes of the burnt offering and the sin offering were mingled with one another, as both were eventually put in the same place outside the camp, “where the ashes are poured out” (Lev. 4:1212Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. (Leviticus 4:12); Lev. 6:9-119Command Aaron and his sons, saying, This is 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. 10And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. 11And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. (Leviticus 6:9‑11)). It is in this verse alone (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)) that the words “for a sweet savor” are used with a sin offering, for at the cross of Christ there was not only the putting away of sin, but also glory and honor brought to God through the perfect obedience of that One who bore our sins. This brought out a sweet savor and shows us that the offering is all one — centered in Christ.
For the Ruler – For the People
There are two other sin offerings mentioned — that offered when a ruler sinned and, finally, when one of the common people sinned. In neither of these was the communion of the whole congregation interrupted, so the blood was placed, not on the horns of the altar of incense, but rather on the horns of the altar of burnt offering. As we have already noted, it was to this altar that the people came, and it was here that they could see the blood on the horns of the altar, showing that the sacrifice had been made. They could not have seen it, if the blood had been on the horns of the altar of incense inside the first veil.
Also, we notice in these latter two sin offerings that the offerer himself must kill the animal, thus showing that he was to be fully and completely identified with his offering. It must be personal; he must both lay his hand on its head and then kill it.
We see too that while the offering for a ruler must be a male, the one for one of the common people was female, showing us that the greater energy was needed for a ruler, in keeping with the greater responsibility in his sin.
Allowance for Poverty
Finally, and most precious, we see in the sin of the common people how that God made allowance for poverty. He might bring a female goat, but perhaps he could afford only a lamb; that was acceptable. In the case of a sin offering for a trespass, the allowance for poverty went even further, to turtledoves or pigeons, or perhaps only a small amount of fine flour.
The estimate and value of the work of Christ varies considerably from one believer to another. Some have a large understanding of that work, while others have a very simple and limited view of it. God makes provision for this, and He illustrates it by material poverty in the Old Testament; in the New Testament some may be spiritually poor. But God’s eye rests on Christ, and it is God’s estimate of that work that is important. Thus in the New Testament there are only a few verses that connect our faith and belief with the work of Christ, while there are a great many that connect faith with the Person of Christ. The work of Christ is important, for an understanding of His work gives greater peace and rest to the soul and a richer appreciation of all that He has done for us. But if Christ only is appropriated by a believer, with very little understanding of His work, God accepts that, for in having Christ Himself, the believer has all the value of His work before God.
In dealing with the sin offering, we have, for the sake of space, had to go over some details rather lightly. We regret this, but trust that a reference to some of these details may stimulate us to look into them further, and thus to appreciate more the value of that One of whom it could be said, “Thou shalt make His soul an offering for sin” (Isa. 53:1010Yet 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. (Isaiah 53:10)).
W. J. Prost