Leviticus 22 commentary

In this chapter we have divers laws concerning the priests and sacrifices, all for preserving the honour of the sanctuary. Let us recollect with gratitude that our great High Priest cannot be hindered by any thing from the discharge of his office. Let us also remember, that the Lord requires us to reverence his name, his truths, his ordinances, and commandments. Let us beware of hypocrisy, and examine ourselves concerning our sinful defilements, seeking to be purified from them in the blood of Christ, and by his sanctifying Spirit. Whoever attempts to expiate his own sin, or draws near in the pride of self-righteousness, puts as great an affront on Christ, as he who comes to the Lord's table from the gratification of sinful lusts. Nor can the minister who loves the souls of the people, suffer them to continue in this dangerous delusion. He must call upon them, not only to repent of their sins, and forsake them; but to put their whole trust in the atonement of Christ, by faith in his name, for pardon and acceptance with God; thus only will the Lord make them holy, as his own people.

1. And the Lord spake unto Moses. Moses here treats of the accidents whereby pollution is contracted, although a man may be by nature pure and sound. If any labored under natural defects, Moses prohibited them from exercising the sacerdotal office; now, if any extrinsic pollution may have affected a priest, he commands him to abstain from his duties until he shall have been purified. He had already commanded that any unclean person should be separated from the people lest their contagion should infect others; it may therefore seem superfluous to prescribe to the priests what had been universally enjoined. But since men placed in any position of honor are apt to abuse God’s favor as a pretext for sin, lest the sacerdotal dignity might be used as a covering for the indulgence or excuse of scandals, it was necessary to enact an express law, that the priests should not plead their privilege to eat in their uncleanness of the sacrifices which none but the clean might offer. And that their sacrilege might be the more detestable, he denounces death against any who should intrude their pollutions into the sacrifices; for it was necessary to arouse by the fear of punishment, and as it were to drive by violence to their duty those who would not have been otherwise restrained by any religious feeling from making God’s service contemptible. He then enumerates the particular kinds of pollution of which we have before spoken. Whence it appears, that the priests were brought into discipline by this law, lest they should think themselves more free than the rest of the people, thus might indulge themselves in security; and this is afterwards more clearly expressed where God admonishes them to “keep his ordinance,” Lat., “Custodiant custodiam meam.” Ainsworth, “Keep my charge." (ver. 9:) i.e., diligently to observe whatever He commanded; and the greater dignity He had honored them with, that the greater should be their study to persevere in the exercises of piety; for he shews them that so far from their sacerdotal rights conducing to the alleviation of their sin, they were more strongly bound by them to keep the Law.

10 There shall no stranger. It was also necessary to add this, that the majesty of sacred things might not be impaired; for if it had been promiscuously permitted to all to eat of the sacred bread and the other oblations, the people would have straightway inferred that they differed not from ordinary food. And unless the avarice of the priests had been thus anticipated, “Ils eussent ttenu foire et marche des viandes, qui leurs fussent demeurees de residu, ce qui n’eust pas este sans grand opprobre:” they would have kept fair and market of the meats which remained over to them, which could not have taken place without much scandal. — Fr. an unworthy trade would have prevailed; for banquets would have been see up for sale, and the priest’s house would have been a kind of provision-market. The prohibition, therefore, that the meats offered in sacrifice should be eaten by strangers, was not made so much with reference to them as to the priests, who would have else driven a profitable trade with the offerings, or, by gratifying their guests, would not have hesitated to bring disrepute on the whole service of God. The Law consequently prohibits that either a sojourner, or a hired servant, should eat of them; and only gives this permission to their slaves, and those who were incorporated into their families. Moreover, He counts the priests’ daughters who had married into another tribe as aliens. The sum has this tendency, that whatsoever depends on the service of God should obtain its due reverence; nor could this be the case, if what was offered in the temple were not distinguished from common food. Inasmuch as they were human beings, they were allowed to subsist in the ordinary manner; yet was this distinction necessary, which might savor of the sanctity of Christ. This was the cleanness of the priests as regarded food.

14. And if a man eat of the holy thing unwittingly. A question may here arise, why God would have satisfaction made to the priests, if any one should have eaten of the offerings; for they deserved punishment rather than reward, if they had suffered sacred things to be brought into contempt by their promiscuous use. But the error of those is here dealt with, who had not reserved for the priests their lawful share. A portion, as we shall see, was assigned by God, which they were to set aside before they tasted any part of the victim; those, therefore, who had sinned by inadvertency, are commanded by Him to expiate their fault, to restore so much to the priest, and to add a fifth part. And this was done with the object of which we have spoken, lest, if the things offered to God were exposed to common use, religion should be brought into contempt. What follows afterwards, “and they shall not profane the holy things,” I interpret as addressed to the priests themselves; for this sentence is connected with the previous one, in which the injunctions were directed to the priests alone; and this is further confirmed by the next verse, which declares that the whole people would be accomplices in the sin of the priests if they should have polluted the sacred oblations. For thus I take the words, “that they should not suffer the people to bear the iniquity,” or the punishment of the transgression, if the unclean should have touched things offered to God. For as the priest is the mediator of reconciliation to propitiate God towards men, so his impiety is a common iniquity, which brings guilt upon all. The translation which some give, “that they should not lade themselves,” As in margin of A. V. is further from the sense, and altogether wrested. Finally, God again declares that in proportion to the greatness of the honor which He had put upon them, would be the heaviness and inexcusableness of the crime, if they acted unworthily of their calling.

Exodus 20

Exodus 20:26

26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.

26. Non ascendes per gradus ad altare meum, ne detegatur turpitude tua juxta illud.

Leviticus 22:17. And the Lord spake. He now more clearly teaches and more copiously inculcates what he has frequently adverted to heretofore, that it is sinful to offer to God a maimed, or weak, or otherwise imperfect animal. Now this external soundness admonished the ancient people that God is served amiss when He is served by halves, since He abominates a double heart. A. V., “They that are of a froward heart are abomination to the Lord.” The word עקש, however, says Cocceius, quoted in Taylor’s Concordance, “expresseth the character of a man who walketh in a double way,” etc. (Proverbs 11:20.) At the same time, in this symbol was shewn forth the perfect purity of that victim by which God was at length to be reconciled. We know in how great liberties the world indulges itself in the service of God; for whilst it lightly and contemptuously obtrudes mere trifling upon Him as if He were a child, it still fancies that its duty is properly discharged. Hence it is that it claims reward for any rubbish (sordibus,) and exults in mere mockeries of God, as if it were laying Him under obligation. A notable example of this stupid security is seen now-a-days in the Papacy, when they mock God with no less audacity than as if they were dealing with a block of wood. To omit innumerable other cases, what can be more monstrous than this arrogance of theirs, when, as they mutter their prayers, their minds wander not only into frivolous but even into unholy imaginations, and yet they pretend that the final intention, as they call it, is meritorious and approved by God? “Wherefore the schoolmen grossly err when they lay it down that actual attention, as they call it, is not required in our prayers, but that it is sufficient for us to give virtual attention, as they say, since our hearts, they affirm, are not in our own power; and hence it is enough if, at the commencement, we resolve to wish to pray to God.” — Petr. Mart. Loci Com. C1. 3 chap. 13:11.

Luther ridicules this mode of praying in his “Simplex Orandi Modus,” (Witteb. 1558,) vol. 7:132: “Quemadmodum sacrificulus ille rurestris ipsis periculis (precibus?) subinde aliena miscebat, ad hunc modum, Deus in adjutorium meum intende; (Heus, serve, deme helcia equis.) Domine ad adjuvandum me festina; (Vade, famula, mulge vaccas.) Gloria Patri, etc.; (Etiam cessas, puer? Dii te perdant, etc.) Tales preculas audivi sub Papatu quamplurimas, atque omnes adeo eorum orationes fere ejusmodi fuere." Suppose a priest (sacrificus) shall have proposed to recite the godly prayers of his breviary, and, when scarcely three words have been said, his mind shall be occupied with dishes, shall run away now to his cups, now to dicing, or other pastimes, still, as if his task were performed, he will boast that he has offered worship to God. In order, therefore, to obviate this fault, God commands that sacrifices free from all blemish should be presented to Him. Hence that sharp expostulation of His in Malachi 1:7, 8, because the Jews polluted His altar and thought His table contemptible, when they said that their blind, and lame, and sick victims were not evil. “Offer it now (he says) to thy governor, will he — accept thy person?” not because God cared for the fatness or the juiciness of the animals, but because it thus was made plain that true piety was neglected, nay, altogether despised. We perceive, then, that all defective sacrifices were rejected, that the Israelites might learn sincerely and seriously to consecrate themselves entirely to God, and not to play childishly with Him, as is often the case. Elsewhere we have seen indeed that all uncleanness is repudiated by God; but we must remember that two things are required for legitimate worship; first, that he who approaches God should be purged from every stain, and secondly, that he should offer nothing except what is pure and free from all imperfection. What Solomon says, that “the sacrifice of the wicked is an abomination to the Lord,” (Proverbs 15:8,) is true, although it be fat and splendid. But in order that the things which are offered by the good should be pleasing to God, another point must also be attended to, viz., that the offering should not be poor, and stingy, and deficient; and again, by this symbol, as I have already said, they were directed to Christ, besides whom no integrity will anywhere be found which will satisfy God.

19. “Unto your acceptance.” A.V. “At your own will,” vide supra, p. 370. Some indeed translate this “at your own will,” but the context forbids it; for Moses sometimes uses the word רצה, ratseh, which means “accepted,” in the same sense, and sometimes רצון, ratson, which can only be referred to God’s favor, which is commonly called His “good pleasure.” Again, as he here uses the compound word לרצנכם; leretsoncem, so he soon afterwards adds לרצון לכם, leretson lecem, where he declares that a blemished sacrifice would not be “unto their acceptance,” because it would be rejected by God. The sum therefore is, that if they desire their oblations to be approved by God, they must beware that there be no defect in them. Still, if any one chooses to think that God’s gratuitous favor is expressed by the word “good pleasure,” I willingly admit it, since our services only please God in so far as in His paternal indulgence He deigns to award to them the value of which they are by no means worthy. Nevertheless let us learn meanwhile that we must not play with God, but that He must be so worshipped in integrity and sincerity of heart as that our sacrifices may correspond with His good pleasure. For hence arises the careless profanation of His worship, because we do not sufficiently consider what is due to His perfection. It is indeed certain that nothing can proceed from us which is pure in every respect; but let us at least aspire at what befits us, and let us mourn that our desires fall so far short of their aim, in order that Christ may by His grace supply what is wanting in US; for it is unquestionable that, provided our sacrifices are the fruits of true regeneration, He washes out their blemishes with His own blood.

22. Either a bullock, or a lamb, that hath anything superfluous. An exception is here stated as to free-will-offerings; for in them God does not refuse a diminutive animal, or one which has a member either contracted, or of excessive size. And doubtless a greater license ought to be given, when a person is not under the obligation either of a vow or any other necessity. Still we must remember that no victim is acceptable to God, which labors under any notable defect.

25. Neither from a stranger’s hand. God here forbids that victims of this sort should be offered to Him, although they might be purchased from foreigners. The Hebrews, however, has invented a different meaning, viz., that not even from foreigners were such sacrifices to be received, as it was unlawful for the children of the Church themselves to offer. But inasmuch as the Law altogether prohibited the unclean nations from making sacred oblations, another solution of this difficulty was still to be discovered. This is S.M.’s solution; and after him Fonseca. Willet. “Some understand this (says Bonar) as forbidding them to let a stranger supply them with animals for sacrifices, q. d., take it not out of a stranger’s flock or herd: But this is contrary to practice approved of in after days; as when Cyrus gave, and Darius ordered others to supply. But the true meaning is evidently that the same rule shall hold in regard to a strangers offering as in regard to their own. ‘The stranger’ may be a proselyte, as ver. 18; or he may be such an one as Cyrus." They suppose, therefore, that those are called “strangers,” who observe the precepts of the children of Noah, i.e., who honor God, and do not pollute themselves by incest, abstain from the effusion of human blood, and from theft, and who do not worship idols. But the context does not accord with this, for Moses adds at the end that this kind of sacrifice would not be accepted by God from the Jews themselves, which will not agree with their being offered by the Gentiles. This, then, seems to me to be a confirmation of the previous injunction, introduced by way of precaution; for it might have seemed that the offering would have been permissible, if they had purchased the animal, even though it were defective; whereas God declares that what they were not allowed to present from their own stalls, was no more approved of by Him, if it had been purchased, because defectiveness is always displeasing to Him. Nor do I restrict this, as they do, to the foregoing clause, as if it only referred to castrated animals, and such as were wounded in the testicles, but I include with it also warts and eruptions, and other blemishes. In order that the prohibition may have more weight, he again calls the sacrifices “the bread of God,” not because God, who is the fountain of life, has need of food, or eats of corruptible meat, since He is the eternal Spirit; but that men may more diligently take care duly to perform their sacred rites, wherein they familiarly draw nigh to God. Now, if no one would dare to present stale or corrupted food to an earthly prince, much less tolerable is it to contaminate God’s table with anything blemished.

Deuteronomy 23

Deuteronomy 23:18

18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.

18. Non offeres mercedem meretricis, nec pretium canis in domum Jehovae Dei tui, pro quocunque voto: quia abominatio Jehovae Dei tui utrumque est.

Leviticus 22:27. When a bullock or a sheep. God forbids the young to be taken from the womb to the altar, not only because this bad example was likely to be transferred from the sacrifices to the ordinary food, but also because the offering would have been a fraudulent one. We have seen that the sacrifices were called the bread of God, in order that men should be more liberal with respect to them, and not offer meagre victims; but to kill a young animal fresh from the womb would have been a sign of contempt; although regard was also had to humanity, lest, by eating of such sacrifices, they should grow accustomed to cruelty. The eighth day is appointed, on which the lawfulness of the offering should commence. I am afraid that the reason which some assign for this is too subtle, viz., that an animal is made perfect in seven days, because God completed the work of creation in seven days. Besides, on this ground the seventh day would be the fittest for sacrifice, because in six days God completed all His work, and the seventh was hallowed for His service It is enough for me that regard was had to maturity of age, just as in the case of circumcision. This closing sentence is omitted in Fr.

28. And whether it be a cow or ewe. Though cruelty was indeed condemned in this precept, still I make no doubt but that Moses speaks primarily of the sacrifices. I confess the word שחט, shachat, which he uses, is a general one; but since throughout the chapter he is professedly treating of the sacrifices, and in connection with these words adds the conclusion respecting the hallowing of His holy name, ver. 32, the context requires that we should consider it to be an inculcation of purity in God’s service. If any prefer to extend it further, I will not contest the point; and thus this sentence will be a supplement to the Sixth Commandment. I have, however, followed what appears most probable, and the reader of sound judgment will, I hope, agree with me. Meanwhile, I confess that all barbarity and cruelty was thus prohibited in the sacrifices, and in them the rule was laid down, that men should not be cruel in reference to their daily food. It is a sight by no means pleasant to gentle minds to see the dam killed together with her young; and, if it were a common custom, men would easily grow callous as to blood-shedding in general. God would therefore not have the exercises of religion disconnected from the duties of humanity; and the tendency of the precept is, that God’s altar should not be a Cyclopean slaughter-house.

Exodus 23

Exodus 23:19

19. ... Thou shalt not seethe a kid in his mother’s milk.

19. Non coques hoedum in lacte matris suae.

32. Neither shall ye profane. In forbidding the profanation of His name, He confirms in other words the foregoing sentiment; guarding by them His worship from all corruptions, that it may be maintained in purity and integrity. The same, too, is the object of the clause in apposition, which immediately follows; for they hallow God’s name who turn not away from its rightful and sincere worship. Let this be carefully observed, that whatever fancies men devise, are so many profanations of God’s name; for although the superstitious may please themselves by their imaginations, yet is all their religion full of sacrilege, whereby God complains that His holiness is profaned. Mark, also, the mutual relation, when God requires Himself to be hallowed, even as he hallows the people; for nothing can be more unseemly than for the Israelites to mix up with idols Him by whose blessing they excel all other nations. It is as though He commanded them to reflect from whence their superiority proceeded, that they may pay their debt of gratitude to Him who is its author. In sum, forasmuch as He had separated them from heathen nations, He condemns all wicked blending with them, whereby the integrity of religion is corrupted, so that He may alone have the pre-eminence, and all idols may be repudiated. Addition in French,” Et reboutees bien loin.”

deuteronomy 4

Deuteronomy 4:1,2

1. Now therefore hearken, O Israel, unto the statutes, and unto the judgments, which I teach you, for to do them, that ye may live, and go in and possess the land which the Lord God of your fathers giveth you.

1. Et nunc Israel audi statuta et judicia, quae ego doceo vos, ut faciatis: ut vivatis, atque ingrediamini, et possideatis terram quam Jehova Deus patrum vestrorum dat vobis.

2. Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you.

2. Non addetis ad verbum quod ego praecipio vobis, neque minuetis ex eo, ut custodiatis praecepta Jehovae Dei vestri, quae ego praecipio vobis.

CHAPTER 22

Le 22:1-9. The Priests in Their Uncleanness.

2. Speak unto Aaron and to his sons, that they separate themselves from the holy things--"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities.

that they profane not my holy name in those things which they hallow unto me, &c.--that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.

3. Whosoever he be ... that goeth unto the holy things--The multitude of minute restrictions to which the priests, from accidental defilement, were subjected, by keeping them constantly on their guard lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of awe and submission to the authority of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass [Le 22:4], when a general law was already in force which excluded from society all persons in that condition? Because priests might be apt, from familiarity, to trifle with religion, and in committing irregularities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem themselves entitled to greater license than the rest of the people; and that so far from being in any degree exempted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments.

4-6. wash his flesh with water--Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required--a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.

8. dieth of itself--The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.

Le 22:10-16. Who of the Priests' House May Eat of Them.

10-13. There shall no stranger eat the holy thing--The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.

14. if a man eat of the holy thing unwittingly--A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.

15-16. they shall not profane the holy things of the children of Israel--There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [Calvin]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [Calmet].

Le 22:17-33. The Sacrifices Must Be without Blemish.

19. Ye shall offer at your own will--rather, to your being accepted.

a male without blemish--This law (Le 1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (Mal 1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments--those of gratitude, of worship, of prayer, of confession and atonement [Bib. Sac.].

23. that mayest thou offer, &c.--The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [Le 22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [Le 22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.

27-28. it shall be seven days under the dam--Animals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God (Le 22:25), to offer them immediately after birth, when they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in Le 22:28, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty.

Speak unto Aaron and to his sons, that they separate themselves - The same subject is continued in this chapter as in the preceding, with this addition, that besides the perfection of the priests, it was indispensably necessary that the sacrifices also should be perfect. In the service of God, according to the law, neither an imperfect offering nor an imperfect offerer could be admitted. What need then of a mediator between a holy God and sinful men! And can we expect that any of our services, however sincere and well-intentioned, can be accepted, unless offered on that living Altar that sanctifies the gift?

Is a leper, or hath a running issue - See the case of the leper treated at large in the notes on Leviticus 13 (note) and Leviticus 14 (note); and for other uncleannesses, see the notes on Leviticus 15 (note).

There shall no stranger eat of the holy thing - For the meaning of the word stranger, see the note on Exo 12:43. The Jews suppose that stranger here means one who has had his ear pierced, (see the note on Exo 21:6), and that sojourner means a servant who is to go free on the Sabbatical year. Neither of these was permitted to eat of the holy things, because they were not properly members of the priest's family, and might go out and defile themselves even with the abominations of the heathen; but the servant or slave that was bought with money, Lev 22:11, might eat of these things, because he was the property of the master for ever. We see that it was lawful, under the Mosaic economy, to have slaves under certain restrictions; but these were taken from among the heathen, and instructed in the true religion: hence we find, as in the above case, that they were reckoned as a part of the priest's own family, and treated as such. They certainly had privileges which did not extend either to sojourners or to hired servants; therefore their situation was incomparably better than the situation of the slaves under different European governments, of whose souls their pitiless possessors in general take no care, while they themselves venture to profess the Christian religion, and quote the Mosaic law in vindication of their system of slavery. How preposterous is such conduct! and how intolerable!

But if the priest's daughter be a widow - and is returned unto her father's house - A widow in Bengal not infrequently returns to her father's house on the death of her husband: the union betwixt her and her own family is never so dissolved as among European nations. Thousands of widows in Bengal, whose husbands die before the consummation of marriage, never leave their parents - Ward.

Then he shall put the fifth part thereof unto it - The holy thing of which he has unknowingly eaten shall be fairly valued, and to this value he shall add one fifth more, and give the whole to the priest.

Whatsoever hath a blemish - The same perfection is required in the sacrifice that was required in the priest; see on Lev 22:2 (note), and the notes on Leviticus 21 (note).

That hath anything superfluous or lacking - The term שרוע sarua signifies any thing extended beyond the usual size, and the term קלוט kalut signifies any thing unusually contracted; and both mean any monstrosity, whether in redundance or defect. Such things, it seems, might be offered for a freewill-offering, because that was not prescribed by the law; God left it to a man's piety and gratitude to offer such additional gifts as he could: what the law required was indispensably necessary, because it pointed out the Gospel economy; but he that made a vow to offer such a sacrifice as the law had not required, could of course bring an imperfect offering. Some contend that the last clause of this verse should be thus read: If thou offer it either for a freewill-offering, or for a vow, it shall not be accepted. It was the opinion of the Jews, and it appears to be correct, that none of these imperfect animals were ever offered on the altar; but the person who made the freewill-offering of such things as he had, sold the animal, and gave its price for the support of the sanctuary.

Bruised, or crushed, or broken, or cut - That is, no bullock or lamb that is injured in any of the above ways, shall be offered unto the Lord.

Their corruption is in them - Viz., they are bruised, crushed, broken, etc.

When a bullock - is brought forth - This is a most unfortunate as well as absurd translation. The creature called an ox is a bull castrated; surely then a bullock was never yet brought forth! The original word שור shor signifies a bull, a bullock, or indeed any thing of the neat kind: here, even common sense required that it should be translated calf; and did I not hold myself sacredly bound to print the text of the common version with scrupulous exactness, I should translate the former clause of this verse thus, and so enter it into the text: When a Calf, or a Lamb, or a Kid is brought forth, instead of, When a bullock, a sheep, or a goat is brought forth, the absurdity of which is glaring.

Seven days under the dam - In vindication of the propriety of this precept it may be justly asserted, that the flesh of very young animals is comparatively innutritive, and that animal food is not sufficiently nourishing and wholesome till the animal has arrived at a certain growth, or acquired the perfection of its nature. There is something brutish in eating the young of beast or fowl before the hair and hoofs are perfect in the one, and the feathers and claws in the other. Before this period their flesh is not good for food. See the note on Lev 9:1.

Ye shall not kill it and her young in one day - This precept was certainly intended to inculcate mercy and tenderness of heart; and so the Jews understood it. When it is necessary to take away the lives of innocent animals for the support of our own, we should do it in such a way as not to blunt our moral feelings; and deplore the necessity, while we feel an express gratitude to God for permission, to do it.

Leave none of it until the morrow - See the note on Lev 7:15.

Neither shall ye profane my holy name - God's name is profaned or rendered common when we treat his commands as we often do those of our fellows, when they do not appear to have self-interest to recommend them. He therefore profanes God's holy name who does not both implicitly believe and conscientiously obey all his words and all his precepts.

I will be hallowed among the children of Israel - The words children of Israel, בני ישראל beney Yishrael, which so frequently occur, should be translated either the descendants or posterity of Israel, or the people of Israel. The word children has a tendency to beget a false notion, especially in the minds of young people, and lead them to think that children, in the proper sense of the word, i. e., little ones, are meant.

Brought you out of the land of Egypt - By such a series of miraculous interferences, to be your God - to save you from all idolatry, false and superstitious worship, teach you the right way, lead and support you in it, and preserve you to my eternal kingdom and glory. God, infinite in his own perfections, has no need of his creatures; but they need him; and, as a source of endless felicity, he opens himself to all his intelligent offspring.

Separate themselves - When any uncleanness is upon them, as appears from Lev 22:3,4. From the holy things - From eating of those parts of the offerings, which belong to them. Only of the tithes they might eat. They - The children of Israel. And it ill became the priests to profane or pollute what the people did hallow.

Goeth unto the holy things - To eat them, or to touch them; for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the priest. Cut off - From my ordinances by excommunication: He shall be excluded both from the administration, and from the participation of them.

His food - His portion, the means of his subsistence. This may be added, to signify why there was no greater nor longer a penalty put upon the priests than upon the people in the same case, because his necessity craved some mitigation: tho' otherwise the priests being more sacred persons, deserved a greater punishment.

Lest they bear sin - Incur guilt and punishment. For it - For the neglect or violation of it.

No stranger - Of a strange family, who is not a priest; but there is an exception to this rule, Lev 22:11. A sojourner - One that comes to his house and abides there for a season, and eats at his table.

A stranger - To one of another family, who is no priest. Yet the priest's wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and privileges of her husband, from whom the family is denominated.

Unto it - Over and above the principle, and besides the ram to be offered to God, Lev 5:15. And shall give unto the priest the holy thing - That is, the worth of it, which the priest was either to take to himself or to offer to God, as the nature of the thing was.

They - The people shall not profane them, by eating them: or the priests shall not profane them, that is, suffer the people to profane them, without censure and punishment.

They - That is, the priests, shall not (the negative particle being understood out of the foregoing clause) suffer them - That is, the people, to bear the iniquity of trespass - That is, the punishment of their sin, which they might expect from God, and for the prevention whereof the priest was to see restitution made.

Strangers - Such as were proselytes.

A male - For a burnt - offering, which was always of that kind: but the females were accepted in peace - offerings, and sin - offerings.

A stranger's hand - From proselytes: even from those, such should not be accepted, much less from the Israelites. The bread of your God - That is, the sacrifices.

In one day - Because it favoured of cruelty.

Hallowed, or sanctified, either by you in keeping my holy commands, or upon you in executing my holy and righteous judgments. I will manifest myself to be an holy God that will not bear the transgression of my laws.

2 Speak unto Aaron, and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD.

To wit, when any uncleanness is upon them, as it appears from ver. 3, 4.

(i. e.) from eating of those parts of the offerings, which belong to them. Onely of the tithes they might eat in that case.

Either the children of Israel, or the Priests: For both of them did in their kinds hallow, consecrate or offer them to God. But the former seems more probable, both because they are mentioned here, and ver. 3. where they are said to hallow, &c. and because this makes the argument stronger, it ill became the Priests to profane or pollute what the people did hallow.

3 Say unto them, whosoever he be of all your seed among your generations that goeth unto the holy things , which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence : I am the LORD.

To eat them, or to touch them, for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the Priest.

Either, from the place of my presence and from my ordinances by excommunication: He shall be excluded both from the administration and from the participation of them. Or, from the people among whom I am present, which commonly is expressed by cutting off from his people. Or, from the land of the living.

4 What man soever of the seed of Aaron is a leper, or hath a running issue, he shall not eat of the holy things untill he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him.

(i. e.) Or woman, of Aarons seed: for they were under the same law.

Marginal references: chap. 15. 2.; Heb. [illegible: 1 word] of the reins.; chap. 14. 2. and 15. 13.; Num. 19. 11.; chap. 15. 1[illegible: 1+ letters]

7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things, because it is his food .

(i. e.) His portion, the means of his subsistence. This may be added, to signifie why there was no greater nor longer a penalty put upon the Priests than upon the people in the same case, Levit. 11. and. 15. because his necessity craved some mitigation: Though otherwise the Priests being more sacred persons, and obliged to greater care and exemplariness deserved a greater punishment.

9 They shall therefore keep mine ordinance , lest they bear sin for it , and die therefore, if they profane it : I the LORD do sanctifie them.

Either this ordinance here treated of concerning abstaining from holy things when they are unclean: Or more generally, that great ordinance whereby I have made them the Guardians of holy places and things to keep them from all defilement by themselves or others. Heb. my watch, (i. e.) the watch or guard which I have commanded them to keep.

(i. e.) Incur guilt and punishment.

(i. e.) For the neglect or violation of it.

(i. e.) Their charge, or Gods ordinance about it.

10 There shall no stranger eat of the holy thing; a sojourner of the priests, or an hired servant shall not eat of the holy thing .

(i. e.) Of a strange family, who is not a priest, as ver. 12. compare Matth. 12. 4. But there is an exception to this rule ver. 11.

One that comes to his house and abides there for a season, and eats at his table.

Of these parts of the offerings, which fell to the priests share, as the breast and shoulder.

Marginal references: See I S[illegible: 1+ letters] 21. 6.

11 But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat .

Because they were wholly his, and as such they were circumcised, Gen. 17. Exod. 12.

Marginal references: Heb. with the [illegible: 1 word] of his [illegible: 1 word].

12 If the priests daughter also be married unto a stranger , she may not eat of an offering of the holy things.

(i. e.) To one of another family, who is no priest. Yet the priests wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and priviledges of her husband, from whom the family is denominated and esteemed.

Marginal references: Heb. a man a stranger.

14 And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it , and shall give it unto the priest, with the holy thing .

Over and above the principal, and besides the ram to be offered to God, Levit. 5. 15.

Or, and shall give unto the Priest the holy thing, i. e. the worth of it, which the Priest was either to take to himself or to offer to God, as the nature of the thing was.

15 And they shall not profane the holy things of the children of Israel, which they offer unto the LORD.

Either 1. The people shall not prophane them, by eating them: Or 2. The Priests shall not profane them, i. e. suffer the people to prophane them, without censure and punishment. Both come to the same thing: The people shall not do it, nor the Priests suffer it.

16 Or suffer them to bear the iniquity of trespass , when they eat their holy things: for I the LORD do sanctifie them.

(i. e.) T[illegible: 1+ letters]ey i. e. the Priests, shall not (the negative particle being understood out of the foregoing clause, as Psal. 1. 5. and 9. 18.) suffer them, i. e. the people, to bear the iniquity of trespass, i. e. the punishment of their sin, which they might expect from God, and for the prevention whereof the priest was to see restitution made, &c. The words may be rendred thus, But (so the Hebrew vau is oft translated) they i. e. the Priests, shall make them, i. e. the people, to bear the iniquity, or punishment of their trespass or sin, i. e. they shall require from them reparations in manner here expressed.

Marginal references: Or, lade themselves with the iniquity of trespass in their eating.

18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, whosoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows and for all his free-will-offerings, which they will offer unto the LORD for a burnt-offering:

Such as were Proselytes.

See on Levit. 7. 16.

Marginal references: chap. 1. 2, 3. 10.

19 Ye shall offer at your own will a male without blemish of the beeves, of the sheep, or of the goats.

For a burnt-offering, which was always of that kind: but the females were accepted in peace-offerings, Levit. 3. 1. and sin-offerings, Levit. 4. 32. and 5. 6.

21 And whosoever offereth a sacrifice of peace-offerings unto the LORD, to accomplish his vow, or a free-will-offering in beeves or sheep, it shall be perfect, to be accepted: there shall be no blemish therein.

To wit, none of the blemishes mentioned ver. 22, 24. for some blemishes did not hinder the acceptance of a free-willoffering, but onely of a vow, ver. 23.

Marginal references: chap. 3. 1.; Or, goats.

23 Either a bullock, or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a free-will-offering: but for a vow it shall not be accepted.

Either 1. To the Priest, who might, according to the rules given by God, either convert it to his own use, or sell it, and lay out the price of it upon the Temple or Sacrifices. But in this sense any of the other kinds, as blind, or broken, &c. might be offered, which yet are forbidden to be offered, ver. 22. or rather 2. To the Lord, as is expressed, ver. 22. and 24. this being put down by way of opposition to those defects ver. 22. and by way of exception from the general rule, ver. 21.

Marginal references: Or, kid.; chap. 21. 18.

25 Neither from a strangers hand , shall ye offer the bread of your God of any of these ; because their corruption is in them , and blemishes be in them: they shall not be accepted for you .

To wit, from Proselytes, from whom less might seem to be expected, and in whom God might bear with some things, which he would not bear with in his own people: Yet even from those such should not be accepted, much less from the Israelites.

(i. e.) The sacrifices. See on Levit. 21. 8.

(i. e.) So corrupted or defective. Which clause limits the sense and kinds of offerings, and cuts off another more general interpretation received by many, to wit, that he forbids the receiving of any offering, whether blemished or perfect, from the hands of a stranger remaining in Heathenism.

(i. e.) They are corrupt, vitious and unlawful sacrifices.

Or, from you, O Priest, to whom it belongs to offer. You shall bear the blame of it, for the strangers might do so through ignorance of Gods Law.

27 When a bullock, or a sheep, or a goat is brought forth, then it shall be seven dayes under the dam, and from the eighth day and thenceforth, it shall be accepted for an offering made by fire unto the LORD.

See on Exod. 22. 30. and 23. 19.

Marginal references: Exod. 34. 26. Deut. 14. 21.

28 And whether it be cow, or ewe, ye shall not kill it and her young both in one day .

Because it savoured of cruelty. See on Deut. 22. 6.

Marginal references: Or, she-goat.; Deut. 12. 6.

29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will .

(i. e.) What and when you please, so the rules be observed: Or, for your acceptance, as Levit. 1. 3. i. e. in such manner that God may accept it, i. e. regularly, chearfully, &c.

32 Neither shall ye profane my holy name , but I will be hallowed among the children of Israel: I am the LORD which hallow you ,

Either by despising me and my commands your selves, or by giving others occasion to profane it.

Or, sanctified, either by you in keeping my holy commands, or upon you in executing my holy and righteous judgments, Levit. 10. 3. Isa. 26. 15. I will manifest my self to be an holy God that will not bear the transgression of my laws.

By separating you from all the world unto my self and service, by giving you holy laws, and my holy spirit to enable and in[illegible: 1+ letters]line [illegible: 1+ letters]ou to keep them, and therefore you have the more reason to hallow me and keep my commands, and are the more inexcusable if you transgress them.

Marginal references: chap. 10. 3.

Lev 22:1-16

Reverence for Things Sanctified. - The law on this matter was, (1) that no priest who had become unclean was to touch or eat them (Lev 22:2-9), and (2) that no one was to eat them who was not a member of a priestly family (Lev 22:10-16).

Lev 22:17-20

Acceptable Sacrifices. - Lev 22:18-20. Every sacrifice offered to the Lord by an Israelite or foreigner, in consequence of a vow or as a freewill-offering (cf. Lev 7:16), was to be faultless and male, “for good pleasure to the offerer” (cf. Lev 1:3), i.e., to secure for him the good pleasure of God. An animal with a fault would not be acceptable.

Lev 22:21-22

Every peace-offering was also to be faultless, whether brought “to fulfil a special (important) vow” (cf. Num 15:3, Num 15:8 : פּלּא, from פּלא to be great, distinguished, wonderful), or as a freewill gift; that is to say, it was to be free from such faults as blindness, or a broken limb (from lameness therefore: Deu 15:21), or cutting (i.e., mutilation, answering to חרוּם Lev 21:18), or an abscess (יבּלת, from יבל to flow, probably a flowing suppurating abscess).

Lev 22:23

As a voluntary peace-offering they might indeed offer an ox or sheep that was רקלוּט שׂרוּע, “stretched out and drawn together,” i.e., with the whole body or certain limbs either too large or too small;In explanation of these words Knobel very properly remarks, that with the Greeks the sacrificial animal was required to be ἀφελής (Pollux i. 1, 26), upon which Hesychius observes, μήτε πλεονάζων μήτε δέων τι τοῦ σώματος. but such an animal could not be acceptable as a votive offering.

Lev 22:24

Castrated animals were not to be sacrificed, nor in fact to be kept in the land at all. מעוּך compressus, θλιβίας, an animal with the stones crushed; כּתוּת contusus, θλασίας, with them beaten to pieces; נתוּק avulsus, σπάδων, with them twisted off; כּרוּי excisus, τομίας or ἐκτομίας, with them cut off. In all these different ways was the operation performed among the ancients (cf. Aristot. hist. an. ix. 37, 3; Colum. vi. 26, vii. 11; Pallad. vi. 7). “And in your land ye shall not make,” sc., וגו מעוּך, i.e., castrated animals, that is to say, “not castrate animals.” This explanation, which is the one given by Josephus (Ant. iv. 8, 40) and all the Rabbins, is required by the expression “in your land,” which does not at all suit the interpretation adopted by Clericus and Knobel, who understand by עשׂה the preparation of sacrifices, for sacrifices were never prepared outside the land. The castration of animals is a mutilation of God’s creation, and the prohibition of it was based upon the same principle as that of mixing heterogeneous things in Lev 19:19.

Lev 22:25-26

Again, the Israelites were not to accept any one of all these, i.e., the faulty animals described, as sacrifice from a foreigner. “For their corruption is in them,” i.e., something corrupt, a fault, adheres to them; so that such offerings could not procure good pleasure towards them. - In Lev 22:26-30 three laws are given of a similar character.

Lev 22:27

A young ox, sheep, or goat was to be seven days under its mother, and could only be sacrificed from the eighth day onwards, according to the rule laid down in Exo 22:29 with regard to the first-born. The reason for this was, that the young animal had not attained to a mature and self-sustained life during the first week of its existence.For this reason the following rule was also laid down by the Romans: Suis faetus sacrificio die quinto purus est, pecoris die octavo, bovis tricesimo (Plin. h. n. 8, 51).

This maturity was not reached till after the lapse of a week, that period of time sanctified by the creation. There is no rule laid down in the law respecting the age up to which an animal was admissible in sacrifice. Bullocks, i.e., steers or young oxen of more than a year old, are frequently mentioned and prescribed for the festal sacrifices (for the young ox of less than a year old is called עגל; Lev 9:3), viz., as burnt-offerings in Lev 23:18; Num 7:15, Num 7:21, Num 7:27, Num 7:33, Num 7:39.; Num 8:8; Num 15:24; Num 28:11, Num 28:19, Num 28:27; Num 29:2, Num 29:8, and as sin-offerings in Lev 4:3, Lev 4:14; Lev 16:3; - sheep (lambs) of one year old are also prescribed as burnt-offerings in Lev 9:3; Lev 12:6; Lev 23:12; Exo 29:38; Num 6:14; Num 7:17, Num 7:21, Num 7:27, Num 7:33, Num 7:39., Num 28:3, Num 28:9, Num 28:19, Num 28:27; Num 29:2, Num 29:8, Num 29:13, Num 29:17., as peace-offerings in Num 7:17, Num 7:23; Num 29:35., and as trespass-offerings in Num 6:12; also a yearling ewe as a sin-offering in Lev 14:10 and Num 6:14, and a yearling goat in Num 15:27. They generally brought older oxen or bullocks for peace-offerings (Num 7:17; Num 23:29.), and sometimes as burnt-offerings. In Jdg 6:25 an ox of seven years old is said to have been brought as a burnt-offering; and there can be no doubt that the goats and rams presented as sin-offerings and trespass-offerings were more than a year old.

Lev 22:28-30

The command not to kill an ox or sheep at the same time as its young is related to the law in Exo 23:19 and Deu 22:6-7, and was intended to lay it down as a duty on the part of the Israelites to keep sacred the relation which God had established between parent and offspring. - In Lev 22:29, Lev 22:30, the command to eat the flesh of the animal on the day on which it was offered (Lev 7:15; Lev 19:5-6) is repeated with special reference to the praise-offering.

Lev 22:31-33

Concluding exhortation, as in Lev 18:29; Lev 19:37. (On Lev 22:32, cf. Lev 18:21 and Lev 11:44-45.)

Laws Concerning the Priests. (b. c. 1490.)

1 And the Lord spake unto Moses, saying, 2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the Lord . 3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the Lord , having his uncleanness upon him, that soul shall be cut off from my presence: I am the Lord . 4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him; 5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; 6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. 7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food. 8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the Lord . 9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the Lord do sanctify them.

Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,

I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, v. 4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, v. 6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, v. 3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (2 Thess. i. 9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (v. 9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.

II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, v. 2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (John xiii. 10), to wash his hands, and so to compass the altar, Ps. xxvi. 6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, v. 2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.

10 There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing. 11 But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. 12 If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things. 13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof. 14 And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing. 15 And they shall not profane the holy things of the children of Israel, which they offer unto the Lord ; 16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the Lord do sanctify them.

The holy things were to be eaten by the priests and their families. Now,

I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, v. 10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (v. 15) or suffer them to bear the iniquity of trespass (v. 16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, ch. x. 17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them.

II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (v. 10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, v. 11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (v. 12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, v. 14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see ch. v. 15, 16.

III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, 1 Sam. xxi. 6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Matt. xii. 3, 4, 7. Rituals must give way to morals.

IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Matt. vii. 6.

Laws Concerning Sacrifices. (b. c. 1490.)

17 And the Lord spake unto Moses, saying, 18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering; 19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats. 20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. 21 And whosoever offereth a sacrifice of peace offerings unto the Lord to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. 22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord , nor make an offering by fire of them upon the altar unto the Lord . 23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. 24 Ye shall not offer unto the Lord that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. 25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. 26 And the Lord spake unto Moses, saying, 27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord . 28 And whether it be cow or ewe, ye shall not kill it and her young both in one day. 29 And when ye will offer a sacrifice of thanksgiving unto the Lord , offer it at your own will. 30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the Lord . 31 Therefore shall ye keep my commandments, and do them: I am the Lord . 32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the Lord which hallow you, 33 That brought you out of the land of Egypt, to be your God: I am the Lord .

Here are four laws concerning sacrifices:—

I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (v. 22),—if it was bruised, or crushed, or broken, or cut (v. 24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, v. 23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be)—if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Acts v. 4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, v. 20, 21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, v. 25. By this it appears that strangers were expected to come to the house of God from a far country (1 Kings viii. 41, 42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezra vi. 9, 10; Isa. lvi. 6, 7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal. i. 8, 13, 14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, 1 Pet. i. 19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (John xviii. 13, 24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.

II. That no beast should be offered in sacrifice before it was eight days old, v. 26, 27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exod. xxii. 30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.

III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, v. 28. There is such a law as this concerning birds, Deut. xxii. 6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.

IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, v. 29, 30. This is a repetition of what we had before, ch. vii. 15; xix. 6, 7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, v. 31, 32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them—I am the Lord; his interest in them—I am your God; the title he had to them by redemption—"I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them—I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them—I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.

CHAP. XXII.

ANd Iehovah spake, unto Moses, saying. Speake unto Aaron, and unto his sonnes; and let them be seperated, from the holy things of the sonnes of Israel; that they prophane not, the name of my holinesse, in the things which they sanctifie unto mee, I am Iehovah. Say unto them; Throughout your generations every man which shall come-nigh of all your seed; unto the holy-things, which the sons of Israel sanctifie unto Iehovah; and his uncleannesse, upon him: that soule shall even be cut-off, from my presence, I am Iehovah. Any man, of the seed of Aaron, which is leprous, or hath an issue; hee shall not eate, of the holy-things, untill he be cleane: and hee that toucheth any thing that is uncleane by a soule; or a man, whose seed of copulation goeth from him. Or a man, that toucheth, any creeping-thing, whereby hee is made-uncleane: or a man, by whom he is made-uncleane; according to any uncleannes of him. The soule, which hath toucheth it; even he shall be uncleane, untill the evening: and hee shall not eate, of the holy-things; unlesse hee bathe his flesh, with water. And when the Sun is gone downe, then he shall be cleane: and afterward, hee shall eate of the holy-things; for it is his bread. And a carkasse, and a torne thing, hee shall not eate, to make himselfe uncleane therewith: I, am Iehovah. And they shall keepe my charge; that they beare not sinne for it; and dye therefore, if they prophane it: I Iehovah, do sanctifie them. And any stranger, shall not eate of the holy thing: a forreiner of the Priests, and an hired person, shall not eate of the holy-thing. But a priest, if he buy a soule, with the purchase of his money; he, shal eate of it: and he that is borne in his house; they shall eate of his bread. And a priests daughter, if she bee maried to a man that is a stranger: she, shall not eate of the heave-offring of the holy-things. But a priests daughter, if she be a widow or put-away, and she have no seed; and is returned unto her fathers house, as in her youth; she shall eat, of her fathers bread: but any stranger, shall not eate thereof. And a man, if he eate of the holy-thing, in ignorance: then hee shall adde the the fift part thereof, unto it; and he shall give unto the priest, the holy-thing. And they shall not profane, the holy-things, of the sonnes of Israel: which they heave-up, unto Iehovah. Or cause them to beare, the iniquity of trespasse; when they eat, their holy-things: for I Iehovah, doe sanctifie them.

And Iehovah spake, unto Moses, saying. Speake unto Aaron, and unto his sonnes; and unto all the sons of Israel; & say unto them: Any man, of the house of Israel, or of the stranger in Israel; that will offer his oblation, according to all their vowes, and to all their voluntarie-offrings; which they will offer unto Iehovah, for a burnt-offring. For your favourable-acceptation: a perfect male; of the beeves, of the sheepe, or of the goats. Any, which hath a blemish in it, yee shall not offer: for it shall not bee, to savourable-acceptation, for you. And the man, that will offer a sacrifice of Peace-offerings, unto Iehovah; to separate a vow, or for a voluntarie-offring; of the herd, or of the flock: it shall be perfect, for favourable-acceptation; there shall not be in it, any blemish. Blinde, or broken, or maymed, or having: wenne; or scurffe, or scabbe; ye shall not offer these unto Iehovah: nor give of them, a Fireoffring, upon the Altar, unto Iehovah. And bull or lambe, that hath any member superfluous, or lacking: thou mayest make it, a vol[illegible: 2 letters]tary-offring; but for a vow, it shall not bee favourably-accepted. And that which is bruised, or crushed, or broken, or cut; yee shall not offer, unto Iehovah: and in your land, ye shall not doe it. And from the hand of a strangers sonne; yee shall not offer, the bread of your God, of any of these: because their corruption is in them, a blemish is in them; they shall not be favourably-accepted, for you.

And Iehovah spake unto Moses, saying. A bull, or a sheep, or a goat, when it shall bee brought forth; then it shall bee, seven dayes, under his damme: and from the eight day, and thence forth; it shall bee favourably-accepted, for an oblation of a Fire-offring, unto Iehovah. And cow, or sheepe: it and the yong thereof, yee shall not kill, in one day. And when ye will sacrifice a sacrifice of confession, unto Iehovah: ye shall sacrifice, for your favourable acceptation. In that day, shal it be eaten; yee shall not leave thereof, untill the morning: I, am Iehovah. And yee shall keepe, my commandements; and doe them: I, am Iehovah. And ye shall not prophane, the name of my holinesse; and I will be sanctified, among the sons of Israel: I Iehovah, doe sanctifie you. That brought you out from the land of Egypt; to be unto you, for a God: I am Iehovah.

Annotations. LEt them be separated] in Greeke, Let them take heed of the holy things, meaning, that they defile them not. So that as the former chapter shewed the purity and perfection that should bee in the persons that drew neere unto the Lord: this teacheth what puritie and perfection ought to bee in the things offred, or to be offred unto him. The Hebrew Nazar here used, signifieth a religious separ[illegible: 1 span]n in respect of holinesse; as is noted on Lev. 15. 31. of my holinesse] translated in Greeke, my holy name: which is profaned, when the holy things in the sanctuarie are defiled, being offred or eaten by persons uncleane, and forbidden of God. See after, in vers. 15. 32. the things] this addition is supplyed also in the Greeke, Whatsoever things they sanctifie unto me. And this is added, as Sol. Iarchi here saith, to imply also the holy things of the Priests themselves. Vers. 3. your generations] either now, or at any time hereafter. shall come nigh] namely, to eate, as is expressed in ver. 4. So Iarchi saith, This com [illegible: 1 span]g [illegible: 1 letter]igh is not meant but of eating. your seed] that is, your children: so in vers. 4. holy things] Hebrew holinesses, meaning things of holinesse, and particularly holy meats; which though the blemished priests might eate of, Lev. 21. 22. yet the uncleane might not. Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things, are meant not only the Sacrifices, but first fruits, and all the heaveoffrings of the holy-things, which the sons of Israel offred unto the Lord, Numb. 18. 8. 9.—19. as it is there sayd, every one that is cleane in thy house, shall eate of it, Numb. 18. 13. See after on vers. 9. uncleannesse upon him] before hee is washed from the same; see the annotations on Lev. 7. 20. cut off from my presence] in Greeke, destroyed from me: in Chaldee, destroyed from before me. It meaneth death by the hand of God, as v. 9. Vers. 4. Any man] Hebrew Man man: that is, Whosoever: Targum Ionathan saith yong man or old man. And this concerneth women also, the daughters of Aaron, who were to eate of some of the holy things; but so as they were cleane when they did eate. Numb. 18. 19. 11. See after, in vers. 11. 12. leprous] whereof see Levit. 13. an issue] whereof see Lev. 15. 2. &c. by a soule] the Greeke translateth, any uncleannesse of a soule; wherby the dead is meant, as Lev. 19. 28. and 21. 1. and what uncleannes that was, see in Numb. 19. 11. 14. seed of copulation] or, effusion of seed, whereof see Lev. 15. 16. Vers. 5. creeping thing] which when it is dead, defileth him that toucheth it, Lev. 11. 31. &c. made uncleane] so much as would make a man uncleane; and that was of creeping things the quantitie of a lentile (or little pease) as Iarchi here no teth. See Lev. 11. 31. a man] to weet, an uncleane man, as a Leper, he that hath an issue, or the like, by touching of whom, men were made uncleane. Lev. 13. 45. and 15. 5. &c. Or a dead man: and thereto Sol. Iarchi here referreth it, and of a dead man, so much as an olive would defile. Vers. 6. The soule] that is, the man, as the Chaldee expounds it: and Targum Ionathan addeth, the man a priest. untill the evening] untill the end of that day, and beginning of a new. See the notes on Lev. 11. 24. 32. bathe] or, wash his flesh, that is, his body, as the Gr. translateth: see Lev. 15. 5. 13. It figured repentance for sins, as I baptise you with water unto repentance, Mat. 3. 11. & sanctification by the blood and spirit of Christ, as, ye are washed, ye are sanctified, ye are justified, in the name of the Lord Iesus, and by the Spirit of our God, 1 Cor. 6. 11. And this sanctimony, though common to the whole Church, Lev. 11. did specially pertaine to the priests and ministers, whom Christ (who is likened to a refiners fire, and to fullers sope) should purifie by his grace, as it is said, He shall purifie the sonnes of Levi, and purge them as gold and silver: that they may offer unto the Lord, an offring in righteousnesse, Malac. 3. 2. 3. Vers. 7. and afterward] in Greeke, and then he shall (or may) eat, to weet, when his sunne is gone downe: before then though he were washed, hee might not eate. See the notes on Lev. 11. 32. his bread] his food, allowed him of God for his livelihood: Numb. 18. 11. 19. Whosoever eateth of the heave-offrings, blesseth with a blessing for the food; and after that, hee blesseth him that sanctifieth them with the sanctification of Aaron, (Numb. 18. 8.) and commanded them to eate of the heave-offrings. Maimony in Trumoth, ch. 15. sect. 22. Vers. 8. a carkasse and a torne thing] what these were, is before shewed, on Lev. 17. 15. and 22. 31. They were unlawfull to be eaten of any Israelite, especially of the Priests; as here and Ezekiel 44. 31. and figured the sanctitie of their communion; as is noted on Lev. 17. and further appeareth by Ezek. 4. 13. 14. Vers. 9. my charge] or, observe my observation, that is, which I commanded to be kept: in Chaldec, the observation of my word. Here it is specially to bee understood, as larchi also saith, of eating the heaveoffring, and of uncleannes of body. sinne] that is, the punishment of sinne: So in Lev. 19. 17. Numb. 18. 32. and 9. 13. for it] that is, for the holy thing, forespoken of. and dye] to weet, by the hand of God; as Targum Ionathan explaineth it, by flaming fire. For by men, such were beaten only, as the Hebrew cannons shew, saying: An uncleane priest is forbidden to eate of the heave-offring, whether it be uncleane or cleane, Levit. 22. 4. Every uncleane (Priest) that eateth of the heave-offring which is cleane, he is guilty of death by the hand of (the God of) heaven, Levit. 22. 9. and therefore he is be beaten. But if hee eate of the heave-offring which is uncleane, though it be forbidden, he is not to be beaten, because it is not holy. The uncleane may not eate of the heaveoffring, untill their sun be set, and three starres appeare after the Sunne is gone downe, Levit. 22. 7. Maimony in Trumoth, ch. 7. sect. 1. &c. The like judgement is for the stranger, that is whosever is not a priest, or of the priests family; for if hee eate of the holy things presumptuously, hee is in danger of death. The stranger that eateth of the heave-offring presumptuously, whether hee bee uncleane or cleane, whether hee eate of the heave-offring that is cleane or uncleane, he is guilty of death, by the hand of (the God of) heaven; as it is written, AND DIE THEREFORE, IF THEY PROFANE IT: and he is to be beaten, for eating thereof. And if he eate in ignorance, he is to adde the fift part thereof unto it, (Lev. 22. 14.) Maimony, ibidem, ch. 6. sect. 6. Vers. 10. any stranger] that is, whosoever is not of the priests familie. The Hebrew canons say, The heave-offring, and the heave-offring of the tithes, are to be eaten by the Priests, whether old or yong, male or female, by them, and their Cananitish servants, and their cattell: Lev. 22. 11. The stranger is forbidden to eate of the heave-offring, Lev. 22. 10. Maimony in Trumoth, ch. 6. sect. 1. 5. forreiner] or sojourner, in Hebrew Toshab, in Greeke Paroikos, which is a stranger-inhabitant; one that dwelleth in the hous continually, but is not of the house: and so differeth from the Slave, which is one of the houshold; and from the Hareling, which is none of the houshold, neither abideth therein continually but for a terme. The forreiner, is he that is hired for ever: the Hireling, is hee that is hired for yeeres. And an Hebrew servant, loe hee is as a forreiner and an hireling, (Lev. 25. 39. 40.) And a priests daughter maried to a stranger, loe, she is as a stranger: and it is forbidden ANY STRANGER (Lev. 22. 10.) whether it be himselfe or his wife. Maimony in Terumoth, c. 6. [illegible: 1 word]. 5. By the forreiner or sojourner in this place seemeth to be meant not onely an Israelite so journing; but also an heathen man, uncircumcised; who leaving his open Idolatrie, and yeelding to the Morall law, though not to the ordinances, as circumcision and the like; might dwell among the Israelites, Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrewes gather, that an uncircumcised priest, though he had no other uncleannes, might not eate of the holy things. It is unlawfull for an uncircumcised priest to eate of the heave-offring, by the sentence of the Law; for loe [illegible: 1 word] forreiner and the Hireling is spoken of concerning the Heave-offring, Levit. 22. 10. and the Forreiner and Hireling is spoken of concerning the Passeover, Exod 12. 45. What is the Forreiner and Hireling spoken [illegible: 1 word] in the Passeover? It is an uncircumcised person, [illegible: 1 word] whom it is forbidden: so the Forreiner and Hireling spoken of in the Heave-offring, the uncircumcised person is forbidden it; and if he eat, hee is to bee beaten by the Law. Maimony in Terumoth, ch. 7. sect. 10. And in another place, they say, All the oblation whether they be the most holy things or the lighter holy, none may eate of them but cleane persons onely, that are circumcised. Though his sunne be set, if hee have not brought his atonement, he may not eate of the holy things. Maimony in Magnaseh bakorbanoth, ch. 10. sect. 9. a hired person] any outlander, or any Israelite; as before is shewed. not eate] neither drinke of, nor anoint himselfe with any of the holy things appointed unto the Priests. For, the heave-offrings were given, for meat, for drinke, and for anointing, because anointing is as drinking, Psal. 109. 18. and dr[illegible: 1 span] ing is comprehended under eating: they are to eate that which useth to be eaten, and drinke that which useth to be drunke, and to anoint with that which is used for unction, not wine or the like, but they anoint with [illegible: 1 word] that is cleane, &c. Maim. in Trumoth, c. 11. [illegible: 1 word]. 1. So for this prohibition they say, Whether he eate th[illegible: 2 letters] which is wont to be eaten, or drinke that which is [illegible: 1 word] to be drunke, or anoint him with the thing that is uses for unction, (it is unlawfull) for it is said THEY SHALL NOT PROPHANE THE HOLIE THINGS, Lev. 22. 15. Maimony ibidem. ch. 10. sect. 2. Vers. 11. buy a soule] that is, a person, to [illegible: 1 word], of the heathens; as before is noted; and as Sol. larchi here explaineth it, a Cananitish servant. Such by comming to bee of the Priests familie might eate, though Israelites might not eate. And, as the Hebrewes say, An uncircumcised Priest, and all [illegible: 1 word] were uncleane, although they themselves might not eate of the heave-offring, yet their wives and their servants might eate. Maim. in Trumoth. c. 7. s. 12. with the purchase of his money] Hebrew, the purchase ([illegible: 1 word] bought) of his silver; which the Greeke translateth bought (or purchased) with silver. So that though he bought them not himselfe, if they were bough[illegible: 1 letter] into his house by a wife whom he maried, or were bought by his servants, they might eate. M[illegible: 1 span]. in Trum. c. 7. s. 18. he that is borne in his house] or, the child of his house; that is, the homeborne servant; such as were the children of his slave. See the notes on Gen. 15. 3. and 7. 12. Those slaves being in the Priests houshold, if they were cleane, might eat of some of the heave-offrings that were given for the Priests livelihood. See Numb. 18. 11. 13. Vers. 12. a stranger] such as were not of the Priests stock: for other Israelites are counted strangers in this case. So a stranger is here expounded by larchi, a Levite, or an Israelite. of the heaveoffring] which the Chaldee expoundeth the separated thing; the Greeke, the first fruits: it meaneth The sanctified things of the sons of Israel, Num. 18. 8. 11. 19. The reason hereof was, because by her mariage shee went out of her fathers house, into her husbands: as on the contrary, a common Israelitesse by mariage with a Priest, became of his house, and might eate. The Hebrewes, say, Two things are contained in this prohibition; that if she a priests daughter be defiled, and made an whore or profane (as Lev. 21. 7.) it is unlawfull for her to eate of the heave-offrings for ever, according to the judgment of every prophane person: for the prophane is as the stranger in all respects. And if she be maried to an Israelite, [illegible: 1 word] may never eate of the Wave-brest and of the Heaveshoulder (Lev. 7. 34.) although shee bee divorced, or (her husband) dye: [whereof the next verse speaketh.] Maim. in Trumoth, ch. 6. sect. 7. Ver. 13. no seed] no son, saith the Chaldee version. This is understood also, either if she had no child, or if her children be all dead; as is after shewed. as in her youth] so that though shee hath brought forth no seed, yet if she be with child, shee may not eate of the holy things. Maim. in Trum. ch. 8. s. 2. of her fathers bread] The Hebrew doctors say, We have heard this expounded, of the bread, and not all the bread: shee returneth to (eate of) the heaveoffrings, but not of the wave-brest, and heave-shoulder. Maimony in Trumoth. ch. 6. sect. 9. Hereupon also they inferre, An Israelitesse which hath had seed by a Priest, she eateth for her childs sake, be it male or female; though it be seeds seed unto the worlds end; for it is said, AND SHE HAVE NO SEED. As the seed of an Israelite from a Priests daughter disableth her from (eating;) so the seed of a Priest from an Israelitesse, inableth her to eat. An Israelites daughter, that is maried to a Priest, and he dye, and she have a sonne by him: if she be maried after to an Israelite, she may not eate of the Heave-offrings. If the Israelite dye, and she have a sonne by him; she may not eate, because of that her son by the Israelite: if that sonne of hers by the Israelite dye [illegible: 1 word] may eat, for her first sons sake. A Priests daughter that is maried to an Israelite, and she have a sonne by him; if she be againe maried to a Priest, she may eat of the heave-offrings. If he dye, and she have a son by him, [illegible: 1 word] may eate. If her son dye which she had by the priest, [illegible: 2 words] not eat, because of her son which she had by the Israelite. If her son dye which shee had by the Israelite, the returneth to her fathers house, as in her youth, and eateth of the Heave-offrings, not of the brest or shoulder. An Israelites daughter that is maried to an Isra [illegible: 1 span] first, and have a son by him, and after is maried to a Priest, eateth of the heave-offring. If he dye, and she have a son by him; she eateth for her last sons sake; for loe [illegible: 1 letter]e enableth her to eat; as his father inabled her to eate. Maimony ibidem, c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man] that is, any stranger formentioned; which belongeth not to the Priests familie. Targum Ionathan expoundeth it, a man of Israel. in ignorance] or, through unadvised errour. But if hee doe it presumptuously, hee is guilty of death, by the hand of God, vers. 9. of beating by the hand of the Magistrate. adde the fift] The stranger that eateth of the heave-offrings in ignorance; payeth the principall and the fift (part.) Though hee knoweth it to bee the heave-offring, and that it is forbidden him, but knoweth not whether hee is guity of death for it, or no: loe this is ignorance, and he payeth the principall, and the fift part. Whether he eate, or drinke, or anoynt himselfe with it; and whether he eate the heaveoffring that is cleane, or that is uncleane, in ignorance; he must pay the principall, & the fift. Whosoever payeth the principall and the fift; payeth to the owners, and the fift part to any Priest that he will. And he never payeth, but according to the price that it was worth, at the time when he did eate it: whether it bee cheaper at the time when hee payeth for it, or dearer. Maimony in Trumoth, c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane] by suffring the holy things to be eaten of strangers: as before. which they heave-up] that is, offer; or (as the Greeke and Chaldee expound it,) separate unto (or before) the Lord. Vers. 16. O[illegible: 1 letter] cause them to beare] or, And they shall not cause them to beare: which may be understood of the Priests, that they should not by their negligence, cause or suffer the people to bear the punishment of their trespasse; and this the Greeke favoureth, saying, And bring upon them iniquity. Or, it may be referred to the people, that they should not cause them selves to beare iniquity (that is, the punishment) of trespasse, for eating the holy things. The Chaldee translateth, And they receive upon them iniquities and sinns, when they eat in uncleannesse their holy-things. Whereupon some of the Hebrewes (as Sol. Iarchi here observeth) understand this word them, of the Priests themselves. These Lawes for cleannesse corporall in all such as partaked of Gods holy things, led them and us to spirituall cleannes in our communion with Christ & his graces: that we should have our hearts purified by faith, Act. 15. 9. and sprinkled from an evill conscience, and our bodies washed with pure water, Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit, wee may perfect our holinesse in the feare of God, 2 Cor. 7. 1. For, if we walke in the light, as God is in the light, wee have fellowship one with another, and the blood of Iesus Christ his sonne, cleanseth us from all sinne, 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily, we eate and drinke judgment to our selves: 1 Cor. 11. 29. Ver. 18. all the sonnes] in Greeke, all the congregation of Israel. These lawes following, doe concerne things which were to be offred unto God; in what condition and state they ought to bee, before they came upon his altar: therefore the speech is directed both unto Priests and people. Any man] Hebrew man man; that is, whosoever. Targum Ionathan saith, yong man or old man. or of] Heb. and of the stranger; which the Gr. translateth or of the proselytes joyned unto them in Israel: which were heathens converted to the faith of Gods people. So differing from the alien, in vers. 25. his oblation] in Greeke, gifts, by which name the sacrifices are often called: Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes] in Greeke, according to all their profession (or promise.) So in Ierem. 44. 25. Vowes are in Greek called a profession, or confession: and vowes were made with promises, and payed with confessions; as David sayd, Thy vowes are upon me ô God: I will pay confessions unto thee, Psalme 56. 13. and to all] in Greeke, or according to all their choise: so voluntarie gifts are called, because they come from the choise and will of the giver. What they differ fro vowes is shewed on Lev: 7. 16. Vers. 19. For your favourable-acceptation] to weet, you shall offer it; so that it may be acceptable and pleasing unto God for you: as vers. 20. Levit. 23. 11. The Greeke translateth it Acceptable: see the notes on Levit. 1. 3. Sol. Iarchi here explaineth it, Bring the thing that is meet to make you acceptable before me, that it may be unto you for favourable-acceptation. a perfect male] in Greeke, unblemished males: such were all the burnt-offrings to be, see Levit. 1. 3. 10. or of the goats] but the fowles he mentioneth not, because the Law made no difference in them of male or female; and as Iarchi here saith, the fowle was not rejected for a blemish, but for want of a lim. See the annotations on Lev. 1. 14. Ver. 20. to favourable acceptation] that is, favourablie-accepted, as Moses speaketh after, in vers. 25. and so the Greeke translateth, acceptable for you. This is opened by the prophet thus: If yee offer the blind for sacrifice, is it not evill? and if yee offer the la[illegible: 1 letter]e and sicke, is it not evill? Offer it now unto thy governour, will he be pleased with thee, or accept thy person, saith the LORD of hosts? And, ye brought that which was torne, and the lame and the sicke: thus yee brought an offring: should I accept of your hand, saith the LORD? But cursed be the deceiver, which hath in his flocke a [perfect] male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King saith the LORD of hosts, and my name is dreadfull among the heathen. Mal. 1. 8. 15. 14. These perfect and unblemished sacrifices which were to bee offred unto God, figured the perfection of Christ who gave himselfe a sacrifice for us, and whom we apply to our selves and make ours by faith; 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacrifices of our humble and contrite hearts, and of our bodies, and of our praises and thanks givings; which through Christ and his Spirit, are made holy and acceptable unto God, Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15. Ver. 21. of peace offrings] or, of payments: in Greek of salvation, in Chaldee, of sanctification. See the notes on Lev. 3. 1. to separate] or, in separating (in Greeke distinguishing) a vow: which may bee understood both of making a singular vow, and of accomplishing it, for both must bee unblemished. So in Numb. 15. 3. 8. See also Lev. 27. 2. The Hebrewes say, It is commanded that all oblations bee perfect and choise, Lev. 22. 21. and whosever sanctifieth a beast which hath a blemish for the top of the altar, transgresseth against a prohibition, and is to be beaten for his sanctifying of it; as it is written, (Lev. 22. 20.) ANIE WHICH hath A BLEMISH IN IT, YE SHALL NOT OFFER. Wee have beene taught that this is a warning for him that sanctifi[illegible: 1 span] blemished things. Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar, and sanctifieth it: it is holy, and hee is not beaten. Hee that killeth: blemished thing by the name of an offring, is to be beaten: for it is written, (Levit. 22. 22.) YE SHALL NOT OFFER THESE VNTO THE LORD: wee have beene taught, that this is a warning against killing it. Maim. tom. 3. in Issure mizbeach, c. 1. [illegible: 1 word]. 1. &c of the herd] or, in the herd, so after in the fl[illegible: 1 letter]ck that is, of sheepe or goats. For in such chiefly, blemishes were to bee looked unto, rather then in fowles. See the notes on Lev. 1. 14. perfect] after, it is said without blemish: blemishes, respected the outward parts: perfection, the inward also. I[illegible: 1 letter] when the sacrifice was killed, it were found torne; [illegible: 1 word] was to be caried out to the place of burning. And so if it were foūd to want any of the members within, though is were not torne, as if it had but one kidney, or of the splene were wasted away, loe it was unlawfull for the altar, and was to be burnt: not for that it was blemished, for the want of things within, was no blemish, but because they might not offer that which wanted [illegible: 1 word] thing, as it is written (in Num. 28. 31.) PERFECT SHALL THEY BE VNTO YOV. And all o[illegible: 2 letters] plus was as a want; therefore if it had three kidneyes, or two spleenes, it was unlawfull. Maimony in Issure mizbeach: chap. 2. sect. 11. any blemish] any deformity in any lim: whereof the Hebrews number fifty, besides other things, which did disableme[illegible: 2 letters] for sacrifice; whereof see the notes on Exod. 12. 5. Hence also they gather, Hee that maketh a ble[illegible: 1 span] upon the holy things, as to make an eye blinde, [illegible: 2 words] off a foot, is to be beaten; as (Levit. 22. 21.) THE[illegible: 2 letters] SHALL NOT BE IN IT ANY BLEMISH: wee have beene taught that this is a warning [illegible: 2 words] make any blemish in it. Maimony in Issure M[illegible: 1 span] chap. 1. sect. 7. Vers. 22. Blinde] either wholly, or in part; of it see not with both eyes, or with one of them, and that with a cleare sight, &c. Maimony Biath [illegible: 1 word], ch. 5. sect. 7. a wenn] or a wart, as the Greekes. poundeth it. scurfe or scab] of these see Levit. 21. 20. not offer these] or any other like blemished. By offring, the Hebrewes here understand killing, and sprinkling of the blood on the altar: and by the words following, nor give of them, a fire-offring, they understand a prohibition against b[illegible: 1 span] ning the fat of such: for every of which action presumptuously done, a man was to be beaten. So that is one first sanctified a blemished beast, and [illegible: 1 word] killed it, and sprinkled the blood thereof, and burned [illegible: 1 word] the altar the fat thereof, he was to be beaten with f[illegible: 1 span] beatings. Maim. in Issure mizb. c. 1. 1. 4. [illegible: 1 word] of them] not of them, but of others bought with the price of them, they might. The Hebrew ca [illegible: 3 letters]siay; He that sanctifieth for the altar a blemished thing, though he is to be beaten, yet the thing is sanctifi [illegible: 1 span], and he shall redeeme it according to the valuation of [illegible: 1 word] priest, and it shall goe out among the unholy things: [illegible: 1 word] the price therof he shall bring an oblation. And the like Law is for the sanctified beast, where unto a blemish be falleth (after it is sanctified.) And it is commended to redeeme the holy things on which a blemish falleth, and they are to goe out among the common things, and to be eaten; as Deut. 12. 15. which wee have heard expounded, of the holy things disabled (for sacrifice) which are redeemed. And all such holy things which are disabled, when they are redeemed; it is lawfull to kill them in the Butchers shambles, and to sell them there, and weigh out their flesh, as other common meates: except the first borne, and the tithe. Maim. in Issure M[illegible: 1 span]. chap. 1. sect. 10. 12. This redeeming of blemished holy things, is to be understood with a limitation to fixed or perpetuall blemishes onely, not for transitorie. The old beast and the sicke, and that hath foulenesse on it, are excepted; for though they be not fit to be effred, they are not redeemed, but let live and feed, till some other fixed blemish come upon them, and then they are redeemed. So a sanctified beast, on which a transitorie blemish is come (as scabs or the like,) it is not offred, neither redeemed. Ibidem chapter 2. section 6. Ves. 23. superfluous] or, overlong; and as Iarehi expoundeth it, a member greater then his fellow: see Levit. 21. 18. lacking] or too short: any member shrunke up: not lacking wholly, (for so it was un[illegible: 1 span]ull) but lacking in the length or bignesse: the Greeke translateth it curttailed. mayest makes or shalt make. voluntary-offring] which some understand of the peace-offrings, the most inferious; therefore God permitteth such imperfections in this, but not in the vowed sacrifice, (which was next unto this,) nor in any other. How it differed from a vow, is shewed on Leviticus 7. 16. The Greeke version saith, Thou shalt make them slaine (beasts) for thy selfe: the Hebrew doctors understand these not for sacrifice on the altar, (on which no blemished beast might bee offred at all;) but for the maintenance of the sanctuarie the prices of them were taken as a voluntary gift. It is unlawfull to sanctifie perfect (beasts) to the reparation (or maintenance) of the sanctuarie; for it is written, And bull or sheepe, that hath any (member) superfluous or lacking, thou shalt make it a voluntary (offring.) We have beene taught that this is a voluntary (offring) for the maintenanee of the Sanctuarie, &c. for they may offer no blemished thing upon the Altar: For [illegible: 1 word] said, [illegible: 1 word] it thou maiest make a voluntary offring, for the maintenance of the house, but thou maiest not [illegible: 1 word] perfect (beasts) a voluntary offring for the maintenance of the House, &c. Maim. tom. 3. in Erachin (or treat. of Estimate and devout things) chap. 5. 1. 6. Vers. 24. bruised] in any part of the body, and particularly in the stones thereof, of which some doe understand this: and so the Greeke Thladias signifieth that which hath the stones bruised, or is [illegible: 1 word]. in your land] that is, any in the land of Israel; opposed to the alien, in the verse following. not doe it] that is, not offer, or make it a sacrifice; nor suffer it to bee done by any in your land: therefore the Greeke translateth; it shall not be done, (or sacrificed.) Or, we may reade it, not make such, and so the Hebrewes understand it to bee a prohibition against cutting the members of generation, or gelding of man, beast or bird. Maimony in Issure biah, chap. 16. s. 9. See the notes on Deut. 23. 1. Vers. 25. strangers sonne] or, sonne of an alien, that is, a[illegible: 1 letter] gentile or paynim, not of the seed or of the Church of Israel: see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it, sonne of the peoples: the Greeke, Allogenes, a stranger, or of another stacke: such were the Samaritans to the Iewes, Luk. 17. 16. 18. And these differed from strangers proseiytes, mentioned before in verse 18. the bread] in Greeke, the gifts; in Chaldee, the oblation, as in Levit. 21. 6. of any of these] to weer, these blemished beasts, before prohibited. So the Hebrewes say, Not the oblations of Israel onely, but even the oblations of the heathens; if they offer blemished things (he that offreth them) is to be beaten, Levit. 22. 25. Maimony in Issure Mizb. chap. 1. sect. 6. their corruption is in them] this may bee understood of the strangers themselves, whose infidelitie is their corruption, and as a blemish upon their sacrifice: so it may be translated, their corruption in them, is a blemish in them. The Greeke translateth, their corruptions are in them, a blemish in them. Of the offring of heathens sacrifices, the Hebrewes write thus; An heathen that bringeth Peace-offrings, they offer them for burnt-offrings, for the heathens heart is towards heaven. If he vow peace-offrings, and give them to Israel, upon condition to make atonement by them for Israel; the Israelites eat them, with the peace-offrings of Israel; and so if hee give them to the Priest, the Priest eateth them. An Israelite which is an Apastate to idolatrie, or a prophaner of the Sabbath publikely; they receive of him no offring at all. Though it be a burnt-offring, such as they receive from an heathen, they receive it not from this Apostata. But if hee be an Apostate to other transgressions, they receive of him all sacrifices; to the end that he may turne by repentance. The Burnt-offrings of the heathens, they bring not with them meat or drinke-offrings; but their meat and drinke offrings are of the Congregations. Neither doe they impose hands on them; for there is no imposing of hands but by Israelites, by men, not by women. Maimony in Magnaseh hakorbanoth, chap. 3. sect. 3. 5. and Thalmud Bab. in Menachoth, chap. 6. and in Cholin chap. 1. Sol. Iarchi also upon this scripture saith: And from the hand of a strangers sonne, that is, a gentile which shall bring an oblation by the hand of the Priest, to offer it unto (the God of) heaven, ye shall not offer unto him a blemished thing. For although blemished things were not forbidden the sonnes of Noe to offer, except such as lacked a lim; this was in use in the high places in the fields: but upon the Altar that is in the Tabernacle, you shall offer none such, but a perfect (oblation) shall you receive of them. Touching the sacrifices of the heathens, consider that edict of King Darius, who of his owne goods gave sacrifices for the Priests to offer in Ierusalem to the GOD of heaven, and pray for the life of the King, and of his sons, Ezra, 6. 8. 9. 10. See also the annotations on Lev. 17. 5. Vers. 27. under his dam] Hebrew under his mother. All the seven daies, he is said to bee lacking time. Turtle doves, whose time is not come, are as beasts that lacke time: and yong pigeons whose time is past, are all as blemished; but they that offer them are not beaten, although the oblation is disallowed, and not acceptable. Maimony in Issure Misheach. ch. 3. s. 8. 9. See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrewes say, the reason why it should be seven dayes under the dam, was that the Sabbath might passe over it. R. Menachem on Lev. 22. Vers 28. Cow] The Hebrew word is the same that was in verse 27. and may imply the male as well as the female, that neither of them might be killed with their yong in one day: but the Greeke and Chaldee versions, apply these things to the female. The Hebrewes say, The prohibition concerning IT AND THE YONG THEREOF, is of force concerning the female, for it may be certainly knowne that it is her yongling: and if it be certainly knowne, that this (beast) was the father of it, they doe not kill them both in one day: but if he kill them, he is not beaten; for the thing is doubtfull whether it be of force concerning the males or not. Maimony tom. 2. in Shechitach, ch. 12. sect. 11. or sheepe] or goat, or any cleane beast which was lawfull to bee eaten for commmon meat; This prohibition hath not place but concerning cleane beasts only: & it is of force even for mixtures of diverse kinds: as if a Roe engender with a Goat, or a Goat with a Roe, it is unlawfull to kill it and the yong in one day: Maimony in Shechitah ch. 12. sect. 8. it and the yong] Hebrew, and the son. The Hebrew also speaketh as of the male, him and his son, but the Greeke and Chaldee translate her and her son. not kill] either for sacrifice to God, or for common food. The Hebrewes doe so explaine it, saying; He that killeth it and the yong thereof in one day, the flesh is lawfull to be eaten, but the killer is to be beaten, Lev. 22. 28. And he is not beaten but for the killing of the latter: therefore if hee kill the one of the two, and his fellow come and kill the other, his fellow is to be beaten. The prohibition concerning it and the yong thereof, is of force at all times and in all places, for common beasts, and for sanctified, whether they be holy things that are to be eaten, or not to bee eaten. Therefore if the first kill in the court (of the sanctuary) and the second without, or the first without, and the second within the court; whether they be both common, or both holy, or one common and the other holy, he that killeth the later, is to bee beaten, as for killing IT AND THE YONG THEROF. The prohibition is not but for the killing onely, as it is said YE SHALL NOT KILL, &c. He that killeth a cow, and afterward killeth two of her yong, is to beaten with two beatings: if he kill her (two) yong-ones, and afterward killeth her, he is beaten but once. If he kill her, and her yong, and her yonglings yong, hee is beaten twice. If two men receive two beasts, the one the damme, and the other the yong, and they come for judgement: he that received the first, killeth first, and the other must stay till the morrow. Maim. in Shechitah. c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her yong or eggs, may not bee taken together. It shewed Gods mercie to the creatures, in that he would not have the dam and the yong killed in a day: so Targum Ionathan paraphraseth on this Law thus, My people the sons of Israel, as our father is mercifull in heaven, so be ye mercifull on earth: a cow or an ewe, it and the yong thereof, ye shall not slay in one day. in one day] of this the Hebrews say the day goeth after the night, as, if he kill the first in the beginning of the fourth night, hee may not kill the second, till the beginning of the fift night. And so, if he kill the first in the end of the fourth day before evening, he may kill the second in the beginning of the fift night: But if be [illegible: 1 word] the first in the evening of the fift night, hee may not k[illegible: 1 span] the second till the sixt night. Maimony in Shechitah, ch. 12. sect. 17. Vers. 29. of confession] or, of thanksgiving; which was a kind of peace. offring, see Lev. 7. 12. Vers. 30. untill the morning] If it were kept longer then the time appointed of God, it became polluted, was to be consumed with fire, and might not be eaten, upon paine of Gods wrath upon them for such iniquitie, Levit. 7. 18. See the annotations there, as also on Exod. 12. 10. Vers. 31. I am Iehovah] Targum Ionathan explaineth it thus, I am the Lord, who will give a good reward to them that keepe my preceptss and my lawes. Vers. 32. not prophane] Gods name is prophaned, or polluted, by the wilfull & presumptuous breach of any one of all his commandements, as the Hebrew Doctors teach from this and other like places: see the notes on Exod. 20. 7. Levit. 18. 21. and 19. 12. doe sanctifie you] God the sole[illegible: 1 letter] thor of our sanctification, doth this in Christ, by his Spirit, 1 Corinth. 1. 2. and 6. 11. the outward means wherof is his word, and ordinances of the same, Iohn 17. 17. Ephes. 5. 26. And these legall ordinances, which stood in meats and drink, and divers washings and carnall rites imposed on them untill the time of reformation, sanctified unto the purifying of the flesh, Hebrewes 9. 10. 13. but the blood of Christ, who through the eternall Spirit offred him-selfe without blemish unto God, is it which purg[illegible: 1 span] our conscience from dead workes, to serve the [illegible: 1 word] God: Hebrewes 9. 14. and 10. 10. and by one offring, he hath perfected for ever, them which are sanctified, Heb. 10 14.