CHAPTER III. offer it of the herd, whether it be AND if his oblation be a a sacri- a male or female; he shall offer it fice of peace-offering, if he bwithout blemish before the LORD. a ch. 7. 11, 29. and 22. 21. b ch. 1. 3 uted rather to the other class of offer-mitting him to his own friendship and ings, whose scope was more distinctly love. He would feel deep abasement expiatory. The word peace has a dif- for the alienation and disaffection which ferent shade of meaning in the Hebrew appeared in his own heart. As he laid from what it has in our language. With his hand on the animal's head, and as us it suggests most naturally and legiti- he saw its blood streaming at his feet, mately the idea of reconciliation, the he would think of his own utter unworbringing into concord contending par- thiness to appear before God, and he ties,--an idea which is more properly would be affected to think that he owed to be associated with the effects of the all his permission to approach him to stated burnt-offering, or the occasional the sufferings of another in his stead. sin and trespass-offering. In the He- As he saw the smoke of the fat ascend brew the import of prosperity, of wel- to heaven, he would rejoice in this acfarė, is predominant to the enjoyment ceptance of his offering. When he or the petition of which this offering looked upon the waved breast and the was especially appointed. The idea of uplifted shoulder, he would be thankful grateful acknowledgment therefore is for the ministry of the appointed serv the leading idea which it is calculated ants of the Most High, and when he to suggest. But with what expressive retired from the ceremony he would go ceremonies was this service marked! on his way rejoicing that the Lord had How strongly would it tend to infuse accepted him in his work, and would the spirit of a son and of a friend into eat his food with all the warmest emothe heart of the worshipper. How em- tions of gratitude, affiance, and love. phatically would he be reminded of the Such would be the legitimate influence blessed privileges which he enjoyed of a ceremony of this nature upon the through his sacrifice. Partaking of the heart of every pious Jew. It would be same viands was ever considered as the one of his most privileged feasts, though bond and proof of friendship and peace; but a private one, and would throw a and here the Lord, his priests, and the peaceful and happy frame over the offerer himself, all partook of the same whole soul. Thus the evangelical docofferings. They sat down together as trines were presented to him, and all it were at the same table. In this rite those right feelings towards God, which accordingly the Jew would read a happy are so powerfully called forth by the assurance of the divine favor towards gospel, were in a measure according him. As he feasted with his family with his light experienced by a Jew. and friends on the portion assigned him from the altar, he would enjoy a peace in his own soul from this instituted token of reconciliation and friendship. The whole ceremony was eminently calculated to produce all the emotions appropriate to his condition. As he brought his offering to the altar, he would think of the great mercy and condescension of God in thus providing a way of acceptance for him, and ad. The Peace-offering of the Herd. 1 If his oblation. Heb. 7p korba no, his korban or gift, as usual in this connection wherever ' offering' or Gr. oblation' occurs in our version. το δώρον αυτου τῷ Κυρίῳ, his gift to the Lord. In like manner we find ' korban' explained as a gift by the Evangelist, Mark 7. 11.- T Male or female. In this respect the peace-offering differed from the holocaust, or whole burntoffering, in which a male only was allowed. 2. Shall lay his hand. The imposition of hands in this case differed from the same ceremony in the sacrifice of the holocaust in this, that over the head of the peace-offering there was no confession of sins, but merely the uttering of praise and supplication to God.¶ And kill it at the door, &c. That is the priest or some other Levite shall kill it. So also v. 8. See note on Lev. 1.5. As this offering belonged to what were termed the lesser or lighter holy things, it was not required to be offered, like the burnt-offering or the sin-offering, on the north side of the altar, but in any place of the court. Lev. 1. 11. —¶ And Aaron's sons shall sprinkle. This was to be done according to the manner prescribed, Lev. 1. 5. For the burnt-offering,' says Maimonides, the trespass-offering, and the peace-offering, the sprinkling of the blood of these three upon the altar was ever alike.' It was obviously a type of the sprinkling of Christ's blood, whereby we, our words and works are sanctified before God. 1 Pet. 1. 2, Heb. 12. 14. 3. Shall offer of the sacrifice. Heb. a mizzeba'h. That is, part of the peace-offering; for of this sacrifice one part, viz. the fat pieces, the kidneys, the caul, &c., was to be burnt ; a second, consisting of the breast and the right shoulder, was reserved for the priest; while all the remainder was appropriat. 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 caul above the liv er, with the kidneys, it shall he take away. 5 And Aaron's sons eshall burn it on the altar, upon the burnt-sacrifice, which is upon the wood, that e ch. 6. 12. Exod. 29. 13. ed to the offerer, to be eaten by him, his family and friends, in a sacrificial feast. T The fat that covereth the inwards. Frequently termed with us 'the suet.' This was always burned upon the altar, and would naturally serve to feed the fire. See a fuller explanation in the Note on Ex. 29. 13. The design of this part of the ceremony may be understood in either of the ways following. (1.) As the 'fat' of any thing is sometimes but another name for its best or choicest part (see Note on Gen. 4. 4), and as the fat' was deemed the most valuable part of the animal, it was offered in preference to all other parts, implying that the best of every thing was to be offered to God. (2.) As, however, the term is used in other cases to denote the dullness, hardness, and unbelief of the heart, Ps. 119. 70. Acts 28. 27, it may here signify the consuming of our corruptions by the fire of the Holy Spirit. The kidneys' also, the supposed seat of some of the strongest of the sensual propensities, were burnt probably to teach the duty of the mortification of our members which are upon earth, fornication, uncleanness, inordinate affection, &c. Col. 3. 5 4. The caul above the liver. See note on Ex. 29. 13. Which is by the flanks. Heb. keselim, loins. Gr. and Chal.' Which is on the thighs.' Comp. Job 15. 27, ' He covereth his face with his fatness, and maketh collops of fat on his flanks. ( kesel.)' 5. Upon the burnt-sacrifice. That is, resembling the common English sheep, is distinguished by a larger and thicker tail than any British species possesses. But the tail of the species peculiarly called fat-tailed,' seems to exceed all The Peace-offering of the Flock.-1. A reasonable bounds, and has attracted Lamb. 6. If his offering-be of the flock. That is, of sheep or goats, which are both included under the term flock. 'Peace-offerings,' says Maimonides, are brought of sheep, of goats, and of beeves, inale or female, and great or small; but no fowl is brought for a peace-offering.' The reason of this exception was that fowls had not fat enough to be burnt upon the altar. 9. The whole rump. Heb. 7 hûalyah temimah, the perfect or entire tail. 'Dr. Boothroyd renders, more distinctly-The large fat tail entire, taken off close to the rump.' It might seem extraordinary that the tail of a sheep (only of a sheep) should be pointed out with so much care as a suitable offering upon God's altar, were it not distinctly understood what sheep and what tail is intended. The direction indicates that the fat-tailed species were usually offered in sacrifice, if the flocks of the Hebrews were not wholly composed of them. This species is particularly abundant in Syria and Palestine, equalling or outnumbering the common Bedouin species. Even the latter, although in other respects much | the attention of all travelers from the times of Herodotus to our own. These tails, or rather tails loaded on each side with enormous masses of fat, are often one-fourth the weight of the whole car cass, when divested of the head, intestines, and skin. The tails seem to attain the largest size in the countries with which the Hebrews were most conversant; for in countries more eastward we never saw them quite so large as the largest of those described by Dr. Russell in his Natural History of Aleppo.' He says that a common sheep of this sort weighs, without the offal, sixty or seventy pounds, of which the tail usually weighs fifty or upwards; but he adds, that such as are of the largest breed and have been fattened, will sometimes weigh 150 lbs., the tails being 50 lbs. These last very large sheep are kept in yards where they are in no danger of injuring their tails; but in some other places where they feed in the fields, the shepherds sometimes affix a thin piece of board to the under part of the tail, to prevent its being torn by bushes and thickets, as it is not covered underneath with thick wool like the upper part. Sometimes the 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 sthe 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. 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 them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: iall the fat is the LORD's. 17 It shall be a kperpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor mblood. i ch. 7. 23, 25. 1 Sam. 2. 15. 2 Chron. 7. 14 And he shall offer thereof his 7. k ch. 6. 18. and 7. 36. and 17. 7. and 23. * See ch. 21. 6, 8, 17, 21, 22. and 22. 25. Ezek. 44. 7. Mal. 1, 7, 12. h ver. 1. 7. &c. 14. ver. 16. compare with Deut. 32. 14. Neh. S. 10. m Gen. 9. 4. ch. 7. 23, 26 and 17. 10, 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7, 15. 6, 8, 17, the priests who burnt them are expressly said to offer the bread of their God.' The use of this language represented in a striking manner the fact that God dwelt, and, as it were, kept house among them, and that those who partook with him of these sacrifices, were entertained as guests at his table. board is furnished with small wheels, to enable the sheep to drag it along the more easily. The mutton of these sheep is very good, and the fat of the tail is the most grateful animal fat the writer ever tasted. It is rich and mar- | rowy, and is never eaten alone, but is mixed up in many dishes with lean meat, and is in various ways employed as a substitute for butter and oil. The standing Oriental dish, boiled rice, is The Peace-offering of the Flock.—2. A peculiarly palatable when lubricated with fat from the tail of this remarkable species of sheep. Viewed in its various applications, the tail is an article of great use and delicacy, and could be no unworthy offering.'-Pict. Bib. 11. It is the food of the offering, &c. We have before remarked, in speaking of the general object of the altar, that the sacrifices offered upon it were accounted, in a sense, the provisions of God's table, the viands upon which he feasted. See Mal. 1. 12. Such offerings are here called his bread,' or 'food,' and the phraseology occurs also Num. 28.2 Ezek. 44. 7. and in Lev. 21.¦ Goat. 12. If his offering be a goat. The law concerning this offering coincides entirely with the preceding respecting the lamb, except in what relates to the rump or tail, so that this section requires very little commentary. 14. He shall offer thereof. That is, a part of it, the part which he immediately goes on to specify, viz. the fat, the kidneys, the caul, &c. 17. That ye eat neither fat nor blood. This prohibition respecting the eating of fat, is to be understood of the fat of such animals as were offered to God in sacrifice, and not of others, although the Jews, we believe, interpret it of all fat, without exception. But the contrary is | sand hills. All that remains for us is to be gathered from Lev. 7. 2, ' Ye shall eat of no manner of fat of ox, or of sheep, or of goat;' implying that the fat of other animals might be eaten. As to blood, however, the probability is, although the Rabbinical writers maintain that that of locusts, fishes, &c. was lawful, that it was intended to be universally forbidden. The prohibition in Gen. 9. 4, is absolute and unqualified; • Flesh_with_the_blood thereof shall ye not eat.' The reasons of the prohibition doubtless were, (1.) To put a difference between the chosen people and Gentile idolaters, who used to drink the blood of their sacrifices; Ps. 16. 4, Their sorrows shall be multiplied that hasten after another God: their drink-offerings of blood will I not offer.' (2.) To restrain any tendency to the acquisition of a cruel and sanguinary disposition. (3.) To inspire respect and reverence for that which was intended to represent the precious blood of Christ, in which the virtue of his atonement was to con sist. to say, 'Accept, I beseech thee, the free-will offerings of my mouth. If we withhold these, well may we fear that every beast that was ever slaugh. tered on these occasions, and every portion ever offered, will appear in judg. ment against us, to condemn our ingra titude and obduracy! (5.) Shall burn it on the altar, upon the burnt-sacrifice.' The Peace-offering, whether presented in a way of thanksgiving or supplication, equally began with a sacrifice in the way of atonement. Thus, whatever be the frame of our minds, and whatever service we render unto God, we are invariably to fix our thoughts on the atonement of Christ, as the only means whereby our persons or our services can find acceptance with God. CHAPTER IV. THE SIN-OFFERING. The Jewish law prescribed two kinds of piacular sacrifices distinguished in our language by the appellations Sin REMARKS.(1.) As the highest re-offering and Trespass-offering-terms compense which God requires for his benefits towards us is the tribute of a grateful heart, he that withholds this clearly proves himself unworthy of the least of heaven's mercies. (1.) A cordial thank-offering to God should ever follow the attainment of any lawful object upon which our hearts have been set. which, though not adequately expressing the force of the original words, we are obliged to retain for the want of better. The original for Sin-offering is D hattâh, or a hattath, the strict rendering of which is sin, but which is by metaphorical usage employed to denote a sin-offering. So in like manner UN âshâm rendered tres(2.) How kindly are we exempted pass-offering properly and primarily from the legal burdens of the Jews! If signifies trespass. In accordance with they wished to express their humilia- | this usage the apostle, 2 Cor. 5. 21, says tion or gratitude, it was at the expense God made him (Christ) to be sin of a part of their property, yielded up (apapriav a sin-offering) for us, who to God by way of sacrifice. No such knew no sin, that we might be made necessity is imposed upon us. God the righteousness of God.' The Gr. hath not made us to serve with an word here used by the apostle is the offering, nor wearied us with incense.' same by which the Septuagint in more It is the offering of a free heart, or of a than eighty places in the Pentateuch 'broken and contrite spirit,' that he translate the Heb. word DП hattâh, desires of us, and that he will accept in sin, which in all these places our Eng. preference to the cattle upon a thou- | lish version renders sin-offering. Yet |