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7. but also that he who had sinned or trespassed, should bring his N, his trespass-offering unto the Lord, for his sin which he had sinned, a female from the flock, or a kid of the goats, nun, for a sin-offering. Some think that there was a difference between them, and that it lay in this, that the Chataath respected sins of omission, and the Asham, sins of commission. But that this will not hold, is openly evident in the text. Some think that whereas in both these offerings there was respect unto ignorance, that the ignorance in the Chataath, was Juris, of the right or law, that in the Asham was Facti, of the particular fact. But this opinion also may be easily disproved from the context. This to me seems to be the principal, if not the only difference between them; that the Asham provided a sacrifice in some particular instances, which seem not to be comprised under the general rules of the sin-offering. And hence in a peculiar manner it is said of Jesus Christ, that he should give iw DW, his soul, an Asham, or piacular sacrifice, as for all, so for such delinquencies and sins, as seem to bring a destroying guilt on the soul, Isa. liii. 10. And this kind of offering also was p Dp, most holy, Lev. vi. 20.

§ 44. The last sort of fire-offerings were the ox, which are reckoned as a distinct species of sacrifices, Lev. vii. 36. that is, plenitudinum, impletionum, consecrationum, sacrifices of consecration, or that were instituted to be observed at the consecration of priests. Its name it seems to have taken from the filling their hands, or their bringing their offering in their hands, when they approached to the Lord when set apart to their of fice. And thence was the expression of him that came to be consecrated a priest; ban, 2 Chron. xiii. 9. He that came to fill his hand with a bullock. The rise of this expres sion we have marked before, on Exod. xxviii. 41. The Lord giving directions to Moses for the consecration of Aaron and his sons, he tells him, or ns ns, thou shalt fill their hand, that is, put the flesh of the sacrifice, with the bread and its appurtenances, into their hands, which being the initiating ceremony of their investiture with office, gave name afterwards to the whole. And hence the sacrifices appointed then to be offered, although they differed not in kind from those foregoing; yet are accounted to be a distinct offering, and are called ', or fillings. And this may suffice as a brief account of the fireofferings of the law of Moses, in the use of which we are fully instructed in this epistle to the Hebrews.

§ 45. There was also under the law a second sort of Corbans, or offerings to God, which were of things, or parts of things, not burned on the altar, but one way or other consecrated to God and his service. These were the man, Terumoth, which we

bave rendered sometimes offerings in general, and sometimes heave-offerings, under which kind the non, or wave-offerings also were comprised. The consideration of these involves some difficulties, and some things not generally known might have been advanced respecting them; they are also important as they entered into all the parts of the Old Testament worship. I therefore intended to have discussed this subject at large; but as it is not directly referred to by our apostle in this epistle, and as these discourses have increased much beyond my first design, I shall here wholly omit all farther disquisition about them.



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