the fat of other clean beasts they might eat. And this offering of the fat, seems to denote our serving God with the best that we have; which yet is not acceptable, but by virtue of the blood of Christ, as the fat was to be burned in the burnt offering, or sacrifice of atonement. 35. Of the kind of these shelamim were the offerings among the heathen, which they sacrificed either upon any great undertaking which they called odia, in a way of vow, or upon any success. So Cyrus Minor, Xenophon, and Arianus in their expeditions, sacrificed, sacrificia votiva; and the latter sort were in an especial manner provided for in the Pontifical law, as it is reported by Festus. Cujus auspicio classe procincta opima spolia capiuntur, Jovi feritrio darier oportet, et bovem cadito qui cæpit æris ducenta. Secunda spolia in Martis aram in campo, solitaurilia utra voluerit cædito. Tertia spolia Juno Quirino agnum marem cadito, centum qui caperit ex ære dato. § 36. The next sort of sacrifice was the non, chataath or sin-offering, whose laws and rites are described, Lev. iv. This sacrifice is not expressly called a corban, or a gift, it being wholly a debt, to be paid for expiation and atonement; but being brought nigh unto God, it partook in general of the nature of the ap, Corbanim. It was of the wx, fireings, or fireofferings expressly, ver. 12. because of the burning of the fat on the altar; and of course it belonged to the 2, or slain sacrifices. And also it was of the wp p, or most holy things from its institution and signification. The name of it is son, Chataath, that is, sin. "He shall do to the bullock, as he did," onto the bullock of the sin;" that is, of the sin offering, Lev. iv. 20. So Ezek. xlv. 1. "The priest shall take on, of the blood of the sin ;" that is, the sin-offering. No Chata in kal is to sin, to offend, to err from the way, to contract the guilt of sin. Hence, Chataim, are men given up to sin, and wandering in its ways, Psal. i. 1. In Pihel it hath a contrary signification; namely, to purge, to expiate, to cleanse, to make atonement, to undergo penalty, to make satisfaction, Gen. xxxi. 39. "That which was torn," saith Jacob to Laban, "I brought it not to thee," , achatennah, I answered for it; I paid for it, I suffered the loss of it. See Exod. xxix. 36. Numb. xix. 19. Levit. vi. 26. According to this signification of Non, and son is used to denote an offering for sin; that whereby sin is expiated, pardon of it is procured, atonement is made: so David prays, Psal. li. 7. Nonn, thou shalt purge me with hysop, as Numb. xix. 19. that is, clear me, free me, as by an offering for sin. this kind of expression, our apostle retains, not only when he And cites from the Old Testament, as Heb. x. 6. iλоxxvтwμαтα xxι *guagτias, burnt-offerings, and for sin, that is, un, sinoffering; but also where he makes application of it to the Lord Christ and his sacrifice, which was typified thereby, Rom. viii. 3. "God sent his Son in the likeness of sinful flesh," and gi agrias, that is, ND," an offering for sin," a sin-offering, as the word should have been translated. And 2 Cor. v. 21. Him who knew no sin, ύπερ ήμων άμαρτίαν εποίησε, he made sin, On a sin-offering for us. § 37. The general cause of this sacrifice was sin committed , Lev. iv. 2. say we through ignorance. So the LXX. Saya; and the vulgar Latin, per ignorantiam; through ignorance. Some old copies of the Greek have axxoias; not voluntarily; not wilfully; for it had respect to all such sins, as were not committed so isows, willingly, wilfully, presumptuously, as that there was no sacrifice appointed for them, the covenant being disannulled by them, Heb. x. 26. And there is no sin whatever, that is between this aw, this sin of ignorance, or error, and sin committed 72, with an high hand, or presumptuously. See expressly, Numb. xv. 28-30. Hence this on, this sin-offering was the great sacrifice of the solemn day of expiation, Lev. xvi. whereby atonement was made," For all the uncleanness of the children of Israel, and because of their transgressions in all their sins," ver. 16. And upon the head of the live goat, which was a part of the sin-offering on that day, there was confessed and laid, all the iniquities of the children of Israel, and all their transgressions, in all their sins, ver. 27. That is all iniquities not disannulling the covenant, which had sydixov Domodoriav, a revenging recompence allotted unto them, Heb. ii. 2. And accordingly those words are to be interpreted where the cause of this sacrifice is expressed, Lev. iv. 2." If a soul sin a, by error, ignorance, imprudently against any of the commandments of the Lord, as it ought not to do, and shall do against any of them." And an instance is given in him who killed his neighbour without propense malice, Deut. ix. 4. Any sin is there intended into which men fall by error, ignorance, imprudence, incogitancy, temptation, violence of affections, and the like. For such was this sacrifice instituted. And that which it typically represented is expressed, 1 John ii. 1, 2. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins;" namely, in the room of, and as represented by the sin-offering of old, whereby atonement and propitiation was typically made for sin. Only there was this difference, that whereas the law of Moses was appointed to be the rule of the political government of the people, wherein many sins, such as adultery and murder were to be punished with death, and the sinner was to be cut off, there was in such cases no sacrifices appointed, nor admitted; but in the sacrifice of Christ there is no exception made of any sin, in those that repent, believe and forsake their sins; particularly, not of those which were excepted in the law of Moses, Acts xiii. 39. So that as the sin-offering was provided for all sin that disannulled not the covenant made at Horeb, which allowed no life nor interest in its blessings to murderers, adulterers, blasphemers, and the like, in the typical land; so the sacrifice of Christ is extended to all sinners who transgress not the terms and tenor of the new covenant, for whom no place is allowed either in the church here, or heaven hereafter. § 38. Of the matter of this offering, see Lev. iv. 2. As it differed very little from the matter of the burnt-offering, I shall not particularly insist upon it. As to the persons that were to bring this offering, there is a general distribution of them in the text comprehensive of all sorts of persons whatever. For it is applied to Ist, The priest; 2d, The whole congregation jointly; 34, The ruler; and 4th, To any of the people of the land; so that none were excluded from the privilege and benefit of this sacrifice. § 39. The first person mentioned, is the anointed priest, Chap. iv. 3. that is, say the Jews generally, and our expositors also, the high priest, Aaron and his sons that ministered in his room in their succession; for those only, say they, were anointed. But this seems not to be the truth. For if the high priest alone be intended, there is no provision made for any other priest to have an interest in this sin-offering. For the priests are not comprised in any other class of the distribution of characters before mentioned, particularly not in that in which with any colour they might be looked for, namely, the 3787, ver. 27. The people of the land, that is, the common people, from whom the priests were always distinguished. Any priest therefore is intended; and , anointed, is no more but dedicated, separated to the office of the priesthood, or it respects that original anointing which they all had in their forefathers the sons of Aaron, when they were first set apart to God: Ezod. xxiv. The case of the priest wherein this sacrifice was allowed him, is expressed in the same place, with words somewhat ambi according to the ; וחטא לאשמת העם guous : if if sin of the people,' so we; Castalio renders the dos inunctus deliquerit in noxiam populi, if the passage, si Saceranointed priest so sin, as to bring guilt upon, or damage unto the people.' As Achan did, and David also. Vulg. Lat. delinquere faciens popu lum; causing the people to sin; which is another sense of the words. And this sense the Jews generally embrace. For they apply this sinning of the anointed priest, to his teaching the people amiss; causing them to err thereby, so Aben Ezra, and others on the place, who are followed by many of ours. But if this be so, the priest was not allowed the benefit of this sacrifice of the sin-offering, for any sin of his own, but only when he caused the people to sin also, which would render his condition worse than theirs, and is contrary to that of our apostle; that the priest was to offer for his own sins, and then for the sins of the people. I would there, in s take for and render it with our translators, according to; when he sinned as another man of the people; their place and office, not freeing them from the common sins of other men. And so our apostle seems to expound this place; Heb. v. 2, 3. The priests of the law were compassed with infirmities, and by reason thereof, had need to offer sin-offerings for their own sin, as well as for the sins of the people; seeing he also sinned , according to the sin of the people. But it is otherwise now, saith he, with the people of God, Ch. vii. 26, 27. Our High Priest being holy, harmless, undefiled, and separate from sinners, that is, not sinning according to the sins of the people, as the priests did of old. § 40. Secondly, The whole congregation jointly had an interest in this sacrifice, when any such sin was committed as might reflect guilt upon it, Lev. iv. 13. For the observance of the law being committed in an especial manner to the whole congregation, there were many transgressions in the guilt of which the whole body of it might be involved. Thirdly, the ruler (or rulers) had this privilege also, Lev. iv. 22. with respect, as appears by this peculiar institution, to his miscarriages in his office, God graciously providing a relief against the sins of men in their several conditions, that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people, when called to it. Fourthly, Any one of the common people had the same liberty, and were obliged to the same duty, Lev. iv. 27. And this distribution of the people, as to their interest in this sin-offering, comprising them all of all ranks, even all that belonged to the congregation of Israel, had its accomplishment in the sacrifice of Christ, from which none are excluded that come to God by him, for he will in no wise cast them out. § 41. For the time and season of this sacrifice, it may be briefly observed, that there were solemn and set occasions, some monthly, some annual, wherein it was to be offered for the whole congregation by special command and institution. As 1. On every new moon. 2. On the fifteenth day of the first month, and seven days together during the feast of unleavened bread. 3. At the feast of first fruits. 4. At the feast of trumpets. 5. On the day of expiation. 6. On the fifteenth day of the seventh month, and for eight days together during the feast of tabernacles. And the frequent repetition of this sacrifice was to intimate that nothing was accepted with God, but on the account of what was prefigured thereby, namely, that perfect sacrifice which took away the sin of the world. There were also especial occasions of it, with reference to the persons before enumerated, which have been collected by others. § 42. The principal ceremony in the manner of its oblation, was the disposal of the blood. For the blood of this sacrifice was disposed of in three ways. The greater part of the blood was poured out at the bottom of the altar of burnt offerings, in the court before the door of the tabernacle. A part of it was taken and carried by the high priest into the sanctuary, and put upon the horns of the altar of incense, that was therein, Lev. iv. 7. The third part, (which was first disposed of) was to be carried into the most holy place, as it was done accordingly on the day of expiation, Lev. xvi. But because it was not lawful for him to enter in thither but once in the year, namely, on that day, at all other times he dipped his finger in the blood, and sprinkled it seven times towards the veil, that parted the most holy place from the sanctuary, Lev. iv. 6. So that every place of the tabernacle, and all that pertained to it, were sanctified with this blood; even as Jesus Christ who was represented in all this, was dedicated unto God in his own blood, the blood of the covenant, Heb. x. 29. That seven is the number of perfection, greatly used and variously applied in the Scriptures, many have observed. And the perfect cleansing of sin by the blood of Jesus, was evidently represented by this sevenfold sprinkling, Heb. ix. 13, 14.; and therefore in allusion hereunto, it is called the blood of sprinkling, Heb. xii. 24. even that which was prefigured by all the blood of the sacrifices, that was sprinkled towards the most holy place, and the mercy seat there. § 43. The next sort of fire-offerings, was the DW, Asham, whose laws and ordinances are directed, Lev. v. and the particular occasion of it, Chap. vii. We call it the trespass-offering. And it differed very little from that which we have just described. For it is not only said concerning them; DND DNUT Bob ann; as is the Chataath, or sin-offering, so is the Asham, or trespass-offering, there is one law for them, Lev. vii, |
