When we say that Jesus was a sacrifice, we often qualify it by saying he was a sacrifice for sins. But there are actually 5 major types of sacrifices in Leviticus 1-5. So which kind was Jesus?
The sacrifices in Leviticus 1-5
Our first clue lies in the fact that sin is not mentioned in Leviticus 1-3. The first three chapters of Leviticus discuss sacrifices without addressing sin, implying that these sacrifices are not given for that purpose. The Hebrew terms used for these three sacrifices are עֹלָה, usually translated ‘burnt offering’ or ‘whole offering’ , מִנְחָה, usually translated ‘grain offering’ or ‘cereal offering’, and שְׁלָמִים, usually translated ‘peace offering’ or ‘fellowship offering.’ These are three significant sacrifices, but their lack of explicit connection with sin suggests they are not offered for that purpose.
It is not until Leviticus 4 that we encounter an offering made for sin. It is called the חַטָּאת in Hebrew, often translated as ‘sin offering’ or ‘purification offering.’ This word also happens to be the word for sin itself. This is clear in Leviticus 4:3, where both the word ‘sin’ and ‘sin offering’ are translated from the same Hebrew word חַטָּאת. In the Septuagint, the Greek translation of the Hebrew Bible, the same Greek word, ἁμαρτία, is used for both. This will be important for us when we examine the New Testament. So, is Jesus a ἁμαρτία, a ‘sin offering’ or ‘purification offering?’ He certainly could be, but let’s first look at Leviticus 5:14-6:7 to see the other offering given for sin.
The offering described in Leviticus 5:14-6:7 is also given because of sin and is called אָשָׁם, usually translated ‘guilt offering.’ This offering is not only about offering something to God but also making restitution to one’s fellow Israelite who has been wronged. We see this in Leviticus 6:5, where the Israelites are required to add a fifth to whatever they wrongly took from someone else. Since Jesus’ sacrifice is not about restitution in this way, it is unlikely that his sacrifice would have been considered an אָשָׁם or ‘guilt offering.’
The purification offering
This leaves us with the fourth offering, which is the ‘sin offering’ or ‘purification offering.’ Why the two quite different translations? The חַטָּאת sacrifice was indeed given after a sin was committed, connecting it to sin itself. However, it was also given at other times when no sin was committed. For example, the same sacrifice is given in Leviticus 8-9 to ordain the priests. In this ceremony, the chattat sacrifice has its normal function: blood is used to purify the sanctuary before the priests can enter it. This is why it has been called a ‘purification offering,’ and indeed, this is probably the best understanding of it. However, its connection to sin cannot be forgotten. The very same word used for ‘sin’ is also used for the offering itself. Sin pollutes and requires purification. Other things may also require purification, but arguably, without sin, there would be no need for purification. Thus, a purification offering does purify, but it specifically purifies from sin.
Jesus as purification offering in Hebrews
So what evidence do we have that Jesus is a purification offering? Is he ever called that? He is, indeed. Hebrews 9:12 states that Jesus brings his own blood into the holy of holies to purify it. This parallels the ritual of the Day of Atonement in Leviticus 16. What sacrifice is brought into the holy of holies on the Day of Atonement? The purification offering, or the ἁμαρτία in Greek. The fact that Hebrews describes Jesus’ blood as the blood brought into the holy of holies leads us to conclude that the author of Hebrews thought of Jesus as a purification offering.
Jesus as purification offering in Romans and 2 Corinthians
Are there other texts that support Jesus as a purification offering? Two other texts do seem to call Jesus a ἁμαρτία. One is 2 Corinthians 5:21, which states that God made him who knew no sin (ἁμαρτία) to become a sin offering (ἁμαρτία) for us. Most translations say that Jesus became sin for us, not a sin offering, but remember that the two Greek words are identical. In the context of Jesus being offered up as a sacrifice, it makes far more sense to interpret this verse as saying that Jesus became a sin offering. It also clearly alludes to Leviticus 4:3. Whereas others commit a ἁμαρτία (sin) and then offer a ἁμαρτία (purification offering for sin), Jesus never committed a ἁμαρτία (sin) but offers himself as a ἁμαρτία (purification offering for sin).
The final text is Romans 8:3, where we read that God gave up his own son in the likeness of the flesh of a ἁμαρτία for sin (ἁμαρτία). Again, many Bible translations render ἁμαρτία in this passage as a description of the flesh, as in ‘the likeness of sinful flesh.’ However, the word ἁμαρτία is not an adjective here, and in the context of Jesus being a sacrifice and cleansing his people of sin, it is best understood as a ‘purification offering.’
Conclusion
So what kind of sacrifice was Jesus? He was a purification offering given for sin. In Leviticus, this sacrifice was made for the purification of the tabernacle from the sins of the people. How does this translate to the New Testament? In each of the passages cited, the blood of Jesus cleanses believers from their sinfulness, making them more righteous. This is not necessarily the only function of Jesus’ sacrifice, but it is the one highlighted in Romans 8:1-4, 2 Corinthians 5:17-21, and Hebrews 9:10-13. To riff of Paul’s statement in Romans, Jesus as purification offering gives believers the power to obey the righteous requirements of the law as they walk by the Spirit.
