Sin-offering

(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in which every sinner stands of the salvation of Christ, and the necessity of making application to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner’s attainment of pardon and restoration to peace. And then in the sacrifice itself there is the reality of that incomparable worth and preciousness which were so significantly represented in the sin-offering by the sacredness of its blood and the hallowed destination of its flesh. With reference to this the blood of Christ is called emphatically “the precious blood,” and the blood that “cleanseth from all sin” (1 John 1:7).

1. Regular . (a) For the whole people, at the New Moon, Passover, Pentecost, Feast of Trumpets and Feast of Tabernacles, (Numbers 28:15-29; 38:1) ... besides the solemn offering of the two goats on the Great Day of Atonement. Levi 16 (B) For the priests and Levites at their consecration, (Exodus 29:10-14,36) besides the yearly sin offering (a, bullock) for the high priest on the Great Day of Atonement. (Leviticus 16:2) Special . For any sin of "ignorance" and the like recorded in Levi 4 and 5. It is seen that in the law most of the sins which are not purely ceremonial are called sins of "ignorance," see (Hebrews 9:7) and in Numb 15:30 It is expressly said that while such sins call be atoned for by offerings, "the soul that doeth aught presumptuously " (Heb. with a high hand) "shall be cut off from among his people." "His iniquity shall he upon him." Comp. (Hebrews 10:20) But here are sufficient indications that the sins here called "of ignorance" are more strictly those of "negligence" or "frailty" repented of by the unpunished offender, as opposed to those of deliberate and unrepentant sin. It is clear that two classes of sacrifices, although distinct, touch closely upon each other. It is also evident that the sin offering was the only regular and general recognition of sin in the abstract and accordingly was for more solemn and symbolical in it’s ceremonial; the trespass offering was confined to special cases, most of which related to the doing of some material damage, either to the holy things or to man. Josephus declares that the sin offering is presented by those "who fall into sin in ignorance." and the trespass offering by "one who has sinned and is conscious of his sin. But has no one to convict him thereof." Without attempting to decide so difficult and so controverted a question, we may draw the following conclusions. First, that the sin offering was for the more solemn and comprehensive of the two sacrifices. Secondly, that the sin offering looked more to the guilt of the sin done, irrespective of its consequences, while the trespass offering looked to the evil consequences of sin, either against the service of God or against man, and to the duty of atonement, as far as atonement was possible. Thirdly, that in the sin offering especially we find symbolized the acknowledgment of sinfulness as inherent in man, and of the need of expiation by sacrifice to renew the broken covenant between man and God. In considering this subject, it must he remembered that the sacrifices of the law had a temporal as well as a spiritual significance and effect. They restored sin offender to his place in the commonwealth of Israel; they were therefore an atonement to the King of Israel for the infringement of his low.

See SACRIFICE.

• Probable origin of Ge 4:4,7
• WAS OFFERED
  • For sins of ignorance Le 4:2,13,22,27
  • At the consecration of priests Ex 29:10,14; Le 8:14
  • At the consecration of Levites Nu 8:8
  • At the expiration of a Nazarite's vow Nu 6:14
  • On the day of atonement Le 16:3,9
• Was a most holy sacrifice Le 6:25,29
• CONSISTED OF
  • A young bullock for priests Le 4:3; 9:2,8; 16:3,6
  • A young bullock or he-goat for the congregation Le 4:14; 16:9; 2Ch 29:23
  • A male kid for a ruler Le 4:23
  • A female kid or female lamb for a private person Le 4:28,32
• Sins of the offerer transferred to, by imposition of hands Le 4:4,15,24,29; 2Ch 29:23
• Was killed in the same place as the burnt-offering Le 4:24; 6:25
• THE BLOOD OF
  • For a priest or for the congregation, brought by the priest into the tabernacle Le 4:5,16
  • For a priest or for the congregation, sprinkled seven times before the Lord, outside the vail, by the priest with his finger Le 4:6,17
  • For a priest of for the congregation, put upon the horns of the altar of burnt offering by the priest with his finger Le 4:25,30
  • In every case poured at the foot of the altar of burnt offering Le 4:7; 18:25,30; 9:9
• Fat of the inside, kidneys, burned on the altar of burnt offering Le 4:8-10,19,26,31; 9:10
• When for a priest or the congregation, the skin, carcass, burned without the camp Le 4:11,12,21; 6:30; 9:11
• Was eaten by the priests in a holy place, when its blood had not been brought into the tabernacle Le 6:26,29,30
• Aaron, &c rebuked for burning and not eating that of the congregation, its blood not having been brought into the tabernacle Le 10:16-18; 9:9,15
• Whatever touched the flesh of, was rendered holy Le 6:27
• Garments sprinkled with the blood of, to be washed Le 6:27
• Laws respecting the vessels used for boiling the flesh of Le 6:28
• Was typical of Christ's sacrifice 2Co 5:21; Heb 13:11-13