38. Of the matter of this offering see Lev. iv.; 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 distri- bution of them in the text, comprehensive of all sorts of persons whatever: for it is applied to,—1. The priest ; 2. The whole congre- gation 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 ™¥123 1751, “the anointed priest,” Lev. iv. 3;—that is, say the Jews generally, and our expositors also, Singn 123, “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 7287 DY, verse 27, “the people of the land,’—that is, the com- mon people, from whom the priests were always distinguished. Any priest, therefore, is intended; and 1, “ 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. xxviii, xxix.
39. The case of the priest, wherein this sacrifice was allowed him, is expressed in the same place, with words somewhat ambiguous:
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SECT. 38-40. | SACRIFICES OF THE OLD LAW. 545
«Tf oyna npwixd NoN,”_“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 NOW? take 5 for 3, 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. v. 2, 3. The priests of the law were compassed with infirmities; and by reason thereof had need to offer sin-offerings for their own sins as well as for the sins of the people, seeing they also sinned OY noOwX?, “ according to the sins of the people,” [Lev. iv. 3.] But it is otherwise now, saith he, with the people of God, Heb. vii. 26, 27, our High Priest being “ holy, harmless, undefiled, and separate from sinners ;” that is, not sinning according to the sins of the people, as the priests did of old.
40, Secondly, The whole congregation jointly had an interest in this sacrifice when any such sin was committed as might reflect guilt upon it, Lev. iv. 13; for the 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 mis- carriages 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.
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546 SACRIFICES OF THE OLD LAW. [ EXERC. XXIV.
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 sacri- fice 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.