Leviticus 7 commentary

In the sin-offering and the trespass-offering, the sacrifice was divided between the altar and the priest; the offerer had no share, as he had in the peace-offerings. The former expressed repentance and sorrow for sin, therefore it was more proper to fast than feast; the peace-offerings denoted communion with a reconciled God in Christ, the joy and gratitude of a pardoned sinner, and the privileges of a true believer.

As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.

The priest who offered, was to have the breast and the right shoulder. When the sacrifice was killed, the offerer himself must present God's part of it; that he might signify his cheerfully giving it up to God. He was with his own hands to lift it up, in token of his regard to God as the God of heaven; and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth. Be persuaded and encouraged to feed and feast upon Christ, our Peace-offering. This blessed Peace-offering is not for the priests only, for saints of the highest rank and greatest eminence, but for the common people also. Take heed of delay. Many think to repent and return to God when they are dying and dropping into hell; but they should eat the peace-offering, and eat it now. Stay not till the day of the Lord's patience be run out, for eating the third day will not be accepted, nor will catching at Christ when thou art gone to hell! (Le 7:35-38)

Solemn acts of religious worship are not things which we may do or not do at our pleasure; it is at our peril if we omit them. An observance of the laws of Christ cannot be less necessary than of the laws of Moses.

In these passages Moses confirms what we have seen before as to the rights of the priests, and also adds an exception to which he had not yet referred. In general, therefore, he claims for the priests whatever remained of the holier victims; and distinguishes them by this prerogative from the other Levites; from whence we gather how free from all self-seeking Moses was, when by God’s command he deprives his own sons not only of the dignity which was conferred on his nephews, but also of their pecuniary advantages. Let none, he says, but the sons of Aaron enjoy the sacred oblations, because they are divinely anointed that they may approach the altar. But, since some rivalry might have arisen among themselves, he adds a special law, that certain kinds of offerings should only be taken by the priest who had offered them. For although they ought all to have disinterestedly discharged their duties, and not to have been attracted by lucre, yet, that all might perform their parts more cheerfully, he appoints a reward for their labor and diligence. On this account he prescribes that the residue of the minha in the peace-offerings, and also the right shoulder of the victim, and the flesh that remained of the trespass-offerings, should be the recompense of the priest who had performed the office of atonement and sprinkling the blood. It is unquestionable that many were attracted by the desire of gain, who would otherwise have neglected their duties; but this was a proof of God’s fatherly indulgence, that He consulted their infirmity so that their hire might be a spur to their diligence. Meanwhile He did not desire to hire their services like those of slaves, so that they should be mercenaries in heart; but rather, when He reproves them by His Prophet because there were none of them who would “kindle fire on His altar for nought.” (Malachi 1:10.) He aggravates their ingratitude, not only because they would not give their services gratuitously, but because, when they received their hire, they defrauded Him who had appointed them to be His ministers.

Right to Tithes

Numbers 18

Numbers 18:20, 21, 23, 24

20. And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel.

20. Dixit autem Jehova ad Aharon, De terra eorum haereditatem non habebis, nec portio erit tibi in medio eorum: ego portio tua, et haereditas tua in medio filiorum Israel.

21. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.

21. Filiis autem Levi ecce dedi omnes decimas in Israele in haereditatem pro ministerio eorum quia ipsi exequuntur ministerium tabernaculi conventionis.

23. ... that among the children of Israel they have no inheritance.

23. Et in medio filiorum Israel non possidebunt haereditatem.

24. But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance.

24. Decimas enim filiorum Israel quas offerent jehovae in elevationem, dedi Levitis in haereditatem: idcirco dixi de illis, In medio filiorum Israel non possidebunt haereditatem.

Deuteronomy 12

Deuteronomy 12:19

19. Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth.

19. Cave autem tibi ne derelinquas Levitam omnibus diebus tuis super terrain tuam.

Leviticus 7:11. And this is the law of the sacrifice. I have elsewhere Vide, p. 105. stated my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” That they were offered not only in token of gratitude, but when God’s aid was implored, is plain both from this and other passages; yet in all cases the Jews thus testified that they acknowledged God as the author of all good things, whether they returned thanks for some notable blessing, or sought by His aid to be delivered from dangers, or whether they professed in general their piety, or paid the vows which they had made simply and without condition; for the payment of a conditional vow was an act of thanksgiving. At any rate, since in all they honored God with His due service, they gave proof of their gratitude. Hence this name was justly given to these sacrifices, because in them they either besought good success of Him, or acknowledged that what they had already obtained was owing to His grace, or asked for relief in adversity, or congratulated themselves on their welfare and safety. Moses, however, distinguishes one kind, as it were, from the others:, i.e., the sacrifice of thanksgiving, whereby they professedly returned thanks for some notable deliverance, which was not; always offered. These words are omitted in Fr. In this case he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread; and also commands that the flesh of the sacrifice should be eaten on the day of the oblation, so that none should be left. In vows and free-will-offerings greater liberty is conceded, viz., that they might eat the residue on the next day, provided they kept nothing till the third day. In the passage which I have inserted from chapter 22, the words I have translated “unto your acceptance,” might also be rendered “unto His good-will,” (in beneplacitum,) for the gratuitous favor of God is called רצון, ratson. The meaning therefore is, if you would have your sacrifice accepted by God, take care that none of the flesh should remain to the following day. Others, however, understand it of man’s good-will, as if it were said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word רצון, ratson, is sometimes used in this sense; but since in the same chapter Viz., at ver. 19, vide infra, p. 380. In both cases it will be seen that A.V. is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation." it can only be taken for God’s favor or acceptance, I have preferred avoiding a variation; yet I make no objection if any one likes the other reading better. But if my readers weigh well the antithesis, when it is presently added, that if the flesh should remain beyond the proper time That is, at Leviticus 22:20 the sacrifice would not be pleasing to God, they will agree with me. There is, indeed, an apparent discrepancy here, since in this way Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it of the liberal feelings of men, he will exhort the people cheerfully to offer their victims in thanksgiving. I have, however, shewn the meaning which I approve of, and thus it will be easy to reconcile these things, for God’s goodwill does not require this similarity, The Fr. throws some light on this rather obscure passage: “D’autant qu’il ne s’ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent garder une facon pareille, et egale;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method. nor is it necessary to observe the same mode of offering that they may be grateful; but they are said to offer “unto their acceptance,” when they intermix no corruption, but offer purely and duly. If the cause of this distinction is asked, it is no clearer to me than is the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient.

16. But if the sacrifice of his offering. I have observed a little above that it is not a conditional but a simple vow which is here meant; because, if a person were under the obligation of a vow, Lat., “damnatus esset.” Fr., “si quelqu’un avoit voue, et obtenu ce qu’il demandoit;” if any one had vowed, and obtained what he asked. his payment was an act of thanksgiving, and thus his sacrifice was comprised under the first head. But it would not be without absurdity that similar things should be distinguished as if they differed. But inasmuch as many made gratuitous vows, Moses combines this kind of sacrifice with the free-will-offering, as standing in the same rank. It has also been stated that the consecrated meats were not kept too long, lest they should become tainted or putrified, and thus religion should fall into contempt. Perhaps, too, vainglory was thus provided against; for if it had been allowable to eat the meats salted, many would have made ostentatious offerings without expense. God, therefore, imposed a restraint, that they might offer their sacrifices more sparingly and reverently. The penalty is added, that; the sacrifice would not be acceptable to God, but rather abominable; and hence all who ate of them would be guilty. Moreover, when Moses says that polluted sacrifices would not be “imputed,” we may infer that those which are duly offered come into account before God, so that He reckons them as things expended for Himself. Still we must not, imagine them to be merits which lay Him under obligation; but because He deigns to deal so liberally with us, that no duty which we pay Him is useless.

Leviticus 7

Leviticus 7:19-25, 28-31, 37, 38

19. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.

19. Et caro quae contigerit ullum immundum, non comedetur, sed igni comburetur: at cames illas omnis mundus comedet.

20. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.

20. Nam anima quae comederit carnes de sacrificio prosperitatum quod est Jehovae, et immunditia ejus fuerit super ipsum, tunc excidetur anima illa e populis suis.

21. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings which pertain unto the LORD, even that soul shall be cut off from his people.

21. Anima item quum tetigerit quicquam immundum, nempe de immunditia hominis, aut animal immundum, aut onme reptile immundum, comederitque de carnibus sacrificii prosperitatum, quod est Jehovae, tunc excidetur anima illa e populis suis.

22. And the LORD spake unto Moses, saying,

22. Loquutus est autem Jehova ad Mosen, dicendo:

23. Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.

23. Alloquere fllios Israel dicendo: Omnem adipem boris, et agni, et caprae, non comedetis.

24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.

24. Adeps quidem cadaveris, et adeps rapti parabitur in omne opus, sed comedendo non comedetis illum.

25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.

25. Nam quicunque comederit adipem animalis ex quo offeret oblationem ignitam Jehovae: tunc anima quae comederit excidetur e populis suis.

28. And the LORD spake unto Moses, saying,

28. Loquutus est insuper Jehova ad Mosen, dicendo:

29. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.

29. Loquere ad rilles Israel, dicendo, Offerens sacrificium prosperitatum sunrum Jehovae, afferes oblationem suam Jehovae de hostia prosperitatum suarum.

30. His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.

30. Manus ejus afferent oblationes ignitas Jehovae, adipem cum pectusculo afferet, pectusculum quidem ad agitandum illud agitatione coram Jehova.

31. And the priest shall burn the fat upon the altar: ...

31. Adolebit vero sacerdos adipem super altare.

37. This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;

37. Haec est lex holocausti minhae, et sacrificii pro peccato, et sacrificii pro delicto, et consecrationum, et sacrificii prosperitatum:

38. Which the LORD commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

38. Quam praecepit Jehova Mosi in monte Sinai, die quo praecepit filiis Israel ut offerrent oblationes suas Jehovae in deserto Sinai.

19. And the flesh that toucheth. It was not indeed lawful to eat of any polluted flesh, but in the sacrifices there was a special reason for this, i.e., because the uncleanness involved sacrilege. On this account he commands it to be burnt, just like that which had not been consumed within the legitimate time; and the punishment is, “La punition est raise bien grieve;” the punishment awarded is very heavy. — Fr. that if any unclean person shall have touched the consecrated meat, he should be cut off from the people. The cruelty or immoderate severity of this has induced some to think that to be “cut off” is nothing more than to be cast out of the camp. But it is not wonderful that God should have thus severely dealt with those who knowingly and wilfully contaminated what was holy; for if any one had sinned in error, he was not to receive this sentence, but only he who had betrayed his open contempt of God by impious profanation of sacred things.

23. Speak unto the children of Israel. Since in all sacrifices the fat was consecrated to God, and was burnt on the altar, God forbade His people to eat fat even in their ordinary meals, in order that they might cultivate piety even in their homes. For unquestionably this was an exercise of piety, that they who were far away from the temple should still accustom themselves in their daily meals to the service of God. Nor am I ignorant of the allegories Vide on Leviticus 3:16, ante, p. 334. in which some interpreters indulge, but I willingly acquiesce in the reason which God reveals, viz., that the people was prohibited from eating fat, because He had assigned it to Himself. Nevertheless, the Law permits the fat of a carcase, See Margin, A. V. or of an animal torn (by beasts) to be applied to any use, provided they abstain from the fat of those animals which might be legally offered.

37. This is the law of the burnt-offering. In this conclusion Moses indicates that full provision had been made lest any addition should insinuate itself from man’s inventions to vitiate the sacrifices. In the day, he says, that God appointed the sacrifices to be offered to Him on Mount Sinai, He omitted nothing which was to be observed, lest men should dare to introduce anything except what He prescribed. And surely, when He had thus carefully embraced all the ceremonies, we may easily infer from hence how earnestly we should avoid all temerity and audacity in invention. The design, therefore, of Moses was in this brief admonition to exhort the people to soberness, lest they should transgress the limits placed by God.

Numbers 15

Numbers 15:1-16

1. And the LORD spake unto Moses, saying,

1. Loquutus est autem Jehova ad Mosen, dicendo:

2. Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,

2. Loquere ad filios Israel, et dicas els, Quum ingressi fueritis terraim habitationum vestrarum quas ego daturus sum vobis:

3. And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

3. Et facere voletis oblationem ignitam Jehovae holocaustum vel sacrificium, ut solvatis votum aut sponte vestra, ant in solennitatibus vestris, ut faciatis odorem quietis Jehovae de bobus aut ex pecudibus:

4. Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.

4. Tunc offeret offerens oblationem suam Jehove pro minha similae decimam partem mistam cum quarta parte olei.

5. And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.

5. Et vini pro libamine quartam partem hin facies super holocaustum, aut ultra sacrificium pro agno uno.

6. Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.

6. Aut pro ariete facies minham similae duas decimas permistae cum olci tertia parte hin.

7. And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.

7. Et vini pro libamine tertiam partem hin offeretis in odorem quietis Jehovah.

8. And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:

8. Quod si facere voles juveneum in holocaustum, aut sacrificium ad solvendum votum, aut sacrificia prosperitatum Jehovae:

9. Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.

9. Offeres una cum juvenco minham, similae tres decimas permistae cum olei dimidia parte hin.

10. And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.

10. Et vinum offeres pro libamine dimidiam partem hin: oblationem ignitam odoris quietis Jehovae.

11. Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.

11. Sic facies bovi uni, aut arieti uni, aut foetui tam de ovibus quam de capris.

12. According to the number that ye shall prepare, so shall ye do to every one according to their number.

12. Juxta numerum quem facietis singulis juxta numerum illorum.

13. All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.

13. Omnis civis lacier sic ista ut offerat oblationem odoris quietis Jehovah.

14. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.

14. Et quum peregrinatus fuerit apud vos peregrinus, aut quicunque est in medio vestri per generationes vestras, feceritque oblationem ignitam odoris quietis Jehovae, quemadmodum facietis sic faciet.

15. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.

15. O congregatio, statutum unum erit vobis et peregrino qui peregrinatur apud vos: statutum inquam perpetuum per generationes vestras: sicut vos sic et peregrinus erit coram Jehova.

16. One law and one manner shall be for you, and for the stranger that sojourneth with you.

16. Lex una et norma una erit vobis et peregrino qui peregrinatur apud vos.

CHAPTER 7

Le 7:1-27. The Law of the Trespass Offering.

1. Likewise this is the law of the trespass offering--This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings--part was to be consumed on the altar, while the other part was a perquisite of the priests--some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.

8. the priest shall have to himself the skin of the burnt offering which he hath offered--All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Ge 3:21).

11-14. this is the law of the sacrifice of peace offerings--Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.

15-17. the flesh of the sacrifice of his peace offerings ... shall be eaten the same day that it is offered--The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.

18. if any of the flesh of the sacrifice ... be eaten at all on the third day, it shall not be accepted, neither ... imputed--The sacrifice will not be acceptable to God nor profitable to him that offers it.

20. cut off from his people--that is, excluded from the privileges of an Israelite--lie under a sentence of excommunication.

21. abominable unclean thing--Some copies of the Bible read, "any reptile."

22-27. Ye shall eat no manner of fat--(See on Le 3:17).

Le 7:28-38. The Priests' Portion.

29-34. He that offereth the sacrifice of his peace offerings unto the Lord--In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.

35-38. This is the portion of the anointing of Aaron--These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.

in the day when he presented them to minister unto the Lord, &c.--that is, from the day they approached the Lord in the duties of their ministry.

Trespass-offering - See end of the chapter at Lev 7:38 (note).

In the place where they kill the burnt-offering - viz., on the north side of the altar, Lev 1:11.

The rump - See Clarke's note on Lev 3:9, where the principal subjects in this chapter are explained, being nearly the same in both.

The fat that is on them - Chiefly the fat that was found in a detached state, not mixed with the muscles; such as the omentum or caul, the fat of the mesentery, the fat about the kidneys, etc. See Clarke's note on Lev 3:9, etc.

The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Lev 4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams.

Of this we have a proof in Virgil, Aen. lib. vii., ver. 86-95. " - huc dona sacerdos

Cum tulit, et caesarum ovium sub nocte silenti

Pellibus incubuit stratis, somnosque petivit;

Multa modus simulncra videt volitantia miris,

Et varias audit voces, fruiturque deorum

Colloquio, atque imis Acheronta affatur Avernis.

Hic et tum pater ipse petens responsa Latinus

Centum lanigeras mactabat rite bidentes,

Atque harum effultus tergo stratisque jacebat

Velleribus. Subita ex alto vox reddita luco est."

First, on the fleeces of the slaughter'd sheep

By night the sacred priest dissolves in sleep,

When in a train, before his slumbering eye,

Thin airy forms and wondrous visions fly.

He calls the powers who guard the infernal floods,

And talks, inspired, familiar with the gods.

To this dread oracle the prince withdrew,

And first a hundred sheep the monarch slew;

Then on their fleeces lay; and from the wood

He heard, distinct, these accents of the god. - Pitt.

The same superstition, practiced precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: - "The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries. "Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know." - Description of the Western Isles, p. 110. See also Pennant's Scottish Tour, vol. ii., p. 301; and Sir W. Scott's Lady of the Lake.

Baken in the oven - See Clarke's note on Lev 2:5, etc.

If he offer it for a thanksgiving - See the notes at the end of this chapter at Lev 7:38 (note).

He shall not leave any of it until the morning - Because in such a hot country it was apt to putrefy, and as it was considered to be holy, it would have been very improper to expose that to putrefaction which had been consecrated to the Divine Being. Mr. Harmer supposes that the law here refers rather to the custom of drying flesh which had been devoted to religious purposes, which is practiced among the Mohammedans to the present time. This, he thinks, might have given rise to the prohibition, as the sacred flesh thus preserved might have been abused to superstitious purposes. Therefore God says, Lev 7:18, "If any of the flesh of the sacrifice - be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it is an abomination, and the soul that eateth of it shall bear his iniquity." That is, on Mr. Harmer's hypothesis, This sacred flesh shall avail nothing to him that eats it after the first or second day on which it is offered; however consecrated before, it shall not be considered sacred after that time. See Harmer's Obs., vol. i., p. 394, edit. 1808.

Having his uncleanness upon him - Having touched any unclean thing by which he became legally defiled, and had not washed his clothes, and bathed his flesh.

The uncleanness of man - Any ulcer, sore, or leprosy; or any sort of cutaneous disorder, either loathsome or infectious.

Fat, of ox, or of sheep, or of goat - Any other fat they might eat, but the fat of these was sacred, because they were the only animals which were offered in sacrifice, though many others ranked among the clean animals as well as these. But it is likely that this prohibition is to be understood of these animals when offered in sacrifice, and then only in reference to the inward fat, as mentioned on Lev 7:4. Of the fat in any other circumstances it cannot be intended, as it was one of the especial blessings which God gave to the people. Butter of kine, and milk of sheep, with Fat of Lambs, and Rams of the breed of Bashan, and Goats, were the provision that he gave to his followers. See Deu 32:12-14.

Whatsoever soul - that eateth any manner of blood - See Clarke's note on Gen 9:4. Shall be cut off - excommunicated from the people of God, and so deprived of any part in their inheritance, and in their blessings. See Clarke's note on Gen 17:14.

Shall bring his oblation - Meaning those things which were given out of the peace-offerings to the Lord and to the priest - Ainsworth.

Wave-offering - See Clarke on Exo 29:27 (note).

The right shoulder - See Clarke on Exo 29:27 (note).

In the day that he anointed them - See Clarke's note on Exo 40:15.

In the wilderness of Sinai - These laws were probably given to Moses while he was on the mount with God; the time was quite sufficient, as he was there with God not less than fourscore days in all; forty days at the giving, and forty days at the renewing of the law. As in the course of this book the different kinds of sacrifices commanded to be offered are repeatedly occurring, I think it best, once for all, to give a general account of them, and a definition of the original terms, as well as of all others relative to this subject which are used in the Old Testament, and the reference in which they all stood to the great sacrifice offered by Christ.

1. אשם Asham, Trespass-offering, from אשם asham, to be guilty, or liable to punishment; for in this sacrifice the guilt was considered as being transferred to the animal offered up to God, and the offerer redeemed from the penalty of his sin, Lev 7:37. Christ is said to have made his soul an offering for sin, (אשם), Isa 53:10.

2. אשה Ishsheh, Fire-offering, probably from אשש ashash, to be grieved, angered, inflamed; either pointing out the distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offense, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exo 29:18, and in many places of this book.

3. הבהבים Habhabim, Iterated Or Repeated offerings, from יהב yahab, to supply. The word occurs only in Hos 8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation of each part of the sacred service.

4. זבח Zebach, A Sacrifice, (in Chaldee, דבח debach, the ז zain being changed into ד daleth), a creature slain in sacrifice, from זבח zabach, to slay; hence the altar on which such sacrifices were offered was termed מזבח mizbeach, the place of sacrifice. See Clarke's note on Gen 8:20. Zebach is a common name for sacrifices in general.

5. חג Chag, a festival, especially such as had a periodical return, from חגג chagag, to celebrate a festival, to dance round and round in circles. See Exo 5:1; Exo 12:24. The circular dance was probably intended to point out the revolution of the heavenly bodies, and the exact return of the different seasons. See Parkhurst.

6. חטאת Chattath and חטאה Chattaah, Sin-offering, from חטא chata, to miss the mark; it also signifies sin in general, and is a very apt term to express its nature by. A sinner is continually aiming at and seeking happiness; but as he does not seek it in God, hence the Scripture represents him as missing his aim, or missing the mark. This is precisely the meaning of the Greek word ἁμαρτια, translated sin and sin-offering in our version; and this is the term by which the Hebrew word is translated both by the Septuagint and the inspired writers of the New Testament. The sin-offering was at once an acknowledgment of guilt, in having forsaken the fountain of living waters, and hewed out cisterns that could hold none; and also of the firm purpose of the offerer to return to God, the true and pure fountain of blessedness. This word often occurs. See Clarke's note on Gen 4:7. See Clarke's note on Gen 13:13.

7. כפר Copher, the Expiation or Atonement, from כפר caphar, to cover, to smear over, or obliterate, or annul a contract. Used often to signify the atonement or expiation made for the pardon or cancelling of iniquity. See Clarke's note on Exo 25:17.

8. מועד Moed, an Appointed annual festival, from יעד yaad, to appoint or constitute, signifying such feasts as were instituted in commemoration of some great event or deliverance, such as the deliverance from Egypt. See Exo 13:10, and thus differing from the chag mentioned above. See Clarke's note on Gen 1:14.

9. מלאים Milluim, Consecrations or consecration-offerings, from מלא mala, to fill; those offerings made in consecrations, of which the priests partook, or, in the Hebrew phrase, had their hands filled, or which had filled the hands of them that offered them. See Clarke's note on Exo 29:19; and see 2Chr 13:9.

10. מנחה Minchah, Meat-offering, from נח nach, to rest, settle after toil. It generally consisted of things without life, such as green ears of corn, full ears of corn, flour, oil, and frankincense; (see on Lev 2:1 (note), etc.); and may be considered as having its name from that rest from labor and toil which a man had when the fruits of the autumn were brought in, or when, in consequence of obtaining any rest, ease, etc., a significant offering or sacrifice was made to God. It often occurs. See Clarke's note on Gen 4:3. The jealousy-offering (Num 5:15) was a simple minchah, consisting of barley-meal only.

11. מסך Mesech and ממסך Mimsach, a Mixture-offering, or Mixed Libation, called a Drink-offering, Isa 55:11, from מסך masach, to mingle; it seems in general to mean old wine mixed with the less, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God; but from Isa 65:11, and Pro 23:30, it seems to have been used for idolatrous purposes, such as the Bacchanalia among the Greeks and Romans, "when all got drunk in honor of the god."

12. משאת Masseeth, an Oblation, things carried to the temple to be presented to God, from נשא nasa, to bear or carry, to bear sin; typically, Exo 28:38; Lev 10:17; Lev 16:21; really, Isa 53:4, Isa 53:12. The sufferings and death of Christ were the true masseeth or vicarious bearing of the sins of mankind, as the passage in Isaiah above referred to sufficiently proves. See this alluded to by the Evangelist John, Joh 1:29 (note); and see the root in Parkhurst.

13. נדבה Nedabah, Free-Will, or voluntary offering; from נדב nadab, to be free, liberal, princely. An offering not commanded, but given as a particular proof of extraordinary gratitude to God for especial mercies, or on account of some vow or engagement voluntarily taken, Lev 7:16.

14. נסך Nesech, Libation, Or Drink-offering, from נסך nasach, to diffuse or pour out. Water or wine poured out at the conclusion or confirmation of a treaty or covenant. To this kind of offering there is frequent allusion and reference in the New Testament, as it typified the blood of Christ poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy eucharist. The whole Gospel economy is represented as a covenant or treaty between God and man, Jesus Christ being not only the mediator, but the covenant sacrifice, whose blood was poured out for the ratification and confirmation of this covenant or agreement between God and man.

15. עלה and עולה Olah, Burnt-offering, from עלה alah, to ascend, because this offering, as being wholly consumed, ascended as it were to God in smoke and vapor. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sin of the world. In most other offerings the priest, and often the offerer, had a share, but in the whole burnt-offering all was given to God.

16. קטרת Ketoreth, Incense Or Perfume-offering, from קטר katar, to burn, i. e., the frankincense, and other aromatics used as a perfume in different parts of the Divine service. To this St. Paul compares the agreeableness of the sacrifice of Christ to God, Eph 5:2 : Christ hath given himself for us, an offering - to God for a Sweet-Smelling savor. From Rev 5:8 we learn that it was intended also to represent the prayers of the saints, which, offered up on the altar, Christ Jesus, that sanctifies every gift, are highly pleasing in the sight of God.

17. קרבן Korban, the Gift-offering, from קרב karab to draw nigh or approach. See this explained on Lev 1:2 (note). Korban was a general name for any kind of offering, because through these it was supposed a man had access to his Maker.

18. שלמים Shelamim, Peace-offering, from שלם shalam, to complete, make whole; for by these offerings that which was lacking was considered as being now made up, and that which was broken, viz., the covenant of God, by his creatures' transgression, was supposed to be made whole; so that after such an offering, the sincere and conscientious mind had a right to consider that the breach was made up between God and it, and that it might lay confident hold on this covenant of peace. To this the apostle evidently alludes, Eph 2:14-19 : He is our peace, (i. e. our shalam or peace-offering), who has made both one, and broken down the middle wall; having abolished in his flesh the enmity, etc. See the whole passage, and see Clarke's note on Gen 14:18.

19. תודה Todah, Thank-offering, from ידה yadah, to confess; offerings made to God with public confession of his power, goodness, mercy, etc.

20. תנופה Tenuphah, Wave-offering, from נף naph, to stretch out; an offering of the first-fruits stretched out before God, in acknowledgment of his providential goodness. This offering was moved from the right hand to the left. See Clarke's note on Exo 29:27.

21. תרומה Terumah, Heave-offering, from רם ram, to lift up, because the offering was lifted up towards heaven, as the wave - offering, in token of the kindness of God in granting rain and fruitful seasons, and filling the heart with food and gladness. As the wave-offering was moved from right to left, so the heave-offering was moved up and down; and in both cases this was done several times. These offerings had a blessed tendency to keep alive in the breasts of the people a due sense of their dependence on the Divine providence and bounty, and of their obligation to God for his continual and liberal supply of all their wants. See Clarke's note on Exo 29:27.

In the above collection are comprised, as far as I can recollect, an explanation of all the terms used in the Hebrew Scriptures which signify sacrifice, oblation, atonement, offering, etc., etc., as well as the reference they bear to the great and only sufficient atonement, sacrifice, oblation, and satisfaction made by Christ Jesus for the sins of mankind. Larger accounts must be sought in authors who treat professedly on these subjects.

So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest.

All the meal - offering - Except the part reserved by God, Lev 2:2,9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed.

Dry - Without oil, or drink - offering, as those Lev 5:11, Num 5:15. All the sons of Aaron - These were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily be reserved for the several priests to dress it in that way which each of them liked.

Leavened bread - Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one. Leaven indeed was universally forbidden, Lev 2:11. But that prohibition concerned only things offered and burnt upon the altar, which this bread was not.

Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.

A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank - offering.

Neither shall it be imputed - For an acceptable service to God.

And the flesh - Namely of the holy offering, of which he is here treating; and therefore the general word is to be so limited; for other flesh one might eat in this case. That toucheth - After its oblation; which might easily happen, as it was conveyed from the altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests, together with the offerers, who might not come thither. The flesh - That is, the other flesh; that which shall not be polluted by any unclean touch. All that are clean - Whether priests or offerers, or guests invited to the feast.

That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Not being cleansed from his uncleanness according to the appointment, Lev 11:24, &c. This verse speaks of uncleanness from an internal cause, as by an issue, &c. for what was from an external cause is spoken of in the next verse.

Of man - Or, of women, for the word signifies both.

The general prohibition of eating fat, Lev 3:17, is here explained of those kind of creatures which were sacrificed. The fat of others they might eat.

He speaks still of the same kinds of beasts, and shews that this prohibition reaches not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home. And if this seems a superfluous prohibition, since the lean as well as the fat of such beasts were forbidden, Lev 22:8, it must be noted, that prohibition reached only to the priests, Lev 7:4.

Shall bring - Not by another, but by himself, that is, those parts of the peace - offering, which are in a special manner offered to God. His oblation unto the Lord - That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, Lev 10:14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.

His own hands - After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. Offerings made by fire - So called, not strictly, as burnt - offerings are, because some parts of these were left for the priest, but more largely, because even these peace - offerings were in part, tho' not wholly, burnt. Waved - To and fro, by his hands, which were supported and directed by the hands of the priest.

His sons - The portion of every succeeding high - priest and his family.

The wave - breast and heave - shoulder - The breast or heart is the seat of wisdom, and the shoulder of strength for action; and these two may denote that wisdom, and power, which were in Christ our high - priest, and which ought to be in every priest.

Of the anointing of Aaron - That is, of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the part of the sacrifices belonging to the priest by virtue of his anointing. This was their portion appointed them by God in that day, and therefore to be given to them in after ages.

Of the consecrations - That is, of the sacrifice offered at the consecration of the priests.

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

Or, and that which is, &c. So this is another fat, as may seem probable from the mention of the several parts, the kidneys, and the flanks. For it seems preposterous after a plain and exact description of the very particular place of the fat, the kidneys, to adde another more dark and doubtful description of it from the flanks. And the Hebrew writers, whose common practise of these things makes them the best interpreters of it, make these divers kinds or parts of fat. And so there is onely an Ellipsis of the conjunction copulative, which is Psal. 133. 3. and in many other places, as hath been already shewed.

6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

Supposing him not to have any uncleannesse upon him, verse 20. or other impediment.

Marginal references: Num. 18. [illegible: 1+ letters] 10.

7 As the sin offering is, so is the trespass-offering : there is one law for them: the priest that maketh atonement therewith shall have it .

To wit, in the matter here following, for in other things they differed.

(i. e.) By a Synecdoche that part of it, which was by God allowed to the Priest. See Levit. 6. 26.

Marginal references: chap. 6. [illegible: 1+ letters]

9 And all the meat-offering that is baken in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the priests that offereth it .

Except the part reserved by God, Levit. 2. 2, 9.

Because these were ready drest and hot, and to be presently eaten, and because the priest who offered it was in reason to expect, and have something more than his brethren who laboured not about it, and that he had onely in this offering, for the other were equally distributed.

Marginal references: chap. 2. 3▪ [illegible: 1+ letters]; Or, on [illegible: 1 word] plate, or [illegible: 1 word].

10 And every meat-offering mingled with oyl, and dry shall all the sons of Aaron have, one as much as another .

Without oyl, or drink-offering, as those Levit. 5. 11. Numb. 5. 15.

The sense may be either 1. That every priest shall have equal right to this, when the course of his ministration comes. But then there was no reason to make so great an alteration of the phrase, nor to make any distinction of the differing kinds of meat-offerings, if in both they were to be the Priest that offered them, as is expressed verse 9. and here, as they say, intended. Or rather 2. That these were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former, and being raw might more easily and commodiously be divided and reserved for the several priests to dress it in that way which each of them best liked.

12 If he offer it for a thanksgiving , then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oyl, and unleavened wafers anointed with oyl, and cakes mingled with oyl, of fine flour fryed.

For mercies received. See Levit. 22. [illegible: 1+ letters] ▪ 2 [illegible: 1 word]. [illegible: 1+ letters]. 31. and 33. 16.

13 Besides the cakes he shall offer for his offering, leavened bread with the sacrifice of thanksgiving of his peace-offerings .

Partly because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for Gods blessings, among which leavened bread was one; partly to shew that leaven was not so strictly forbidden in other sacrifices as if it were evil in it self, but to teach us wholly to rest in the will of God in all his appointments without too scrupulous an enquiry into the particular reasons of them. Obj. Leaven was universally forbidden, Lev. 2. 11. Ans. 1. That prohibition concerned onely things offered and burnt upon the Altar, which this bread was not, but it was offered onely towards the Priests food. 2. That was another kind of sacrifice, and therefore it is no wonder if it had other Rites. 3. That leaven was not universally forbidden appears from Levit. 23. 17.

Or, With to[illegible: 1+ letters] sacrifice of thanksgiving for his peace or prosperity.

14 And of it he shall offer one out of the whole oblation for an heave-offering n unto the LORD, and it shall be the priests that sprinkleth the blood of the peace-offerings.

Of it, (i. e.) Either of the loaves of leavened bread mentioned verse 13. or of the offering, one of each part of the whole oblation, as it follows, it being most probable and agreeable to the rules and laws laid down before and afterward, that the Priest should have a share in the unleavened cakes and wafers as well as in the leavened bread. Concerning the heaveofferings. See Exod. 29. 24, 28.

15 And the flesh of the sacrifice of his peaceofferings for thanksgiving shall be eaten the same day that it is offered: he shall not leave any of it untill the morning.

By the Priests and offerers, Levit. 22. 30.

16 But if the sacrifice of his peace-offering be a vow , or a voluntary offering , it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten .

Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it,

Which a man freely offered to God, in testimony of his Faith and Love to God, without any particular injunction from God, or design of his own special advantage thereby. See Levit. 22. 23. Ezek. 46. 12.

Which was not allowed for the thank-offering. The reason of which difference is to be fetched onely from Gods good pleasure and will, to which he expects our obedience, though we discern not the reason of his appointments.

Marginal references: chap. 19. 5, 6.

17 But the remainder of the flesh of the sacrifice, on the third day, shall be burnt with fire .

That it might neither putrefie, and thereby be exposed to contempt; nor yet be reserved either for superstitious abuse, or for the Priests domestick use, which would savour of covetousness and of distrust of Gods care for their future provisions.

18 And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

For an acceptable service to God.

Marginal references: chap. 19. 8.

19 And the flesh , that toucheth any unclean thing , shall not be eaten: it shall be burnt with fire, and as for the flesh , all that be clean shall eat thereof.

To wit, of the holy offerings, of which he is here treating, and therefore the general word is to be so limited; for other flesh one might eat in this case, Deut. 12. 15, 22.

After its oblation: which might easily happen, as it was conveyed from the Altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests together with the offerers, who might not come thither.

i. e. The other flesh, that which shall not be polluted by any unclean touch.

Whether priests or offerers, or guests invited to the feast. See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean.

20 But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, having his uncleanness upon him , even that soul shall be cut off from his people.

Knowingly: for if it were done ignorantly, a sacrifice was accepted for it, Levit. 5. 2.

(i. e.) Not being cleansed from his uncleanness according to the appointment, Levit. 11. 24, &c. This verse speaks of uncleanness from an internal cause, us by an issue, &c. for what was from an external cause is spoken of in the next verse.

Marginal references: chap. 15. 3.; Gen. 17. 14.

21 Moreover, the soul that shall touch any unclean thing, as the uncleanness of man , or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peaceofferings, which pertain unto the LORD: even that soul shall be cut off from his people.

Or, Of woman, for the word signifies both, and that there were such things coming from Men or Women, the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere. Others make it an Hypallage, [illegible: 1+ letters]anness [illegible: 1 word] [illegible: 1 word], for a man of uncleanness, or, [illegible: 1 word] [illegible: 1 word] man. But that seems not necessary here.

Marginal references: chap. 12. and 13. and 15.; chap. 11. 24, 28.

23 Speak unto the children of Israel, saying, ye shall eat no manner fat of oxe, or of sheep, or of goat .

The general prohibition of eating sat, Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God.

24 And the fat of the beast that dieth of it self, and the fat of that which is torn with beasts , may be used in any other use: but ye shall in no wise eat of it.

He speaketh still of the same kinds of beasts, and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God, but also of those that died or were killed at home. And if this seems a superfluous prohibition concerning the fat, since the lean as well as the fat of such beasts was forbidden, Levit. 22. 8. it must be noted that that prohibition reached onely to the priests, verse 4.

Marginal references: Heb. [illegible: 1 word].

29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings, unto the LORD, shall bring his oblation unto the LORD , of the sacrifice of his peace-offerings.

Not by another, but by himself, as it is explained ver. 30.

(i. e.) Those parts of the peace-offering▪ which are in a special manner offered to God, to wit, the fat, and breast and shoulder, as it follows.

(i. e.) To the Tabernacle, where the Lord was present in a special manner. He shews, that though part of such offerings might be eaten in any clean place, Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose.

30 His own hands shall bring the offerings of the LORD made by fire , the fat with the breast, it shall he bring, that the breast may be waved for a wave-offering before the LORD.

After the beast was killed and the parts of it divided, the Priest was to put the parts mentioned into the hands of the offerer. See Exod. 29. 22▪ 23, 24.

So called not strictly, as burnt-offerings are because some parts of these were left for the Priest, ver. 31. but more largely, because even these peace-offerings were in part, though not wholly, burnt.

To and fro, by his hands, which were supported and directed by the hands of the Priest.

Marginal references: chap. 3, 3, 4, 19, 14.

31 And the priest shall burn the fat upon the altar: but the breast shall be Aarons and his sons .

(i. e.) The portion of every succeeding High-priest and his family, compare Exod. 29. 26.

34 For the wave-breast and heave-shoulder have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest, and unto his sons, by a statute for ever, from among the children of Israel.

The breast or heart is the [illegible: 1+ letters]eat of Wisdom, and the shoulder of strength for action, and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest, 1 Cor. 1. 24. and which ought to be in every priest.

Marginal references: Exod. 29. 28. chap. 10. 14. Numb. 18. 18. Deut. 18. 3.

35 This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them, to minister unto the LORD in the priests office.

(i. e.) Of the Priesthood, the sign put for the thing signified, and the anointing by a like figure is put for the right, or part, of the sacrifices belonging to the Priest by vertue of his anointing, as plainly appears from the words here following, out of the offerings, &c.

This was their portion appointed them by God in that day, and therefore to be given to them in after ages. Or, from the day, &c. and thence forward, the Hebrew preposition beth being put for min, as it is frequently.

37 This is the law of the burnt-offering, of the meat-offering, and of the sin-offering, and of the trespass-offering, and of the consecrations , and of the sacrifice of the peace-offerings:

(i. e.) Of the sacrifice offered at the consecration of the Priests.

Lev 7:1

The Law of the Trespass-Offering embraces first of all the regulations as to the ceremonial connected with the presentation.

Lev 7:2

The slaughtering and sprinkling of the blood were the same as in the case of the burnt-offering (Lev 1:5); and therefore, no doubt, the signification was the same.

Lev 7:3-7

The fat portions only were to be burned upon the altar, viz., the same as in the sin and peace-offerings (see Lev 4:8 and Lev 3:9); but the flesh was to be eaten by the priests, as in the sin-offering (Lev 6:22), inasmuch as there was the same law in this respect for both the sin-offering and trespass-offering; and these parts of the sacrificial service must therefore have had the same meaning, every trespass being a sin (see Lev 6:26). - Certain analogous instructions respecting the burnt-offering and meat-offering are appended in Lev 7:8-10 by way of supplement, as they ought properly to have been given in ch. 6, in the laws relating to the sacrifices in question.

Lev 7:8-10

In the case of the burnt-offering, the skin of the animal was to fall to the lot of the officiating priest, viz., as payment for his services. הכּהן is construed absolutely: “as for the priest, who offereth - the skin of the burnt-offering which he offereth shall belong to the priest” (for “to him”). This was probably the case also with the trespass-offerings and sin-offerings of the laity; whereas the skin of the peace-offerings belonged to the owner of the animal (see Mishnah, Sebach. 12, 3). - In Lev 7:9, Lev 7:10, the following law is laid down with reference to the meat-offering, that everything baked in the oven, and everything prepared in a pot or pan, was to belong to the priest, who burned a portion of it upon the altar; and that everything mixed with oil and everything dry was to belong to all the sons of Aaron, i.e., to all the priests, to one as much as another, so that they were all to receive an equal share. The reason for this distinction is not very clear. That all the meat-offerings described in ch. 2 should fall to the sons of Aaron (i.e., to the priests), with the exception of that portion which was burned upon the altar as an azcarah, followed from the fact that they were most holy (see at Lev 2:3). As the meat-offerings, which consisted of pastry, and were offered in the form of prepared food (Lev 7:9), are the same as those described in Lev 2:4-8, it is evident that by those mentioned in Lev 2:10 we are to understand the kinds described in Lev 2:1-3 and Lev 2:14-16, and by the “dry,” primarily the קלוּי אביב, which consisted of dried grains, to which oil was to be added (נתן Lev 2:15), though not poured upon it, as in the case of the offering of flour (Lev 2:1), and probably also in that of the sin-offerings and jealousy-offerings (Lev 5:11, and Num 5:15), which consisted simply of flour (without oil). The reason therefore why those which consisted of cake and pastry fell to the lot of the officiating priest, and those which consisted of flour mixed with oil, of dry corn, or of simple flour, were divided among all the priests, was probably simply this, that the former were for the most part offered only under special circumstances, and then merely in small quantities, whereas the latter were the ordinary forms in which the meat-offerings were presented, and amounted to more than the officiating priests could possibly consume, or dispose of by themselves.

Lev 7:11-12

The Law of the Peace-Offerings, “which he shall offer to Jehovah” (the subject is to be supplied from the verb), contains instructions, (1) as to the bloodless accompaniment to these sacrifices (Lev 7:12-14), (2) as to the eating of the flesh of the sacrifices (Lev 7:15-21), with the prohibition against eating fat and blood (Lev 7:22-27), and (3) as to Jehovah’s share of these sacrifices (Lev 7:28-36). - In Lev 7:12 and Lev 7:16 three classes of shelamim are mentioned, which differ according to their occasion and design, viz., whether they were brought על־תּודה, upon the ground of praise, i.e., to praise God for blessings received or desired, or as vow-offerings, or thirdly, as freewill-offerings (Lev 7:16). To (lit., upon, in addition to) the sacrifice of thanksgiving (Lev 7:12, “sacrifice of thanksgiving of his peace-offerings,” Lev 7:13 and Lev 7:15) they were to present “unleavened cakes kneaded with oil, and flat cakes anointed with oil (see at Lev 2:4), and roasted fine flour (see Lev 6:14) mixed as cakes with oil,” i.e., cakes made of fine flour roasted with oil, and thoroughly kneaded with oil (on the construction, see Ges. §139, 2; Ewald §284 a). This last kind of cakes kneaded with oil is also called oil-bread-cake (“a cake of oiled bread,” Lev 8:26; Exo 29:23), or “cake unleavened, kneaded with oil” (Exo 29:2), and probably differed from the former simply in the fact that it was more thoroughly saturated with oil, inasmuch as it was not only made of flour that had been mixed with oil in the kneading, but the flour itself was first of all roasted in oil, and then the dough was moistened still further with oil in the process of kneading.

Lev 7:13-14

This sacrificial gift the offerer was to present upon, or along with, cakes of leavened bread (round, leavened bread-cakes), and to offer “thereof one out of the whole oblation,” namely, one cake of each of the three kinds mentioned in Lev 7:12, as a heave-offering for Jehovah, which was to fall to the priest who sprinkled the blood of the peace-offering. According to Lev 2:9, an azcarah of the unleavened pastry was burned upon the altar, although this is not specially mentioned here any more than at Lev 7:9 and Lev 7:10; whereas none of the leavened bread-cake was placed upon the altar (Lev 2:12), but it was simply used as bread for the sacrificial meal. There is nothing here to suggest an allusion to the custom of offering unleavened sacrificial cakes upon a plate of leavened dough, as J. D. Michaelis, Winer, and others suppose.

Lev 7:15-18

The flesh of the praise-offering was to be eaten on the day of presentation, and none of it was to be left till the next morning (cf. Lev 22:29-30); but that of the vow and freewill-offerings might be eaten on both the first and second days. Whatever remained after that was to be burnt on the third day, i.e., to be destroyed by burning. If any was eaten on the third day, it was not well-pleasing (ירצה “good pleasure,” see Lev 1:4), and was “not reckoned to the offerer,” sc., as a sacrifice well-pleasing to God; it was “an abomination.” פּגּוּל, an abomination, is only applied to the flesh of the sacrifices (Lev 19:7; Eze 4:14; Isa 65:4), and signifies properly a stench; - compare the talmudic word פּגּל faetidum reddere. Whoever ate thereof would bear his sin (see Lev 5:1). “The soul that eateth” is not to be restricted, as Knobel supposes, to the other participators in the sacrificial meal, but applies to the offerer also, in fact to every one who partook of such flesh. The burning on the third day was commanded, not to compel the offerer to invite the poor to share in the meal (Theodoret, Clericus, etc.), but to guard against the danger of a desecration of the meal. The sacrificial flesh was holy (Exo 29:34); and in Lev 19:8, where this command is repeated,There is no foundation for Knobel's assertion, that in Lev 19:5. another early lawgiver introduces a milder regulation with regard to the thank-offering, and allows all the thank-offerings to be eaten on the second day. For Lev 19:5. does not profess to lay down a universal rule with regard to all the thank-offerings, but presupposes our law, and simply enforces its regulations with regard to the vow and freewill-offerings, and threatens transgressors with severe punishment. eating it on the third day is called a profanation of that which was holy to Jehovah, and ordered to be punished with extermination. It became a desecration of what was holy, through the fact that in warm countries, if flesh is not most carefully preserved by artificial means, it begins to putrefy, or becomes offensive (פּגּוּל) on the third day. But to eat flesh that was putrid or stinking, would be like eating unclean carrion, or the נבלה with which putrid flesh is associated in Eze 4:14. It was for this reason that burning was commanded, as Philo (de vict. p. 842) and Maimonides (More Neboch iii. 46) admit; though the former also associates with this the purpose mentioned above, which we decidedly reject (cf. Outram l.c. p. 185 seq., and Bähr, ii. pp. 375-6).

Lev 7:19-21

In the same way all sacrificial flesh that had come into contact with what was unclean, and been defiled in consequence, was to be burned and not eaten. Lev 7:19, which is not found in the Septuagint and Vulgate, reads thus: “and as for the flesh, every clean person shall eat flesh,” i.e., take part in the sacrificial meal.

Lev 7:22-23

On the other hand, “the soul which eats flesh of the peace-offering, and his uncleanness is upon him (for “whilst uncleanness is upon him;” the suffix is to be understood as referring to נפשׁ construed as a masculine, see Lev 2:1), “shall be cut off” (see Gen 17:14). This was to be done, whether the uncleanness arose from contact with an unclean object (any unclean thing), or from the uncleanness of man (cf. ch. 12-15), or from an unclean beast (see at Lev 11:4-8), or from any other unclean abomination. שׁקץ, abomination, includes the unclean fishes, birds, and smaller animals, to which this expression is applied in Lev 11:10-42 (cf. Eze 8:10 and Isa 66:17). Moreover contact with animals that were pronounced unclean so far as eating was concerned, did not produce uncleanness so long as they were alive, or if they had been put to death by man; but contact with animals that had died a natural death, whether they belonged to the edible animals or not, that is to say, with carrion (see at Lev 11:8).

There is appended to these regulations, as being substantially connected with them, the prohibition of fat and blood as articles of food (Lev 7:22-27). By “the fat of ox, or of sheep, or of goat,” i.e., the three kinds of animals used in sacrifice, or “the fat of the beast of which men offer a firing to Jehovah” (Lev 7:25), we are to understand only those portions of fat which are mentioned in Lev 3:3-4, Lev 3:9; not fat which grows in with the flesh, nor the fat portions of other animals, which were clean but not allowed as sacrifices, such as the stag, the antelope, and other kinds of game.

Lev 7:24-27

The fat of cattle that had fallen (נבלה), or been torn to pieces (viz., by beasts of prey), was not to be eaten, because it was unclean and defiled the eater (Lev 17:15; Lev 22:8); but it might be applied “to all kinds of uses,” i.e., to the common purposes of ordinary life. Knobel observes on this, that “in the case of oxen, sheep, and goats slain in the regular way, this was evidently not allowable. But the law does not say what was to be done with the fat of these animals.” Certainly it does not disertis verbis; but indirectly it does so clearly enough. According to Lev 17:3., during the journey through the desert any one who wanted to slaughter an ox, sheep, or goat was to bring the animal to the tabernacle as a sacrificial gift, that the blood might be sprinkled against the altar, and the fat burned upon it. By this regulation every ordinary slaughtering was raised into a sacrifice, and the law determined what was to be done with the fat. Now if afterwards, when the people dwelt in Canaan, cattle were allowed to be slaughtered in any place, and the only prohibition repeated was that against eating blood (Deu 12:15-16, Deu 12:21.), whilst the law against eating fat was not renewed; it follows as a matter of course, that when the custom of slaughtering at the tabernacle was restricted to actual sacrifices, the prohibition against eating the fat portions came to an end, so far as those animals were concerned with were slain for consumption and not as sacrifices. The reason for prohibiting fat from being eaten was simply this, that so long as every slaughtering was a sacrifice, the fat portions, which were to be handed over to Jehovah and burned upon the altar, were not to be devoted to earthly purposes, because they were gifts sanctified to God. The eating of the fat, therefore, was neither prohibited on sanitary or social grounds, viz., because fat was injurious to health, as Maimonides and other Rabbins maintain, nor for the purpose of promoting the cultivation of olives, as Michaelis supposes, nor to prevent its being put into the unclean mouth of man, as Knobel imagines; but as being an illegal appropriation of what was sanctified to God, a wicked invasion of the rights of Jehovah, which was to be punished with extermination according to the analogy of Num 15:30-31. The prohibition of blood in Lev 7:26, Lev 7:27, extends to birds and cattle; fishes not being mentioned, because the little blood which they possess is not generally eaten. This prohibition Israel was to observe in all its dwelling-places (Exo 12:20, cf. Lev 17:10), not only so long as all the slaughterings had the character of sacrifices, but for all ages, because the blood was regarded as the soul of the animal, which God had sanctified as the medium of atonement for the soul of man (Lev 17:11), whereby the blood acquired a much higher degree of holiness than the fat.

Lev 7:28-29 Jehovah’s share of the peace-offerings. - Lev 7:29. The offerer of the sacrifice was to bring his gift (corban) to Jehovah, i.e., to bring to the altar the portion which belonged to Jehovah.

Lev 7:30-33

His hands were to bring the firings of Jehovah, i.e., the portions to be burned upon the altar (Lev 1:9), viz., “the fat (the fat portions, Lev 3:3-4) with the breast,” - the former to be burned upon the altar, the latter “to wave as a wave-offering before Jehovah.” חזה, τὸ στηθύνιον (lxx), i.e., according to Pollux, τῶν στηθῶν τὸ μέσον, pectusculum or pectus (Vulg. cf. Lev 9:20-21; Lev 10:15), signifies the breast, the breast-piece of the sacrificial animals,The etymology of the word is obscure. According to Winer, Gesenius, and others, it signifies adspectui patens; whilst Meier and Knobel regard it as meaning literally the division, or middle-piece; and Dietrich attributes to it the fundamental signification, “to be moved,” viz., the breast, as being the part moved by the heart. the brisket, which consists for the most part of cartilaginous fat in the case of oxen, sheep, and goats, and is one of the most savoury parts; so that at the family festivities of the ancients, according to Athen. Deipnos. ii. 70, ix. 10, στηθύνια παχέων ἀρνίων were dainty bits. The breast-piece was presented to the Lord as a wave-offering (tenuphah), and transferred by Him to Aaron and his sons (the priests). תּנוּפה, from נוּף, הניף, to swing, to move to and fro (see Exo 35:22), is the name applied to a ceremony peculiar to the peace-offerings and the consecration-offerings: the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests.In the Talmud (cf. Gemar. Kiddush 36, 2, Gem. Succa 37, 2, and Tosaphta Menach. 7, 17), which Maimonides and Rashi follow, tenuphah is correctly interpreted ducebat et reducebat; but some of the later Rabbins (vid., Outram ut sup.) make it out to have been a movement in the direction of the four quarters of the heavens, and Witsius and others find an allusion in this to the omnipresence of God-an allusion which is quite out of character with the occasion.

In the peace-offerings the waving was performed with the breast-piece, which was called the “wave-breast” in consequence (Lev 7:34; Lev 10:14-15; Num 6:20; Num 18:18; Exo 29:27). At the consecration of the priests it was performed with the fat portions, the right leg, and with some cakes, as well as with the breast of the fill-offering (Lev 8:25-29; Exo 29:22-26). The ceremony of waving was also carried out with the sheaf of first-fruits at the feast of Passover; with the loaves of the first-fruits, and thank-offering lambs, at the feast of Pentecost (Lev 23:11, Lev 23:20); with the shoulder and meat-offering of the Nazarite (Num 6:20); with the trespass-offering of the leper (Lev 14:12, Lev 14:24); with the jealousy-offering (Num 5:25); and lastly with the Levites, at their consecration (Num 8:11.). In the case of all these sacrifices, the object waved, after it had been offered symbolically to the Lord by means of the waving, became the property of the priests. But of the lambs, which were waved at the feast of Pentecost before they were slaughtered, and of the lamb which was brought as a trespass-offering by the leper, the blood and fat were given up to the altar-fire; of the jealousy-offering, only an azcarah; and of the fill-offering, for special reasons, the fat portions and leg, as well as the cakes. Even the Levites were given by Jehovah to the priests to be their own (Num 8:19). The waving, therefore, had nothing in common with the porricere of the Romans, as the portions of the sacrifices which were called porriciae were precisely those which were not only given up to the gods, but burned upon the altars. In addition to the wave-breast, which the Lord gave up to His servants as their share of the peace-offerings, the officiating priest was also to receive for his portion the right leg as a terumah, or heave-offering, or lifting off. שׁוק is the thigh in the case of a man (Isa 47:2; Sol 5:15), and therefore in the case of an animal it is not the fore-leg, or shoulder (βραχηίων, armus), which is called זרע, or the arm (Num 6:19; Deu 18:3), but the hind-leg, or rather the upper part of it or ham, which is mentioned in 1Sa 9:24 as a peculiarly choice portion (Knobel). As a portion lifted off from the sacrificial gifts, it is often called “the heave-leg” (v. 34; Lev 10:14-15; Num 6:20; Exo 29:27), because it was lifted or heaved off from the sacrificial animal, as a gift of honour for the officiating priest, but without being waved like the breast-piece-though the more general phrase, “to wave a wave-offering before Jehovah” (Lev 10:15), includes the offering of the heave-leg (see my Archaeologie i. pp. 244-5).

Lev 7:34-36

The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, “as a statute for ever,” - in other words, as a right which they could claim of the Israelites for all ages (cf. Exo 27:21). - With Lev 7:35, Lev 7:36, the instructions concerning the peace-offerings are brought to a close. “This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah,” i.e., according to the explanation in Lev 7:36, “in the day of their anointing.” The word משׁחה in Lev 7:35, like משׁחה in Num 18:8, signifies not “anointing,” but share, portio, literally a measuring off, as in Aramaean and Arabic, from משׁח to stroke the hand over anything, to measure, or measure off.

The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבח sacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deu 12:12, Deu 12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luk 13:15; Luk 22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes the citizens of His kingdom. This religious aspect of the sacrificial meal will explain the instructions given, viz., that not only the flesh itself, but those who took part in the meal, were all to be clean, and that whatever remained of the flesh was to be burned, on the second or third day respectively, that it might not pass into a state of decomposition. The burning took place a day earlier in the case of the praise-offering than in that of the vow and freewill-offerings, of which the offerer was allowed a longer enjoyment, because they were the products of his own spontaneity, which covered any defect that might attach to the gift itself.

Lev 7:37-38

With Lev 7:37 and Lev 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המּלּוּאים) is also mentioned here; though it is not first instituted in these chapters, but in Exo 29:19-20 (Exo 29:22, Exo 29:26, Exo 29:27, Exo 29:31). The name may be explained from the phrase to “fill the hand,” which is not used in the sense of installing a man, or giving him authority, like בּיד נתן “commit into his hand” in Isa 22:21 (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Lev 8:25., and was restricted to the idea of investiture with the priesthood (cf. Lev 8:33; Lev 16:32; Exo 28:41; Exo 29:9, Exo 29:29, Exo 29:33, Exo 29:35; Num 3:3; Jdg 17:5, Jdg 17:12). This gave rise to the expression “to fill the hand for Jehovah,” i.e., to provide something to offer to Jehovah (1Ch 29:5; 2Ch 29:31, cf. Exo 32:29). Hence מלּוּאים denotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Lev 8:33, “the days of your consecration”). The allusion to the place in Lev 7:38, viz., “in the wilderness of Sinai,” points on the one hand back to Exo 19:1, and on the other hand forward to Num 26:63-64, and Num 36:13, “in the plains of Moab” (cf. Num 1:1, Num 1:19, etc.).

The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them “perfect as pertaining to the conscience” (Heb 9:9; Heb 10:1), because the blood of bulls and of goats could not possibly take away sin (Heb 10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Rom 3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God’s dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy. Induction of Aaron and His Sons into the Priestly Office - Leviticus 8-10

To the law of sacrifice there is appended first of all an account of the fulfilment of the divine command to sanctify Aaron and his sons as priests, which Moses had received upon the mount along with the laws concerning the erection of the sanctuary of the tabernacle (Ex 28 and 29). This command could not properly be carried out till after the appointment and regulation of the institution of sacrifice, because most of the laws of sacrifice had some bearing upon this act. The sanctification of the persons, whom God had called to be His priests, consisted in a solemn consecration of these persons to their office by investiture, anointing, and sacrifice (ch. 8), - their solemn entrance upon their office by sacrifices for themselves and the people (ch. 9), - the sanctification of their priesthood by the judgment of God upon the eldest sons of Aaron, when about to offer strange, fire-and certain instructions, occasioned by this occurrence, concerning the conduct of the priests in the performance of their service (ch. 10).

Consecration of the Priests and the Sanctuary (cf. Ex 29:1-37). - The consecration of Aaron and his sons as priests was carried out by Moses according to the instructions in Ex 29:1-36; Exo 40:12-15; and the anointing of the tabernacle, with the altar and its furniture, as prescribed in Exo 29:37; Exo 30:26-29, and Exo 40:9-11, was connected with it (Lev 8:10, Lev 8:11).

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

1 Likewise this is the law of the trespass offering: it is most holy. 2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. 3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, 4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away: 5 And the priest shall burn them upon the altar for an offering made by fire unto the Lord : it is a trespass offering. 6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. 7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it. 8 And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered. 9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it. 10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, v. 6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, v. 7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, v. 6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (v. 8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen. iii. 21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen. xxvii. 16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, v. 9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, v. 10.

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

11 And this is the law of the sacrifice of peace offerings, which he shall offer unto the Lord . 12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. 13 Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 14 And of it he shall offer one out of the whole oblation for an heave offering unto the Lord , and it shall be the priest's that sprinkleth the blood of the peace offerings. 15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. 16 But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 18 And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 19 And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 20 But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord , having his uncleanness upon him, even that soul shall be cut off from his people. 21 Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord , even that soul shall be cut off from his people. 22 And the Lord spake unto Moses, saying, 23 Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. 24 And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. 25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord , even the soul that eateth it shall be cut off from his people. 26 Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 27 Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. 28 And the Lord spake unto Moses, saying, 29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the Lord shall bring his oblation unto the Lord of the sacrifice of his peace offerings. 30 His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord . 31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 32 And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 33 He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 34 For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.

All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.

I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. cvii., and for them men are called upon to offer the sacrifice of thanksgiving, v. 22. Or, 2. In performance of some vow which a man made when he was in distress (v. 16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin—to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.

II. The rites and ceremonies about the peace-offerings are enlarged upon.

1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (v. 12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (ch. ii. 11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (v. 29) which requires an oblation with it, that the table might be as well furnished as the altar.

2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (v. 16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, v. 16. If any was left beyond the time limited, it was to be burnt (v. 17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, v. 18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mark ix. 49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Eccl. viii. 15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (v. 18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Prov. xv. 8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (ch. xix. 8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Ps. xvi. 10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith to-day, while it is called to-day (Heb. iii. 13, 14), for it will be too late shortly.

3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, v. 19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag. ii. 12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, v. 20, 21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, 1 Pet. ii. 1, 2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb. ix. 14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (v. 20) and again (v. 21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him."

4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, ch. iii. 17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, v. 23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat—if he do it presumptuously, he is in danger of being cut off by the hand of God—if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, v. 24. (2.) The prohibition of blood is more general (v. 26, 27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.

5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, v. 30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (1 Sam. ix. 24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.

35 This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the Lord made by fire, in the day when he presented them to minister unto the Lord in the priest's office; 36 Which the Lord commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations. 37 This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings; 38 Which the Lord commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the Lord , in the wilderness of Sinai.

Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. These are to be considered, 1. As a grant to the priests, v. 35, 36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, v. 38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.

CHAP. VII.

ANd this is the law, of the Trespasseoffring: it is, holy of holies. In the place, where they kill the Burnt-offring, shall they kill the Trespasse-offring: and the blood therof, shall he sprinkle upon the al[illegible: 1 letter]ar, round about. And he shall offer of it, all the fat thereof: the rump, and the fat that covereth the inwards. And the two kidneyes, and the fat which is upon them, which is upon the flankes: and the caule, above the liver; with the kidneyes, hee shall take-away it. And the Priest shall burne them, upon the altar; for a Fire-offring unto Iehovah: it is a Trespasse-offring. Every male among the Priests, shall eate thereof: in the holy place shall it be eaten, it is holy of holies. As is the Sin-offring, so is the trespasse-offring; there is one law for them: the Priest, that shall make-atonement therwith, his shall it be. And the Priest, that offreth a mans Burnt-offring: the skin of the burntoffring, which he hath offred; it shall be, for the Priest himselfe. And every Meat-offring, that is baken in the oven; and all that is made in the frying-pan, and on the pan: shall bee for the priest himselfe that offreth it. And every Meat-offring mingled with oyle, and dry: shall be, for all the sonnes of Aaron, one as much as another.

And this is the law, of the sacrifice of Peace-offrings: which he shall offer unto Iehovah. If he offer it, for Confession; then he shall offer with the sacrifice of Confession, unlevened cakes, mingled with oile; and unlevened wafers, a[illegible: 1 letter]ointed with oile: and of fine flowre hastily-fryed, cakes mingled with oile. With the cakes, levened cakes of-bread, shall he offer for his oblation: with the sacrifice of Confession of his Peace-offrings. And he shall offer, one of them, out of the whole oblation; for an Heave-offring, unto Iehovah: it shall be of the Priests, even his that sprinkleth the blood of the peaceoffrings. And the flesh, of the lacrifice of Confession of his Peace-offrings; shall bee eaten, in the day of the offring of it: he shall not leave of it, untill the morning. And if the sacrifice of his oblation, bee a vow or a voluntary offring; it shall be eaten, in the day that hee offreth his sacrifice: and on the morrow, the remainder also of it shall bee eaten. But the remainder of the flesh of the sacrifice: in the third day, shall be burnt with fire. And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all, in the third day; it shall not be favourably-accepted: hee that offreth it, it shall not bee imputed, unto him, it shall bee a polluted-thing: and the soule that eateth of it, shal beare his iniquity. And the flesh, that toucheth any uncleane-thing, shall not bee eaten; it shall bee burnt with fire: and the flesh; every one that is cleane, shall eate the flesh. But the soule that eateth the flesh, of the sacrifice of Peace-offrings which pertaine unto Iehovah, and hath his uncleannes upon him: even that soule shall be cut-off, from his peoples. And the soule that shall touch any uncleane-thing; the uncleannesse of man, or an unclean beast, or any abomination that is uncleane; and eate of the flesh of the sacrifice of Peaceoffrings, which pertaine unto Iehovah: even that soule shall be cut off, from his peoples.

And Iehovah spake unto Moses, saying. Speake unto the sonnes of Israel, saying: yee shall not eate any fat, of oxe, or of sheep[illegible: 1 letter], or of goat. And the fat of a carkasse, and the fat of that which-is-torne-in-peeces; shall be used for any worke: but eating yee shall eat of it. For whosoever eateth the fat, of the beast, of which he offreth a Fire-offring, unto Iehovah: even the soule that eateth it, shall be cut off from his peoples. And ye shall not eat, any blood, in any of your dwellings: of fowle, or of beast. Any soule, that eateth any blood: even that soule shal bee cut-off, from his peoples.

And Iehovah spake unto Moses, saying. Speake unto the sonnes of Israel, saying: He that offreth, the sacrifice of his Peace-offrings, unto Iehovah, shall bring his oblatiō unto Iehovah, of the sacrifice of his peaceoffrings. His hands shall bring, Iehovahs Fire-offrings: the fat with the breast, it shall he bring; the breast, to wave it for a Waveoffring, before Iehovah. And the priest shal burne the fat, upon the altar: and the breast shall bee Aarons and his sonnes. And the right shoulder, shall ye give for a Heave-offring, unto the priest: of the sacrifices of your Peace-offrings. He of the sonnes of Aaron, that offreth the blood of the peace-offrings, and the fat; his shall the right shoulder bee, for a portion. For the wave breast, and the h[illegible: 1 letter]ave shoulder, have I taken of the sonnes of Israel, from off the sacrifices of their Peaceoffrings: and have given them, unto Aaron the Priest and unto his sonnes, by a stature for ever, from among the sons of Israel.

This is the anointing of Aaron, and the anointing of his sonnes; out-of Iehovahs fire-offrings: in the day when hee presented them, to minister-in-the-priests-office, unto Iehovah. Which Iehovah commanded to give unto them, in the day that hee anointed them, from among the sonnes of Israel: by a statute for ever, throughout their generations. This is the law, of the Burnt-offring, of the Meat-offring, and of the Sin-offring, and of the Trespasse-offring: and of the fillings (of the hand,) and of the sacrifice of Peace-offrings. Which Iehovah commanded Moses, in Mount Sinai: in the day that he commanded the sonnes of Israel, to offer their oblations unto Iehovah, in the wildernesse of Sinai.

Annotations. TRespass-offring] Hebrew, Asham, that is, trespass or, guiltinesse: in Greeke, the Ram for trespasse. This is an explanation of things commanded in Lev. 5. holy] Hebrew, holines of holinesses, that is, a most holy thing, so in vers. 6. Ver. 2. the place] the Northside of the altar, Lev. 1. 11. figuring the place where Christ our sinne and Trespass-offering should be killed for us; as is noted on Lev. 6. 25. he sprinkle] meaning the Priest; as hee sprinkled the blood of the Burnt-offrings, and of the Peace-offrings. See the notes on Lev. 1. 5. and 3. 2. 8. V. 3. the rumpe, &c.] Of these rites, see the notes on Leviticus. 3. 4. 9. &c. for the same order in most things, wa[illegible: 1 letter] for all these sacrifices. Whether it were a [illegible: 1 span]fest Trespass-offring, or a doubtfull Trespass-offring, [illegible: 1 letter]ee killed it, and sprinkled the blood, as is before declared. And flayed it, and tooke out the inwards, and salted them, and strowed them on the fire upon the altar. And if he would bring them in a vessell, he might: and the residue of the flesh, was eaten by the males of the Priests, in the court, as the sin-offring. Maimony, treat of offring the sacrifices, ch. 9. s. 1. V. 4. which is upon] or, and that which is upon the flanks: in Gr. upon the thighes, it was a distinct thing from the former: see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon, which descendeth, that is, and the dew which descendeth [illegible: 2 words] mountaines of Sion. V. [illegible: 1 word]. Fire-offring] in Chaldee, an oblation, and the G[illegible: 1 span]deth, a smell of sweet sa[illegible: 1 letter]our. V. [illegible: 1 word] of the Burnt-offring] and so of other like offrings. Touching this point the Heb▪ canons say; All [illegible: 1 word] of the most holy things, were the Priests: [illegible: 1 word] they were sacrifices of the congregation, or sacrifices of particular persons. But the skins of the leight holy things, were the owners. And every Burnt-offring, whose flesh was not meet to bee offred on the altar; the Priest had no right to the skin thereof. All the most holy things, unto which pollution hapneth, before they be flayed, their skins belong not to the priests: if after they be flayed, the priests have their skins. And all the skins, the men of custodie (which serve in their course) doe divide them among them, from sabbath evening, to Sabbath evening. He that taketh his burnt-offring, for the maintenance of the Sanctuary: likewise he that sanctifieth his goods, if there be males among them, whose right is to be offred for Burnt▪offrings: the Priests have not their skins; for it is written, THE PRIEST THAT OFFRETH A MANS BVRNT-OFFRING, particularly distinguishing it from the burnt-offrings of the Sanctuary. But those skins are sold, and fall to the reparation of the Sanctuary. Whether it bee man or woman, stranger or servant; the skins of their sacrifices are the Priests: hee saith not A mans burnt-offring, but to except the sanctuaries. Maim. trea[illegible: 1 letter] ▪ of offring the sacrif. c. 5. s. 19. 20. 21. This ordinance, compared with the coats of skin, wherewith God clothed our naked first parents, Gen. 3. 21. and with the goats skins, wherwith Iakobs hands were covered when hee got the blessing, Gen. 27. 16. may lead us to the gift of God, in bestowing upon us Christ and his righteousnesse, to be clothed with him by faith, and sanctification, partaking of his death and sufferings; Rom. 13. 13. 14. Phil. 3. 9. 10. V. 9. the pan] or, the flat plate. Of these, see the notes on Lev. 2. 5. 6. 7. for the Priest] or, the priests, even his that offreth it. The scripture thus speaketh, (as the Hebrew doctors observe) of this and the other sacrifices, to teach that the Priest who is meet for to serve, hee hath his part in them to eate the same. And he that is not fit at the houre of the offring; as, one that is uncleane, he hath no part to eat, although he be purified at evening▪ But in this matter of parting, all is for those that offer in the same day. And they all have their parts, in all th[illegible: 1 letter] holy things of the sanctuary, one as much as an other. Maimony, treat. of offring the sacrifice, chap. 10. Sect. 14. This figured our thankfulnesse unto God for his graces, which wee should use and imploy unto his honour: communicating unto them that teach us the word, in all good things, Gal. 6. 6. 1 Cor. 9. 7▪ 11. Vers. 10. dry] that is, not mingled with oile, as the Greeke translateth. Such were the Meat-offrings of the sinner, and the like: see Levit. 5. 11. one as another] Hebr. man as his brother; that is, every man alike; as the Greeke explaineth it. From this word, man, The Hebrew doctors say, A childe hath not a share, no not in the light holy things, although it be lawfull for him to eat even of the most holy things. Likewise a woman, or one that is both man and woman, have no share in the holy things of the sanctuarie at all, for it is said, MAN AS HIS BROTHER. But hee that hath a blemish, whether continuall or transitory; whether he be borne with his blemish, or is unblemished and yet disabled; hee hath a share and eateth, as it is written, The bread of his God, even of the most holy, and of the holy, shall he eat, (Lev. 21. 22.) He also that is meet to eat. But if he be unclean, he hath no portion to eat at evening. And the high Priest eateth, not by share, but taketh what he pleaseth, Maimony, treat. of offring the sacrifice, chap. 10. Sect. 17. &c. Vers. 12. for Confession] or, for thanksgiving: the Greeke translateth it, for Praise: and the sacrifice of praise, with confessing to Gods na[illegible: 2 letters]e, is mentioned by the Apostle, Heb. 13. 15. alluding to this law. See before in Levit. 3. This Confession, the Hebrews (as Sol. Iarchi on this place) say, was for mercies and deliverances received from God; as by them that goe downe into the sea, or that travel through the deserts, or have beene prisoners, or sicke and recovered; for such are bound to make confession, as it is written, Let them confesse unto the LORD his mercie, &c. and let them sacrifice the sacrifice of Confession. Psalme 107. 4. 10. 17. 21. 22. 23. &c. If for any of these, a man hath vowed Peace-offrings, with these Peace-offrings of Confession he is bound to bring the bread here spoken of, and they are not to be eaten but that day and that night. with the sacrifice] Maim. in trea. of offring the sacrifices, c. 9. s. 3. &c. sheweth, that there were foure sorts of Peace-offrings: One, the Peace-offrings of the congregation: & three, the Peace-offrings of particular persons. The peace-offrings of the congregatiō, they were killed, & their blood sprinkled as is before declared. Thē they were flayed, their inwards taken out with the fat, & salted, & burnt on the altar. And the remainder was eaten by the males of the Priests, in the court, as the Sinoffring, and as the Trespasse-offring; for they were most holy. The Peace offrings of particular men were of three sorts. The one was Peace-offrings brought without bread, as the Peace-offrings of the Chagigah (or Passeover, Deut. [illegible: 1 letter]6.) and Pentecost (or feast of weekes:) these are called simply, Peace-offrings. The second sort was brought with bread, for a vow or for a voluntaryoffring; this is called Confession (or Thanksgiving) and the bread thereof is called, the bread of the Confession. The third sort, was that which the Nazirite offred, in the day of the accomplishment of his Naziriteship, this was also brought with bread; and it was called, the Nazirites ramme: (Numbers 6. 13. 14. 15. &c.) These three sorts, were killed, their blood sprinkled, they flayed, their fat and inwards taken out. Afterwards, the flesh was cut-up, the breast and right shoulder separated: and the inwards, with the breast and shoulder, were put in the hands of the owners of the sacrifices, and the Priest put his hand under the owners hand, and waved all before the Lord. See further touching this in the annot. on Lev. 3. 5. unlevened] see the notes on Le. 2. 4. hastily fryed] see Lev. 6. 21 Vers. 13. With the cakes] namely, with the unlevened cakes aforesaid, he shall also bring levened cakes. So the Greek translateth, with the unlevened breads. levened cakes of bread] The Hebrew [illegible: 1 word], (that is, bread;) is sometime used for many loaves, or cakes; as in Levit. 23. 17. wave-bread, two: meaning, two wave cakes, or loaves. So in this place: for, the bread brought with the sacrifice of Confession, was thus prepared. Hee tooke 20. te[illegible: 1 letter]ths, (or pottles) of fine flowre, and made of them tenne pottles levened, and ten unlevened. The tenne that were levened, he made of them, ten cakes. And the ten that were unlevened, he made of them 30. cakes equally; ten cakes of every sort; to [illegible: 1 letter]eet, tenne cakes baken in the oven, and ten cakes wafers, and ten cakes hastily-fried. These 30. cakes were made with the quantity of halfe a log of oile; a fourth p[illegible: 1 letter]rt thereof, for the cakes hastily [illegible: 1 letter]ryed: an eight part for the baken cakes, and an eight part for the wafers, &c. And the Priest tooke one of all foure cakes, one of every sort. Maim. treat. of offring the sacrifices, c. 9. s. 17. &c. Leaven (figuring corruption of nature and actions, 1 Cor. 5. 8.) is usually forbidden in all sacrifices: here, with the sacrifice of Confession or Thankes, God accepteth of it; either to teach us due preparation of our prayers and thankes unto him, (for levening sometime is used in the good part, denoting the secret working of things in time, Matt. 13. 33.) or to teach us to temper our ioyes with sorrow and affliction in this life, (as the Prophets heart was levened, Ps. 73. 21.) or, to signifie, that hee would graciously accept of our thanks & service, though mixed with our infirmities, which of his mercie in Christ he forgiveth unto us, 1. Ioh. 1. 8. 9. 10. Vers. 14. one of them] to weet, one of the cakes aforementioned, of each sort one, as is above noted. The Hebrew is one of it, to weet, of the bread, (that is, the cakes) spoken of in verse 13. the whole oblation,] or, all the oblation: the Greek translateth it, all his gifts. The Priest had but one cake of every sort; the rest were eaten by the owners: so in the sacrifice, the priest had the brest and shoulder; the other flesh was eaten by the owners. Yea (notwithstanding that Law in Leviticus 6. 23.) if the owner of the sacrifice of confession were a priest, yet the residue of the bread, was eaten by the owners, as the sacrifice of another Israelite: for the bread that commeth with the sacrifice of Confession, or with the Nazirites ramme, is not called a Meat-offring. Maimony treat. of offring the sacrifices, c. 9. s. 11. 12. 14. an Heave-offring] so called, because it was heaved or lifted up: the Chaldee and Greeke expoundeth it, a separation, or separated thing. Ver. 15. eaten in the day] the eating of the Peaceoffrings was a religious feast wherin they rejoyced before the Lord, and gave him thanks: Deut. 12. 6. 7. The eating of it the same day it was offred, taught them to hasten and not to delay, to keep Gods Commandements; and with speed whiles it is called to day, to bee made partakers of Christ by eating his flesh in faith; and to bee thankfull unto God for his grace, Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of (eating) the flesh, so was the time for (eating) the bread, as Sol. Iarchi, here observeth. V. 16. a vow, or a voluntary-offring] which he bringeth not for Confession for deliverance, as before is noted on verse 12. then hee is not bound to bring bread with them, and they may bee eaten two dayes: saith Solomon Iarchi. The difference betweene these two is declared in the Hebrew canons, thus. He that sayth, Loe upon me be a Burnt-offring; or, [illegible: 1 word] upon me bee a Meat-offring; or, loe, the price of this beast bee upon mee for a Burnt-offring; or a Peaceoffring; this is a Vow. But he that saith; Loe, this beast, or the price of this beast, be a burnt-offring [illegible: 1 word] Peace-offring; or this tenth-d[illegible: 1 letter]ale of flowre be a Me[illegible: 2 letters] offring: loe, this is a Voluntary-offring. What difference is there betweene vowes, and voluntary-offrings? Hee that voweth, if hee have separated his offring, [illegible: 3 words] l[illegible: 1 letter]st or stolne, he is bound for the worth of it aft[illegible: 1 span]d, till he offer one like that which hee hath vowed. B[illegible: 2 letters] he that voluntarily promiseth; if the thing dye, [illegible: 2 words] st[illegible: 2 letters]ne; he is not bound to bring another for it. He that sayeth, the price of this oxe bee upon me a Burntoffring; or, the price of this house be upon me an oblation: if the [illegible: 1 letter]xe dye, or the house fall, he is bound to pay, &c. Sin-offrings and Trespass-offrings, they are not brought but for sin: they come not by Vow or by voluntary-offring▪ He that sayeth, Loe, upon me be a Sinneoffring, &c. or, loe this be a Sin or Trespasse-offring: he sayeth nothing. If he be indebted to bring a Sin or trespass-offring▪ and say; Lo this be for my sin or for my trespass-offring; or, this money bee for my sin or trespasse-offring: his words must be performed. He that voweth, or voluntarily-promiseth, is not bound, till his mouth and his heart accord. As hee that intends to say, upon me be a Burnt-offring: and saith, a Peace-offring: he sayeth nothing. If he intend to vow a burnt-offring, and sayeth (generally) an offring: his words must stand: for the burnt-offring is an offring; and so in all like cases. In vowes and voluntaries, it is not necessary that a man pronounce ought with his lips: but if he have fully determined in his heart, though hee hath uttered nothing with his lips, he is indebted. Maim. in treat. of offring the sacrif. c. 14. s. 1. 5. &c. V. 17. in the third day, shall be burnt] as being unlawfull to be eaten: see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice, was but the second day; in the third, none might ever be eaten. Which ordinance was given, partly that the holy flesh might be eaten whiles it was pure and sweet, for by the third day, it might easily in those hot Countries putrifie; partly to teach men diligence to apply & make use to themselves of the signes of grace in due time, as before is noted. But chiefly it seemeth to foreshadow the time of Christ, who rising from death the third day, abolished all legall offrings: see the annotations on Genesis 22. 4. And the Scripture useth to day, and to morrow for a short time, set and limited, as Behold I cast out Devils, and doe c[illegible: 1 letter]res to day and to morrow, and the third day I shall be perfected, Luke 13. 32. Ver. 18. eaten at all] Hebrew, eating be eaten. The rules for this, are thus explained. The Peace-offrings [illegible: 1 span], the day that they are killed, and all that night, and all the next day, untill sunne-setting: Leviticus 7. 16. 17. 18. so they are eaten two dayes, and one night; whether it be the portion of the Priests, or the portion of the [illegible: 1 letter]wners. The same law is for the first-borne, and for the [illegible: 1 word]; for they are leight holy things, like the Peaceoffrings. But the (sacrifice of) Confession, though it be of the [illegible: 3 letters]ght holy thinges, is not eaten, save in the day that it is killed, with the night, Leviticus 7. 15. [illegible: 1 word] the Nazirites ramme, and the bread that [illegible: 1 word] it, are like unto them, whether the portion of the [illegible: 1 word] ▪ or the portion of the owners. And the same l[illegible: 1 span] [illegible: 2 words] Sin-offring, and for the Trespass-offring, [illegible: 2 words] Peace-offrings of the congregation, and the resi [illegible: 1 span] of the Meat-offrings for all are eaten that day and that might, Levit. 7. 15. All the offrings are thus to [illegible: 1 span] [illegible: 1 word] the Peace-offrings which the scripture expresseth, and the first-borne, and tithe, which are like unto them. All these which are to be eaten that day & that night, they may bee eaten by the Law, untill the breake of the day: but for to keepe men far from transgression, our wise men have said they are not to be eaten, but untill midnight. Maim. treat. of offring the sacrif. chap. 10. sect. 6. 7. 8. By this we may see the reason why the Paschall Lambe being eaten the night before, the Iewes on the morrow would not goe into the judgement Hall, l[illegible: 1 letter]st they should bee defiled; but th[illegible: 2 letters] they might eate the Passeover: Mark▪ 14. 12. Ioh. 13. and 18. 28. For the Paschall Lambe was eaten the night before, and nothing of it might be eaten on the morrow, Exodus 12. 10. but the voluntary Peace-offrings sacrificed therewith, (which are also called the Passeover, in Deuteronomy 16. 2.) might be eaten also the day following, but not on the third day; as this Law sheweth▪ not be imputed] or, not reckoned, counted, or thought: to weet, by the Lord, as a pleasing service, or acceptable sacrifice. So this phrase is used, in Numbers 18. 27. 30. But the Hebrew Doctors▪ gather from hence another thing somewhat strangely; they say, There are three thoughts (purposes or intendments,) that make the offrings unallowable; which are, the thought (or purpose) of changing the name, and the purpose of the place, and the purpose of the time. Of changing the name: as he that killeth the sacrifice, & not by the name thereof; but reputeth the burnt-offring, that it is a Peaceoffring, or the peace-offring, a burnt-offring, and the like. The purpose of the place; as he that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof, or burne that which is to be burnt, without the court, or to eate that which is to be eaten, out of the place where it ought to be eaten, &c. The purpose of the time, as [illegible: 1 letter]ee that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof after the Sun setting, which is not the time for sprinkling of it, or to burne that which is to bee burned thereof, on the morrow after day light, which is not the time for burning of it; or to eat that which is to be eaten thereof, after the time appointed for the eating of it, &c. These are called sacrifices killed out of their due time, & they are called Pigul (that is, polluted) in every place, and this is the polluted thing spoken of in the law. By word of mouth we have been taught, that that which is said in the law, (Lev. 7. 18.) If any of the flesh of the sacrifice of his Peace-offrings be[illegible: 1 letter] eaten &c. is spoken but of him that purposeth in the houre of offring it, that he will eat therof in the third day. And the same law is for every offring, concerning which he purposeth in the houre of offring it, to eat thereof after the due time. And so if [illegible: 1 word] purpose to burne thereof on the altar, the thing which is fit to be burned: whether it bee that which is eaten by man, or eaten (that is, consumed) by the Altar, if the purpose concerning it for after the time▪ the oblation is polluted. But the offring which is not corrupted with his purpose, but the blood therof is sprinkled on the altar i[illegible: 1 letter]s due manner, and there remaineth thereof till after the time that it should be eaten: that which remaineth▪ is called Nothar (the Remainder, Lev. 7. 17.) and it is unlawfull to eate it. But the oblation now is favourably accepted, and hath made atonement. Behold he saith of the blood, I have given it to you upon the altar, to make [illegible: 1 word] atonement, (Lev. 17. 11.) when the blood is applied to the altar in due manner, the owners (of the sacrifice) have atonement made for them, and the offring is accepted, &c. In foure services, the sacrifice is polluted by the purpose: in the killing, and in the receiving of the blood, and in the carying of it (to the altar) and in the sprinkling of it upon the altar. And the (sacrifice of) fowles, in two things: in the cutting of the necke with the naile, and in the wringing-out of the blood. And the Meatoffrings out of which the handfull is taken, in foure: in the taking of the handfull; & in the putting of the handfull into a ministring vessell; and in the carying of it to the altar; and in the sprinkling of it upon the fire. But if he purpose, in other things, except these: as in the houre of flaying, or of cutting in peeces, or in the houre when the fat is caried to the altar, or when the meat-offring is mingled, and the like: those purposes effect not any thing at all; whether it be the purpose of changing the name or the place, or the time. And so hee that purposeth in any of these foure services, or in them all, any other purpose, (or thought) then these three, that purpose causeth no corruption at all: as if he purpose in the time of killing, carying the blood, or sprinkling, to leave of the blood of the sacrifice; or of the fat, till the morrow, or to cary them out of the court, &c. or to put the blood on the golden altar, which should bee put on the brazen altar, or purposeth, that they which are uncleane shall eat the sacrifice, or to mixe the blood of the sacrifice, with the blood of unallowable things; or to breake the bones of the Pascal[illegible: 1 letter]lambe, or to eate of it raw; or any the like; in all such thoughts (or purposes) the sacrifice continueth good, &c. No thought (or purpòse) goeth save after him that serveth: but the purpose of the owner of the sacrifice [illegible: 1 letter]vayleth nothing: if the purpose of him that serveth be right, the sacrifice is good. Neither doth the purpose availe, save of him that is fit to serve, and in the thing that is fit for service, and in the place that is sit for service. Maimon. in Pesulei [illegible: 1 span]amukdashin, c. 13. s. 1. &c. and c. 14. s. 1. 2. To the like effect they write in Thalm. Bab. in Zebachim, chap. 2. but this exposition hath no firme ground: for though such thoughts or purposes were unlawfull, yet it is not manifest that they made the sacrifice a poll[illegible: 1 letter]ted thing; besides that the law saith, If it bee eaten at all in the third day, it is a polluted thing, Lev. 19. 7. a polluted thing] or abominable, a thing to be refused for the corruption of it: in Hebrew it is called Pigul; and properly it is meant of a thing polluted by passing the time of eating, offring, or the like; as [illegible: 1 word] the annotations before going, is shewed. The word is used here, and againe in Leviticus 19. 7. Esay 65. 4. and Ezek. 4. 14. and not elsewhere. The Greeke translateth it sundry wayes, a thing polluted, unsacrificeable, and profane. The Apostle [illegible: 2 letters]th a word Apobleto[illegible: 1 letter], (that is, a thing to be refused, or rejected,) speaking of meats, in 1 Tim. 4. 4. which may bee the interpretation of this word: and so Aquila, one of the [illegible: 2 letters]actest translators of the Bible into Greeke, turneth this Pig[illegible: 2 letters], Apoblet[illegible: 1 letter]n. Lev 19. 7. the soule] in Chaldee, the man: so in vers. 20. his [illegible: 1 span] tie] that is, the punishment of his iniquitie; see the notes on Gen. 19. 15. Any [illegible: 1 letter]blation that is become polluted through purpose of the time, as is before declared: whosoever eateth so much as an olive thereof presumptuously is guiltie of cutting off, as is written, the soule that eateth therof shall bear his iniquitie. And if he eate thereof ignorantly, hee is to bring the Sinneoffring appointed. Maimony in Pesulei hamukdashin, ch. 18. sect. 6. The Lord himselfe expoundeth it thus; because hee hath profaned the hallowed thing of Iehovah, even that soule shall bee cut-off from among his peoples: Lev. 19. 8. In the Babylonian Talm. in Zebachim, ch. 2. they have these canons; He that killeth a sacrifice, to sprinkle the blood thereof without (the courtyard) or some of the blood thereof without; to burne the fat thereof, or some of the fat thereof without; to eat the flesh thereof, or so much as an olive of the flesh thereof without; it is an unlawfull thing, but there is no cutting off for it. If (with purpose) to sprinkle the blood, or some of the blood thereof on the morrow, to eate the flesh, or so much as an olive of the flesh thereof on the morrow, it is Pigul, (a polluted thing) and they are guiltie of cutting off for it. V. 19. the flesh] that is, as the Chaldee explaineth it, the holy flesh; which Sol. Iarchi expoundeth, the holy flesh of the Peace-offrings. burnt with fire] The like law was for the remainders of things the second or third day, v 15. 17. And generally, that which remained and was polluted, & all the holy things, that became unallowable, were all burned. An oblation that became polluted or unallowable; was burnt in the sanctuary out of hand. Flesh of the most holy things, if it were made uncleane within (the sanctuary.) they burned it within: and if it were made uncleane without, they burned it without. If any of the leight holy things remained, the owners therof burnt it in their houses, W[illegible: 2 letters] so went out of Ierusalem, and remembred that there was holy flesh in his hand, if he were past the spies, [such as used to watch upon the wals, 2 Kin. 9. 17.] he burned it in his place: and if not, if hee had a morsell with him, or more; he went backe and burned it in Ierusalem. All the bones of the holy things, which had no ma[illegible: 4 letters] in them: they were not bound to burne them, except the bones of the Passeover. These are the things that were burned: Holy flesh that was made unclean, or that remained; or was made disallowable. Likewise the M[illegible: 2 letters]toffring, that was made such. And the doubtfull irespasseoffring, when it was knowne to a man, before the blood of it was sprinkled, that he had not sinned; and the si[illegible: 3 letters] offrings of fowls that were brought upon doubt. And the haire of the cleane Nazirite, (Num. 6▪ 18.) And the superfluity & mixtures of the vineyard, (Lev. 19. 13. Deut. 22. 9.) And the thing which was not accustomed to be burnt, was buried. Such were, the holy things that dyed, and that had untimely birthes: the oxe that was stoned, (Exod. 21. 28.) the heifer that was beheaded, (Deut. 21. 4.) the sparrow of the Leper, (Lev. 14.) the haire of the uncleane Nazirite, (Num. 6. 9.) the first-borne asse (Exod. 13. 13.) flesh in milke: and pr[illegible: 5 letters] things killed in the court of the sanctuarie. All th[illegible: 2 letters] were buried, the dust of them was unlawfull: and all th[illegible: 2 letters] were burnt, of the holy things, the dust of them was lawfull, except the ashes of the outward and inward Al[illegible: 3 letters], and of the Candlesticke. Whatsoever was to be bur[illegible: 3 letters]d, might not be buried; and what soever was to be bur[illegible: 3 letters]d, might not be burned. M[illegible: 1 span] ▪ in Pesulei [illegible: 1 span], ch. 19. sect. 1. 2. 6. 7.—14. and the flesh] that which [illegible: 1 span] cleane and fit to be eaten; the holy flesh, as [illegible: 1 word] [illegible: 1 span]aldee expoundeth it: the flesh of the Peace [illegible: 1 span]ngs: verse 21. that is cleane, shall eate the [illegible: 1 word]] in Chaldee, shall eate the holy flesh. Here Sol. [illegible: 1 word] noteth, that whereas it is said (in Deut. 12. [illegible: 1 word] and thou shalt eate the flesh, lest any should say, [illegible: 1 word] [illegible: 1 letter]one may eate of the Peace-offrings but the [illegible: 1 word] (diat bring it,) therefore it is said, every one that is [illegible: 1 word] shall eate (or may eat) the flesh. Vers. 20. u[illegible: 1 letter]cleannes upon him] The Hebrews expound this of an uncleane person that eateth of an holy thing before he is washed. He that eateth of it after he is washed, before his Sunne bee set, or before hee hath brought his atonement, is to bee beaten. But hee is not guilty of cutting off; because it is said, AND HIS VNCLEANNES VPON HIM, whiles all his uncleannes is upon him. Maimony in Pesule hamukdashin, ch. 18. s. 14. that soule shall bee cut off] the Chaldee expoundeth it, that man shall be destroyed; in Greeke, shall perish; meaning, by the hand of God. See Levit. 22. 3. 9. Vers. 21 of man] that is, of an uncleane man: such as had leprosie, running yssue, or the like, Lev. 13. and 15. See also Levit. 22. 2. 3. 4. &c. Vncleannes of man, is put for man of uncleannes: see the like in Lev. 5. 1[illegible: 1 letter]. In the Hebrew canons, it is thus explained: Any man that is made uncleane with such [illegible: 2 letters]cleannesse, as if he come into the sanctuarie, he is gu[illegible: 1 letter]l [illegible: 1 word] of cutting off; if hee eat so much as an olive of the holy things, whether it be of the cleane holy thing or of the uncleane holy thing, doing it presumptuously, hee is guilty of cutting off, Lev. 7. 20. and if he eate ignorantly, be must bring the sacrifice appointed (in Levit 5. 2. 11. Maimony in Pesulei hamukdashin, cha. 18. s. 13. of peace-offrings] and so by proportion, of other sacrifices: for the same law is for other holy things of the altar, saith Maimony, ibidem. The flesh of these sacrifices being a figure of the flesh of Christ, to bee eaten of the saints by faith: this law signified, that all unbeleevers, hypocrites and wicked ones that professe the Gospell, and partake of the signes and seales of grace unworthily, doe eate and drinke judgment to themselves; 1 Cor. 11. [illegible: 1 letter]7. 28. [illegible: 1 letter]9. Vers. 23. f[illegible: 2 letters] of oxe] This explaineth and limiteth the law before given, in Levit. 3. 17. to the fat of these three kindes of beasts: see the annotations there. V. 24. of a karkasse] to weet, that which dieth of it selfe, or otherwise, after an unlawfull manner. To [illegible: 1 letter]ate the flesh of carkasses, or of things that were [illegible: 1 word]; was unlawfull, Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such, was a double trespasse. Hee that [illegible: 1 word] the fat of a dead or torn [illegible: 1 letter]east, is guilty both for [illegible: 1 word] the fat, & for eating the dead or torn beast: &c. [illegible: 2 words]. 2. treat of Forbidden meats, c. 7. s. 2. Ver. 25 shall be cut off] the Greek translateth, shall perish: to weet, if he doe it with a high hand. He that [illegible: 1 word] so much as an olive of fat presumptuously, is in danger to be cut-off: if he doe it ignorantly, hee is to [illegible: 1 word] the Sinne-offring appointed. Maim treat. of For [illegible: 1 span] meats, ch. 7. s. 1. So for the next case, of eating blood: vers. 27. V. 26. or of beast] This also is a limitation: wherupon the Iewes hold no prohibition of the blood of fishes, locusts, creeping things, and the like: see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth, of fowle, or of beast, to except the blood of fishes, locusts, &c, Vers. 29. his oblation] in Gr▪ his gift, meaning those things which were given out of the Peace-offerings, to the Lord and to the Priest. Ver. 30. His hands] he might not doe it by another person: but the Priest put the parts-of the sacrifices into the owners hands, and received them of him. See the notes on Lev. 3. 5▪ and 7. 12. fat with the breast] of which, the fat was the Lords, burnt on the altar; the breast was the Priests, to eate, verse 31. wave it] The manner of doing this and the signification of it, see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast, that is, of the heart and affections, unto Ch[illegible: 1 letter]ist, in newnesse of life; in the fellowship of his afflictions: Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10. Ver. 32. Heave-offring] in Greek and Chaldee, a separation, or separated thing; because it was separated from the rest of the body, heaved up towards heaven, and after given to the Lords Priest. It signified, an acknowledgement that all good things came downe from God; and an indeavour that all the wayes of his people should tend upward unto God, that so their conversation might be heavenly, Iam. 1. 17. Phil. 3. 20. Prov. 15. 24. Verse 34. statute for ever] or, an eternall ordinance, to continue so long as the law of sacrificing should continue, that is, till Christs comming: and after that, the equitie of it to remaine still; for as they which wayted at the Altar, were partakers with the Altar: even so hath the Lord ordained, that they which preach the gospell, should live of the gospell, 1 Cor. 9 13. 14. Verse 35. the anointing] that is, the portion or reward of the Anointing; meaning, of the anointed Priests. For that hee speaketh of their portion, the words before and after manifest; and in verse 36. it is that which Iehovah commanded to give unto them. And Anointing, is figuratively put for the Priest anointed, as Oyle is used for Christ, which had the oyle of grace without measure on him, Esay 10. 27. So dreames, are put for dreamers, Ierem. 27. 9. Spirits, for spirituall gifts, 1 Cor. 14. 12 thanksgivings, for companies of thanksgivers, Nehem. 12. 31. Circumcision for persons circumcised, Rom. 2. 26. and many the like. In like manner, divination is used for the rewards of divination, sent unto Balaam, Numbers 22. 7. iniquitie, for the punishment or desert of iniquitie, Levit. 7. 18. Iob 11. 6. So Chazkum here expoundeth, the anointing, to bee the reward of their anointing. presented] or, offred them, and here in the day, meaneth from that day forward, for ever, as appeareth by vers. 36. Vers. 37. fillings of the hand] that is, as the Greeke explaineth it, Perfection, or Consecration: when the hand was filled with parts of the sacrifices: see Exodus 29. 9. &c. in the annotations. That sacrifice is here reckoned among the rest, because it was commanded at mount Sinai, Exodus 29. and i[illegible: 1 letter] after to be shewed in practice, Leviticus 8. Vers. 38. in the wildernesse of Sinai] named of Sinai the mountaine in Arabia where the Law was given, which is Agar, gendering to bond age, Gal. 4. 24. 25. Before they came thither, they offred no sacrifice; there God gave them these lawes, (described from the beginning of Leviticus hitherto,) as shadowes of good things to come, Hebr: 10. [illegible: 1 word]. [illegible: 1 letter]ll the Lambe (Christ) on mount Sion, should by the sacrifice of himselfe, when he made his soule a Trespasse offring, Esay 53. 10. cause the Sacrifice and Oblation to cease, Dan. 9. 27. who hath by one offring, perfected for ever them that are sanctified, Heb. 10. 14. so that now among the Gentiles, in every place incense is offred unto the name of God, and a pure Meat-offring, Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually. Hebr. 13. 15.