The Spiritual Significance of the Offerings. by Mike Vinson

Transcription

1 The Spiritual Significance of the Offerings The Sin Offering (part 2) by Mike Vinson How Christ was "Made Sin" 1Jo 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 1Co 10:11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1Co 10:12 Wherefore let him that thinketh he standeth take heed lest he fall. How is it possible for Christ to be both a sweet savor offering and at the same time be a sin and a trespass offering? The "sweet smelling savor is burnt on God's table and is received of God. The sin offering is rejected of God, for His table. It was not burnt on the altar or even in or near the tabernacle. It was burnt on wood, on the bare ground in the wilderness, "outside the camp... where the ashes are poured out." And yet we are told, in the New Testament, that these offerings are both Christ. The fact that we are told that Christ is both our sin offering, an offering which was not a sweet smelling savor and at the same time a sweet smelling savor, tells us that Christ was "sinful flesh" even as He was also "without blemish... and knew no sin:" 1

2 Eph 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. Gal 1:4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 2Co 5:21 For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him. 1Jo 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. Is this a contradiction in scripture? Of course it is not a contradiction. This is how God reveals Christ's humanity and His Divinity to us. The whole world gives lip service to this concept and yet screams blasphemy when shown the scriptures which demonstrate that Christ really was a "marred... cursed..." human "made of a woman... in... sinful flesh." Jer 18:4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Rom 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Phi 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 2

3 Now what does the law say, which Paul is here in Galatians 3:13, applying to Christ? Let's read it: Deu 21:22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: Deu 21:23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. Did Christ ever "commit a sin worthy of death?" Of course He did not. And yet Paul applies this verse of scripture to our sinless Savior. Was He really "accursed of God?" Yes He was. Why? How can this be? The answer: 2Co 5:21 For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him. I have never been "hung on a tree." Am I therefore not cursed? That, of course, is not what "cursed is everyone that hangeth on a tree" is all about. Christ was crucified "on a tree" so that, among other things, we would have no doubt that, even though He never sinned, he was nevertheless "cursed" with the same "marred in the hand of the Potter... Shapen in iniquity, conceived in sin,... sinful flesh," you and I have been given. Christ never "committed a sin worthy of death," as verse 22 requires. Yet the Holy Spirit applies those verses to Christ. Christ never committed any sin, much less a "sin worthy of death," but He was still "accursed of God" as "sinful flesh... for our sins." Had Christ been anything other than "sinful flesh" then these words would not be true: 3

4 Heb 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Does "like as we are" mean that His temptation wasn't really like ours because He was "born of the Holy Spirit?" Is that what "like as we are" means? Absolutely not! It means that He was tempted just like as we are. And "the likeness of sinful flesh" also means that his flesh was exactly like yours and like mine. "Shapen in iniquity and conceived in sin" (Psa. 51:5). The 'sin' offering is not a sweet savor offering. But it is, nonetheless a cause for great joy on behalf of the offerer: Rom 4:25 Who [Christ, our sin offering] was delivered [to be slain] for [Greek- because of] our offences, and was raised again for [Greekbecause of] our justification. Rom 5:1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: While this offering is not a sweet smelling savor it still had to be "without blemish:" Lev 4:2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD [concerning things] which ought not to be done, and shall do against any of them: Lev 4:3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 4

5 Lev 4:23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: Lev 4:28 Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. The significance of 'without blemish' is to tell us that Christ never sinned. He was spotless and without blemish. And yet He was rejected by man and God for our sakes. It "pleased God to bruise Him." Why? Isa 53:1 Who hath believed our report? and to whom is the arm of the LORD revealed? Isa 53:2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. Isa 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Isa 53:4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Are we now, since Christ has died for us, free from having to be "esteemed... stricken, smitten of God, and afflicted?" 1Jo 4:17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. 1Jo 4:18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. " As he is, so are we in this world." What does that mean so far as we are concerned? 5

6 Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: Is Isaiah 53:4 saying that this is simply how "we did esteem Him, smitten of God and afflicted?" Is this verse telling us that so far as God was concerned Christ really was not, and we in Him, are not really "stricken, smitten of God, and afflicted?" Is that what God's word teaches us? Isa 53:10 Yet 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. Does God get some fiendish pleasure in seeing mankind suffer? Of course not! God takes no pleasure in mankind's pain and suffering: Eze 18:32 For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. Eze 33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? God has a plan that He is "pleased" to carry through as He "predestinated" that it would be done: Act 4:26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 6

7 Act 4:27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, Act 4:28 For to do whatsoever thy hand and thy counsel determined before to be done. Eph 1:10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: And that is why "it pleased God to bruise" Christ. It is all "predestinated." Christ's coming in cursed and sinful flesh was all "predestinated." Rev 13:8 And all that dwell upon the earth shall worship him [the beast], whose names are not written in the book of life of the Lamb slain from the foundation of the world. How the Sin Offering is Contrasted with the Other Offerings We have covered the first two differences above: 1) This offering is not a sweet smelling savor offering even though, like the burnt offering, it had to be "spotless and without blemish." 2) The sin offering is not to be burnt on the altar or in the tabernacle, but on wood on the bare earth "without the camp unto a clean place, where the ashes are poured out shall he be burnt." Both of these requirements separate the sin offering from the burnt offering, the meat offering, and from the peace offering. But we have yet to contrast the sin offering with the trespass offering 7

8 3) It was "for sin," and in this regard it is separate from the trespass offering. God separates these two offerings. We should also. Let's read where Christ is introduced to us as a sin offering: Lev 4:1 And the LORD spake unto Moses, saying, Lev 4:2 Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: Lev 4:3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. Lev 4:4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD. Lev 4:5 And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation: Lev 4:6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. Lev 4:7 And 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. Lev 4:8 And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that [is] upon the inwards, Lev 4:9 And the two kidneys, and the fat that [is] upon them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away, 8

9 Lev 4:10 As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. Lev 4:11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, Lev 4:12 Even 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. "If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:" What are we being told? Is this an avoidable circumstance? Does 'If' mean it might be possible that "things which ought not be done" might somehow not be done? Hardly! Rom 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Rom 8:8 So then they that are in the flesh cannot please God. Here God has made us virtual sinning machines, totally incapable of obedience to His Word, then He places a beautiful tree with beautiful fruit right in the very middle of the garden in which he has placed us, and knowing we are incapable of obedience, he tells us not to eat of this beautiful tree with this beautiful fruit. "Through ignorance against any of the commandments of the Lord concerning things which ought not be done... against any of them." No specific sin is mentioned. Just sin in general, even in ignorance, that is 'the sin offering.' The sin offering is a person who sees His need for a savior, making an offering to God for what he is. But verse three deals specifically with "the priest which is anointed:" If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 9

10 And who does this "priest that is anointed" symbolize? Let's let the scripture answer this for us: Rom 6:6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. So what was destroyed when Christ died for us? Psa 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. Jer 18:4 And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Rom 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 2Co 5:21 For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him. Phi 2:7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: The world argues that Christ's flesh was not "sinful flesh" "in the likeness of men." The world argues that since we are plainly told that Christ "knew no sin," that therefore He could not possibly have been sin. Why then are we told that the High priest, "the anointed priest," the chief priest, was accounted as sin "according to the sin of the people?" 10

11 (BBE) If the chief priest by doing wrong becomes a cause of sin to the people, then let him give to the Lord for the sin which he has done, an ox, without any mark, for a sin-offering. (CEV) When the high priest sins, he makes everyone else guilty too. And so, he must sacrifice a young bull that has nothing wrong with it. (GNB) If it is the High Priest who sins and so brings guilt on the people, he shall present a young bull without any defects and sacrifice it to the LORD for his sin. If the high priest sins and brings guilt on the people does he not bring a curse on the people? Are we not all under the curse of the law? Paul applied these words to our sinless savior: Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Now what does the law say, which Paul is here applying to Christ? Deu 21:22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: Deu 21:23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. This "priest that is anointed," is Christ just as surely as the "man who committed a sin worthy of death" and was "hanged on a tree," is used by Paul to tell us that Christ was "made a curse for us." 11

12 Until we see Christ as the beginning and the end, until we see Him as the offerer, the offering, the altar, the priest, the vail of the temple, the temple, and even as the implements of the temple, we will not grasp the meaning of these words: 1Jo 4:17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. Christ, of course, never sinned. But this offering is not for what we do. This offering is for what we are. Yes even our savior in the flesh, was "made sin" for what we are. We, and our Savior, while in the flesh, are "made of [corruptible] dust." We are all sinfully 'naked' when we come into this world. We are "marred in the hand of the Potter." We are "shapen in iniquity and conceived in sin." We are "made of a woman, made under the law." We all are "sinful flesh." And "flesh and blood," even the flesh and blood of Christ, "cannot inherit the kingdom of God." We are all of these even while we are "in our mother's womb having done neither good nor evil." Even Christ's flesh "misses the mark" of the "manifestation of the sons of God." Even Christ's flesh was "sinful flesh." And the fact that we are all sin by nature, is why just three verses before we are informed that Christ was "made sin" we are also told this: 2Co 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more [after the flesh]. We are all, by nature, Adam. So then all who physically die must come to see that that death is the death of the first Adam: Rom 7:24 O wretched man that I am! who shall deliver me from the body of this death? 12

13 1Co 15:21 For since by man came death, by man came also the resurrection of the dead. Heb 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Christ nor we, are saved from the death of the cross. That is the very way to life: Mat 16:25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. Joh 12:24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. Col 1:22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: Heb 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; Heb 2:15 And deliver them who through fear of death were all their lifetime subject to bondage. If Christ had not been "sinful flesh" He would have been incapable of experiencing death. And if Christ had not been the same "sinful flesh" that man is then neither Christ nor we would be capable of experiencing "the resurrection of the dead." If the simple fact that we do not have a physical Father meant that we were not "sinful flesh" then the first Adam would not have been "sinful flesh." 13

14 1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. Remember how Paul applied these words to our sinless savior: Gal 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: Now what does the law say, which Paul is here applying to Christ? Deu 21:22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: Deu 21:23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance. Did Christ ever "commit a sin worthy of death?" Of course He did not. Was He yet "accursed of God?" Yes He was. Why? How can this be? The answer: 2Co 5:21 For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him. It was God who, through Mary, "made Him sin, who knew no sin." It is a reflection of how little we appreciate the differences between the sin and the trespass offerings which brings on this lack of understanding of how God "made Him sin who knew no sin. Look closely at these verses of scripture: Lev 4:3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 14

15 Lev 4:21 And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. Lev 4:24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering. Lev 4:33 And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering. Compare those verses with these verses: Lev 5:15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: Lev 5:19 It is a trespass offering: he hath certainly trespassed against the LORD. Lev 6:5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, [and] give it unto him to whom it appertaineth, in the day of his trespass offering. Lev 6:6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: 15

16 Trespass is included in the sin offering because trespass cannot be committed unless there is first a "sinful body" to commit the sin. That is How Eve could be sinful before she ever sinned: 1Jo 2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. "The lust of the flesh, and the lust of the eyes, and the pride of life" are "all that is in the world" of sin. This is what the sin offering is all about. It is an offering which deals not with "eating of the tree of the knowledge of good and evil." This offering deals with what we are, "the lust of the flesh, and the lust of the eyes, and the pride of life". This was the foundation which allowed mother Eve to: Gen 3:6 And when the woman saw that the tree was good for food [lust of the flesh], and that it was pleasant to the eyes [lust of the eyes], and a tree to be desired to make one wise [pride of life], she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. All this sin was in mother Eve who had come out of father Adam, before she ever committed the first trespass of eating of the fruit of the tree of the knowledge of good and evil. Yet how few of God's church see or even know that they are sin by virtue of birth. It is a thought that is repugnant to us. Not knowing that what we are is what is what the book of Job is all about. Job had no clue that he was sin by virtue of birth. Job 27:1 Moreover Job continued his parable, and said, Job 27:2 As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; Job 27:3 All the while my breath is in me, and the spirit of God is in my nostrils; 16

17 Job 27:4 My lips shall not speak wickedness, nor my tongue utter deceit. Job 27:5 God forbid that I should justify you: till I die I will not remove mine integrity from me. Job 27:6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. It is all a "parable" for us. But Job had to eat those words. How does God feel about such and attitude? Isa 64:6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. So how did Job's attitude go over with God? Job 40:1 Moreover the LORD answered Job, and said, Job 40:2 Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it. Job 40:3 Then Job answered the LORD, and said, Job 40:4 Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Job 40:5 Once have I spoken; but I will not answer: yea, twice; but I will proceed no further. Job 40:6 Then answered the LORD unto Job out of the whirlwind, and said, Job 40:7 Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Job 40:8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? Job 40:9 Hast thou an arm like God? or canst thou thunder with a voice like him? Job 40:10 Deck thyself now with majesty and excellency; and array thyself with glory and beauty. 17

18 Job 40:11 Cast abroad the rage of thy wrath: and behold every one that is proud, and abase him. Job 40:12 Look on every one [that is] proud, and bring him low; and tread down the wicked in their place. Job 40:13 Hide them in the dust together; and bind their faces in secret. Job 40:14 Then will I also confess unto thee that thine own right hand can save thee. "I am vile," was the conclusion reached by a man that "was perfect and upright, and one that feared God, and eschewed evil." Job 1:1 There was a man in the land of Uz, whose name [was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil. What does this teach us about ourselves? If we are given eyes to see we learn that our righteousness, like Job's, are filthy rags. It should teach us that we are "shapen in iniquity and conceived in sin... a vessel of clay marred in the hand of the Potter... [and like our Savior, we are] made of a woman, made under the law." It should teach us that all flesh, even the flesh of Christ, falls far short of the "manifestation of the sons of God" with the spiritual bodies which come after the natural bodies. It should teach us that this is why we need an offering for what we are and for what God made our Savior. It should explain to us why we all see Christ as a trespass offering long before we comprehend Him as a sin offering. Most Christians never know Christ as a sin offering simply because they cannot see themselves as sin, much less accept this plain truth of God's Word: 2Co 5:21 For he hath made him sin for us, who knew no sin; that we might be made the righteousness of God in him. When we see Christ as sin offering we are relieved of our greatest burden, the burden of being "shapen in iniquity and conceived in sin." 18

19 The sin offering has been made. The price for sin has been paid. Here is where we are now in Christ: 1Jo 4:16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. 1Jo 4:17 Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. The Varieties of the Sin Offering The various varieties of each offering show us the wide range of understanding and apprehension of each of the various sacrifices. In the burnt offering we had the offering of the herd and of the flock and of the fowl. In the first two of those varieties the offering was "cut into pieces... the head, the fat placed immediately upon the altar. "But his inwards and his legs shall he wash in water." Lev 1:6 And he shall flay the burnt offering, and cut it into his pieces. Lev 1:7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire: Lev 1:8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar: Lev 1:9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. Now look at how the offering of the fowl was to be treated: Lev 1:14 And then he shall bring his offering of turtledoves, or of young pigeons. 19

20 Lev 1:15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar: Lev 1:16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: Lev 1:17 And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. These varieties reflect the degree of understanding which the offerer has of Christ. In the higher grades of the herd and flock the parts are discriminated and are separated and are washed with water and laid in order to show us the degree of understanding which a mature Christian has of Christ's thoughts and His mind and His heart, which are placed in order on the altar. But the inwards and the legs are washed in water before they are also placed on the altar to be burned in sacrifice to God. Christ's walk and our walk in Christ is our baptism, our "washing in water." Christ told James and John that they would "indeed be baptized with the baptism that I am baptized with." His legs and his inwards were "washed with water" before He was placed on the altar which is the cross, which is God's table. And for those who can receive it, we too, just like James and John, will be baptized with the baptism with which Christ was baptized: Mar 10:38 But Jesus said unto them, Ye know not what ye ask [to sit one on His right hand and the other on His left]: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? Mar 10:39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 20

21 Col 1:24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: But none of this is seen in the lower offering of the fowl: "...if the burnt sacrifice for his offering to the LORD be of fowls... the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar... but shall not divide it asunder:" There is very little understanding of the walk and mind and thoughts of Christ at this stage of our offering. It takes time to come to see Christ as the offerer of the bullock sees Him, in His walk and in all of his various and wonderful thoughts and affections. It takes time to come to see Christ as both the sweetsmelling savor offering and as a non sweetsmelling savor offering. It takes time to come to see Christ as being "made sin" and at the same time being "without blemish." It takes time to come to see Christ as all of these five offerings with all of their varieties. And the sad Truth, for the moment, is that most do not care to and cannot see Him as anything more than a trespass offering. Nevertheless we are exhorted: Col 3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col 3:2 Set your affection on things above, not on things on the earth. Col 3:3 For ye are dead, and your life is hid with Christ in God. The mature Christian seeks to know all he can about the inward working of God and Christ. The babes in Christ are simply thankful that God has given them a propitiation for their sins. To these Christians, universal salvation is a T- bone steak and at this time in their walk that is all they need or want to know. But here in the sin offering the number of varieties is much greater than in any of the earlier sacrifices which we have covered. In the earlier 21

22 offering we saw the three varieties brought to God by the offerer. In the earlier offerings the offerer is presented to us simply as "any man." Lev 1:2 Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, [even] of the herd, and of the flock. But here in the sin offering we have first "the sin offering for the anointed priest." Second we have "the sin offering for the whole congregation." Third we have "the sin offering for a ruler." Fourth is "the sin offering for one of the common people." Fifth and last we have the sin offering for particular sins. It is in this last variety of the offerer that we have a mixing of comprehensions of what this offering is. It is referred to as both trespass and a sin offering. And just as in the lowest grades of the earlier offerings where the fowl was not divided asunder," here too there is no comprehension of the different parts of the sin offering. Look at the similarities: Lev 1:15 And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar; and the blood thereof shall be wrung out at the side of the altar: Lev 1:16 And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes: Lev 1:17 And he shall cleave it with the wings thereof, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. These varieties reflect the degree of understanding which the offerer has of Christ. In the higher grades of the herd and flock the distinctions are sharp and clear. But as our ability to understand has not as yet been nourished we see Christ indiscriminately as both a sin and a trespass 22

23 offering. Look at the wording of last and lowest class of the offerer in the sin offering: Lev 5:5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: Lev 5:6 And 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. Lev 5:7 And 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. Lev 5:8 And 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: Lev 5:9 And 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. Lev 5:10 And 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. In verse seven we are told that the offerer is to bring a "sin offering" for his "trespass." This, being in the lowest variety of the offerer, just as in the lower varieties of the earlier offerings, demonstrates the offerer's limited ability to comprehend the distinctions of the various sacrifices which are our Lord. We, like Job, cannot at first accept that we are sin by virtue of birth. Even harder it is to see that this is also true of our spotless, unblemished, Savior. We really do not see Him as His own Father sees Him, as sin. We see him only as a sin offering, having sin imputed to him for our sakes. We actually believe, in our lack of understanding, that His flesh 23

24 was not sin. He, Himself has no such qualms. He accepts responsibility for our composition and comes to experience our fleshly, dying condition. We, at first, do not see how it is possible to be both a sweet smelling savor and at the same time a non sweet smelling savor. Here is the type and shadow of the understanding of most Christians to this very day: Lev 5:11 But 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. Lev 5:12 Then 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. Lev 5:13 And 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. Invariably, like a two year old child who wants to help daddy build the house, we bring a meat offering as a sin offering. And yet it is accepted as a perfect and spotless sin offering: 1Jo 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. 24