Leviticus 3 commentary

The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock.

Here is a law that they should eat neither fat nor blood. As for the fat, it means the fat of the inwards, the suet. The blood was forbidden for the same reason; because it was God's part of every sacrifice. God would not permit the blood that made atonement to be used as a common thing, Heb 10:29; nor will he allow us, though we have the comfort of the atonement made, to claim for ourselves any share in the honour of making it. This taught the Jews to observe distinction between common and sacred things; it kept them separate from idolaters. It would impress them more deeply with the belief of some important mystery in the shedding of the blood and the burning the fat of their solemn sacrifices. Christ, as the Prince of peace, “made peace with the blood of his cross.” Through him the believer is reconciled to God; and having the peace of God in his heart, he is disposed to follow peace with all men. May the Lord multiply grace, mercy, and peace, to all who desire to bear the Christian character.

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

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

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

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

Leviticus 4

leviticus 4:1-35

1. And the LORD spakeunto Moses, saying,

1. Alloquutus est praeterea Jehova Mosen, dicendo:

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

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

3. If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

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

4. And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD.

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

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

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

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

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

7. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

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

8. And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards,

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

9. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away,

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

10. As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering.

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

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

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

12. Even the whole bullock shall he carry forth without the camp unto clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.

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

13. And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty;

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

14. When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernale of the congregation.

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

15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

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

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

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

17. And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail.

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

18. And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

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

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

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

20. And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them.

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

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

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

22. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty;

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

23. Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

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

24. And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAPTER 3

Le 3:1-17. The Peace Offering of the Herd.

1. if his oblation be a sacrifice of peace offering--"Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.

of the herd--This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.

2. he shall lay his hand upon the head of his offering--Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.

3. he shall offer of the sacrifice of the peace offering--The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on Le 19:5-8; 22:21).

the fat that covereth the inwards--that is, the web work that presents itself first to the eye on opening the belly of a cow.

the fat ... upon the inwards--adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.

4-11. the two kidneys ... of the flock ... the whole rump--There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].

12. if his offering be a goat--Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.

17. ye eat neither fat nor blood--The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an atoning sacrifice for the sins of the world [Brown].

Peace-offering - שלמים shelamim, an offering to make peace between God and man; see on Leviticus 7 (note), and Gen 14:18 (note).

Lay his hand upon the head of his offering - See this rite explained in Exo 29:10 (note), and Lev 1:4 (note). "As the burnt-offering, (Leviticus 1).," says Mr. Ainsworth, "figured our reconciliation to God by the death of Christ, and the meat-offering, (Leviticus 2)., our sanctification in him before God, so this peace-offering signified both Christ's oblation of himself whereby he became our peace and salvation, (Eph 2:14-16; Act 13:47; Heb 5:9; Heb 9:28), and our oblation of praise, thanksgiving, and prayer unto God."

The fat that covereth the inwards - The omentum, caul or web, as some term it. The fat that is upon the inwards; probably the mesentery or fatty part of the substance which connects the convolutions of the alimentary canal or small intestines.

Aaron's sons shall burn it - As the fat was deemed the most valuable part of the animal, it was offered in preference to all other parts; and the heathens probably borrowed this custom from the Jews, for they burnt the omentum or caul in honor of their gods.

The whole rump, it shall he take off hard by the backbone - To what has already been said on the tails of the eastern sheep, in the note on Exo 29:22, we may add the following observation from Dr. Russel concerning the sheep at Aleppo. "Their tails," says he, "are of a substance between fat and marrow, and are not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter." He states also that a common sheep of this kind, without the head, fat, skin, and entrails, weighs from sixty to seventy English pounds, of which the tail usually weighs fifteen pounds and upwards; but that those of the largest breed, when fattened will weigh one hundred and fifty pounds, and their tails fifty, which corresponds with the account given by Ludolf in the note referred to above. The sheep about Jerusalem are the same with those in Abyssinia mentioned by Ludolf, and those of Syria mentioned by Dr. Russel.

It is the food of the offering - We have already remarked that God is frequently represented as feasting with his people on the sacrifices they offered; and because these sacrifices were consumed by that fire which was kindled from heaven, therefore they were considered as the food of that fire, or rather of the Divine Being who was represented by it. "In the same idiom of speech," says Dodd, "the gods of the heathens are said, Deu 32:38, to eat the fat and drink the wine which were consumed on their altars.

A goat - Implying the whole species, he-goat, she-goat, and kid, as we have already seen.

That ye eat neither fat nor blood - It is not likely that the fat should be forbidden in the same manner and in the same latitude as the blood. The blood was the life of the beast, and that was offered to make an atonement for their souls; consequently, this was never eaten in all their generations: but it was impossible to separate the fat from the flesh, which in many parts is so intimately intermixed with the muscular fibres; but the blood, being contained in separate vessels, the arteries and veins, might with great ease be entirely removed by cutting the throat of the animal, which was the Jewish method. By the fat therefore mentioned here and in the preceding verse, we may understand any fat that exists in a separate or unmixed state, such as the omentum or caul, the fat of the mesentery, the fat on the kidneys, and whatever else of the internal fat was easily separable, together with the whole of the tail already described. And probably it was the fat of such animals only as were offered to God in sacrifice, that was unlawful to be eaten. As all temporal as well as spiritual blessings come from God, he has a right to require that such of them should be dedicated to his service as he may think proper to demand. He required the most perfect of all the animals, and the best parts of these perfect animals. This he did, not that he needed any thing, but to show the perfection of his nature and the purity of his service. Had he condescended to receive the meanest animals and the meanest parts of animals as his offerings, what opinion could his worshippers have entertained of the perfection of his nature? If such imperfect offerings were worthy of this God, then his nature must be only worthy of such offerings. It is necessary that every thing employed in the worship of God should be the most perfect of its kind that the time and circumstances can afford. As sensible things are generally the medium through which spiritual impressions are made, and the impression usually partakes of the nature of the medium through which these impressions are communicated; hence every thing should not only be decent, but as far as circumstances will admit dignified, in the worship of God: the object of religious worship, the place in which he is worshipped, and the worship itself, should have the strongest and most impressive correspondence possible.

A peace - offering - This was an offering for peace and prosperity, and the blessing of God, either, obtained, and so it was a thank - offering, or, desired; and so it was a kind of supplication to God. A female - Which were allowed here, tho' not in burnt - offerings, because those principally respected the honour of God, who is to be served with the best; but the peace - offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself. Burnt - offerings had regard to God, as in himself the best of beings, and therefore were wholly burned. But peace - offerings had regard to God as a benefactor to his creatures, and therefore were divided between the altar, the priest, and the offerer.

At the door - Not on the north - side of the altar, where the burnt - offering was killed, as also the sin - offering, and the trespass - offering, but in the very entrance of the court where the brazen altar stood, which place was not so holy as the other; as appears both because it was more remote from the holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, Lev 7:30, who might not come into the court; and because this offering was not so holy as the others, which were to be eaten only by the priest, whereas part of these were eaten by the offerer.

Upon the burnt sacrifice - Either, Upon the remainders of it, which were yet burning; or rather, After it; for the daily burnt - offering was first to be offered, both as more eminently respecting God's honour; and as the most solemn and stated sacrifice, which should take place of all occasional oblations, and as a sacrifice of an higher nature, being for atonement, without which no peace could be obtained, nor peace offering offered with acceptance.

The rump - Which in sheep is fat, and sweet, and in these parts was very much larger and better than ours.

Burnt it - The parts now mentioned; the rest fell to the priest, Lev 7:31. The food - That is, the fuel of the fire, or the matter of the offering. It is called food, Heb. bread, to note God's acceptance of it, and delight in it; as men delight in their food.

Shall burn them - The parts mentioned, among which the tail is not one, as it was in the sheep. because that in goats is a refuse part. All the fat - This is to be limited, To those beasts, which were offered or offerable in sacrifice, as it is explained, Lev 7:23,25. To that kind of fat which is above - mentioned, and required to be offered, which was separated, or easily separable from the flesh for the fat which was here and there mixed with the flesh they might eat.

All your dwellings - Not only at or near the tabernacle, not only of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts. Fat - Was forbidden, To preserve the reverence of the holy rites and sacrifices. That they might be taught hereby to acknowledge God as their Lord, and the Lord of all the creatures, who might reserve what he pleased to himself. To exercise them in obedience to God, and self - denial and mortification of their appetites, even in those things which probably many of them would much desire. Blood - Was forbidden partly to maintain reverence to God and his worship; partly out of opposition to idolaters, who used to drink the blood of their sacrifices; partly with respect to Christ's Blood, thereby manifestly signified. God would not permit the very shadows of this to be used as a common thing. Nor will he allow us, tho' we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it.

1 AND if his oblation be a sacrifice of peace-offering , if he offer it of the herd, whether it be a male or female , he shall offer it without blemish, before the LORD.

Which was an offering for peace and prosperity and the favour and blessing of God, either 1. obtained, and so this was a thank-offering, as Levit. 7. 12, 16. or 2. desired▪ and so it was a kind of supplication to God▪ as Iudg. 20. 26. 1 Chron. 21. 26.

Which were allowed here▪ though not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best▪ but the peace-offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself.

2 And he shall lay his hand upon the head of his offering, and kill it at the door of the Tabernacle of the Congregation : and Aarons sons the Priests shall sprinkle the blood upon the altar round about.

Not on the North-side of the Altar▪ where the burnt-offering was killed, Levit. 1. 11. a[illegible: 1+ letters] also the [illegible: 1 word]-offering and the trespass-offering▪ Levit. 6. 25. and 7. 2. but in the very entrance of the court, where the brazen altar stood, which place was not so holy as the other, as appears both because it was more remote from the Holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, Levit. 7. 30. who might not come into the Court; and because this offering was not so holy as the other, which were to be eaten onely by the Priest, when part of these were eaten by the offeret.

Marginal references: Exod. [illegible: 1 word] ▪

5 And Aarons sons shall burn it on the altar upon the burnt sacrifice , which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

Either 1. upon the remainders of it, which yet were burning or rather 2. after it: for the daily burnt-offering was first to be offered, both as more eminently respecting Gods honour, which ought to be preferred before all things, and as the most solemn and stated sacrifice, which should take place of all voluntary and occasional oblations, and as a sacrifice of an higher nature and use, being for expiation and atonement, without which no peace could be obtained, nor peace-offering offered with acceptance.

9 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD: the fat thereof and the whole rump , it shall he take off hard by the back-bone: and the fat that covereth the inwards, and all the fat that is upon the inwards.

Which in sheep is fat and sweet, and in these parts was very much larger and better than ours, as is agreed both by antient and modern writers, and therefore was fitly offered to God.

11 And the Priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.

(i. e.) The parts now mentioned, and for the rest, they fell to the Priest, Levit. 7. 31.

(i. e.) The fewel of the fire, or the matter of the offering. It is called food, Heb. bread, to note Gods acceptance of it and delight in it, as men delight in their food.

Marginal references: Heb. the bread, [illegible: 1 word]. 16. & chap. 21. 6.

16 And the Priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour. All the fat is the LORDS.

The parts mentioned, among which the tail is not one, as it was in the sheep, because that in goats is a refuse part.

This is to be limited, 1. to those beasts, which were offered or might be offered in sacrifice, as it is explained and restrained, Levit. 7. 23, 25. 2. to that kind of fat which is here above mentioned and required to be offered, which was separated, or easily separable from the flesh: for the fat which was here and there mixed with the flesh they might eat, Deut. 32. 14. Neh. 8. 10.

Marginal references: Heb. bread.

17 It shall be a perpetual statute for your generations, throughout all your dwellings , that ye eat neither fat , nor blood .

Not onely at or near the Tabernacle, nor onely of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts.

This was forbidden, 1 To preserve the reverence of the holy rites, and sacrifices. 2. That they might be taught hereby to acknowledge God as their Lord and the Lord of all the creatures, who might reserve what he pleased to himself. 3. To exercise them in obedience to God and self-denial and mortification of their appetites, even in those things which probably many of them would much desire.

This was forbidden partly to maintain reverence to God and his worship; partly out of opposition to Idolaters, who used to drink the blood of their sacrifices; partly with respect unto Christs blood, thereby manifestly signified; and partly for moral admonition about avoiding cruelty, &c.

Marginal references: Gen. 9. 4. chap. 7. 23, 26. & 17. 10, 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7.

Lev 3:1-2

In the act of sacrificing, the presentation of the animal before Jehovah, the laying on of hands, the slaughtering, and the sprinkling of the blood were the same as in the case of the burnt-offering (Lev 1:3-5). It was in the application of the flesh that the difference first appeared.

Lev 3:3-4

The person presenting the sacrifice was to offer as a firing for Jehovah, first, “the fat which covered the entrails” (Lev 1:9), i.e., the large net which stretches from the stomach over the bowels and completely envelopes the latter, and which is only met with in the case of men and the mammalia generally, and in the ruminant animals abounds with fat; secondly, “all the fat on the entrails,” i.e., the fat attached to the intestines, which could easily be peeled off; thirdly, “the two kidneys, and the fat upon them (and) that upon the loins (הכּסלים), i.e., upon the inner muscles of the loins, or in the region of the kidneys; and fourthly, “the net upon the liver.” The net (היּתרת) upon (על Lev 3:4, Lev 3:10, Lev 3:15; Lev 4:9; Lev 7:4; Exo 29:13), or from (מן Lev 9:10), or of the liver (Lev 8:16, Lev 8:25; Lev 9:19; Exo 29:22), cannot be the large lobe of the liver, ὁ λοβὸς τοῦ ἥπατος (lxx), because this is part of the liver itself, and does not lie על־כּבד over (upon) the liver; nor is it simply a portion of fat, but the small net (omentum minus), the liver-net, or stomach-net (recticulum jecoris; Vulg., Luth., De Wette, and Knobel), which commences at the division between the right and left lobes of the liver, and stretches on the one side across the stomach, and on the other to the region of the kidneys. Hence the clause, “on the kidneys (i.e., by them, as far as it reaches) shall he take it away.” This smaller net is delicate, but not so fat as the larger net; though it still forms part of the fat portions. The word יתרת, which only occurs in the passages quoted, is to be explained from the Arabic and Ethiopic (to stretch over, to stretch out), whence also the words יתר a cord (Jdg 16:7; Psa 11:2), and מיתר the bow-string (Psa 21:13) or extended tent-ropes (Exo 35:18), are derived. The four portions mentioned comprehended all the separable fat in the inside of the sacrificial animal. Hence they were also designated “all the fat” of the sacrifice (Lev 3:16; Lev 4:8, Lev 4:19, Lev 4:26, Lev 4:31, Lev 4:35; Lev 7:3), or briefly “the fat” (החלב Lev 3:9; Lev 7:33; Lev 16:25; Lev 17:6; Num 18:17), “the fat portions” (החלבים Lev 6:5; Lev 8:26; Lev 9:19-20, Lev 9:24; Lev 10:15).

Lev 3:5

This fat the priests were to burn upon the altar, over the burnt sacrifice, on the pieces of wood upon the fire. על־העלה does not mean “in the manner or style of the burnt-offering” (Knobel), but “upon (over) the burnt-offering.” For apart from the fact that על cannot be shown to have this meaning, the peace-offering was preceded as a rule by the burnt-offering. At any rate it was always preceded by the daily burnt-offering, which burned, if not all day, at all events the whole of the forenoon, until it was quite consumed; so that the fat portions of the peace-offerings were to be laid upon the burnt-offering which was burning already. That this is the meaning of על־העלה is placed beyond all doubt, both by Lev 6:5, where the priest is directed to burn wood every morning upon the fire of the altar, and then to place the burnt-offering upon it (עליה), and upon that to cause the fat portions of the peace-offerings to evaporate in smoke, and also by Lev 9:14, where Aaron is said first of all to have burned the flesh and head of the burnt-offering upon the altar, then to have washed the entrails and legs of the animal, and burned them on the altar, העלה על, i.e., upon (over) the portions of the burnt-offering that were burning already.

Lev 3:6-17

The same rules apply to the peace-offerings of sheep and goats, except that, in addition to the fat portions, which were to be burned upon the altar in the case of the oxen (Lev 3:3, Lev 3:4) and goats (Lev 3:14, Lev 3:15), the fat tail of the sheep was to be consumed as well. תמימה האליה: “the fat tail whole” (Lev 3:9), cauda ovilla vel arietina eaque crassa et adiposa; the same in Arabic (Ges. thes. p. 102). The fat tails which the sheep have in Northern Africa and Egypt, also in Arabia, especially Southern Arabia, and Syria, often weigh 15 lbs. or more, and small carriages on wheels are sometimes placed under them to bear their weight (Sonnini, R. ii. p. 358; Bochart, Hieroz. i. pp. 556ff.). It consists of something between marrow and fat. Ordinary sheep are also found in Arabia and Syria; but in modern Palestine all the sheep are “of the broad-tailed species.” The broad part of the tail is an excresence of fat, from which the true tail hangs down (Robinson, Pal. ii. 166). “Near the rump-bone shall he (the offerer) take it (the fat tail) away,” i.e., separate it from the body. עצם, ἁπ. λεγ., is, according to Saad., os caudae s. coccygis, i.e., the rump or tail-bone, which passes over into the vertebrae of the tail (cf. Bochart, i. pp. 560-1). In Lev 3:11 and Lev 3:16 the fat portions which were burned are called “food of the firing for Jehovah,” or “food of the firing for a sweet savour,” i.e., food which served as a firing for Jehovah, or reached Jehovah by being burned; cf. Num 28:24, “food of the firing of a sweet savour for Jehovah.” Hence not only are the daily burnt-offerings and the burnt and sin-offerings of the different feasts called “food of Jehovah” (“My bread,” Num 28:2); but the sacrifices generally are described as “the food of God” (“the bread of their God,” Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21-22, and Lev 22:25), as food, that is, which Israel produced and caused to ascend to its God in fire as a sweet smelling savour. - Nothing is determined here with regard to the appropriation of the flesh of the peace-offerings, as their destination for a sacrificial meal was already known from traditional custom. The more minute directions for the meal itself are given in Lev 7:11-36, where the meaning of these sacrifices is more fully explained. - In Lev 3:17 (Lev 3:16) the general rule is added, “all fat belongs to Jehovah,” and the law, “eat neither fat nor blood,” is enforced as “an eternal statute” for the generations of Israel (see at Exo 12:14, Exo 12:24) in all their dwelling-places (see Exo 10:23 and Exo 12:20).

Law of the Peace-Offering. (b. c. 1490.)

1 And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the Lord . 2 And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about. 3 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord ; the fat that covereth the inwards, and all the fat that is upon the inwards, 4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 5 And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the Lord .

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, ch. vii. 15, 16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps. cxvi. 12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,

I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, v. 1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. iii. 28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (v. 2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos. xiv. 2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, v. 3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, ch. vii. 11, &c. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col. iii. 5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa. iv. 4.

6 And if his offering for a sacrifice of peace offering unto the Lord be of the flock; male or female, he shall offer it without blemish. 7 If he offer a lamb for his offering, then shall he offer it before the Lord . 8 And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar. 9 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord ; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, 10 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 11 And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the Lord . 12 And if his offering be a goat, then he shall offer it before the Lord . 13 And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. 14 And he shall offer thereof his offering, even an offering made by fire unto the Lord ; the fat that covereth the inwards, and all the fat that is upon the inwards, 15 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the Lord 's. 17 It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.

Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (v. 9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, 1 Cor. xii. 23, 24. 2. That which was burnt upon the altar is called the food of the offering, v. 11, 16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, 1 Kings iv. 22, &c. 3. Here is a general rule laid down, that all the fat is the Lord's (v. 16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, v. 17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh. viii. 10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal. i. 7, 12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Ps. xvi. 4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb. x. 29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

CHAP. III.

AND if his oblation be, a sacrifice of Peace-offrings: if he offer it of the herd, whether it be male or female; he shall offer it perfect, before Iehovah. And he shall lay his hand, upon the head of his oblation: and he shall kill it, at the doore of the Tent of the Congregation: and Aarons sonnes the Priests, shall sprinkle the blood, upon the Altar, round-about. And he shall offer of the sacrifice of the Peace-offrings, a Fire-offring unto Iehovah: the fat that covereth the inwards, and all the fat that is upon the inwards. And the two kidneyes, and the fat which is upon them, which is upon the flanks: & the caule above the liver, with the kidneyes, he shall take-away it. And Aarons sonnes shall burne it on the Altar, with the Burnt-offring, which is upon the wood, that is on the fire: it is a Fire-offring, of a savour of rest, unto Iehovah.

And if his oblation, for a sacrifice of Peace-offrings unto Iehovah, be of the flock: male or female, he shall offer it perfect. If he offer a Lamb, for his oblation: then shall he offer-it before Iehovah. And he shall lay his hand, upon the head of his oblation; and he shall kill it, before the Tent of the congregation: and Aarons sonnes, shall sprinkle the blood thereof, upon the Altar, round-about. And hee shall offer, of the sacrifice of the Peace-offrings, a Fire-offring unto Iehovah: the fat thereof, and the whole rumpe, it shall he take-off hard-by the backbone: and the fat that covereth the inwards, and all the fat that is upon the inwards. And the two kidneyes, and the fat that is upon them, which is upon the flankes: and the caule above the liver, with the kidneyes, he shall take-away it. And the Priest shall burne it, upon the Altar: it is the bread of the Fire-offring unto Iehovah.

And if his oblation, be a Goat: then he shall offer it, before Iehovah. And he shall lay his hand, upon the head of it; and he shall kill it, before the Tent of the congregation: and Aarons sonnes, shall sprinkle the blood thereof, upon the Altar, round-about. And hee shall offer thereof, his oblation; a Fyre-offring, unto Iehovah: the fat that covereth the inwards, and all the fat, that is upon the inwards. And the two kidneyes, and the fat that is upon them, which is upon the flankes: and the caule above the liver, with the kidneyes, he shall take away it. And the Priest shall burne them, upon the Altar: it is the bread of the Fire-offring, for a savour of rest; all the fat, is Iehovahs. It shall be an eternal statute, for your generations, through-out all your dwellings: any fat or any blood, ye shall not eat.

Annotations. HIs oblation] his korban, which the Greeke translateth his gift unto the Lord: so korban is by the Euangelift expounded a gift, Mark. 7. 11. Peace-offrings] or, Pay-offrings: Hebr. a sacrifice of Payments, or of pacifications, or of perfections, whereby men paid unto God Confession and thankes for their peace and prosperitie, and for his performing of mercies, and pacification, and paid their vowes; as is written, Thy vowes are upon mee, O God: I will pay confessions unto thee, Psal. 56. 13. and Peace-offrings, are upon me; this day have I payed my vowes, Proverbs 7. 14. These sacrifices were of sundry sorts, either for Confession (or Thanks giving) Lev. 7. 11. 12. or for a Vow; or for a Uoluntary offring; Levit. 7. 16. Here, and usually in the law, the word is Shelamim, as of many payments or thankes, due unto God for his many benefits, as David professeth, Psalme 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem. The Greeke often translateth it Eirenikee, that is, a Pacifying (or Peace) offring; but here and most commonly Soterion, a sacrifice of salvation, (offred unto God for his salvation of men.) The Chaldee hath, the sacrifice of sanctities (or sanctifications:) whether because none but clean & sanctified persons might eat of it? Leviticus 7. 19. 20. or for sanctifying the name of God by it. Sol. Iarchi saith they are called Peace-offrings, because they bring peace into the world: as also because by them there is peace to the Altar, to the Priests, and to the owners: that is, every of these have a part in the Peace-offrings. R. Menachem saith, it is of like meaning as that in Esay. 44. 28. He shall performe all my pleasure. The mysterie of this sacrifice is opened in Hosea 14. 2. Take-away (Lord) all iniquity, and receive (or give) good: and we will pay, the bullockes of our lips; which the Greeke there translateth, the fruit of our lips: and the Apostle likewise saith, By him (that is, by Iesus,) let us offer the sacrifice of praise to God continually: that is, the fruit of the lippes, confessing to his name; Heb. 13. 15. These Peace-offrings, were also given, when men in their troubles prayed unto God for peace and salvation, Iudges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offring (in Lev. 1.) figured our reconciliation to God by the death of Christ; and the Meat-offring (in Lev. 2.) our sanctification in him before God: so this Peaceoffring signified both Christs oblation of himselfe, whereby he became our Peace and salvation, Ephes. 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise, thanks giving, and prayer unto God; in the middest of troubles, tentations, and spirituall combats, which we fight by faith in this life: so that we come boldly unto the throne of grace, that we may receive mercy, and finde grace to helpe in time of need; Heb. 4. 16. or female] herein it differeth from the Burnt-offring, which was to be of the males onely, Lev. 1. 3. By this distinction of sexes, the Hebrewes gather, that the beast which was neither perfect male nor female, or both male and female, though it had no other blemish, was not fit for sacrifice: Maimony in Issurei Mizbeach, chap. 3. Sect. 3. Spiritually wee may apply this to the state of the Church in Christ, in whom there is neither male nor female, but all are one in him, Gal. 3. 28. And that God accepteth not onely the sacrifice of Christ, but ours also in him, Heb. 13. 15. perfect] in Greeke, without blemish: See Exod. 12. 5. and Lev. 1. 3. Vers. 2. lay] or, impose his hand, (in Greeke, his hands;) to testifie by this signe his faith in God through Christ: see the notes on Levit. 1. 4. The difference there and here, the Hebrew doctors thinke to be this, that ouer the Peace-offring, there was no confession (of sinnes,) but speaking words of Praise (unto God:) and that hands might be laid on in any place of the courtyard where he would, in the place where it was killed. Maimony, treat. of offring sacrifices, chap. 3. Sect. 14. 15. he] that is, the Priest or some other Levite shall kill it: see Lev. 1. 5. It might be killed in any place of the Court; (Maimony ibid. chap. 5. Sect. 4.) and was not restrained to the Northside of the Altar, as the Burnt-offring, Levit. 1. 11. For these Peace-offrings the Hebrewes call the letghter holy things; to distinguish them from the Holy of holies, Lev. 2. 10. sprinkle] according to the manner observed on Lev. 1. 5. For the Bur[illegible: 1 letter] offring. Trespass-offring and Peace-offring; the sprinkling of the blood of these three upon the Altar, was [illegible: 1 word] alike: Maimony treat. of Offring sacrifices, chap. 5. Sect. 6. It figured the sprinkling of Christs blood, whereby we, our words, and workes are sanctified before God. 1 Pet. 1. 2. Heb. 12. 24. Vers. 3. unto Iehovah] wholly burnt upon the Altar unto the Lord. There were besides, of every Peace-offring, the Brest and the right shoulder, which were waved and heaved before the Lord, and given the Priests to eat: whereof see Lev. 7. 30. 32. &c. the other flesh of the Peace-offring, was eaten by the owner that brought it, and his family and friends; Lev. 7. 15. 16. the fat] or, the su[illegible: 1 span]. This sometime signifieth the best of all things, (as is shewed upon Gen. 4. 4.) and so teacheth to offer the best unto the Lord: sometime it signifieth unbeleefe, dulnesse, and hardnesse of heart, (as [illegible: 1 word] is without sense,) Psalme 119. 70. Acts 28. 27. so the fat consumed in the fire, signified the taking away of our corruptions by the spirit of Christ. And the kidneyes, (which are the seat of lust,) not the heart or braines (which are the seat of wisedome and understanding,) were likewise burned; to teach mortification of our members which are on earth, fornication, uncleannesse, inordinate affection, &c. Colos. 3. 5. See the notes on Exod. 29. 13. Vers. 4. which is] understand againe, the fat which is upon the flankes, or (as the Greeke and Chalde[illegible: 1 letter] interpret it) upon the thighs: so the Hebrew doctors expound it as a distinct fat from the former, and say it was the fat which is in the roots of the thighes, on the forepart. Maimony, treat. of forbidden meats, chap. 7. Sect. 6. Vers. 5. shall burne it] The order of offring this sacrifice was; the Priest killed it, and sprinkled the blood, and flayed it, and tooke out the inwards. Afterwards he cut in pieces the flesh, and separated the brest and the right shoulder, (Levit. 7. 30. 32.) and put the inwards with the brest and shoulder, into the owners hands. And the Priest put his hand under the owners hands and waved all before the Lord, on the East side. And if it were a Thank-offring (Levit. 7. 12. 14.) he tooke of the bread that was brought therewith, one cake often, and laid it with the brest, shoulder, and inwards, and waved all upon the owners hands. First he laid the fat upon the owners hands, then the brest, and the shoulder above. And the two kidneyes and the caule of the liver, above them. And if there were any bread, hee laid it above, and so waved all. After that, he salted the inwards, and burned all upon the Altar: but the brest and the shoulder, were eaten by the Priests; and the remnant of the Peace-offring was eaten by the owners. But the Priests might not have the brest and shoulder, till the inwards were burned. Likewise the bread waved with the Thank-offring, was eaten by the Priests; and the rest of the bread, by the owners If two brought a peace-offring in partnership; the one of them waved it, by leave of his fellow: and if they were 100. one waved for them all. If the owner of the sacrifice were a woman, she waved it not, but the Priest. A woman never waved, save onely in the offring of jealousie, (Numbers 5.) and of a Nazirite, (Num. 6.) Maimony, in treat. of offring sacrif chap. 9. Sect. 6. 7. &c. upon the Burnt offring] that is, laying it on the altar after the Burnt-offring; for that alwaies had the first place. Sol. Iarchi here saith: this teacheth us, that the daily Burnt-offring, was before any other oblation. It signified, that wee are first to bee reconciled unto God by the death of Christ, apprehended of us by faith, before any oblation of ours can be acceptable to God. of rest] Greeke, of sweet smell: in the Chaldee, an offring which shall be received with favour, before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us, and of our service, praiers, thanksgiving, &c. in Christ, was signified, H b. 13. 15. 16. Vers. 6. of the flocke] sheepe or goats, as after is explained: but here is no mention of fowles, as was for the Burnt-offring, Levit. 1. 14. The Hebrewes say, Peace-offrings are brought of sheepe, and of goats. and of bee[illegible: 1 letter]es, of males or of females, of great or of small: but no fowle is brought for Peace-offrings. Sm[illegible: 1 letter]l (beasts) are from eight daies old, untill a complete yeere, from day to day: and great (beasts) of the herd, till they be full three yeeres old, from day to day; and of the flocke, till they be full two yeeres old, from day to day: if they be more then thus, they are too old, and may not be offred. Maimony, treat. of Offring the sacrifice, chat. 1. Sect. 11. Vers. 7. a Lamb] or sheepe; of the first yeere, as is noted on Levit. 1. implying also a sheepe of the second yeere, which was lawfull to be offred, as is before shewed. Vers. 8. he] that is, the Priest or Levite, shall kill it, so in verse 13. see Levit. 1. 5. before] the Greeke translateth, at the doore of the Tent, (as Moses said in verse 2.) so after in verse 13. and these phrases explaine one another. Verse 9. whole rumpe] the perfect (or intire) tayle; which in some kinde of sheepe is very great and fat; especially in those parts of the world, and namely in Syria, as Plinie mentioneth, Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar, with the other fat and inwards. Verse 11. the bread] or, the food, meaning the flesh which the fire on the altar was to eat up and consume. The Greeke translateth it, a savour of sweet-smell: so in verse 16. And because these things were burnt unto God, therefore God calleth them also his bread, Num. 28. 2. Ezek. 44. 7. and the Priests which burned them, are said to offer the bread of their God. Levit. 21. 6. 8. 17. and the holy things which the Priests did eat, are called by the like name, Levit. 21. 22. Vers. 12. a Goat] this is here handled in a section apart, (not together with the sheepe, as was in the law of the burnt-offring, Leviticus 1. 10.) because of some difference in the oblation; as Sol. Iarchi observeth, there is in the fat of the sheepe, that which is not in the fat of the goat, for the rumpe of the sheepe was offred with the fat, verse 9. Verse 17. any fat] to weet, any such far, and of such beasts as are here forespoken of, of beeves, sheepe, or goats, as the law after explaineth it, Leviticus 7. 23. and a man was not guilty, save for these three sorts of cleane beasts onely: of other tame or wilde beasts, whether cleane or uncleane, the fat was as the flesh: saith Maimony, in tom. 2. treat. of Forbidden meates, chapter 7. Section 1. Morever, there were three sorts of fat, for eating wherof, men deserved to be cut off, (as in Leviticus 7. 25.) the fat which is upon the inwards, and which is upon the two kidneyes, and which is upon the flankes: but the rumpe was lawfull to be eaten, it was not called fat, but in the case of sacrifice onely: even as the kidneyes and the caule above the liver, are called fat, in the case of sacrifice. The fat which was covered over with flesh, was lawfull: the fat upon the kidneyes was forbidden, not that which was within the kidneyes. The fat of the heart, &c. was lawfull. Maimony ibidem Sect. 5. 7. 9. any blood] to weet of fowles, or of beasts absolutely, as is explained, Lev. 7. 26. But blood of fishes, Locusts, and other such things, was not within this prohibition: therefore it was lawfull to eat or to drinke the blood of such fishes, locusts, &c. as were cleane for food: saith Maimony ibidem, chap. 6. S. [illegible: 1 word]. See the annotations on Gen. 9. 4. Lev. 7. 26. & 17. 14. As eating & drinking, signifieth communion, 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat, signifieth a forbidding of communion, Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood (which was given upon the altar to make atonement for mens soules, Lev. 17. 11.) and of fat, (which was given-upon the altar to be consumed there with fire, and so was the Lords, Levit. 3. 16.) seemeth to forbid figuratively, all ascribing unto our selves of the worke of our redemption, which is only by the blood of Christ, Eph. 1. 7. and of the worke of our sanctification, which Christ by his spirit performeth in us; 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2.