Verses 24-30
THE SANCTITY OF THE SIN OFFERING
"And the Lord spake unto Moses, saying, Speak 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. The priest that offereth it for sin shall eat it: in a holy place shall it be eaten, in the court of the tent of meeting. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen vessel, it shall be scoured, and rinsed in water. Every male among the priests shall eat thereof: it is most holy. And no sin offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be burnt with fire."
Leviticus 6:24-30 we have a section which is supplemental to the law of the sin offering, in which, with some repetition of the laws previously given, are added certain special regulations, in fuller exposition of the peculiar sanctity attaching to this offering. As in the case of other offerings called "most holy," it is ordered that only the males among the priests shall eat of it; among whom, the officiating priest takes the precedence. Further, it is declared that everything that touches the offering shall be regarded as "holy," that is, as invested with the sanctity attaching to every person or thing specially devoted to the Lord.
Then by way of application of this principle to two of the most common cases in which it could apply, it is ordered, first (Leviticus 6:27), with regard to any garment which should be sprinkled with the blood, "thou shalt wash that whereon it was sprinkled in a holy place"; that so by no chance should the least of the blood which had been shed for the remission of sin, come into contact with anything unclean and unholy. And then, again, inasmuch as the flesh which should be eaten by the priest must needs be cooked, and the vessel used by this contact became holy, it is commanded (Leviticus 6:28) that, if a brazen vessel, "it shall be scoured" and "then rinsed with water"; that in no case should a vessel in which might remain the least of the sacrificial flesh, be used for any profane purpose, and so the holy flesh be defiled. And because when an (unglazed) earthen vessel was used, even such scouring and rinsing could not so cleanse it, but that something of the juices of the holy flesh should be absorbed into its substance, therefore, in order to preclude the possibility of its ever being used for any common purpose it is directed (Leviticus 6:28) that it shall be broken.
By such regulations as these, it is plain that even in those days of little light the thoughtful Israelite would be impressed with the feeling that in the expiation of sin he came into a peculiarly near and solemn relation to the holiness of God, even though he might not be able to formulate his thought more exactly. In modern times, however, strange to say, these very regulations with regard to the sin offering, when it has been taken as typical of Christ, have been used as an argument against the New Testament teaching as to the expiatory nature of His death as a true satisfaction to the holy justice of God for the sins of men. For it is argued, that if Christ was really, in a legal sense, regarded as a sinner, because standing in the sinner’s place, to receive in His person the wrath of God against the sinner’s sin, it could not have been ordered that the blood and the flesh of the typical offering should be thus regarded as of peculiar and preeminent holiness. Rather, we are told, should we, for example, have read in the ritual, "No one, and, least of all, the priests, shall eat of it; for it is most unclean." An extraordinary argument and conclusion! For surely it is an utter misapprehension both of the so-called "orthodox" view of the atonement, and of the New Testament teaching on the subject, to represent it as involving the suggestion that Christ, when for us "made sin," and suffering as our substitute, thereby must have been for the time Himself unclean. Surely, according to the constant use of the word, in imputation of sin, of any sin, to anyone, there is no conveyance of character; it is only implied that such person is, for whatsoever reason, justly or unjustly, treated as if he were guilty of that sin which is imputed to him. Imputing falsehood to a man who is truth itself, does not make him a liar, though it does involve treating him as if he were. Just so it is in this case.
There is, then, in these regulations which emphasise the peculiar holiness of the sin offering, nothing which is inconsistent with the strictest juridical view of the great atonement which in type it represented. On the contrary, one can hardly think of anything which should more effectively represent the great truth of the in comparable holiness of the victim of Calvary, than just this strenuous insistence that the blood and the flesh of the typical victim should be treated as of the most peculiar sanctity. If, when we see the victim of the sin offering slain and its blood presented before God, we behold a vivid representation of Christ, the Lamb of God, "made sin in our behalf"; so when, in these regulations, we see how the flesh and blood of the offered victim is treated as of the most preeminent sanctity, we are as impressively reminded how it is written {; 2 Corinthians 5:21} that it was "Him who knew no sin," that God "made to be sin on our behalf." Thus does the type, in order that nothing might be wanting in this law of the offering, insist in every possible way on the holiness of the great Victim who became the Antitype; and most of all in the sin offering, because in this, where, not consecration of the person or the works, or the impartation and fellowship of the life of Christ, but expiation, was the central idea of the sacrifice, there was a special need for emphasising, in an exceptional way, this thought; that the Victim who bore our sins, although visibly laden with the curse of God, was none the less all the time Himself "most holy"; so that in that unfathomable mystery of Calvary, never was He more truly and really the well-beloved Son of the Father than when He cried out in the extremity of His anguish as "made sin for us," "My God, My God, why hast Thou forsaken Me?"
How wonderfully adapted in all its details was this law of the sin offering, not only for the education of Israel, but, if we will meditate upon these things, also for our own! How the truths which underlie this law should humble us, even in proportion as they exalt to the uttermost the ineffable majesty of the holiness of God! And, if we will but yield to their teachings, how mightily should they constrain us, in grateful recognition of the love of the Holy One who was "made sin in our behalf," and of the love of the Father who sent Him for this end, to accept Him as our Sin offering, set forth in the consummation of the ages, "to put away sin by the sacrifice of Himself." No more are offered the sin offerings of the law of Moses:
"But Christ, the heavenly Lamb,
Takes all our sins away;
A sacrifice of nobler name,
And richer blood, than they."
If, then, the law of the Levitical sin offering abides in force no longer, this is not because God has changed, or because the truths which it set. forth concerning sin, and expiation, and pardon, are obsolete, but only because the great Sin offering which the ancient sacrifice typified, has now appeared. God hath "taken away the first, that He may establish the second". {Hebrews 10:9} We have thus to do with the same God as the Israelite. Now, as then, He takes account of all our sins, even of sins committed "unwittingly"; He reckons guilt with the same absolute impartiality and justice as then; He pardons sin, as then, only when the sinner who seeks pardon, presents a sin offering. But He has now Himself provided the Lamb for this offering, and now in infinite love invites us all, without distinction, with whatsoever sins we may be burdened, to make free use of the all-sufficient and most efficient blood of His well-beloved Son. Shall we risk neglecting this Divine provision, and undertake to deal with God by and by, in the great day of iudgment, on our own merits, without a sacrifice for sin? God forbid! Rather let us go on to say in the words of that old hymn:
"My faith would lay her hand
On that dear Head of Thine,
While like a penitent I stand,
And there confess my sin."
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