Though, in one sense, this is done by God, through that same eternal
This personal dealing with the sacrifice, this putting the hand on the head of the ram of consecration, as it was about to be slain, is the first part of the great transaction; and it is that part which represents the forgiveness of the individual thus personated by Aaron and his sons. Thus, the beginning of the consecration is forgiveness,— forgiveness through death,—the death of one selected by God to bear his sins. There can be no consecration without forgiveness; and, upon forgiveness, consecration follows forthwith, being, in fact, a continuation of the sacrificial process through which the forgiveness is obtained.
This sacrificial process is very fully given us here. There is, first, the selection of the victim. There is, secondly, the transfer of the sinner's sin to this selected victim. There is, thirdly, the death of the victim. There is, fourthly, the transfer of its death to the sinner, by putting the blood upon him. There is, fifthly, the sinner's new life after this has been gone through. There is, lastly, his entire consecration to God in consequence of his whole man having thus died and risen.
1. The selection of the victim.—As, in all cases, the lamb or goat, on these great public occasions, was to be chosen by Moses, so was our great Sacrifice chosen by God. "Behold my servant whom I have chosen," is God's message to us concerning him; and again, he says, "I have exalted one chosen out of the people;" and, in the New Testament, he is called "the Christ, the chosen of God" (Luke 23:35). The great sacrifice, the propitiation for our sins, the lamb for the burnt-offering, is entirely of God's selection. And in this of itself, we have the blessed assurance of its suitableness and perfection.
2. There is the transfer of the sinner's sin to this selected, victim.— Though, in one sense, this is done by God, through that same eternal purpose by which the victim was selected; yet, in another sense, and as a thing brought about, or becoming a fact, in time, it is the sinner that does this, when he accepts the sacrifice, and, putting his hand upon it, confesses his sin over it. Then the actual transfer takes place; for, up till that moment, the sin had been lying on the sinner. It is