It is worth while to try to realise the strange and to our eyes repulsive spectacle of the burnt offering, which is veiled from us by its sacred associations. The worshipper leads up his animal by some rude halter, and possibly resisting, to the front of the Tabernacle, the courts of which he dared not tread, but which was to him the dwelling-place of God. There by the altar he stands, and, first pressing his hand with force on the victim's head, he then, with one swift cut, kills it, and as the warm blood spouts from the mangled throat, the attendant priest catches it in a basin, and, standing at the two diagonally opposite corners of the altar in turn, dashes, with one dexterous twist, half of the contents against each, so as to wet two sides of the altar with one throw, and the other two with the other. The offerer then flays the reeking carcase, tossing the gory hide to the priest as his perquisite, and cuts up the sacrifice according to a fixed method. His part of the work is done, and he stands by with bloody hands while the priests arrange the pieces on the pile on the altar; and soon the odour of burning flesh and the thick smoke hanging over the altar tell that the rite is complete. What a scene it must have been when, as on some great occasions, hundreds of burnt offerings were offered in succession! The place and the attendants would look to us liker shambles and butchers than God's house and worshippers.
Now, if we inquire into the significance of the offering, it turns on two points--expiation and burning. The former it has in common with other bloody sacrifices, though it presents features of its own, even in regard to expiation. But the latter is peculiar to it, and must therefore be taken to be its special teaching. The stages in the whole process are five: the presentation, laying on of hands, slaughter, sprinkling of blood, and burning of the whole carcase. The first three are alike in this and other sacrifices, the fourth is modified here, and the last is found here only. Each has its lesson. The offerer has himself to bring the animal to the door of the Tabernacle, that he may show his willing surrender of a valuable thing. As he stands there with his offering, his thoughts would pass into the inner shrine, where God dwelt; and he would, if he were a true worshipper, feel that while God, on His part, already dwelt in the midst of the people, he, on the other hand, can only enter into the enjoyment of His presence by sacrifice. The offering was to be 'a male without blemish'; for bodily defect symbolising moral flaw could not be tolerated in the offerings to a holy God, who requires purity, and will not be put off with less than a man's best, be it ox or pigeon. 'The torn and the lame and the sick,' which Malachi charged his generation with bringing, are neither worthy of God to receive nor of us to offer. When he pressed his hand on the head of the sacrifice, what was the worshipper meant to think? In all other instances where hands are laid on, some transference or communication of gifts or qualities is implied; and it is natural to suppose that the same meaning attaches to the act here, with such modifications as the case requires. We find that it was done in other bloody sacrifices, accompanied with confession. Nothing is said of confession here; but we cannot dismiss the idea that the offerer laid his sins on the victim by that striking act, especially as the very next clause says 'it shall be accepted for him to make atonement for him.' The atonement was made, as we shall see, by the application of the blood to the altar; but the possibility of the victim's blood atoning for the offerer depended on his having laid his hands on its head. We may perhaps go farther than 'transference of sins.' Might we not widen the expression, and say 'identification,' or, to use a word which has become so worn by religious controversy that it slips through our fingers unnoticed, 'substitution'? Did not the offerer say in effect, by that act, 'This is I? This animal life shall die, as I ought to die. It shall go up as a sweet savour to Jehovah, as my being should.'