Page 62 - Pentateuch

1.) The whole burnt offering (Ch. 1; 6:8-13)
2.) The cereal offering (Ch. 2; 6:14-23)
3.) The fellowship offering (Ch. 3; 7:11-36)
4.) The sin offering (Ch. 4:1-5:13; 6:24-30)
5.) The guilt offering (Ch. 5:14-6:7; 7:1-10)

Some differences can be seen between the first
three offerings and the last two. The first three
emphasize God’s response, an aroma pleasing to
the LORD (1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 6:15, 21).
The last two emphasize the result on behalf of the
person, as atonement is made for him (4:20, 26,
31, 35; 5:10, 13, 16, 18; 6:7). The first three are
spontaneous, while the last two are connected to
a specific sin. Forgiveness is the issue. It would
seem to communicate that one’s relationship with
God begins with a free commitment to him and
continues with forgiveness after sin has been
interrupted.
Fig. 44: Sacrifice to the goddess Durga, India, 2017
Several further observations can be made. The
worshiper always comes into God’s presence with a gift. The gifts vary somewhat according to the wealth
of the giver, yet in each case, the costliest is given to God. A poor man could bring an offering equal to that
of a rich man, even if it consisted of a bird (1:14) rather than a bull (1:3). Remember the poverty of Joseph
and Mary as they brought Jesus to the temple and offered two pigeons (Luke 2:24).

The worshiper is identified with his offering. He is to lay his hand on the head of the animal (1:4; 3:2, 8, 13;
4:4, 15, 24, 29, 33). The worshiper, not the priest, then kills the animal at the entrance of the tabernacle,
the place of God’s presence. In some cases, the worshiper is responsible for skinning, washing certain parts,
and cutting up the animal. The priest applies the blood of the sacrifice to the altar and places the cut-up
parts on the altar for burning.

One other distinction should be noted. The latter categories of sacrifice, sin, and guilt offering are made to
atone for wrongdoing. Yet, in both cases, the wrongdoing appears to be accidental or unintentional. Sin
offerings are for the priest who sins unintentionally (4:3), the whole community (4:13), a leader (4:22), or a
member of the community (4:27). The list of illustrations includes a variety of activities such as not speaking
up with information connected to a public charge, touching anything ceremonially unclean, or thoughtlessly
taking an oath (5:1, 2, 4).

Whether the wrongdoing is unintentional or not, once the individual “discovers” his wrongdoing, he must
act. Some of the sins mentioned cannot be done unintentionally. Deceiving a neighbor about something
entrusted to them (6:2), stealing (6:4), and swearing falsely (6:5) can hardly be done accidentally. The point
in all these cases, intentional or unintentional, is that atonement is necessary. For those who have done
something intentionally, making restitution to the person wronged must be done before any sacrifice will
be accepted by God (6:5).

The sacrificial system presents different models or analogies to describe the effects
of sin and the way of remedying them. The burnt offering uses a personal picture: of man,
the guilty sinner who deserves to die for his sin, and of the animal dying in his place. God
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