CHAPTER III. In this chapter we have the law concerning the peace-offerings, whether they were, I. Of the herd, a bullock or a heifer, v. 1-5. Or, II. Of the flock, either a lamb, (v. 6-11) or a guat, v. 12-17. The ordinances concerning each of these are much the same, yet they are repeated, to show the care we ought to take that all our services be done according to the appointment, and the pleasure God takes in the services that are so performed. It is likewise to intimate, what need we have of precept upon precept, and line upon line. A ND if his oblation be a sacrifice of peace-offering, if he offer it of the herd, whether it be a male or female, he shall offer it without blemish before the LORD. 2 And he shall clay his hand upon the head of his offering, and kill it at the door of the tabernacle of a c. 7.11, 29. 22. 21. ¿ Num. 6. 14. Mal. 1. 8, 14. Heb. 10. 22. c c. 1.4, 5. 8. acceptableness of our spiritual sacrifices. Pure hands must 1. The oblation of their first-fruits at harvest, of which we read, Deut. 26. 2. These were offered to the Lord, not to be burned upon the altar, but to be given to the priests as perquisites of their office, v. 12. And ye shall offer them, (that is, leaven and honey,) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burned upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, ch. 23. 17. And we read of the first-fruits of honey brought to the house of God, 2 Chr. 31. 5. : the congregation and Aaron's sons, the priests, shall sprinkle the blood upon the altar round about. 3 And he shall offer of the sacrifice of the peaceoffering, an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards. 4 And the two kidneys, and the fat that is on them, which is by the flanks, and the tcaul above the liver, with the kidneys, it shall he take away. 5 And Aaron's sons shall burn it on the altar upon the burnt-sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD. d c. 4. 8, 9. Ex. 29. 13, 22. tor, midriff over the liver, and over the kidneys. e c. 6. 12. 2 Chr. 35. 14. Ez. 44. 15. denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God's gracious acceptance. Blessed be God that we have the substance which all these observances were but shadows of; the fruit that was hid under these leaves. NOTES TO CHAPTER III. V. 1-5. The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; were purely expressive of adoration; and therefore were wholly burned. But the peace-offerings had regard to God as a Benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God, (that part which he required, and it was fit he should be first served,) burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together, unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you, was as much as All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man were in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and, probably, put up the prayer, when he laid his hand upon the head of his offering. Christ is our Peace, our Peace-Offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are, the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received; it is called a peaceoffering of thanksgiving, for so it was sometimes; as in other cases a vow, ch. 7. 15, 16. And some make the original word to signify retribution. When they had received any special mercy, and were inquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps. 116. 12. And we must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock. Now, I. As to the matter of the peace-offering. Suppose it were of the herd, it must be without blemish; and if it was so, it was indifferent whether it was male or female, v. 1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. 3. 28. II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God, (v. 2,) and with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering; or, if it were a vow, to make his prayer. 2. A meat-offering of their first-fruits. The former was required by the law, this was a free-will offering, v. 14-16. If a man, with a thankful sense of God's goodness to him, in giving him hopes of a plentiful crop, was disposed to bring an offering in kind, immediately out of his field, and present it to God, owning thereby his dependence upon God, and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing, while we have in our flock a male, Mal. 1. 14. (2.) | These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears, which one may justly look for from those that have been left to grow full ripe. If those that are young do God's work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight 3. The priest must sprinkle the blood upon the altar, for it was in the first ripe fruits of the Spirit, and the expressions of early the blood that made atonement for the soul; and though this piety and devotion. Those that can but think and speak as was not a sin-offering, yet, we must be taught that in all our children, yet if they think and speak well, God will be well offerings we must have an eye to Christ as the Propitiation for pleased with their buds and blossoms, and will never forget the sin, as those who know that the best of our services cannot be kindness of their youth. (4.) It must be used as other meat- accepted, unless through him our sins be pardoned. Penitent offerings; v. 16, compare v. 9. He shall offer all the frankin- confessions must always go along with our thankful acknowcense, it is an offering made by fire. The fire and the frankin-ledgments; and whatever mercy we pray for, in order to it, we cense seem to have had a special significancy. [1.] The fire must pray for the removal of guilt, as that which keeps good 2. It must be killed; and though that might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected, were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the Door, for he is indeed the Door of the tabernacle. The Law of the Sin-offering. CHAPTER IV. 6 And if his offering for a sacrifice of peace-of- | them, which is by the flanks, and the caul above fering unto the LORD be of the flock, male or female, he shall offer it without blemish. 7 If he offer a lamb for his offering, then shall he offer it before the LORD. 8 And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar. And he shall offer of the sacrifice of the peaceoffering, an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, 10 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 11 And the priest shall burn it upon the altar: it is the food' of the offering made by fire unto the LORD. 12 And if his offering be a goat, then he shall offer it before the LORD. 13 And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. 14 And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, 15 And the two kidneys, and the fat that is upon the liver, with the kidneys, it shall he take away. sweet savour. All the fat is the LORD's. 17 It shall be a perpetual "statute for your generations, throughout all your dwellings, that ye eat neither fat nor blood. CHAPTER IV. atonement for a sin committed through ignorance; either, I. By the priest him- This chapter is concerning the sin-offering, which was properly intended to make ND the LORD spake unto Moses, saying, AND Α 3 If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a 'young bullock without blemish unto the LORD for a sin-offering. 4 And he shall bring the bullock cunto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD. 5 And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation: 6 And the priest shall dip his finger in the blood b c. 16.6. o Gen. 9. 4. Deut. 12. 16. 1 Sam. 14. 32, 33. Ez. 44. 7, 15. Acts 15. 20, 29. c Ex. 29. 10, 11. k ver. 4. c. 21. i Ex. 29. 22. a c. 5. 15, 17. Num. 15. 22. Ps. 19. 12. Heb. 5. 2. m c. 7. 23, 25. 1 Sam. f ver. 1. g 1 Kings 8. 2. c. 4. 4, 15, 24. dc. 16. 14. Num. 19. 4. 6, 22. Num. 28. 2. Ez. 44. 7. Mal. 1.7, 12. 1 Cor. 10.21. 2. 15. 2 Chr. 7.7. n c. 6. 18. 7. 36. 17. 7. 23, 14. things from us. First, take away all iniquity, and then, receive us graciously; or, give good, Hos. 14. 2. It is re 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it, and the kidneys in the midst of it, were to be taken away, and burned upon the altar, as an offering made by fire, v. 3-5. And that was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of, we shall find, ch. 7. 11, &c. It is ordered to be burned upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. quired that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a (2.) The mortifying of our corrupt affeast of fat things. fections and lusts, and the burning up of them by the fire of divine grace, Col. 3. 5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality, by the spirit of judgment, and the spirit of burning, Is. 4. 4. V. 6-17. Directions are here given concerning the peaceoffering, if it were a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt-offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burned upon the altar; and they would be next to nothing, if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat, offered for a peace-offering, are much the same with those concerning a bullock, and a little now occurs here; but, 1. That the rump of the mutton was to be burned with the fat of the inwards upon the altar; the whole rump, (v. 9,) because in those countries it was very fat and large. Some observe from this, that be a thing never so contemptible, God Thus can make it honourable, by applying it to his service. God is said to give more abundant honour to that part which lacked, 1 Cor. 12. 23, 24. 2. That that which was burned upon the altar, is called the food of the offering, v. 11-16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, 1 Kings 4. 22, &c. 3. Here is a general rule laid down, that all the fat is the Lord's, (v. 16,) and a law made thereupon, that they should eat neither fat nor blood, no not in their private houses, v. 17. (1.) As for the fat, it is not meant of that which is interlarded with the meat, that they might eat, (Neh. 8. 10;) but the fat of VOL. I.-34 the inwards, the suet, which was always God's part out of the sa- NOTES TO CHAPTER IV. V. 1-12. The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubims God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with, (Gen. 8. 20. Ex. 20. 24,) and in those they had respect to sin, to make atonement for it, Job 1.5. But the law being now added because of transgressions, (Gal. 3. 19,) and having entered, that eventually the offence might abound, (Rom. 5. 20,) they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself, by which he put away sin, and perfected for ever them which are sanctified. 1. The general case supposed, we have, v. 2. Where observe, 1. Concerning sin in general, That it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their It is said likewhich the law of God has not made to be so. inventions, or their injunctions, cannot make that to be sin, hence it is called the sin of the soul, (Mic. 6. 7,) the soul's act; wise, if a soul sin, for it is not sin if it be not some way or other and it is the soul that is injured by it, Prov. 8. 36. 2. Concerning the sins for which those offerings were appointed. (1.) They are supposed to be overt acts; for had they been to bring a sacrifice for every sinful thought or word, it had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments. (2.) They are supposed to be sins of commission, things which ought not to be done. Omissions are ( 265 ) sins, and must come into judgment; but what had been omitted and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. 7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; 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. 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, 9 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, 10 As it was taken off from the bullock of the sacrifice of peace-offerings; and the priest shall burn them upon the altar of the burnt-offering. 11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 12 Even the whole bullock shall he carry forth *without the camp unto a clean place, where the ashes are poured out, and burn "him on the wood with fire where the ashes are poured out shall he be burnt. 13 And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD, e c. 14. 16, 27. f c. 8. 15. 9. 9. 16. 18. Ex. 30. 1-10. Ps. 118. 27. g c. 5.9. ⚫to without the camp. h Ex. 29. 14. Num. 19. 5. 13. 11. ↑ at the pouring out of the ashes. i Num. 15. 24. Josh. 7. 11. 1 Tim. 1. 13. at one time might be done at another, and so, to obey was better than sacrifice; but a commission was past recall. (3.) They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Lawmaker, the offender was to be cut off, and there remained no sacrifice for the sin, Heb. 10. 26, 27. Num. 15.30. But if the offender were either ignorant of the law, as in divers instances we may suppose many were, (so numerous and various were the prohibitions,) or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is, (Gal. 6. 1,) in this case, relief was provided by the remedial law of the sin-offering. And the Jews say, "Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off, if they had been committed presumptuously.” II. The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests which had infirmity; though his ignorance was of all others least excusable, yet he is allowed to bring his offering. His office did not so far excuse his offence, as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it, but that it should be forgiven him, when he did bring his sacrifice. If he sin, according to the sin of the people, (so the case is put, v. 3;) which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is, 1. That he must bring a bullock without blemish for a sinoffering, (v. 3,) as valuable an offering as that for the whole congregation, (v. 14;) whereas for any other ruler, or a common person, a kid of the goats should serve, v. 23, 28. This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Rom. 2. 21. 2. The hand of the offerer must be laid upon the head of the offering, (v. 4,) with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, ch. 26. 21. No remission without confession, Ps. 32. 5. Prov. 28. 13. It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not steadfastly discern. He that laid his hand on the head of the beast, thereby owned that he deserved to die himself; and that it was God's great mercy, that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repent, and believe in their atonement. 3. The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, v. 5-7. Some of the blood of the high priest's sinoffering was to be sprinkled seven times before the vail, with an eye toward the mercy-seat, though it was vailed: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution, which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his inter concerning things which should not be done, and kare guilty; 14 When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 15 And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD; and the bullock shall be killed before the LORD. 16 And the priest "that is anointed shall bring of the bullock's blood to the tabernacle of the congregation: 17 And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail. 18 And he shall put some of the blood upon the "horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation. 19 And he shall take all his fat from him, and burn it upon the altar. 20 And he shall do with the bullock as he did with the bullock for a sin-offering, so shall he do with this: and the priest shall make Pan atonement for them, and it shall be forgiven them. 21 And he shall carry forth the bullock without c. 5. 2-4, 17. k Ezra 10. 19. c. 1. 4. m ver. 5. Heb. 9. 12-14. n ver. 7. o ver. 3. p Num. 15. 25. Dan. 9. 24. Rom. 5. 11. Gal. 3. 13. Heb. 2. 17. 10. 10-12. 1 John 1. 7. 2. 2. Rev. 1. 5. cession. The blood of his sacrifice is put upon the altar of his incense, and sprinkled before the Lord. When this was done, the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water: it likewise signified the pouring out of the soul before God in true repentance; and typified our Saviour's pouring out his soul unto death. 4. The fat of the inwards was to be burned upon the altar of burnt-offering, v. 8-10. By this, the intention of the offering and of the atonement made by it was directed to the glory of God, who having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus when he was made sin, that is, a Sin-offering for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us in conformity to the death of Christ, to crucify the flesh. 5. The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burned to ashes, v. 11, 12. This was very significant, (1.) Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, "Get you hence; What have we to do any more with idols?" The sin-offering is called sin. What they did to that, we must do to our sins; the body of sin must be destroyed, Rom. 6. 6. (2.) Of the privilege of remission. When God pardons sin, he quite abolishes it, casts it behind his back; The iniquity of Judah shall be sought for, and not found. The apostle takes particular notice of this ceremony, and applies it to Christ, (Heb. 13. 11-13,) who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out. V. 13-21. This is the law for expiating the guilt of a national sin, by a sin-offering. If the leaders of the people, through mistake concerning the law, caused them to err, when the mistake was discovered, an offering must be brought, that wrath might not come upon the whole congregation. Observe, 1. It is possible that the church may err, and that her guides may mislead her. It is here supposed, that the whole congregation may sin, and sin through ignorance, God will always have a church on earth; but he never said it should be infallible, or perfectly pure from corruption on this side heaven. 2. When a sacrifice was to be offered for the whole congregation, the elders were to lay their hands upon the head of it, three of them, at least, as representatives of the people, and agents for them. The sin, we suppose to have been some common custom, taken up and used by the generality of the people, upon presumption of its being lawful, which afterward, upon search, appeared to be otherwise. In this case, the commonness of the usage received perhaps by tradition from their fathers, and the vulgar opinion of its being lawful, would not so far excuse them from sin, but that they must bring a sacrifice to make atonement for it. There are many bad customs and forms of speech which are thought to have no harm in them, and yet may bring guilt and wrath upon a land, which therefore it concerns the elders both to reform, and to intercede with God for the pardon of, Joel 2. 16. 3. The blood of this sin-offering, as of the former, was to be sprinkled seven times before the Lord, v. 17. It was not to be poured out there, but sprinkled only; for the cleansing virtue The Law of the Sin-offering. CHAPTER V. the camp, and burn him as he burned the first bullock: it is a sin-offering for the congregation. 22 When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God, concerning things which should not be done, and is guilty; 23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: 24 And he shall lay his hand 'upon the head of the goat, and kill it in the place where they kill the burnt-offering before the LORD: it is a sin-offering. 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. 26 And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace-offerings: and the priests shall make an "atonement for him as concerning his sin, and it shall be forgiven him. 31 And he shall take away all the fat thereof, as 32 And if he bring a lamb for a sin-offering, he 34 And the priest shall take of the blood of the 35 And he shall take away all the fat thereof, between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said, I. Concerning the trespass. If a man sin, 1. In concealing his knowledge, when he is adjured, v. 1. 2. In touching an unclean thing, v. 2, 3. 3. In swearing, v. 4. 4. In embezzling the holy things, v. 14-16. 5. In any sin of infirmity, v. 17-19. Some other cases there are, in which these offerings were to be offered, ch. 6. 2-4. 14. 12. 19. 21. Num. 6. 12. II. Concerning the trespass-offerings, 1. Of the flock, v. 5, 6. 2. Of fowls, v. 7-10. 3. Of flour, v. 11-13; but chiefly a ram without blemish, v. 15-19. if soul "sin, and voice of 'swear AND fa doua si ass, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. c c. 1. 9. Ex. 29. 18. Ezra 6. 10. Is. 42. 21, d ver. 28. e c. 3.5. f ver. 26, 31. a Ez. 18. 4, 20. b 1 Kings 8. 31. Prov. 29. 24. Matt. 26. 63. c ver. 17. c. 7. 18. 17. 16. 19.8. 20. 17, Num. 9. 13. Ps. 38. 4. Is. 53. 11. 1 Pet. 2. 24. gregation. A kid of the goats was sufficient to be offered for a ruler, but a bullock for a tribe; to intimate that the ruler, though major singulis-greater than each, was minor universis-less than the whole. It is bad when great men give ill examples, but worse when all men follow them. 4. It is promised that the atonement shall be accepted, and the sin forgiven, (v. 26,) to wit, if he repent and reform; for otherwise, God sware concerning Eli, a judge in Israel, that the iniquity of his house should not be purged with sacrifice nor offering for ever, 1 Sam. 3. 14. V. 27-35. Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a a kid; and that for a ruler must be a male, for the other a private person might bring either a kid or a lamb, a ruler only female: in all the circumstances of the management of the offering they agreed. Observe, 1. The case supposed, If any one of the common people sin through ignorance, v. 27. The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God, (Jer. 5. 4,) and yet if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the rested in that great plea, Christ hath died, and entitled to the surprise of temptation, will not bring us off, if we be not intebenefit of that. We have all need to pray, with David, (and he was a ruler,) to be cleansed from secret faults, the errors which we ourselves do not understand, or are not aware of, Ps. 19. 12. 2. That the sins of ignorance committed by a single person, a common, obscure person, did require a sacrifice; for as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd. 3. That a sin-offering was not admitted only, but accepted, even from one of the common people, and an atonement made by it, v. 31, 35. Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34. 19. From all these laws concerning the sin-offerings, we may learn, (1.) To hate sin, and to watch against it. That is certainly a very bad thing, to make atonement for which so many innocent and useful creatures must be slain and mangled thus. Now if any (2.) To value Christ, the great and true Sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. man sin, Christ is the Propitiation, (1 John 2. 1, 2,) not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance, in that prayer of Christ's, just when he was offering up himself (267) a sacrifice, Father, forgive them, for they know not what they do. 2 Or if a soul touch any unclean thing, whether it be a carcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. 3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when she knoweth of it, then he shall be guilty. 4 Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. 5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing. 6 And he shall bring his trespass-offering unto the LORD, for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin-offering; and the priest shall make an atonement for him concerning his sin. 7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtle-doves, or two young pigeons, unto the LORD; one for a sin-offering, and the other for a burnt-offering, 8 And he shall bring them unto the priest, who shall offer that which is for the sin-offering first, and d Num. 19. 11-16. Hag. 2. 13. e ver. 17. f c. 12. 13, 15. 11. 31. 1 Sam. 25. 22. 2 Kings 6. 31. Mark 6. 23. Acts 23. 12. 5. 7, Josh. 7. 19. Ezra 10. 11. Ps. 32. 5. Dan. 9. 4. Rom. 10. 10. NOTES TO CHAPTER V. g ver. 4. A Judg. i c. 26. 40. Num. his hand cannot V. 1-6. The offences here supposed are, 1. A man's concealing the truth, when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure, not only the witnesses as with us, but the person suspected, (contrary to a rule of our law, that no man is bound to accuse himself,) as appears by the high priest's adjuring our Saviour, who thereupon answered, though before he stood silent, Matt. 26. 63, 64. Now, (v. 1,) If a soul sin, that is, a person, (for the soul is the man,) if he hear the voice of swearing, that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1 Kings 8. 31,) if in such a case, for fear of offending one that either has been his friend or may be his enemy, fuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing, that is, that is thus adjured, and bewrayeth it not, that is, stifles his evidence, and does not utter it, he is a partner with the sinner, and hateth his own soul; see Prov. 29. 24. Let all that are called out at any time to bear testimony, think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with. he re 2. A man's touching any thing that was ceremonially unclean, v. 2, 3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching of the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt, as contracted a moral guilt. If at first it be hid from him, yet when he knows it, he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty, we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake. 3. Rash swearing; that a man will do or not do such a thing, if the performance of his oath afterward prove either unlawful or impracticable, by which he is discharged from the obligation: yet he must bring an offering to atone for his folly in swearing so rashly, as David that he would kill Nabal. And then it was, that he must say before the angel, that it was an error, (Ec. 5. 6:) He shall be guilty in one of these, (ch. 5.4 :) guilty if he do not perform his oath; and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will, their consciences are wounded; sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits. Now in these cases, (1.) The offender must confess his sin, and bring his offering, (v. 5, 6) and the offering was not accepted, unless it was accompanied with a penitential confession, and a humble prayer for pardon. Observe, the confession must be particular, that he hath sinned in that thing; such was David's confession, (Ps. 51. 4,) I have done this evil; and Achan's, (Josh. 7. 20,) Thus and thus have I done. Deceit lies in generals; many will own in general they have sinned, 'wring off his head from his neck, but shall not divide it asunder: 9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering. 10 And he shall offer the second for a burnt-offering, according to the manner: and the priest shall "make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. 11 But if he be not able to bring two turtledoves, or two young pigeons; then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering. 12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sinoffering. 13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat-offering. 14 And the LoD spake unto Moses, saying, 15 If a soul commit a trespass, and sin through ignorance, 'in the holy things of the LORD; then he shall bring, for his trespass unto the LORD," a ram reach to the sufficiency of a lamb. k c. 12. 8. 14. 21. c. 1. 15. m Ex. 12. 22, 23. Heb. 12. 24. † ordinance. n c. 4.26. o Jam. 5. 15. p ver. 7. g Num. 5. c. 2. 2. Num. 5. 26. Acts 10. 4. s c. 7. 6. t c. 22. 14. u Ezra 10. 19. 15. for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing, they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions. (2.) The priest must make an atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus in our reconciliation to God, Christ's part and ours are both needful. V. 7-13. Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb, might bring for a sin-offering a pair of turtle-doves, or two young pigeons; if any were so extremely poor, that they were not able to procure those so often as they would have occasion, they might bring a pottle of fine flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering; to teach us, that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say, that he had not wherewithal to bear the charges of a journey to heaven. nay, Now, 1. If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering, v. 7. Observe, (1.) Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. (2.) After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God, in appointing and accepting the atonement. 2. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense, (v. 11;) not only because that would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering; and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil, or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, (1.) Comfort to those that had offended, that they might not despair, or pine away in their iniquity; but peace being thus made for them with God, they might have peace in him. (2.) Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement. V. 14-19. Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, v. 6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour; those sins we commonly call trespasses. Now injuries done to another may be either in holy things, or in common things; of the former we have the law in these verses; of the latter, in the beginning of the next chapter. If a man did harm (as it is v. 16) in the holy things of the Lord, he thereby committed a trespass against the |