Leviticus chapter 04

THE SIN OFFERING OF IGNORANCE

Our attention now is turned from the sweet savour offerings to the Sin-offering. The importance of this break is shown by the introductory words: "And Yahweh spake unto Moses, saying" (v.1). This is the first occurrence of these words since the beginning of Leviticus, indicating a break in the instructions. Things to be noted in regard to the Sin-offering are: 

• Yahweh's intolerance of sin; 
• His righteousness in demanding an acknowledgment of it, even though it be committed unwittingly, in ignorance; 
• His merciful provision for sinners; 
• His careful assessment of degrees of sin and responsibility; 
• The need of knowledge so that sin might not be committed in ignorance; 
• The recognition of Divine goodness through thanksgiving for forgiveness received. 

The chapter before us gives the general rules relating to a Sin-offering, whilst the priestly rules in regard to it are given in Ch. 6:24-30.

a. Introduction — vv. 1-2

This is the first time in Scripture that reference is made to a Sin-offering, there­fore the subject is given specific intro­duction.

VERSE 1

"And Yahweh spake unto Moses, saying"—Whilst Burnt-offerings and Peace-offerings are referred to in Genesis before the Law, there is no reference to Sin-offerings as such. However, the Law re-vealedthe act of sin in its true light, so that Sin (human nature) was revealed as being "exceeding sinful" (Rom. 7:13). "Death reigned from Adam to Moses, even over them that had not sinned after the simili­tude of Adam's sin" (Rom. 5: 14), that is, over those who had no violated a specitic commandment of God. But now, Yahweh was about to reveal His purpose in a speci­fic Law, and because Sin was revealed thereby in its true light, a specific Sin-offering was defined.

"Speak unto the children of Israel, say­ing, 'If a soul shall sin'" — There are several different words rendered "sin". Here the word is chata, and signifies to "miss the mark". An illustration of Ihe meaning of the word is supplied in Judges 20:16: "Ever one could sling stones at an hair breadth, and not miss' (chaia). See notes Gen. 13:13.

"Through ignorance against any of the commandments of Yahweh concerning things which ought not to be done, and shalt do against any of them" — At first sight it seems to be incongruous thai a person should be held responsible for something he had done, unwittingly, in ignorance. Brother Roberts, in The Law of Moses (p. 240) considers this problem: "The question has been asked. Why should a sin of ignorance require atone­ment? I have indeed known of a stout revolt against the whole doctrine of sins of ignorance, and a disposition to reject Moses on the ground of (hem. This is not reasonable. If it had been a case of pun­ishing a man for unconscious transgress­ion, there might be some difficulty ex­perienced. But it is not a case of that sort, but of the reverse son, namely, of pro­viding a way of escape from a false po­sition. A false position is a false position, whether known or not. Reason must re­cognise this: if the will of God be that certain things be not done, then the man who does them does things that are displeasing, whether he know it or not. His ignorance does not make a displeasing thing pleasing, though it will modify the light in which he may be regarded as an unintentional offender. A presumptuous doing of it — a doing of it in the full knowledge of what he is doing, and with the full intention that his act shall be an act of enmity as hurtful as he can make it, ensures condign punishment, as we have seen. But a doing of it in ignorance that he is doing wrong is mercifully treated: provision is made for rectification or justification. A sin-offering is required. The sin is not ignored, for sin there has been, though ignorant sin, for sin is the breaking ofthe law of God in any matter.

"But even a sin-offering is not exacted till knowledge makes the sinner aware of his sin. It is 'when the sin which he hath sinned come to his knowledge' that a sin-offering is to be brought (Lev. 4:23). Then 'the priest shall make an atonement for him as concerning his sin: and it shall be forgiven him' (v.26)."

A case in point, illustrative of this com­ment, is that of Paul's, He told Timothy, "I obtained mercy, because I did it ignor-antly in unbelief (1 Tim. 1:13). What did he do ignorantly in unbelief? He impri­soned and put to death people whose sole offence was an attempt to live before God in accordance with His will. Before Paul's conversion he acted in such a way as (o afterwards recognise that he was "a blasphemer, a persecutor, and in­jurious". Should not proper restitution be made for these things? Paul saw the perfect justice of God demanding that he do so, and everybody who is right-mind­ed will respect the requirements of the Law. Ignorance does not provide im­munity from law in normal relationships: why should it do so in divine? It is a person's responsibility to learn what is required of him in that regard. A stranger to a country, or a state, is not immune from the law relating to a speed limit, although he may plead extenuating causes for breaking a law of which he is ignorant. Thus there is not only justice, but full wisdom and mercy in the require­ments of Yahweh.

The Hebrew word rendered "through ignorance" is bishegagah, and signifies "through want of consideration" and therefore "inadvertent transgression" (see Strong's Concordance). It is from a root signifying "to stray", and is rendered by the R.V. as sin unwittingly, or as supplied by the margin: through error. The word suggests the natural tendency of the flesh to stray and to fail, in contrast to the wilful despising of God's law. It occurs in Gen. 6:3 which reads in the Hebrew: "in their erring {beshaggim) he (i.e. man) is flesh". Yanweh. recognising the tenden­cy of flesh to wander from the path of righteousness, gave man the opportunity to repent, and made provision for the forgiveness of sin.

Therefore, in the Sin-offering, the Law took cognisance of the fallen condition of human nature and the universal trans­gression which results from it (see Mark 7:20). It legislated against sin done un­wittingly in such a way as to teach that such sin is related to human nature: and that behind all conscious acts of trans­gression there are natural or involuntary movements, or propensities, described as the "lusts of the flesh" of which the in­dividual is hardly conscious: hut for which, nevertheless, he is held responsi­ble if he falls through them. Even thought must be controlled (2 Cor. 1(1:5: Malt. 5:28: Prov. 24:9).

The greatest failure, in fact, was that sins were done in ignorance (Lev 5:17). for a worshipper, by daily application to the Law, should have ever been alerted Id such. Hecause ignorance of divine law itself was a sin. Ihe most heinous offender was the priest, for his "lips should keep knowledge" (Mal. 2:5-7), and he should have known when sin was commuted.For him lo sin without being conscious of it was sin indeed! 

The most common word for sin. we have noted, signifies to miss the murk. This can be done through "swerving" from the way of right (or through lack of strength causing the offender to fall short of The glory of God (Heb. 12:15). or failing to rest from the works of the flesh Heb. 4:1) In that regard. Proverbs 8:35-36 has a significant statement. It speaks of one "that sinneth against Me", which Rotherham renders as: "He that misses Me", that is. fails to manifest the Divine like­ness. This rendition contrasts with the statement of v. 35: "He that findeth Me".

To summarise: the Sin-offering dealt first with Sin the root (human nature), and then sin the fruit transgression) To plead ignorance of having committed sin. did not absolve from responsibility, but actually added to the extent of guilt, for none should be in ignorance of sin. nor seek to justify it on that basis (Lev. 5:17). And now a difference between the Burnt-and-Peace-offerings, and that of the Sin-offering must be stressed. The former when offered by individuals were purely voluntary: no special occasions be­ing prescribed. Not so the Sin-offering. It is plainly laid down that he who becomes conscious that he has committed a sin must brine his Sin-offering. In the further rules, outlined in Numbers 15:22-32, the kinds of sin for which the Sin-offerings were accepted are contrasted with those which cut off the sinner from among his people. Those who "err" through the tendency of the flesh to stray (Num. 15:22) are contrasted with those who "doeth ought presumptuously" (v. 30). The two types of sin are distinguished in the language of Scripture as sin "through ignorance' and "presumptuous sin". For the "presumptuous sinner" who "sinned with a high hand" and thus was obstinate in despising Yahwehs law. there was no mercy (Num. 15:30-31; Heb. 10:26-29). Such rebels were "cut off from among His people": disfellowshipped. or alienated from the divine covenant (Exod. 31.14: Lev. 7:20; Matt. 12:11 1 John 5:16).

Sin of ignorance included those of omission and comission caused through the weakness of the flesh. They included breaches of the Law committed in ignor­ance, or ceremonial defilement imposed by the Law to teach the lesson of Atone­ment. By the various sacrifices demand­ed, the Law took notice of degrees of responsibility.

b. For The Priest — vv.3-12

The seriousness of guilt varied with the status of the sinner. The failing of a priest was treated as more serious than that of a ruler, or a commoner. As a representative of the people to Yahweh, his sin reflected adversely upon the nation as a whole, and therefore it was required that his offering for sin be greater man that of others.

VERSE 3

"If the priest that is anointed"—That is the High Priest, (see Lev. 8:12; 16:32).

"Do sin according to the sin of the people"—In Hebrew there are two dif­ferent words translated "sin" in this state­ment The first is chatta "to miss the mark": and the second hashmah. "guilt '.

Accordingly, the R.V. renders the state­ment: "lf the anointed priest shall sin so as to bring guilt on the people". Because the High priest represented the people, his sin would be accounted as a sin of the nation, bringing guilt upon it.

"Lei him bring for his sin, which he hath sinned a young bullock" — Here the word is different to that rendered "bullock" in Lev. 1:5. It is the Hebrew word par, derived from a root signifying "to break forth in strength". The use of such in sacrifice implies that personal strength should be given over to Yahweh's use. It will be noted that a similar offering was made for a national sin (v. 14). indicating that the High Priest was representative of the nation. The size of the animal thus offered (ct. with v. 23) was in accordance with the enormity of the offence. The High Priest was con­sidered more guilty if he sinned than a lesser personality: hence the size of his offering. As W. F. Barling notes in Law and Grace: "The persons specified as of­ferers under the law of the Sin Offering were arranged in descending order of theocratic rank, and correspondingly the offerings prescribed for them were ar­ranged in descending order of value."

"Without blemish unto Yahweh for a sin offering" — The instruction that the sin offering was to be without blemish contrasted sharply with the state of the offerer who was conscious of sins com­mitted, and therefore, of blemishes in his character. The offering constituted both a representation and an ideal. So it is with Christ as our sin offering. He represents those he died to save in that he possessed their nature: he is also their ideal, for they are to strive to be as he was (1 Pet. 2:21-24).

VERSE 4

"And he shall bring the bullock unto the door of the tabernacle of the congre­gation before Yahweh" — As the sin had been committed "before Yahweh", so the offering is taken to that place.

"And shall lay his hand upon the bullock's head" — Thus identifying him­self with it, and publicly confessing to sin. This which would be humiliating to the High Priest. See Lev. 5:5; and notes at Lev. 1:4.

VERSE 5

"And the priest that is anointed shall take of the bullocks blood"—Blood shed in sacrifice denoted a dedicated life (Lev. 17:11), and figuratively expressed the ideal set forth by the offering.

"And bring it to the tabernacle or the congregation"—In the case of the normal Burnt-offering, the blood was brought to the "door of the tabernacle" (Lev. 1:5), but in relation to the sin of the High Priest, it is taken within the tabernacle itself, into the holy place. Why? Because, as the Priest ministered in the Holy Place, his sin was treated as having been com­mitted there. Figuratively, his life was spent in the Holy Place, and this was now dramatically brought home to him, together with the enormity of his offence.

VERSE 6

"And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Yahweh"—The number "seven" drew attention to the covenant and its terms.

"Before the vail of the sanctuary" — As he looked towards the veil, and ob­served its colours and the cherubim thereon, he was reminded of the holy calling to which he had been called, and how he should in life manifest the quali­ties of Yahweh. He was reminded, too, that the flesh stood as a barrier to the attainment of his hope (the Most Holy — see Heb. 10.19-20). Thus there was brought home to him what he should be (the colours being those of God manifest­ation), and what he could attain unto (the divine nature as indicated in the Most Holy).

VERSE 7

"And the priest shall put some of the blood upon the horns of the altar of sweet incense before Yahweh, which is in the tabernacle of the congregation" — The horns of the golden altar of incense were extended upwards towards heaven, sug­gesting the attitude of prayer. See notes Exod. 30:1-10.

"And shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation" — The reference to the altar as the altar of Burnt offering implies that the life of the offerer must now be given in dedication. The blood was poured at the foot of the altar to represent that the offerer sacrificed his fleshly desires, and was prepared to give his life in dedication to Yahweh. See notes on Exod. 26:1.

VERSE 8

"And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards" — See Note Lev. 3:3. The offering of the fat (stored energy) at a time when the offerer was conscious of sins committed, was virtually a promise that he would give his strength in future to performing the will of God. The fat thus offered ascended as a "sweet savour unto Yahweh" (v.31).

VERSE 9

See Note Lev. 3:4.

VERSE 10

"As it was taken off from the bullock of the sacrifice of peace offerings" — See Notes Lev. 3:3-5.

"And the priest shall burn them upon the altar of the burnt offering" — To "burn" them upon the altar, was to turn them into fragrant smoke, as the Hebrew qaiar denotes. The expression related to the fat and the inward parts of the sin offering, but not to the flesh which was consumed (see v. 12 where a different word is used). As the Sin-offering point­ed forward to Christ, those inward parts of the animal that were turned into fra­grant smoke, symbolised the strength and inward qualities of Christ. Whilst his flesh was identical to that of all mankind, his character was divine.

VERSE 11

"And the skin or the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung" — That is. the whole of the residue of the animal apan from that offered on the altar. Comment­ing on this, W. F. Barling in Law And Grace says: "The burning was in fact a token of appropriation and acceptance by God. That is why, when the idea of con­sumption in the sense of destruction was paramount ... an altogether different verb was used from that reserved for the building of the Altar, in order to draw specific attention to the fact that a dif­ferent sense was intended.

VERSE 12

"Even the whole bullock shall he carry forth without the camp" — This figura­tively taught that the real bearing away of sin was beyond the power of the Law (see Heb. 13:11).

"Into a clean place where the ashes are poured out" — This clean place is re­ferred to in Lev. 6:11. The remnant of the animal was conveyed to such a place that the flesh might be entirely consumed. The antitype was wonderfully fulfilled at the death of the Lord. Having given his strength, and his inward qualities of character unto the Father, the flesh that remained was conveyed into a "clean place", to a tomb "wherein was never man yet laid" (John 19:41). See also Heb 9:11-15.

"And burn him on the wood with fire" — Here the verb rendered "burn" is saraph. "to consume by burning", and is used in contrast to qaiar "to turn into fragrant smoke", as previously used in Leviticus. The verb denotes complete consumption. The antitype is clear. The remains of the Lord were conveyed to the sepulchre of Joseph, which was a "clean" place, inasmuch as it had not been used lo that point of time: and there the pro­cess of complete change took place. He arose from the dead unto life eternal, and in doing so, there was the complete con­sumption of the flesh, and its change to spirit nature.

"Where the ashes are poured out shall he be burnt" — Here the same word is used. Thus the rest of the carcase of the victim was consumed by fire "outside the camp" (Heb. 13:11). The priests could not eat of the flesh of this victim, or of that offered for the sin of the congrega­tion, as they ate of other Sin-offerings (Lev. 6:26: |'<): I7- IH). because they were in those cases in the position of offerers, benefiting from (heir offering, that is through their sin. This is true of the anti­type. Christ's death was an element in his own salvation as well as of the salvation of those he came to save (Phil. 2:5-9). Though he committed no sin, Hebrews 13:20 shows that in perfect divine justice, he benefited from his death, "having ob­tained eternal redemption" (Heb. 9:12).

c. For The Congregation — vv. 15—21

The Sin-offering for the congregation was similar to that for the priests. The seriousness of the guilt was considered greater than if a ruler or a commoner transgressed.

VKRSK 13

"And if the whole congregation of Is­rael sin through ignorance" — The word for "congregation" in this place is edah. signifying witness" The congregation as a whole should witness to the Truth by always maintaining its principles. However, it was possible for the nation as such lo sin through ignorance. When the fact became known, reconciliation by expiation must be sought.

"And the thing he hid from the eyes of the assembly" — The "eyes" of the as­semble are us leaders. The word "assembly " is qahal. the Hebrew equivalent of ecclesia.

"And they have done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty" — Cases of this sort are recorded. See Josh. 9:14; 1 Sam. 14:32.

VERSE 14

"When the sin, which they have sinned against it, is known" — It then remained no longer a sin of ignorance.

"Then the congregation" — Hebrew qahal. evidently a representative section of the whole nation, convened for that purpose.

"Shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation" — The offering for the congregation is similar to that for the priest, because the nation was considered a "priestly" nation (Exod. 19:6). a wit­nessing community (hence the use of the word edah), and as such should exercise the greatest care in national decisions: for the decisions and decrees of the nation could affect others in a wrong way, as could uneodlv action on the part of priests. The term 'congregation" in this place is mowade. and signifies "set lime".

VERSE 15

"And the elders of the congregation" —The word congregation is edah, "wit­ness" indicating that Israel as a nation was called to witness to holiness.

"Shall lay their hands upon the head of the bullock before Yahweh: and the bullock shall be killed before Yahweh" — As representative of the nation, they shall identify themselves with the sin of­fering. See Note Lev 1:4. The statement that this was to be done "before Yahweh" is an important addition to the in­structions regarding sinning priests, and sinning congregations, which does not oc­cur in the case of a commoner sinning. Hence there seems to have been a greater public acknowledgement of sin. the more prominent the sinner, teaching that they should give an example of Godly living. The fact that this provision is excluded for sinning commoners suggests a declin­ing emphasis in the sacrifice.

VERSE 16

"And the priest that is anointed shall bring of the bullock's blood to the taber­nacle of the congregation" — As the nation representatively in the Holy Place, being called lo holiness (Lev. 19:2). so the Blood of the Sin-offering was taken inside the Tabernacle as described.

VERSES 17 to 21

These instructions are a repetition of those given in regard to the priest (vv. 6-12). The words are added: "And the priest shall make an atonement for them, and it shall be forgiven them" (v.20). This applies both to the sinning priest, as to the sinning congregation.

"Forgiven him" — With the constant teaching of the Law, sins of ignorance should have been comparatively rare. Notice the emphasis upon forgiveness, and contrast it with the provision of the Burnt-offering There the word used is accepted (Lev. 1:4). Here it is forgiveness.

How do those words apply to Christ, as he is involved in the antiypical applica­tion of the law? He had no sins to atone for, but he was in need of redemption from mortality, as much as any of those whom he came lo save. His death was an element to that end. By rendering obedi­ence "even unto the death of the cross", he was raised from the, dead and given eternal life (Heb. 13:20; Phil. 2:8-9) and so was "clothed upon, that mortality might be swallowed up of life" (2 Cor. 5:4). The word "atonement" in its He­brew connotation signifies "to cover", and therefore has application to Christ, as well as to others who in addition to the need of physical redemption from mortality, also required the forgiveness of actual sins committed.

d. For A Ruler — vv. 22-26

There are certain significant variations in the Sin-offering for the Ruler, indicat­ing that the offence was considered worse when committed by a priest or the congre­gation as a whole.

VERSE 22

"When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of Yahweh his God concerning things which should not be done, and is guilty"—The recognition of guilt shows that knowledge of his sin had Been brought home to him.

VERSE 23

"Or if his sin, wherein he hath sinned, come lo his knowledge; he shall bring his offering, a kid of the goats, male without blemish" — The Hebrew word for "goats" is ezim from a root signifying "to harden", and so implying the wayward­ness of flesh. In offering it, the ruler ack­nowledged his own waywardness. But he brought a "kid of ihe goats", that is a goat whose waywardness was not fully developed. This, like ihe bullock, point­ed forward to the Lord, who was of our nature, who possessed "sin in the flesh" but did not permit it lo develop. He was "a male without blemish"

VERSE 24

"And he shall lay his hand upon the head of the goal, and kill it in the place where they kill the Burnt offering before Yahweh: it is a sin offering" — See Notes v. 4.

VERSE 25

"And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering" — The action of the priest in placing some of the blood of the offering on the horns of the altar of Burnt-offering is in contrast to his action when treating wirth the Sin-offering for either the priest or the congregation. On those occasions, he took Ihe blood and smeared it on the horns of the altar of incense (w. 7, 18). Why the difference? The action repre­sented that the sin to be expiated had relationship to the altars referred to. The priest was permitted into the holy place, and through him. the congregation as a whole (a priestly community) likewise found itself there. Hence, any sin com­mitted, was considered to have violated the position of privilege granted to such. On ihe other hand, the limit of penetra­tion into holy things on the part of a ruler, was the court outside of the Taber­nacle, and hence the sin of a ruler was considered as reflecting on his privileged position in that regard. In Law And Grace, W. F. Barling points out that "The blood of the Sin Offering which could be eaten proceeded no further than the Court that division of the Sanctuary which typified Israel as seeking reconci­liation: while the bullock whose blood made reconciliation in the Holy Place — that division of the Tabernacle which typified Israel enjoying fellowship with God — symbolised an atoning offering which was in reality distinct from the Mosaic system since it was burnt outside the Camp (and so fell outside that sys­tem)."

As the blood of the ruler's Sin-offering was not taken into the Tabernacle, he was dependent upon the priest for media-tion. Therefore, the flesh of his offering, as distinct from that offered for the priest himself, or for the congregation, was not bumed without the camp, but eaten by the priests in the court ot the Tabernacle (Lev. 6:26).

VERSE 26

"And he shall burn all his fat upon the altar; as the Fat of the sacrifice of peace offerings"—This means that the fat and the kidneys etc. would be offered, though they are not here specifically stated (See Exod. 29:13; Lev. 3:3-5).

"And the priest shall make an atone­ment for him as concerning his sin, and it shall be forgiven him" — See note v. 20.

e. For The Common People — vv. 27-34

A sacrifice of lesser value was permitted the common people.

VERSE 27

"And if any one of the common people sin through ignorance, while he doeth somewhat against any of the command­ments of the Lord concerning things which ought not to be done, and be guilty" — The words "common people" are translated from the Hebrew nephesh. "soul" or "person".

VERSE 28

"Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned" — A ruler had to bring a male offering; but a commoner was instructed to bring a female. Hence an offering of lesser value in the eyes of the Law was offered; in other words, the enormity of the sin was not so great as when a ruler, the congregation, or a priest should sin. The reason being, that when a sin was committed by the former, both the office and the person were disgraced by so do­ing (see 2 Sam. 12:9,14).

In the case of the commoner, the ritual was the same as that for a ruler, except that a female goat was offered instead of a male. This emphasised the principle of subjection such as Paul outlines in 1 Tim. 2:11. It also was a reminder of the facts outlined by the Apostle in w. 13-15, wherein he shows that whilst Eve was first in the transgression, the second Eve (the bride of Christ 2 Cor. 11:3) shall be saved through the childbearing of the Son of God.

VERSES 29-31

These verses are a repetition of vv. 24-26 for which see Notes.

VERSE 32

"And if he bring a lamb for a sin offer­ing, he shall bring it a female without blemish"—This is a further concession granted the commoner. He was permit­ted to present either a sheep or a goat according to his convenience: but in either case it must be a female. However, for a Sin-offering, a goal was preferred, in order, doubtless, to express the prin­ciple of waywardness. The word rendered lamb implies an animal at the age of assertiveness. again emphasising the prin­ciples of sin in the flesh.

VERSE 33-35

These verses repeat the instructions of vv. 24-26.

The Sin Offering As A Type (cp. Heb. 7:27)

Before completing this chapter, let us review the instructions, and see how they typify the Lord as our Sin offering

A young bullock (v.3) — Christ com­menced his ministry at 30 years of age: at full virility.

Without blemish (v.3) — See Heb. 4:15.

Before Yahweh (v.4) — See John 17:4.

Blood sprinkled seven times in the holy (v.6) — Covenant confirmed (Rom. 15:8; Heb  10:14-18).

Blood placed on the horns of the in­cense altar (prayer, v. 7) — cp. Heb. 5:7; 10:19

Blood at the altar of burnt offering (v. 7) — ministering for others — Rev.6:9.

Fat and inwards burnt on the altar (vv. 8-10); — complete inwards dedication — John 8:29.

Flesh etc. taken without the camp (vv. 11-12) — Atonement effected beyond the law demonstrating that the Law could not consume flesh — Heb. 13:10.

Placed in a clean place (v. 12) — See John 19:41.

Where are found the ashes of the burnt offering (v. 12) — all  that remained of Christ's dedicated life: the flesh.