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Offerings, The. 5.

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 judgement from the offerer. This general characteristic is always the same, though the details differ, as will be seen in the following table:-

Comparison Table of Offerings

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.


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.

The sin offering is not, as a whole, said to be a sweet savour: sin is the prominent idea, yet the fat was burnt upon the altar for a sweet savour. Lev. 4:31. Christ was at all times (on the cross as elsewhere) a delight to God. The sin offering that was eaten by the priest is declared to be 'most holy.' Lev. 6:29. This is typical of Christ, priest as well as victim, having our cause at heart.

(레04:31 그 모든 기름을 화목제 희생의 기름을 취한 것같이 취하여 단 위에 불살라 여호와께 향기롭게 할지니 제사장이 그를 위하여 속죄한즉 그가 사함을 얻으리라

(레06:29 그 고기는 지극히 거룩하니 제사장의 남자마다 먹을 것이니라 

In the cases provided for in Lev. 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 blood-shedding for remission, but the memorial burnt upon the altar typified the judgement 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 judgement on the altar, the death of Christ for sin was not left out in this most simple form of sin offering.


--- Morrish Bible Dictionary
 
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