Lev 3 | CalvinCommentaries | STEP | 1. And if his oblation be a sacrifice. He now proceeds to a different class, viz., to the sacrifices, which were testimonies of gratitude in celebration of God’s blessings; part of which was burnt with fire, part was claimed by the priests, and the rest remained to the offerers themselves. As to the word שלמים , shelomim, I have briefly given my opinion elsewhere; the common translation of it is certainly unsuitable, “the sacrifices of peace-offerings:” and the statement of others is far-fetched, that they are called “sacrifices of perfections,” because it was unlawful for the unclean to touch them. Since, however, the Hebrews include in the word “peace,” safety, and all good success, I have thought that its plural number might aptly be translated “prosperities:” on which account, David calls the libation which used to be made in this sacrifice, “the cup of salvations:” ( ,) nor do I doubt but that by this outward sign he designates thanksgiving. I admit indeed that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought of God peace and good success; yet still the epithet will always admirably suit it, because they confessed by it that God was the author of all good things, so as to attribute all their prosperity to Him. First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by “the face of God;” else would altars have been everywhere erected in their cities and villages, and by this license God’s service would have been mangled, and religion undermined. Wherefore, in order to keep the people in the unity of the faith, he bids them all be content with a single altar. But He would be worshipped and honored in that place, which He had dedicated to Himself, lest they should be scattered abroad after strange gods; and then He prescribes the mode of offering, whether the victim were of the herd or the flock. That such exact injunctions should be given as to trifles, might seem to be an unnecessary particularity, and even a superfluous repetition, inasmuch as the same thing is often inculcated, in precisely similar words: if it were not that this earnestness reminded the people that something higher was enwrapped in the ceremonies, whilst it restrained them from allowing themselves wantonly to add or change the smallest point. This very scrupulous observance, then, ought to have led them by the hand, as it were, to the things signified; so that under the external image the spiritual truth might meet their eyes; secondly, it ought to have held them bound, as it were, to the word of God, lest they should do anything in sacred matters from the dictates of their own reason. But now, since the use of sacrifices has ceased, we are first taught that God’s blessings are profaned, unless we diligently exercise ourselves in manifesting our religion, as His infinite and constant liberality towards us deserves; secondly, that unless our devotion is unmixed and paid to Him alone, we impiously defraud Him of His right; thirdly, that as we pray in Christ’s name, so our vows are to be paid, and our thanksgivings to be rendered, through His hand; and fourthly, that God’s loving-kindness is not to be celebrated in a negligent or perfunctory manner, but that we must labor to do so, as in a matter of the utmost importance, with no common zeal and attention.

‏ Leviticus 3

1. And if his oblation be a sacrifice. He now proceeds to a different class, viz., to the sacrifices, which were testimonies of gratitude in celebration of God’s blessings; part of which was burnt with fire, part was claimed by the priests, and the rest remained to the offerers themselves. As to the word שלמים, shelomim, I have briefly given my opinion elsewhere; ^{▼▼
Vide supra, p. 149, and note.} the common translation of it is certainly unsuitable, “the sacrifices of peace-offerings:” and the statement of others is far-fetched, that they are called “sacrifices of perfections,” because it was unlawful for the unclean to touch them. Since, however, the Hebrews include in the word “peace,” safety, and all good success, I have thought that its plural number might aptly be translated “prosperities:” on which account, David calls the libation which used to be made in this sacrifice, “the cup of salvations:” (Psalm 116:13,) nor do I doubt but that by this outward sign he designates thanksgiving. I admit indeed that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought of God peace and good success; yet still the epithet will always admirably suit it, because they confessed by it that God was the author of all good things, so as to attribute all their prosperity to Him. First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by “the face of God;” ^{▼▼
A.V., “before the Lord."} else would altars have been everywhere erected in their cities and villages, and by this license God’s service would have been mangled, and religion undermined. Wherefore, in order to keep the people in the unity of the faith, he bids them all be content with a single altar. But He would be worshipped and honored in that place, which He had dedicated to Himself, lest they should be scattered abroad after strange gods; and then He prescribes the mode of offering, whether the victim were of the herd or the flock. That such exact injunctions should be given as to trifles, might seem to be an unnecessary particularity, and even a superfluous repetition, inasmuch as the same thing is often inculcated, in precisely similar words: if it were not that this earnestness reminded the people that something higher was enwrapped in the ceremonies, whilst it restrained them from allowing themselves wantonly to add or change the smallest point. This very scrupulous observance, then, ought to have led them by the hand, as it were, to the things signified; so that under the external image the spiritual truth might meet their eyes; secondly, it ought to have held them bound, as it were, to the word of God, lest they should do anything in sacred matters from the dictates of their own reason. But now, since the use of sacrifices has ceased, we are first taught that God’s blessings are profaned, unless we diligently exercise ourselves in manifesting our religion, as His infinite and constant liberality towards us deserves; secondly, that unless our devotion is unmixed and paid to Him alone, we impiously defraud Him of His right; thirdly, that as we pray in Christ’s name, so our vows are to be paid, and our thanksgivings to be rendered, through His hand; and fourthly, that God’s loving-kindness is not to be celebrated in a negligent or perfunctory manner, but that we must labor to do so, as in a matter of the utmost importance, with no common zeal and attention.

16. And the priest shall burn them. He justly assigns to the priest the main duties of sacrificing, i.e., to sprinkle the blood, and to cast the fat into the fire, since he alone was competent to make atonement. Moreover, although there is a harsh metaphor contained in the word “food,” yet it admirably expresses what the Holy Spirit would teach, that the legal service pleased God, just as the food which we eat is pleasing to us; whilst it at the same time marks God’s familiar communion with His people, as if He sat at the same table with them. It is indeed sure that God, who breathes life into all, and borrows nothing from any, does not want food; but His incomparable kindness could not be better shewn forth, than by deigning to make Himself, as it were, the messmate of His worshippers. In the same figure of speech the ingratitude of the people is reproved by Malachi, when he says,

"The table of the Lord is polluted, and the fruit thereof, even his meat, is contemptible,” (Malachi 1:12;)

not because God delighted in the fat of fed beasts, or in bread; but because it was a gross and intolerable act of impiety to neglect this extraordinary pledge of His grace. This similitude, however, ought to be referred to the truth it represents, viz., that the exercise of faith, and the proofs of our piety, are no less pleasing to God than as if He should be feasted delicately and sumptuously; wherefore we ought to take the greater care not to defraud Him of the things He takes delight in. It is not very clear to me why God claims for Himself the fat in all the sacrifices, and commands it to be burnt, unless that in this way He might accustom His servants to temperance. We have already seen that the fat is certainly accounted the most delicate part, where Moses applies this word to corn and wine; and this also is plain from Psalm 63:5, “My soul shall be satisfied as with marrow and fatness.” And when God declares (Isaiah 1:11,) that He does not desire “the fat,” He signifies that He does not require for His own sake the choicest part of animals, but that the Israelites might remember that they should partake soberly of all their food, as if they had consecrated the best and first-fruits of it. If any one desire a more distinct exposition of this, the offering of the fat taught them to pay more honor to the service of God; and secondly, it instructed them in abstinence. The allegories, suited only to tickle men’s ears, must be sought from others. ^{▼▼
Abundance of these may be found collected by Lorinus. Bonar says, “Observe that all these portions of the animal are the richest; and also deep-seated, near the heart. In an offering of thanks and fellowship, nothing was more appropriate than to enjoin that the pieces presented should be those seated deep within.” The marginal deduction of Corn. a Lapide, is not very dissimilar: “ Mystice, adeps est devotio et intentio, quae in omni opere ad Deum est dirigenda."} Isychius, after having pretended that the fat represented spiritual affections, soon afterwards metamorphoses it into gross appetites. Others suppose that Christ was designed by it. Others understand by it that the grossness or fatness of our flesh must be refined by the fire of the Spirit, that it may be mortified unto God. This simple meaning satisfies me, that, when the Law permitted them to eat the sacred meats, an exception was added, which left the best portion in God’s hands; secondly, that the part which might have been most attractive to the greedy, was consumed in the fire as a restraint upon their gluttony. The eating of blood is here prohibited, as also elsewhere, because it was consecrated to God in order to make expiation; but there was another and higher reason why it was forbidden, of which mention was made in Genesis 9, and which must be again handled in our exposition of the Sixth Commandment.

Leviticus 4

leviticus 4:1-35

1. And the LORD spakeunto Moses, saying,

1. Alloquutus est praeterea Jehova Mosen, dicendo:

2. Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:

2. Loquere ad filius Israel, dicendo, Anima quum peccaverit per errorem ab omnibus praeceptis Jehovae qusa non sunt facienda, feceritque quidpiam de uno ex illis:

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.

3. Si sacerdos unctus peccaverit secundum delictum populi, offeret sacrificium pro peccato suo quod peccavit, juvencum vitulum immaculatum Jehovae pro peccato.

4. And he shall bring the bullock unto 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.

4. Adducetque juvencum ilum ad ostium tabernaculi conventionis in conspectu Jehovae, et admovebit manum suare super caput juvenci, mactabitque juvencum in conspectu Jehovah.

5. And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation:

5. Accipietque sacerdos unctus de sanguine juvenci, et inferet eum in tabernaculum conventionis.

6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary.

6. Dein sacerdos tinget digitum suum in sanguine, aspergetque de sanguine illo septem vicibus coram Jehova:

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.

7. Ponetque sacerdos de sanguine isto super cornua altaris suffimenti aromataci coram Jehova, quod est in tabernaculo conventionis: totum autem sanguinem reliquum juvenci effundet ad basin altaris holocausti quod est ad ostium tabernaculi conventionis.

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,

8. Totum praeterea adipem juvenci oblati pro peccato tollet ab eo: nempe adipem operientem intestina, et totum adipem qui est super ca.

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,

9. Duos quoque renes, et adipem qui est super eos, et qui est super ilia, et fibram quae est super jecur, cum renibus auferet:

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.

10. Quemadmodum tollitur a bove sacrificii prosperitatum: adolebitque ea sacerdos super altare holocausti.

11. And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,

11. Pellem praeterea juvenci, et omnem carnem ejus, cum capite ejus, et cruribus, et intestina ejus, et timum ejus.

12. Even the whole bullock shall he carry forth without the camp unto 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.

12. Educetque totum juveneum extra castra ad locum mundum, ad locum ubi effundetur cinis: et comburet eum super ligna igni: in loco inquam ubi effunditur cinis, comburetur.

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 concerning things which should not be done, and are guilty;

13. Quod si tota synagoga Israel erraverit, et latuerit res in oculis congregationis, et fecerit unum ab omnibus praeceptis Jehovae qum non sunt facienda, et deliquerit:

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 tabernale of the congregation.

14. Notum autem fuerit peccatum quod peceaverunt: tune offeret congregatio juvencum filium bovis in sacrificium pro peccato, adducetque ilium ante tabernaculum conventionis,

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.

15. Ponentque seniores synagogae marius suas super caput juvenci coram Jehova: tune mactabit juvencum coram Jehova.

16. And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation:

16. Inferetque sacerdos unctus de sanguine juvenci in tabernaculum conventionis.

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.

17. Et intinget sacerdos digitum suum in ipso sanguine, aspergetque septem vicibus coram Jehova ante velum.

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.

18. De sanguine quoque illo ponet super cornua altaris, quod est coram Jehova, quod est inquam in tabernaculo conventionis, posthaec totum sanguinem reliquum effundet ad basin altaris holocausti quod est ad ostium tabernaculi conventionis.

19. And he shall take all his fat from him, and burn it upon the altar.

19. Totum autem adipem ejus tollet ab eo, et adolebit super altare.

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 an atonement for them, and it shall be forgiven them.

20. Juvenco vero faciet quemadmodum fecit juvenco oblato pro peccato, sic faciet ei: atque expiabit eos sacerdos, et remittetur eis.

21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.

21. Deinde juvencum educet extra castra, et comburet eum quemadmodum combussit juvencum priorem: oblatio pro peccato congregationis est.

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;

22. Si princeps peccaverit, feceritque unum ab omnibus praeceptis Jehovae Dei sui quae non sunt facienda, et id fecerit per errorem, et deliquerit:

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:

23. Si innotuerit ei peccatum suum quod peccavit: tunc offeret oblationem suam hircum caprarum masculum immaculatum.

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.

24. Ponetque manum suam super caput hirci, et mactabit eum in loco in quo mactari solet holocaustum coram Jehova: oblatio pro peccato est.

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.

25. Tolletque sacerdos de sanguine oblationis pro peccato digito suo, et ponet super corrina altaris holocausti: reliquum autem sanguinem ejus effundet ad basin altaris holocausti.

26. And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.

26. Totum vero adipem ejus adolebit super altare, sicut adipem sacrificii prosperitatum: et ita expiabit ilium sacerdos a peccato ejus, et remittetur ei.

27. And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty;

27. Quod si anima aliqua peccaverit per errorem de populo terrae, faciendo unum a praeceptis Jehova quae non sunt facienda, et deliquerit:

28. Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

28. Si innotuerit ei peccatum suum quod peccavit: afferet oblationem suam capellam caprarum immaculatam foeminam pro peccato suo quod peccavit.

29. And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

29. Admovebitque manum suam super caput oblationis pro peccato, et mactabit oblationem illam pro peccato in loco holocausti.

30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.

30. Dein tollet sacerdos de sanguine ejus digito suo, ponetque super cornua altaris holocausti: totum vero reliquum sanguinem ejus effundet ad basin altaris.

31. And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shalt make an atonement for him, and it shall be forgiven him.

31. Totum praeterea adipem ejus auferet, quemadmodum ablatus fuit adeps a sacrificio prosperitatum: adolebitque sacerdos super altare in odorem quietis Jehovae: atque ita expiabit eum sacerdos, et remittetur ei.

32. And if he bring a lamb for a sin offering, he shall bring it a female without blemish.

32. Quod si pecudem obtulerit oblationem suam pro peccato, foeminam immaculatam afferet.

33. And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

33. Ponetque manum suam super caput illius oblationis pro peccato, et mactabit illam pro sacrificio peccati, in loco in quo mactare solet holocaustum.

34. 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 all the blood thereof at the bottom of the altar:

34. Deinde accipiet sacerdos de sanguine oblationis pro peccato digito suo, ponetque super cornua altaris holocausti: totum vero reliquum sangninem ejus effundet ad basin altaris.

35. And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

35. Totum praeterea adipem qius auferet, quemadmodum auferri solet adeps agni a sacrificio prosperitatum: adolebitque illa sacerdos super altare in oblationem ignitam Jehovae: atque expiabit eum sacerdos a peccato suo quod peccavit, et remittetur el.