OF ALL THESE STUDIES, IF SOME ARE HARD TO FULLY COMPREHEND, PLEASE MAKE SURE YOU READ THESE STUDIES ON SIN AND TRESSPASS--- THE INSIGHT TO THEM IS PRETTY PLAIN AND OPEN--- THE FATHER MADE SURE ALL TO DO WITH SIN AND TRESSPASS OFFERINGS IN CHRIST, ARE UPFRONT AND CLEAR TO UNDERSTAND - Keith Hunt
Law of the Offerings #4a
The Sin-offering
by Andrew Jukes THE SIN-OFFERING We now come to OFFERINGS NOT OF A SWEET SAVOUR: Of this class are the Sin and Trespass-offerings; the object of which is to present Christ's Offering to us in an aspect wholly DISTINCT from those already dwelt upon. Hitherto we have met no thought of Sin in the offerings. The Burnt-offering, the Meat-offering, and the Peace-offering, much as they differed, were yet alike in this, that in each of them the offering was the presentation of something which was SWEET to Jehovah, an oblation to satisfy His holy requirements, and in the acceptance of which He found grateful satisfaction. But here, in the SIN and Trespass-offerings, we read of SIN in connexion with the offerinG. Here is CONFESSED sin, JUDGED sin, sin requiring sacrifice and blood-shedding .... It might perhaps be thought that this view of the Offering, as leading to the knowledge and discovery of sin, might be less blessed, less full of joy and consolation, than those views of the Offering on which we have already meditated. Such might be the case, were we other than what we are, and were the Sin- offering other than God has provided. Were we sinless beings who knew no sin, this view of the offering might not be needed by us, save as revealing the grace of Him who, though the Holy One, could be "just and yet a justifier." But to us, who, knowing ourselves to be sinners, and as such subject to God's just wrath and judgment, have yet believed in Him "who was made a curse for us" (Gal.3:13) this view of the Offering is perhaps of all most comforting. The Sin-offering shews that sin has been judged, and that therefore the sense of sin, if we believe, need not shake our sense of safety. Sin is indeed here pre-eminently shewn to be EXCEEDING sinful, exceeding hateful, exceeding evil before God: yet it is also shewn to have been perfectly met by sacrifice, perfectly borne, perfectly judged, perfectly atoned for. And the fact is, that the view of Christ as Sin-offering is sooner apprehended than those prefigured in the Burnt and Meat-offerings. Experience abundantly testifies this. As in the type the Sin-offerings, though LAST in order of institution, were invariably the FIRST in order of application; (see any chapter which describes the order in which the sacrifices were to be offered, as Exodus 29; Leviticus 8; 14; and 2 Chron 29, etc.) so in the experience of saints, Christ is FIRST apprehended as the Sin-offering. Long before there is any intelligence of all the details of Christ's perfect work, as fulfilling all righteousness as man, and being accepted of God as a sweet-smelling savour, - long before there is any thought of His offering as that wherein God takes delight and finds satisfaction, the weak Christian sees Christ as Sin-bearer, and His offering as a sacrifice for sin. And though, as the type will shew us, this view may be very indistinct, confused, or partial, - and though it may be apprehended by different believers with an immense difference as to the measure of discernment and intelligence, - yet in some form or other it is, I may say invariably, the FIRST view of Christ's Offering apprehended by the Christian. I have observed that in the institution of the offerings, as recorded in the commencement of Leviticus, the sweet-savour offerings precede the others; but that in the application of these offerings, the order is reversed. I will add here a word or two on this point, as, if I mistake not, this, like all else, has a meaning in it. The reason of it will, I think, commend itself, when the characteristic difference of these offerings is seen. The sweet-savour offerings are, as we know, Christ in perfectness offering Himself for us to God without sin, the others, on the contrary, as we shall see represent Him as offering Himself as our representative for sin. The institution of these sacrifices gives us certain aspects of the Offering, in the order in which they are viewed by God: and in this view Christ offering Himself without sin would clearly precede His offering Himself for sin. Had He not been in Himself what the Burnt and Meat-offerings typify, a voluntary offerer of a sinless offering He could not have been offered for sin: the fact of His being perfect fitted Him to be a Sin-offering. But the application of the offerings, on the other hand, gives us the order of Christ's work as viewed by Israel; and Israel's view in this case, as in all others, begins where the Offering meets Israel's sin and failure. For this reason it is, I cannot doubt, that in their application the Sin-offerings preceded the Burnt-offerings. But to pass from this order to the Offerings themselves, the least degree of attention is sufficient to shew that, the offerings which were not of a sweet savour are, of TWO sorts, - first the Sin-offerings (chap.4; and verses 1-13) and then the Trespass-offerings (chap.5:14-19; 6:1-7). For a Christian rightly to know the difference between these, shews that he has learnt more than one lesson in God's school. And indeed it is one mark - a mark not to he mistaken, of the present low state of the mass of Christians, that so many of them never seem to apprehend the difference which God sees between Sin and Trespass. I assume here that there is a difference; for with these offerings before us, it is impossible to doubt it. One thing at least is plain: God sees a difference: happy the saint who sees with God. Happy, I say, for though the knowledge of sin in itself can never be a cause of joyfulness, yet to see and judge anything as God Himself judges it is a step to blessedness, as surely as it is a mark of communion with Him. Truly it is for lack of knowledge on the particular now before us, that so many are mourning who should be praising; for they do not see that atonement has been made and accepted for sin in them, as well as for their acts of trespass. I defer, however, entering into this subject, until we have more fully considered the peculiar character of the Sin-offering. When we have done this, and obtained, as I hope, a clearer apprehension of it, we shall be better able to discriminate the distinction between Sin and Trespass and their respective offerings. I proceed, therefore, at once to the consideration of THE SIN-OFFERING. We may look at it, first, in its contrast to the other offerings: and then, in its several varieties: the FIRST will shew the particular aspect of Christ's Offering which is prefigured in the type now before us; the SECOND, the various measures of intelligence with which this aspect may be apprehended by Christians. To note then, FIRST, the Sin-offering IN CONTRAST WITH THE OTHER OFFERINGS: three particulars will give us all the outlines.(1.) First; it was, though with out blemish, not of a sweet savour. Then (2.) it was burnt, not on the altar it the tabernacle, but on the bare earth without the camp: in these two particulars the Sin-offering was in contrast to the Burnt-offering. Lastly, (3.) it was an offering for sin, and this as distinct from an offering for trespass: in thus, as I need hardly observe; it stands contrasted particularly with the Trespass-offering. (1.) First, the Sin offering, though without spot or blemish, was yet not a sweet-savour offering (chap.4). I have already dwelt more than once on what is implied in a "sweet savour." I need not, therefore, here do more than refer to it, to shew how Jesus, the spotless One, could be "not a sweet savour." The distinction is this: - the sweet-savour offerings were for acceptance; the others for expiation. In the first class, sin is not seen at all; it is simply the faithful Israelite satisfying Jehovah. In the Sin-offerings it is just the reverse; it is an offering charged with the sin of the offerer. In the Burnt-offering and other sweet-savour offerings, the offerer came as a worshipper, to give in his offering, which represented himself, something sweet and pleasant to Jehovah. In the Sin and Trespass-offerings, which were not of a sweet savour, the offerer came as a convicted sinner, to receive in his offering which represented himself, the judgment due to his sin or trespass. In the Sin-offerings, as in the Burnt offerings, Christ is Offerer: but here He is seen standing for us under the imputation of sin. For though in Himself without sin, "the Holy One," yet He became our substitute, confessed our sins as His sins, and bore their penalty. Thus taking up His people's sins as His own, He says, "My sins, O God, are not hid from Thee" (Ps.69:5) "Innumerable evils have compassed me about: mine iniquities have taken hold upon me, they are more than the hairs of my head; therefore my heart faileth me" (Ps.40:12). Oh wondrous mystery, the Holy One of God made sin for sinners (2 Cor.5:21). And oh unspeakable love, the Blessed One made a curse for cursed ones! (Gal.3:13). Such, then, is the import of the distinction between what was, and what was not, of a sweet savour. In the one case the offering was accepted to shew that the offerer was accepted of the Lord; and the total consumption of the offering on the altar shewed God's acceptance of, and satisfaction in, the offerer. In the other case the offering was cast out, and burnt, not on God's table, the altar, but in the wilderness without the camp; to shew that the offerer in his offering endures the judgment of God, and is cast out of His presence as accursed. In the one the offerer came to satisfy God, and having in his offering stood the sifting trial of fire, was accepted as a sweet savour; and fed upon, if I may say so, by the Lord. In the other he came as a guilty sinner, and in his offering bore the penalty for sin. The one is, - "He gave Himself for us, as an offering to God of a sweet-smelling savour" (Eph.5:2). The other, - "He gave Himself for our sins:" (Gal.1:4) "He was made sin for us, who knew no sin" (2 Cor.5:21). The Sin-offering is the latter of these: not for acceptance, but to expiate sin. And yet the Sin-offering needed to be "without blemish" (chap.4:3) as-much as the Burnt-offering: indeed in no offering was perfectness more requisite. Again and again it is repeated that nothing but an unblemished victim could be a Sin-offering: (chap.4:3,23,28,32, etc.) one blemish, either within or without, was enough to unfit the offering to bear the sin of others. So, because He was sinless, Jesus could be a Sin-offering. Because He was perfect, He could bear our sin. It is well to meditate on this, **the perfectness yet the rejection of the victim in the Sin-offering** that we may learn how alone sin can be borne, and how it has been borne and pardoned. Had there been spot or blemish of any sort on Jesus, His offering could not have met and expiated sin. Had there been one desire in His heart unholy, one act, one word, one look, one thought imperfect, He could not have borne the curse for others. He would Himself have needed atonement. But He was tried by man, by God, by devils: and the trial only proved Him "the Holy One of God." And "yet it pleased the Lord to bruise Him:" (Isa.53:10) though "the Holy One," He was cast without the camp: the only spotless offering this world ever witnessed, was yet not only afflicted of man, but judged of God and smitten. The spotless Jesus not a sweet savour! The spotless Jesus accursed of God! Cast forth, not merely without the Tabernacle, but as unclean "without the camp!" "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and by His stripes we were healed" (Isa.53:5). Here we may learn the measure of the love of Jesus, and our security as having been already judged in Him. In His love He beheld, and saw us ruined, and that fallen man could not bear the curse and live: "Then He said, Lo, I come:" and He came, and was accursed for sinners. As our representative He confessed our sins, binding on Him that which would have sunk us in wrath for ever: as our representative He bore their curse; and received at God's hand our judgment. And because He has been judged for us, justice is satisfied; we who believe have already been judged in Him; and God now is "just to forgive us" (1 John 1:9) for Christ has borne our sins. "He His own self bare our sins in His own body on the tree, that we, being dead to sins, might live unto righteousness:" (I Peter 2:24) "For in that He died, He died unto sin once; but in that He liveth, He liveth unto God. Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God in Jesus Christ our Lord" (Rom.6:10,11). But I pass on to the next characteristic feature in the Sin-offering, which has already been incidentally alluded to. (2.) The SIN-offering was burnt without the Camp (chap.4:12,21). The other offerings were, without exception, burnt on the altar in the Tabernacle. Here "the skin of the bullock, and all his flesh, with his head, and with his legs, his inwards, etc., even the whole bullock shall he carry without the camp .... and burn him on the wood with fire" (verses 11,12). The import of this we have more than once noticed in passing. It testifies how completely the offering was identified with the sin it suffered for; so completely identified that it was itself looked at as sin, and as such cast out of the camp into the wilderness. A part indeed, "the fat" (verse 8) was burnt on the altar, to shew that the offering, though made a sin-bearer, was in itself perfect. But the body of the victim, "even the whole bullock," was cast forth with out the camp. "Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate" (Heb.13:12). He was cast out as one who was unfit for Jerusalem, as unworthy a place in the city of God, And what this must have cost that Blessed One can never be entered into or understood, till the holiness of Christ and the sinfulness of sin are seen in measure, at least as God sees them. Who shall tell the secrets of that hour; when this part of the type was fulfilled in Jesus; when He was led forth without the camp, to bear the vengeance due to sinners? His own words may perhaps help us to lift the veil: - "My God: my God! why hast Thou forsaken me?" (Mat.27:46). As a man, - and He was perfect man, with all our feelings and affections, sin excepted, - as a man He felt the approach of death by painful, shameful, lingering suffering: but the hiding of His Father's face, the consequence of imputed sin; this was His anguish. Doubtless He suffered being tempted; He suffered from reproach, from the shame, the contempt, the spitting: doubtless He felt the mockery of His foes, the flight of His disciples, with all their aggravating circumstances. How He felt let the Psalms reveal. But it was not this which made Him cry in anguish, "My God! my God! why hast Thou forsaken me?" He had "suffered being tempted" (Heb.2:18). He had "suffered, leaving us an example" (1 Peter 2:21), but His greatest suffering was, "He suffered for sins" (1 Peter 3:18). And herein was His anguish, that He who had never known what it was to have a thought out of communion with His Father, should for a season be cast out of His presence, and endure the hiding of that Father's face. In the Garden, looking forward to this hour, with a will still longing for unbroken fellowship with His God, He cried once and again, while great drops of blood fell from Him, - "If it be possible, let this cup pass from me." But even here He says, "Nevertheless not my will, not my will, but Thine, be done" (Luke 22:42). Yea, knowing what being forsaken of God would involve, He comes to His Father and says, "Not my will, but Thy will." He might, had He wished to spare Himself, have escaped this. He might have refused to drain the cup of trembling. But then how would His Father have been glorified, - how should we have been redeemed to His praise? Therefore "He suffered for sins," and "the Just One" died for the unjust. He took our place that we may take His: He was "cast out" that we might be "brought nigh" (Eph.2:13) for ever. Blessed, blessed Lord, may we in the knowledge of Thy love learn to love Thee better! What consolation is there here for the mourner groaning under the sense of sin or strong temptation; to know Jesus, though sinless, has suffered for sins, and therefore He can, and assuredly will, sympathize with us. And oh, what security, too, is here: our sins have a Sin-bearer; they were once His burden. It is unbelief, or ignorance of the Sin-bearer, that leaves the sense of the burden but for a moment upon us. Faith sees the Sin-offering "without the camp." and that Jesus there has met, and suffered for sins for us. (3.) The third peculiarity we may note in the Sin-offering is, that it was an offering for sin, not an offering for trespass" (chap.4:3,21,24,33, compared with chapter 5:13,19 and 6:2,6). ............. TO BE CONTINUED |
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