I. BLOODY OFFERINGS, or sacrifices proper. These we shall notice in the order of their import ance, which is also their natural, but not their his torical order. There were four distinct sorts ; dis tinct, yet related ; so related as all to convey one idea in common, and so distinct, as each to convey an idea peculiar to itself Again, they may be divided into those whose end is the re-establishment of the state of grace ; and those which were offered by him who was in a state of grace. The first class consists of sin-offerings and trespass-offerings ; the second, of burnt-offerings and peace-offerings, to which may be added the bloodless-offerings' (Heng stenberg).
' I. iunrj (in Ps. xlvii. 7, riNyrj), (fr. NV), aberravit a scopo jaculator, 2, peccavit, 3. rens faders est alit: jus rei ; Pi. hilt peccatum, Ges. Thes. 464, 65), LXX. IXao-p.bs, evizncri.46s, sin, then an offering for sin, i.e., that by which sin is atoned, so that it may be pardoned. The word was chosen for the sake of emphasis. The offering was, says Hengstenberg, an embodiment of the sin of the offerer, or rather the victim bore his sin, was made sin for him, like the Great Victim of human guilt, the great sin-offering which atoned for the sin of the world (2 Cor. v. 21). Atonement or propitiation is the main idea conveyed by the sin-offering ; and hence, in this kind of sacrifice, the sprinkling of blood occupied such a prominent place. The ani mals used in the Chatath were : a young bullock for the high-priest (Lev. iv. 3), the representative of the nation ; the same for the whole congregation, including the entire priesthood'* (Lev. iv. 13, 14); a he-goat for the prince of the congregation' (Lev. iv. 23) ; a she-goat for one of the people (Lev. iv. 2S, 32 ; v. 6) ; or, in case of poverty, a dove or a young pigeon (Lev. v. 7), or even a bloodless-offering consisting of the tenth of an ephah of fine flour' (Lev. v. I I, 12). This gradu ation of victims, according to the theocratic posi tion of the offerers, was peculiar to the sin-offering, which therefore bore more of an individual character than the other sacrifices, and was probably meant to hint, that the higher the individual in theocratic rank, the greater the moral guilt involved in his offence.' The blood of the Chatath, for the prince or one of the people, was simply put on the horns of the altar (Lev. iv. 7, 25); but the blood of that for the high-priest or the whole congregation was taken by the high-priest into the holy place, and sprinkled seven times before the Lord, towards the pa rocheth, or vail, and a portion of it put on the horns of the altar of incense (Lev. iv. 5, 6, etc.)
The blood not so used was poured out at the foot of the altar. On the great day of atonement (which see) the expiation made by the sin-offering reached its highest point, when the blood was brought into the most holy place by the high-priest, and sprinkled towards and upon the Chaporeth or Mercy Seat (Lev. xvi.), the type of the entrance of our Great High-Priest into heaven itself, not with the blood of goats or of calves, but with his own blood, thus `obtaining eternal redemption for us' (Heb. ix. 12; see Alford's Note).
Of the sin-offering, alone, i.e., the best, according to Hebrew modes of viewing things, was burnt upon the altar (Lev. iv. 8-to ; xxvi. 35), in sign of consecration to God, a gift to Jehovah, purified by the fire of divine holiness.' The rest of the flesh was either eaten by the priests and their sons (their wives and their daughters were excluded) in the holy place (Lev. vi. 25, 26 ; x. 16-2o) ; or, in case the blood had been brought into the holy place, burned in a clean place with out the camp (Lev. iv. 21); as being too holy to be eaten even by the priests.' In the act of immo lation, the victim died to sin' (see Rom. vi. 7, to), and became pure as before, and even more sacred. This burning had no symbolical signification, but was designed to prevent putrefaction and profana tion. So holy was the flesh of the Chatath, that whatsoever touched it was forfeited to the sanctuary (Lev. vi. 27) ; the garment sprinkled with its blood had to be washed in the holy place ; the earthen vessel in which it was sodden broken, or the brazen vessel scoured and rinsed (Lev. vi. 28, 29). The priestly feast upon the sin-offering was a symbol of fellowship with God in his house, as his servants and friends, according to the words We shall be satisfied with the goodness of thy house, even of thy holy temple' (Ps. lxv. 4). The sacrifice which atones for sin towards God, becomes food for his people ; it is at once the source of pardon and of life. The sins for which the Chatath was offered, were sins of ignorance, i. e., all such as did not involve wilful and obstinate rebellion against God (Lev. iv; 2, 22, 27), for which there was no sacrifice pro vided, but the punishment of death ordained.