1. Sacrifices the principal worship of God. 2. Three sorts of them: (1.) Of the brazen altar; (2.) Of the sanctuary; (3.) Of the most holy place. 3. Referred to by the apostle. 4. All sacrifices of the altar were 5 .קָיְבָּנִים. Every Corban either Isha or Terumah. 6. אִשִׁים of six sorts: (1.) Ghola; (2.) Mincha; (3.) Chataath; (4.) Asham; (5.) Milluim; (6.) Shelamim. 7. A second distinction of fire-offerings—Either Zebach or Mincha. 8–12. These distinctions and differences explained at large. 13. The matter of all sacrifices. 14. עוֹלָה, the first particular sacrifice—The rise, use, and direction of it. 15. Use of it among the heathen. 16, 17. What of ancient tradition, what of their own invention. 18–21. The manner of this sacrifice. 22. The end of it—To make expiation or atonement, what. 23. Seasons and occasions of this sacrifice. 24. מִנְחָה, a meat-offering. 25. The use of that name; general, particular. 26, 27. The matter of this offering.
28. נֵסֶךְ, the drink-offering—The matter of it. 29. The Mincha not the most ancient kind of sacrifice. 30. שְׁלָמִים זֶבַח, peace-offerings. 31. Reason of the name. 32. Matter of this offering. 33, 34. Things peculiar to this kind of sacrifice. 35. The use of it among the heathen. 36. חַטָּאת, the sin-offering— The name and causes of it. 37. Sins בִּשְׁגָגָה, what. 38. The persons to offer this sacrifice. 39. The anointed priest, who, Lev. 4:3; 40. The whole congregation; the ruler; a private person. 41. The time and season of this sacrifice. 42. The sprinkling of blood in it. 43. אָשָׁם, the trespass-offering— Its difference from the sin-offering. 44. מִלוּאִים, consecration-offerings. 45. Second sort of Corbans—Terumoth.
1. THE principal worship and service of God, both in the tabernacle and temple, consisted in offerings and sacrifices: for these did directly represent, and in their general nature answered, that which was the foundation of the church and all the worship thereof,—namely, the sacrifice of the Son of God; and he is called "The Lamb of God, which taketh away the sin of the world," John 1:29, because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of lambs, and other creatures, from the foundation of the world. Neither were these offerings and sacrifices any thing but means of God's institution, for men to express by them their faith in the first promise. Nor were sacrifices in general now first instituted, nor the kinds of them first appointed, but the most of them were observed, upon divine revelation and command, from the entrance of sin and giving of the promise; only, they were rescued, in the repetition of them unto Moses, from the superstition that was grown in their observance, and directed unto a right object, and attended with suitable instructive ceremonies in the manner of their performance.
2. Now these offerings were of three sorts;—first, Those of the court, or brazen altar, by blood and fire; secondly, Those of the sanctuary, at the altar of incense and table of shew-bread; thirdly, Those of the most holy place, before the ark, mercy-seat, and oracle. The first of these represented the bloody death of Christ, and his sacrifice on the cross; the second, his intercession in heaven; and the third, the ἀποτελέσματα, or effects of both, in atonement and reconciliation. And these our apostle mentions, Heb. 8:3, 4, "Every high priest is ordained to offer gifts and sacrifices:" and "There are priests that offer gifts according to the law." Chap. 9:7, "Into the second went the high priest alone once every year, not without blood, which he offered for himself and the errors of the people." Verse 12, "By the blood of goats and calves." Verse 13, "The blood of bulls and of goats, and the ashes of an heifer sprinkled." Verse 22, "Almost all things are by the law purged with blood." Chap. 10:1–5, "For the law having a shadow of good things to come, not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not." Verse 11, "And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sin." Chap. 13:11, "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp."
3. Evident it is that these and the like passages, wherein our apostle refers to the institution, nature, use, end, and manner of the observation of sacrifices, cannot be rightly understood without some distinct notion of them, as prescribed by God unto Moses, and observed by the people under the old testament. I shall, therefore, here give a brief system of them, and account concerning them.
4. Sacrifices of the altar in general were קָרְבָּנִים, "corbanim." The name, it may be, of קָרְבָּן is not distinctly applied unto every sort of them; but whereas every thing that any man הִקְרִיב, "brought nigh," to dedicate or offer unto God, was thence קָרְבָּן, we may allow it to be the general name of all sacrifices. And therefore, on the close of the enumeration of all fireofferings, it is added, "This is the law which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer" (or "bring nigh") קָרְבָּנֵיהֶם אֶת, "their corbans," that is, offerings or sacrifices of all sorts, Lev. 7:37, 38.
5. Now, every קָרְבָּן was either אִשֶּׁה, "isha," "a firing," or תְּרוּמָה, "terumah," "an heave-offering," or תְּנוּפָה, "tenuphah," "a wave-offering." The אִשִּׁים, "ishim," were קֹדַשִים קֹדֶש, "kodesh kodashim," "holiness of holinesses," or most holy, all but one; the others were הִלּוּלִים קֹדֶשׁ, "kodesh hillulim," "holiness of praises," Lev. 19:24.
6. The אִשִּׁים, or "firings," fire-offerings, were expressly of six sorts, as they are distinctly set down, Lev. 7:37:—1. עֹולָה, "ghola," "the burnt-offering;" 2. מִנְחָה, "mincha," "the meat-offering;" 3. חַטָּאת, "chataath," "the sinoffering;" 4. אָשָׁם, "asham," "the trespass-offering;" 5. מִלּוּאִים, "milluim," "consecrations;" 6. שְׁלָמִים זֶבַח, "zebach shelamim," "peace-offerings." So are they rendered by ours, how rightly we shall see afterwards. Besides, the מִנְחָה, "mincha," contained that properly called the "meat-offering," and נֶסֶךְ, "nesek," the "drink-offering." The LXX. render the verse, Οὗτος ὁ νόμος τῶν ὁλοκαυτωμάτων, καὶ θυσίας, καὶ περὶ ἁμαρτίας, καὶ τῆς πλημμελείας, καὶ τῆς τελειώσεως, καὶ τῆς θυσίας τοῦ σωτηρίου·—"This is the law of whole burnt-offerings and of sacrifices, and for sin and trespass, and of perfection" (or "consummation"), "and of the sacrifice of salvation." The particulars shall be examined as they occur. The Vulgar Latin reads the words, "Lex holocausti, et sacrificii pro peccato et delicto, et pro consecratione, et pacificorum victimis;"—"This is the law of the whole burnt-offering, and of the sacrifice for sin and trespass, and for consecration, and for the sacrifices of peace-makers." And herein either the mincha is wholly left out, or the words should be read, "et sacrificii, et pro peccato," and so answer to the Greek, expressing מִנְחָה by θυσία, "sacrificium," though improperly.
7. These אִשִּׁים, "fire-offerings," are moreover distinguished into זֶבָח, "zebach," and מִנְחָה, "mincha," in a large sense. For it is evident that מִנְחָה, "mincha," is used very variously; for,—1. Sometimes it is of as large a signification as קָרְבָּן, "corban," itself, and is frequently applied unto offerings of blood, as well as of meat and drink, Gen. 4:4. 2. Sometimes it is contradistinguished to זֶבָח, and denotes all sacrifices by fire, not of beasts and blood, Ps. 40:7; Dan. 9:27; Lev. 7:37. 3. Sometimes it signifies that peculiar offering, which, being made of flour or meal with oil, we call the meat offering, Lev. 2:1. Wherefore in this distribution, זֶבָח, θυσία, "victima, sacrificium mactatum," "a slain sacrifice," compriseth עוֹלָה, "ghola," הַטָּאת, "chataath," אָשָׁם, "asham," and שְׁלָמִים, "shelamim;" מִנְחָה, "mincha," that which was peculiarly so, and נֶסֶךְ, "nesek." מִלּוּאִים, "milluim," partook of both. And these things must be a little further explained.
8. First, קָרְבָּן, "corban," the general name of all sacrifices, taken from their general nature, in that they were all brought nigh unto God, is usually rendered by the Vulgar Latin "oblatio," and by us, suitably, "an offering;" it is properly, "appropinquatio," "a drawing nigh," from קָרַב, "to approach, to draw near." The LXX. render it constantly by δῶρον, "a gift," unless it be Neh. 10:34, 13:31. Δῶρον is "munus, donum," and so is it rendered by the evangelist, Matt. 5:23, 24, and 15:5. Usually it is such a gift as is presented to appease, reconcile, or obtain favour; which amongst men the Hebrews call שֹׁחַד, "shochad." So Plato, [De Repub. lib. iii.],—
Δῶρα θεοὺς πείθει, δε͂ρʼ αἰδοίους βασιλῆας·
which the poet [Ovid. Art. Amat. iii. 653] translates,—
"Munera (crede mihi) capiunt hominesque Deosque:
Placatur donis Juppiter ipse datis."
And this Jotham in his parable seems to allude unto, Judges 9:13, where he brings in the vine saying, "Shall I leave my wine, אֱלֹהִים הַמְשַׂמֵּחַ וַאֲנָשִׁים,"—"delighting God and man?" namely, in sacrifices and gifts; which are a great propitiation, which always ariseth from a savour of rest. Corban, then, is any gift brought nigh and offered unto God in any sort.
9. Of these offerings or gifts some were אִשִּׁים, "ishim." אִשֶּׁה is first mentioned, Exod. 29:18, "Thou shalt burn the whole ram upon the altar: it is a burnt-offering unto the LORD: אִשֶּׁה נִיחוֹחַ רֵיחַ לַיהֹוָה,"—"a savour of rest, a firing unto the LORD;" "ignitio." Thus all sacrifices were called that were burned on the altar, either wholly or any part of them. The Greeks, who thought they had no proper word to express this by (as frequently, in all their abundance, they are straitened in expressing the signal emphasis of the divine Hebrew), have variously rendered it,—not once properly, or with any intimation of the native importance of the word. Sometimes they translate it θυσίασμα, Exod. 29:18; sometimes θυσία, to the same purpose, Lev. 11:13, 2:2, "a sacrifice;" sometimes κάρπωμα, Lev. 2:9, that is, "an oblation, an offering;" thus most frequently. But whereas that word signifies primarily the "seed of fruit," or the profit made by it, and is but tralatitiously accommodated unto oblations, it doth most improperly express אִשֶּׁה, which principally intended the sacrifices of beasts as burned in the fire. It is, then, the general name of all sacrifices or gifts burned on the altar, in part or in whole.
10. Every אִשֶּׁה, or "fire-offering," was either זֶבַח or מִנְחָה. Zebach the Greeks render constantly by θυσία, and words of the same original; that is, a sacrifice of slain beasts,—"victima, hostia mactata." Θύω is "to sacrifice by killing;" though I know that Eustathius thinks that Homer useth θύειν only for θυμιάζειν; but its constant use in all authors is "to kill in sacrifice," and θυσία is properly "a slain sacrifice," though it be often used in the Scripture metaphorically. So doth זָבַח signify, properly the same with טָבַח, Teth and Zain being easily and often changed; that is, "to kill and slay." And Elias Levita observes, that it is but twice used when it doth not directly denote killing. And from this kind of sacrifices had the altar its name, מִזְבֵּחַ, "misbeach;" and so in the Greek, θυσιαστήριον. Now, of the sacrifices that were זְבָחִים, there were four sorts:—1. עוֹלָה, "the burntoffering;" 2. חַטָּאת, "the sin-offering;" 3. אָשָׁם, "the trespass-offering;" 4. שְׁלָמִים, "peace-offerings;" and in part also the מִלּוּאִים, or "consecrationofferings," etc., as was before observed.
11. מִנְחָה, the second species of the אִשִּׁים. The word is of an uncertain original and various signification. Those who suppose that it respected only offerings of the fruits of the earth are greatly mistaken. Instances have been given already to the contrary, and more shall be added. Generally, learned men deduce the word from מָנַח, that Mem may be esteemed a radical letter (whence in the plural number it is read מְנָחוֹת in the Mishnah), which yet is but a feigned radix, nowhere used in the original or the Targum: and it is read
מִנְחוֹת in the Scripture, as Ps. 20:4. Hence some deduce it from נָחָה, "to lead or bring to;" making it agree in its general signification with קָרְבָּן, "corban." Some think it may rather be deduced from הֵנִיחַ, "to refresh, recreate, give rest;" and that because it is called emphatically a "savour of rest unto the LORD," Lev. 2:2. The LXX. sometimes render it μαναά, manifesting that they knew not the precise importance of the word, and therefore left it untranslated. It comprised, as was said, the mincha properly so called, and the נֶסֶךְ, or "drink-offering," and had a place also in the offerings of consecration. And these were the "corbanim," or "oblations," that were "ishim," or "fireofferings," and קָדָשִׁים קֹדֶשׁ, "most holy to the LORD."
12. Of the other sort of offerings, which were only הִלּוּלִים קֹדֶשׁ, "holiness of praises," there was no general name; but they were either תְּרוּמָה, "terumah," "the heave-offering," or תְּנוּפָה, "tenuphah," "the waveoffering," whereof we shall speak afterwards.
13. The matter of all these sacrifices was of three sorts;—1. Beasts; 2. Fowls or birds; 3. Fruits of the earth; all accompanied with salt and incense. Of beasts there were also three sorts designed to this use and service,—one of the herds, namely, bullocks; and two of the flocks,—1. Sheep, 2. Goats. Of fowls or birds, two sorts were used,—1. Turtles, 2. Pigeons; and it may be sparrows, in the singular case of the sacrifice for the cleansing of the leper, Lev. 14:4. In all of these (that is, of the beasts), it was required that they should be,—1. Males, unless in the sin and trespass offering; 2. Without blemish. The fruits of the earth were of all sorts useful to the life of man. And all these sacrifices, from their general ends, may be reduced unto three heads: for they were all of them either,— 1. Propitiatory, as designed to make atonement for sins; or, 2. Euctical, to impetrate mercies from God; or, 3. Eucharistical, to return praises unto him.
14. The first particular sacrifice instituted in the church of Israel, regulated and directed Lev. 1, was the עוֹלָה, "the burnt-offering." I say it was then first prescribed unto that church after the rearing of the tabernacle, and regulated as to the times, occasions, and seasons of its celebration; for as to the nature of it, it was instituted and observed from the foundation of the world. And it seems to have been the first acceptable sacrifice, namely, that which Abel offered, Gen. 4:4; for whereas it is expressly said of the offering of Cain, not only that it was mincha, but that it was "of the fruits of the earth," that is, a meat-offering, it is said only of Abel that he brought וּמֵחֶלְבֵּהֶן צֹאנוֹ מִבְּכֹרוֹת, "of the firstlings of his flock, and of the fat thereof,"—that is, either with their fat, or the fat firstlings, the proper matter of this sacrifice. Our apostle calls it his δῶρον, his "gift,"—that is, his קָרְבָן, or "free-will offering," as all were before the law; and his θυσία, Heb. 11:4, "the sacrifice that he slew to the LORD." But the name is first expressed, Gen. 8:20, where both the matter and nature also of it are set down: "Noah builded an altar unto the LORD; and took of every clean beast" (bullocks, sheep, and goats), "and of every clean fowl" (turtles and pigeons),—this God had instructed him in, —עֹלֹת וָיַּעַל, "and offered burnt-offerings on the altar." So did Job, before the giving of the law, chap. 1:5; which God also prescribed unto his friends, chap. 42:8; as did Jethro also in the wilderness, Exod. 18:12. For from that sacrifice of Noah was this rite of whole burnt-offerings derived by tradition unto all nations of his posterity; but the end and use of it being lost, it was in process of time, by the craft of Satan, turned into the chiefest way of exercising their idolatry.
15. The matter, therefore, of this sacrifice was preserved among the heathen, although they made use of other creatures also than what were allowed in the law of Moses, or applied unto that purpose by any who were guided by divine direction. Their principal solemn sacrifices were of the herd; which therefore they called βουθυσία, or "buthysia," "the sacrifice of oxen," and of all sorts of kine:—
"Taurum Neptuno, taurum tibi, pulcher Apollo,"
as Virgil, [Aen. iii. 119.] And he also expresseth the way of offering these bulls or oxen to Neptune, Apollo, and others of their feigned deities, [Aen. vi. 253]:—
"Et solida imponit taurorum viscera flammis;"—
"They committed their whole inwards unto flames on the altar;"
which expresseth this holocaust. And they offered kine of all sorts. So Homer tells us that Nestor sacrificed ἦνιν,—that is, an heifer or a bullock of one year old; ἐνιαυσιαῖον, saith Eustathius, as in many cases the law directed. And the poet adds, [Iliad, K. 293],—
Ἣν οὔπω ὑπὸ ζυγὸν ἤγαγεν ἀνήρ·—
"Which none had brought to the yoke;"
as the same was required in the sacrifices of the law. To the moon they sacrificed a bullock, whose horns had turned into the likeness of her first appearance, [Aen. vi. 251]:—
—"Sterilemque tibi, Proserpina, vaccam;"—
"And a barren heifer to Proserpina."
And Plutarch telleth us that some of the old Egyptians offered a red heifer in sacrifice; which I much doubt, and suppose rather the report to have risen from the ceremonies of the red cow instituted in the wilderness, when the people came out of Egypt. But whereas an ox was a harmless and useful creature, some of them began at length to suppose that it was not meet to use them in sacrifice: but, to keep up the old tradition of this kind of offering, they made a cake, which they called papanon, and fashioned it into the similitude of an ox, and termed it an ox; as Hesychius in Πάπανον. So the images of idolatrous groves, placed by idolaters in the temple of old, are called groves in the Scripture, and the small shrines made for Diana are called temples.
16. Sheep also they sacrificed, especially lambs, to Jupiter, Minerva, and Diana; and goats or kids to Bacchus. Whence is that of the poet, [Ovid. Fast. lib. i. 357]:—
"Rode, caper, vitem: tamen hinc, cum stabis ad aram,
In tua quod spargi cornua possit, erit;"—
"The vines cropt by the goat yet wine suffice
To sprinkle him when made a sacrifice;"
which, as Suetonius testifies, was bitterly reflected on Nero Caesar, upon his foolish edict for the cutting down of vines in Italy. Birds or fowls also they offered or sacrificed, but without distinction,—cocks, geese, turtles, and the like.
17. But besides these things, that were of ancient tradition, they added as the matter of their sacrifices all sorts of living creatures, even such as the law of nature refused, and such as among the Jews were in an especial manner forbidden; neither ever were they in use amongst the first fathers of the world, until after the dispersion at Babel. Of the first sort was their sacrificing of men, which I have elsewhere showed to have been catholic in the world. Of the latter, to omit horses, dogs, and the like, we may take an instance in that of swine. Ὑοθυσία, the offering of swine, was the principal, and, as the most of them judged, the most ancient kind of sacrifice amongst them. This they constantly used, whether in consecrations, or lustrations, or confirmations of covenants,—the most solemn occasions of their sacrifices. So in the first way he speaks in Aristophanes, [EIP. 374.]:—
Ἐς χοιρίδιόν μοί νυν δάνεισον τρεῖς δραχμάς,
Δεῖ γὰρ μυηθῆναί με πρὶν τεθνηκέναι·—
"Money I want, a sacred swine to buy;
I would be consecrate before I die."
And in case of lustration or expiation, Plautus speaks to the same purpose in his Maenechmi, [Act. ii. Sc. ii. 15]:—
"Adolescens, quibus hic pretiis porci veneunt sacres, sinceri?
Nummum unum en a me accipe; jube te piari de mea pecunia;
Nam ego quidem insanum esse te certe scio;"—
"Young man, what is here the price of swine fit for sacrifice? take a piece of silver of me, and get thyself expiated" (or "freed from thy malady by sacrifice") "with my money; for I know certainly that thou art mad."
And another says concerning covenants, [Aen. viii. 645]:—
"Caesâ jungebant foedera porca;"—
"They ratified their covenants by the sacrifice of a female swine."
But this by the way. We return.
18. First, The nature and manner of it in the church of Israel is directed, Lev. 1. In general, as was said, it was קָרְבָּן, "corban," "a gift brought nigh to God." Verse 3, קָרְבָּנוֹ אִס־עֹלָה;—"If his corban be ghola." From עָלָה, "ghala," "ascendit," "to go upward," it was so called. The LXX. render it for the most part by ὁλόκαυστον or ὁλοκαυτωμα, as doth our apostle, Heb. 10:6,—that which is wholly consumed or burned, as this was, all but the skin; for the פֶּדֶר mentioned, Lev. 1:8, and chap. 8:20, and nowhere else in the Scripture, rather signifies the whole trunk of the body, after the head was cut off, than the fat of the caul, as we render it. And it is not unlike but they might make use of the word ὁλοκαύτωμα, because the beginning of it answers in sound unto the Hebrew עֹלַה; for that they were at a loss in expressing the names of the particular sacrifices hath been declared. But עָלָה signifies "to ascend;" and because things that do so do disappear and seem not to be, it denotes also "to consume" or "to be consumed:" and from either of these significations this sacrifice, which was wholly burned, may take its name.
19. In the manner of this sacrifice, it is observable that he who brought it was to put his hand on the head of it: Lev. 1:4, רֹאש עַל יָדוֹ וְסָמַךְ הָעֹלָה;—"And put his hands upon the head of the burnt-offering;" lay them on, that the beast might seem to bear and sustain them. So we, after the Vulgar Latin, "manus suas," "his hands;" in the original, "his hand." And the Hebrews are divided whether he laid on only one hand, his right hand, or both. In chap. 16:21, where the high priest was to perform this duty in the name of the people, it is said expressly that he shall put יָדָו שְׁתֵּי, "both his hands," on the head of it; whence most conclude that both the hands are here also intended. But this seems rather to be an argument unto the contrary; for in saying that the high priest (who was to offer for himself as well as for the people), in his performance of this work, shall lay on "both his hands," and when a private person did it he shall lay on "his hand," the Holy Ghost seems to intimate a difference between them in this action. And this ceremony was observed only when the offering was of beasts, not so when it was of fowls or birds. And when the season of the sacrifice was stated by God's prescription for the use of the people, the priest was to perform this duty. The meaning of the ceremony was, "quod illorum capiti sit," typically and representatively to impose the sin of the offerer on the head of the offering; to instruct us in the bearing of our sin by Christ, when, through the eternal Spirit, he offered himself unto God.
20. Secondly, The beast, now a corban, by being brought unto the altar, was to be slain: הַבָּקָר אֶת־בֶּן שָׁחַט, Lev. 1:5;—"He shall kill the bullock." That is, say some, he that brought the offering was to kill it; for, say they, those that killed the offering are distinguished from them that took the blood of it, and sprinkled it on the altar: 2 Chron. 29:22, "So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar." But those slayers seem not to have been the people, but the Levites, who were to assist the priests in their service, Num. 8:19, and who in all greater sacrifices did the outward work of killing and flaying, see 2 Chron. 35:10, 11; as also it is said expressly that they slew the paschal lamb, 2 Chron. 30. And unto this killing of the bullock, or kid, or lamb, answered the wringing off of the head of the bird, if the burntoffering were of fowls, which is expressly said to be done by the priest, Lev. 1:15. And of him that kills the offering, verse 5, it is said, "He shall flay it, and cut it into his pieces," verse 6; which was the work of the priests and their assistants.
The place where it was to be killed was on the north side of the altar, verse 11; and when it was killed, the blood was taken, or wrung out, and "sprinkled about upon the altar," verse 5; which sprinkling of blood was used in all sacrifices of living creatures, as eminently prefiguring our sanctification, or purifying of our hearts from an evil conscience, by the sprinkling of the blood of Christ, Heb. 9:14, 12:24.
21. The beast being killed, was flayed and opened,—made γυμνὸν καὶ τετραχηλισμένον, "naked and opened;" which our apostle alludes unto, Heb. 4:13. Afterwards it was cut into pieces, Lev. 1:6; which pieces were salted, chap. 2:13, and then laid in order on the wood upon the altar, chap. 1:8; as also were the legs and inwards, after they were washed, verse 9,—as our bodies, in our approach unto God, are said to be "washed with pure water," Heb. 10:22. The everlasting fire, typing out the eternal Spirit, through which Christ offered himself unto God, Heb. 9:14, being applied by the priest unto the wood, the whole was incinerated, Ps. 20:3, continuing to burn, it may be, all night long, though no sacrifice was to be offered but by day, which made them "watch for the morning," Ps. 130:6. The differing ceremonies in killing and offering of the fowls are clearly expressed in the same chapter.
22. The end of this offering was always to make atonement. So the text, עָלָיו לְכַפֵּר לוֹ נִרְצָה, Lev. 1:4;—"It shall be accepted for him to make atonement for him." כָּפַר, says one, "quod Latinè vertitur expiare, hic est, Deo aliquem commendare,"—it is "to commend any one to God;" a sense which neither will the word bear nor the nature of the thing admit. נִרְצָה is always "to be accepted." And for what end shall the sacrifice be accepted? לְכַפֵּר, "to appease, atone, to make atonement for him," as we shall show elsewhere; not absolutely, this it could not do, but in a representation, as they were "a shadow of good things to come," Heb. 10:1–4, 11.
23. There are reckoned up eighteen times wherein this kind of offering was to be made, by express institution; the enumeration whereof belongs not unto us in this place. Nine of them refer unto particular occasions and emergencies; the other nine had their fixed seasons, occurring daily, monthly, or annually. Only, we may observe that of this kind of offering was the תָּמִיד, "the juge sacrificium," or continual sacrifice, which was offered morning and evening; with whose final removal or taking away the church and worship of the Jews utterly ceased, Dan. 9:27. And as it had a precise command for its being offered morning and evening continually, so in the constant acknowledgment of God therein, in the vicissitudes of night and day, there was such a suitableness to the light and law of nature in it, that it prevailed among the heathen themselves in their idolatrous services. Witness that of Hesiod, Ἔργα καὶ Ἡμ. 338:—
Ἄλλοτε δὴ σπονδῇς θυέεσσι τε ἱλάσκεσθαι,
Ἢ μὲν ὁτʼ εὐνάζῃ καὶ ὅταν φάος ἱερὸν ἔλθῃ·—
"Let offerings and sacrifices burn
At evening and at sacred light's return."
And so at Rome, the Pinarii and Potitii sacrificed to Hercules in Ara Maxima, morning and evening, as Livy, Plutarch, and Dionysius testify. The custom also of feasts at this sacrifice, to testify mutual love and peace amongst men, was common with the Jews and the Gentiles. Thus when Jethro, Moses his father-in-law, offered a burnt-offering and sacrifices, Aaron and all the elders of Israel came to eat bread with him before God, Exod. 18:12. And so also in the sacrifices that Agamemnon offered in Homer, Iliad. B, he called the ancients and princes of the Grecians to a banquet at them with him; as did Nestor likewise with those about him, at his great sacrifice, Odyss. Γ.
24. The next sort of offerings that was regulated in the law was the מִנְחָה, which, as it denoted an especial kind of sacrifice, we have from the matter of it rendered "a meat-offering," Lev. 2:1. And this, as was said of the whole burnt-offering before, was not then first instituted and appointed, but only regulated and solemnly approved; for it had been observed from the beginning, and consisting in the fruits of the earth, had a great foundation in the law of nature. Thus Cain brought his מִנְחָה, "mincha," of the fruits of the earth to offer unto God, Gen. 4:3. And there is no doubt but that, as to the kind of it, it was acceptable unto God, as of his own institution, though the person that offered it, for want of faith, was not approved, Heb. 11:4.
25. The name, as was in part before observed, is, as of an uncertain original, so variously used and applied. Sometimes it is used for a civil gift of men one to another, or a present, 1 Sam. 10:27; sometimes for any offering or sacrifice. So Abel's sacrifice, which was in especial a burntoffering, is called his mincha, Gen. 4:4. Hence it is sometimes rendered in the New Testament by θυσία, "a sacrifice," "a bloody sacrifice," Mark 9:49; Acts 7:42. And our apostle, from Ps. 40:7, renders וּמִנְחָה זֶבַח, "zebach" and "mincha," by θυσία καὶ προσφορά, Heb. 10:5, "sacrifice and offering;" by both which terms sacrifices of atonement and propitiation only were intended, and not the especial meat-offering, which was properly eucharistical, and not propitiatory. And the expression in that of the psalmist answers directly unto what God speaks concerning the house of Eli, 1 Sam. 3:14. The sin of the house of Eli shall not be expiated, בְּזֶבַח וּבְמִנְחָה, "neither by zebach nor by mincha;" that is, by no sort of sacrifices appointed to make atonement or to expiate sin. So also is the word used, 1 Sam. 26:19. But as it denotes the especial offering now under consideration, it was not ordinarily appointed to make atonement. I say not ordinarily, because there was an especial dispensation in the case of the poor man, who was allowed to bring flour and oil, the matter of the mincha, instead of the אָשָׁם, "asham," or "trespass-offering." Lev. 5:11–13. And yet atonement properly was not made thereby; only in it, or the appointment of it, there was a testification of God's acceptance of the person, with a non obstante for his trespass. And hence doth our apostle use his σχεδόν, his "almost," in this business: Heb. 9:22, "Almost all things are purged with blood." The like allowance was made in the offering of the jealous person. It was to consist of barley meal, the matter of the meat-offering: but it made no atonement; for it is expressly said that it was to "bring iniquity to remembrance," Num. 5:15, whereas every sacrifice of atonement was for the covering of sin and the casting of it out of remembrance.
26. As the mincha denotes a peculiar offering, whose laws and ordinances are recorded, Lev. 2:1, 2, etc., the matter of it was,—1. סֹלֶת, "soleth," "simila," verse 7; that is, "the flour of wheat." So it is expressed, Ezek. 16:13, 19. In one case, שְׂעֹרִים קֶמַח, "farina hordeacea," "barley meal" (so we render the word), was used, Num. 5:15. But קֶמַח, "kemach," is properly "bran," "barley bran." This was the offering in the case of jealousy; God appointing therein the use of barley, the worst of bread-corn, and the bran of it, the worst of that grain, prohibiting the addition of oil and frankincense, to testify his dislike of the matter, either in the sin of the woman or the causeless jealousy of the man. 2. בִּכּוּרִים, "biccurim," "primae fruges, frugum primitiae," "first-fruits;" that is, אָבִיב, "corn newly ripened in the ear." 3. Oil. 4. Frankincense. 5. Salt, Lev. 2:1–3, etc. And the use of two things is expressly forbidden, namely, leaven and honey, verse 11. Hereunto also belongeth the נֵסֶךְ, "nesek;" or "drink-offering," which was an addition of wine unto some sacrifices, but never used separately. And the psalmist shows how this degenerated amongst idolaters, who in their superstitious rage made use of the blood of living creatures, it may be of men, in their "libamina." They had מִדָּם נְסָכִים, "drink-offerings of blood," which he abhorred, Ps. 16:4.
27. Now this offering was sometimes offered alone by itself, and then it was of the number of free-will offerings, whose law and manner are prescribed, Lev. 2. For the most part, it was annexed unto other sacrifices, and it was either stated and general, or occasional and particular. The stated meat-offerings, say some, concerned the whole congregation; and they reckon up three of them:—1. The wave sheaf, Lev. 23:10, 11; 2. The two wave loaves, verse 17; 3. The daily shew-bread, chap. 24:5. But whereas we have showed that the מִנְחָה, "mincha," was one of the אִשִּׁים, or "a fire-offering," and also that it was קָדָשִׁים קֹדֶשׁ, "most holy," Lev. 2 these being neither of them, they belonged unto the terumah (of which afterwards), and were none of them mincha, or the meat-offering, properly so called. It is true, at the offering of the wave sheaf and the wave loaf there was a meat-offering offered unto God, consisting of twotenth deals of soleth; or wheat flour, mingled with oil, and the fourth part of an hin of wine for a drink-offering, which were burned in the fire, Lev. 23:9–13; but themselves were a terumah, and not a mincha. The particular and occasional offerings of this nature are reckoned to be,—1. The poor man's offering, Lev. 5:11; 2. The jealousy offering, Num. 5:15; 3. The offering of the priests at their consecration, Lev. 8:26–28; 4. The high priest's daily meat-offering, Lev. 6:20; 5. The leper's offering, Lev. 14:10; 6. The dedication offering, mentioned Num. 7. But some of these have a participation in the matter, but not in the nature of the especial mincha. The principal signification of this offering is expressed, Isa. 66:20, compared with Rom. 15:16; Mal. 1:10, 11, compared with 1 Tim. 2:8. And two things in it express the grace of the covenant; first, the handful that was for a memorial,—that is, to bring to memory the covenant of God; and, secondly, the salt, which declared it firm and stable.
28. Hereunto, as we have said, belongs the נֵסֶךְ, "nesek;" which, as directed in the law, was but one part of the mincha, and is not reckoned among the distinct species of offerings, as they are summed up, Lev. 7:37: and the reason is, because under the law it was never offered alone by itself, but as an appendix unto burnt-offerings, sin-offerings, and peaceofferings, to complete the mincha, or meat-offering, that accompanied them. But of old, before the reformation of sacrifices by Moses, it was a distinct offering by itself: Gen. 35:14, "Jacob offered a drink-offering," that is, of wine, which was the primitive institution and practice. And it was always to be of wine, Num. 15. This, chap. 28:7, is called שֵׁכָר, "shechar;" which although we generally translate "strong drink," yet it appears from hence to have been a strong, inebriating wine; and so the most learned of the Jews suppose. We call this "nesek," "a drinkoffering," in answer to the name we give unto the "mincha," "a meatoffering;" that is, offerings whose matter was of things to be eaten and drunk. It may be otherwise called "a pouring," an offering poured out, "libamen," a sacred effusion. And these offerings were most holy also, Lev. 2:10.
29. These offerings of the fruits of the earth, as they were in use among the heathen, so the most learned of them did contend that they were far the most ancient kind of sacrifices amongst men, as Plato expressly, lib. vi. de Legib.; but we know the contrary from Gen. 4, where the first sacrifices in the world are recorded. The later Pythagoreans also condemned all other offerings, all that were ἐκ τῶν ἐμψυχῶν, "of living creatures," as I have elsewhere showed out of Porphyry; though Cicero testifies of Pythagoras himself that he sacrificed an ox. And whatever was appointed in this meat-offering they also made use of. Their "far," "mola salsa," οὐλόχυτα,—that is, "flour of wheat," or barley mingled with water and salt,—is of most frequent mention amongst their sacred things: so also were their "placentae" and "liba adorea," their cakes made with flour, oil, and honey. What was their use to the same purpose of wine and frankincense, the reader may see at large in the seventh book of Arnobius adversus Gentes.
30. The next solemn sacrifice, in the order of their appointment under the law, is that which is called שְׁלָמִים זֶבַח, "zebach shelamim;" which we render "peace-offerings," Lev. 3:1. It is by translators rendered with more variety than any other word used in this matter: By the Greeks, θυσία σωτηρίας, and τῆς τελετῆς, and αἰνέσεως, and τελειώσεως,—"a sacrifice of salvation," "of expiation," "of praise," "of perfection." And the Latins have yet more varied in their expression of it: "Sacrificium pacium," "perfectionum," "gratulationum," "salutis," "retributionum," "integrorum," "mundorum," "sanctificatorum," "immaculatorum;"—"A sacrifice of peace," "of perfection," "of thanksgiving," "of safety or salvation," "of retribution," "of them that are clean, or sanctified, or unspotted." Most of these various expressions also arise from the different significations of the word שָׁלַם, whence most suppose that שַׁלוֹם was taken. But others think that it comes from שַׁלוֹם, "peace;" which of late is almost generally received. In general this sacrifice was "corban," a gift or offering brought nigh and dedicated unto God; and אִשֶּׁה, "a firing," or an offering by fire; and in specie זֶבַח, "a sacrifice," from the killing and flaying of the beast that was offered. But it is nowhere said to be קֹדֶשׁ קָדָשִׁים, or "most holy," as being merely expressive of moral duties, in a way accommodated to the present economy of divine worship, see Heb. 13:15, but it is usually reckoned amongst them that were so.
31. Peace-offerings, as was observed, is the name that hath prevailed, though it respected vows of thanksgiving, or for the impetration of mercies: see Lev. 7:11–18. The reason given by Jarchi for this appellation, namely, "Because it brought peace unto the world," is like much of what they say in such cases,—a sound of words without any meaning. Kimchi gives a more sober and rational account of it. "The עוֹלָה," saith he, "or 'burnt-offering,' was all of it burned, only the skin was the priests'. The חטָּאת and אָשָׁם, 'sin and trespass offerings,' were burned in part; the breast a shoulder were the priests', and all the flesh that was not burned, as also the skin. But in this sacrifice, שְׁלָמִים, the fat ascended on the altar, the breast and shoulder were the priests', the residue of the flesh belonged unto the offerers, or them that brought it, to eat themselves; and so it was a sacrifice of peace among all parties." If this reason please not, we may choose one of the other significations of the word, as of "perfections" or "retributions;" which latter the nature of it inclines unto.
32. The matter of this sacrifice was the same with that of the burntoffering,—namely, as to beasts of the herd, bullocks or heifers; of the flock, goats, rams, lambs, or kids; of fowls, the same with the former, Lev. 1. In the causes of it, it was either a free-will offering for impetration, or from a vow for thanksgiving or retribution. The appointed seasons and occasions of it were,—1. At the consecration of a priest, Exod. 29; 2. At the purification of a leper, Lev. 14; 3. At the expiration of a Nazaritical vow, Num. 6:14; 4. At the solemn dedication of the tabernacle and temple, Num. 7, 1 Kings. 8. The manner of its offering is peculiarly described, Lev. 3, and the Jews' observations about it the reader may see in the Annotations of Ainsworth on the place.
33. Two things were peculiar to this sacrifice:—First, That it is appointed to be offered עַל־הָעֹלָה: Lev. 3:5, "And Aaron's sons shall burn it on the altar עַל־הָעֹלָה;" that is, saith the Vulgar Latin, "in holocaustum," "for a burnt-offe as though itself were so, or substituted in the room of the whole burntoffering. The LXX., ἐπὶ τὰ ὁλοκαυτώματα, "upon the burnt-offerings." So we, "upon the burnt-sacrifice." But what is the intendment of that expression is not so evident. The Jews say that the daily burnt-offering is intended, which was always first to be offered, and then immediately upon it, or whilst it was yet burning, the peace-offering was to be added thereunto. It is not, indeed, declared whether the ghola mentioned was the daily burnt-offering or no; most probably it was so: and that, being a sacrifice of atonement, rendered this of thankfulness acceptable unto God. See Heb. 13:15, 16.
34. Secondly, The peculiar parts of the beast in this sacrifice that were to be burned on the altar are enumerated,—namely, the suet and fat of the inwards, the kidneys and their fat, the fat on the flanks, and the caul of the liver, or the midriff. Hence it is laid down as a general rule, that "all the fat is the LORD'S," Lev. 3:16; and it is called "a perpetual statute" for all their generations throughout all their dwellings, that they should eat no fat, verse 17. But yet this general precept had a double limitation:—1. That only that fat which was to be offered was excepted from eating. Of the other fat diffused through the rest of the flesh they might eat. 2. It was only the fat of beasts appointed to be offered in sacrifice that was forbidden, as it is directly expressed, Lev. 7:25. Of the fat of other clean beasts they might eat. And this offering of the fat seems to denote our serving of 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 on the burntoffering, 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 ἐξόδια, in a way of vow, or upon any success. So Cyrus Minor, Xenophon, and Arrian, 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 feretrio darier oportet, et bovem caedito qui cepit aeris ducenta. Secunda spolia in Martis aram in Campo, solitaurilia utro voluerit caedito. Tertia spolia Jano Quirino agnum Marem caedito centum qui ceperit ex aere dato."
36. The next sort of sacrifice was the חַטָּאת, "chataath," or "sin-offering," whose laws and rites are described, Lev. 4. 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 קָרְבָנִים, "corbanim." It was of the אִשִּׁים, "firings," or fireofferings, expressly, verse 12, because of the burning of the fat on the altar; and of the זֵבַחִים, or "slain sacrifices." And also, it was of the קֹדֶשׁ קָדָשִׁים, or "most holy things," from its institution and signification. The name of it is חַטָּאת, "chataath," that is, "sin:" "He shall do to the bullock as he did הַחַטָּאת לְפַר,"—"to the bullock of the sin;" that is, of the sin-offering, Lev. 4:20. So Lev. 4:25, "The priest shall take הַחַטָּאת מִדַּם,"—"of the blood of the sin;" that is, the sin-offering. חָטָא, "chata," in Kal, is "to sin, to offend, to err from the way, to contract the guilt of sin." Hence חַטָּאִים, "chataim," are men given up unto and wandering in the ways of sin, Ps. 1:1. In Pihel it hath a contrary signification, namely, "to purge, to expiate, to cleanse, to make atonement, to undergo penalty, to make satisfaction:" Gen. 31:39, "That which was torn," saith Jacob to Laban, "I brought it not to thee, אֲחַטֶּנָּה," "achatennah,"—"I answered for it;" "I paid for it;" "I went by the loss of it." See Exod. 29:36; Num. 19:19; Lev. 6:23. According to this signification of חַטָּאת, חָטָא is used to denote an offering for sin, that whereby sin is expiated, pardon of it is procured, atonement is made. So prays David, Ps. 51:9, תְּחַטְּאֵנִי,—"Thou shalt purge me with hyssop," as Num. 19; that is, "clear me, free me," as by an offering for sin. And this kind of expression our apostle retains, not only where he reports a testimony of the Old Testament, as Heb. 10:6, Ὁλοκαυτώματα καὶ περὶ ἁμαρτίας, "burnt-offerings, and for sin," that is, חַטָּאת, "sin-offering;" but also where he makes application of it unto the Lord Christ and his sacrifice, which was typified thereby: Rom. 8:3, "God sent his Son in the likeness of sinful flesh, and περὶ ἁμαρτίας," that is, חַטָּאת, "an offering for sin, a sin-offering," as the word should have been translated; and 2 Cor. 5:21, "Him who knew no sin, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε," "he made sin" (חַטָּאת, "a sin-offering") "for us."
37. The general cause of this sacrifice was sin committed בִשְׁגָגָה, Lev. 4:2; say we, "through ignorance." So the LXX., ἐν ἀγνοίᾳ; and the Vulgar Latin, "per ignorantiam," "through ignorance." Some old copies of the Greek have ἀκουσίως, "not voluntarily, not wilfully;" for it had respect unto all such sins as were not committed so ἑκουσίως, "willingly, wilfully, presumptuously," as that there was no sacrifice appointed for them, the covenant being disannulled by them, Heb. 10:26. And there is no sort of sins, no sin whatever, that is between this שְׁגָגָה, this sin of "ignorance," or error, and sin committed רָמָה בְּיָד, "with an high hand," or presumptuously. See expressly, Num. 15:27–31. Hence this חַטָּאת, this "sin-offering," was the great sacrifice of the solemn day of expiation, Lev. 16, whereby atonement was made for all "the uncleanness of the children of Israel, and because of their transgressions in all their sins," verse 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," verse 21; that is, all iniquities not disannulling the covenant, which had ἔνδικον μισθοποδοσίαν, a revenging recompense allotted unto them, Heb. 2:2. And accordingly are those words to be interpreted where the cause of this sacrifice is expressed: Lev. 4:2, "If a soul sin בִשְׁגָגָה,"—"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 prepense malice, Deut. 19:4. Any sin is there intended whereinto men fall by error, ignorance, imprudence, incogitancy, temptation, violence of affections, and the like. For such was this sacrifice instituted. And the end which it typically represented is expressed, 1 John 2:1, 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 were 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 cut off, there were in such cases no sacrifices appointed nor admitted; but in the sacrifice of Christ there is no exception made unto any sin in those that repent, believe, and forsake their sins,—not unto those in particular which were excepted in the law of Moses, Acts 13:39. So that as the sin-offering was provided for all sins that disannulled not the covenant made at Horeb, which allowed no life or interest unto murderers, adulterers, blasphemers, and the like, in the typical land; so the sacrifice of Christ is extended unto 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 in heaven hereafter.
38. Of the matter of this offering see Lev. 4; which, because 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 offer it, there is a general distribution of them in the text, comprehensive of all sorts of persons whatever: for it is applied to,—1. The priest; 2. The whole congregation jointly; 3. The ruler; 4. Any of the people of the land: so that none were excluded from the privilege and benefit of this sacrifice.
The first person mentioned is הַמָּשִׁיחַ הַכֹּהֵן, "the anointed priest," Lev. 4:3;— that is, say the Jews generally, and our expositors also, הַגָדוֹל כֹּהֵן, "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 so, 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 member of the distribution before mentioned, particularly not in that wherein with any colour they might be looked for, namely, the הָאָרֶץ עַם, verse 27, "the people of the land,"—that is, the common people, from whom the priests were always distinguished. Any priest, therefore, is intended; and מַשִׁיחַ, "anointed," is no more but dedicated, separated unto the office of the priesthood; or it respects that original anointing which they had all in their forefathers, the sons of Aaron, when they were first set apart to God, Exod. 28, 29.
39. The case of the priest, wherein this sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous: "If הָעָם לְאַשְׁמַת יֶחֶטָא;"—"If he sin according to the sin of the people." So we. Castalio renders the passage, "Si sacerdos inunctus deliquerit in noxiam populi;"—"If the anointed priest so sin as to bring guilt upon or damage unto the people;" as Achan did, and David also. Vulgar Latin, "Delinquere faciens populum;"—"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 unto 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 unto 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 לְאַשְׁמַת, take ל for כ, and render it with our translators, "according to,"—when he sinned as another man of the people, his place and office not freeing him from the common sins of other men. And so our apostle seems to expound this place, Heb. 5:2, 3. The priests of the law were compassed with infirmities; and by reason thereof had need to offer sin-offerings for their own sins as well as for the sins of the people, seeing they also sinned הָעָם לְאַשְׁמַת, "according to the sins of the people," [Lev. 4:3.] But it is otherwise now, saith he, with the people of God, Heb. 7:26, 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. 4:13; for the observation of the law being committed in an especial manner unto the whole congregation, there were many transgressions in the guilt whereof the whole body of it might be involved.
Thirdly, The ruler or rulers had this privilege also, verse 22, with respect, as appears by this peculiar institution, unto 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 thereunto.
Fourthly, Any one of the common people had the same liberty, and was obliged unto the same duty, verse 27.
And this distribution of the people, as to their interest in the sin-offering, comprising them all, even all that belonged unto the congregation of Israel, of all sorts and ranks, 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 especial 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 unto 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 had a triple disposal. The main of the blood was poured out at the bottom of the altar of burnt-offerings, in the court before the door of the tabernacle, Lev. 4:7. 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, verse 7. The third part (which was first disposed of) was to be carried into the most holy place, as was done accordingly on the day of expiation, Lev. 16. 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. 4:6. So that every place of the tabernacle, and all the concernments of 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. 10:29. 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. 9:13, 14; and therefore, in allusion hereunto, it is called "the blood of sprinkling," Heb. 12:24, even that which was prefigured by all the blood of the sacrifices that was sprinkled towards the most holy place and the mercy-seat therein.
43. The next sort of fire-offerings was the אָשָׁם, "asham," whose laws and ordinances are declared, Lev. 5, and the particular occasion of it, chap. 7. We call it the "trespass-offering." And it differed very little from that next before described; for it is not only said concerning them, לָהֶם אַחַת תּוֹרָה כָּאָשָׁם כַּחַטָּאת,—"As is the chataath, or 'sinoffering,' so is the asham, or 'trespass-offering;' there is one law for them," chap. 7:7; but also that he who had sinned or trespassed should bring his אָשָם ("his trespass-offering") "unto the LORD, for his sin which he had sinned, a female from the flock, or a kid of the goats, לְחַטָּאת,"—"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 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 נַפְשׁוֹ אָשָׁם, "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. 53:10. And this kind of offering also was קָרָשִׁים קֹדֶש, "most holy," Lev. 6:23.
44. The last sort of fire-offerings were the מִלּוּאִים, which are reckoned as a distinct species of sacrifices, Lev. 7:37,—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 of their hands, or their bringing their offering in their hands, when they approached unto the Lord in their setting apart unto office. And thence was the expression of him that came to be consecrated a priest: 2 , בְּפַר יָדוֹ לְמַלֵּא הַבָּא Chron. 13:9;—"He that came to fill his hand with a bullock." The rise of this expression we have marked before on Exod. 28:41. The Lord giving directions unto Moses for the consecration of Aaron and his sons, he tells him, אֶת־יָדָם מִלֵּאתָ,—"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 unto 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 מִלּוּאִים, or "fillings."
And this may suffice as a brief account of the fire-offerings of the law of Moses, in whose use and end we are fully instructed in this Epistle to the
45. There was yet a second sort of corbans, or offerings unto God, under the law, which were of things, or parts of things, not burned on the altar, but one way or other devoted or consecrated to God and his service. These were the תְּרוּמוֹת, "terumoth;" which we have rendered sometimes "offerings" in general, and sometimes "heave-offerings;" under which kind the תְּנוּפוֹת, or "wave-offerings," also were comprised. Concerning these, because the handling of them is not without its difficulties, being diffused in their use throughout the whole worship of God, and that some things not vulgarly known might have been declared concerning them, I thought to have treated at large; but whereas they are not directly referred unto by our apostle in this Epistle, and these discourses being increased much beyond my first design, I shall here wholly omit all further disquisition about them.
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An Exposition of the Epistle to the Hebrews, Vol. 1, by John Owen, Copyright © 2019
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