Numbers 15 commentary

Full instructions are given about the meat-offerings and drink-offerings. The beginning of this law is very encouraging, When ye come into the land of your habitation which I give unto you. This was a plain intimation that God would secure the promised land to their seed. It was requisite, since the sacrifices of acknowledgment were intended as the food of God's table, that there should be a constant supply of bread, oil, and wine, whatever the flesh-meat was. And the intent of this law is to direct the proportions of the meat-offering and drink-offering. Natives and strangers are placed on a level in this as in other like matters. It was a happy forewarning of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel, which broke down the partition-wall, and reconciled both to God.

Though ignorance will in a degree excuse, it will not justify those who might have known their Lord's will, yet did it not. David prayed to be cleansed from his secret faults, those sins which he himself was not aware of. Sins committed ignorantly, shall be forgiven through Christ the great Sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain one part of the intention of his offering, in that prayer, Father, forgive them, for they know not what they do. It looked favourably upon the Gentiles, that this law of atoning for sins of ignorance, is expressly made to extend to those who were strangers to Israel.

Those are to be reckoned presumptuous sinners, who sin designedly against God's will and glory. Sins thus committed are exceedingly sinful. He that thus breaks the commandment reproaches the Lord. He also despises the word of the Lord. Presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. A particular instance of presumption in the sin of sabbath-breaking is related. The offence was gathering sticks on the sabbath day, to make a fire, whereas the people were to bake and seethe what they had occasion for, the day before, Ex 16:23. This was done as an affront both to the law and to the Lawgiver. God is jealous for the honour of his sabbaths, and will not hold him guiltless who profanes them, whatever men may do. God intended this punishment for a warning to all, to make conscience of keeping holy the sabbath. And we may be assured that no command was ever given for the punishment of sin, which, at the judgment day, shall not prove to have come from perfect love and justice. The right of God to a day of devotion to himself, will be disputed and denied only by such as listen to the pride and unbelief of their hearts, rather than to the teaching of the Spirit of truth and life. Wherein consists the difference between him who was detected gathering sticks in the wilderness on the day of God, and the man who turns his back upon the blessings of sabbath appointments, and the promises of sabbath mercies, to use his time, his cares, and his soul, in heaping up riches; and waste his hours, his property, and his strength in sinful pleasure? Wealth may come by the unhallowed effort, but it will not come alone; it will have its awful reward. Sinful pursuits lead to ruin.

The people are ordered by the Lord to make fringes on the borders of their garments. The Jews were distinguished from their neighbours in their dress, as well as in their diet, and thus taught not to be conformed to the way of the heathen in other things. They proclaimed themselves Jews wherever they were, as not ashamed of God and his law. The fringes were not appointed for trimming and adorning their clothes, but to stir up their minds by way of remembrance, 2Pe 3:1. If they were tempted to sin, the fringe would warn them not to break God's commandments. We should use every means of refreshing our memories with the truths and precepts of God's word, to strengthen and quicken our obedience, and arm our minds against temptation. Be holy unto your God; cleansed from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again repeated, “I am the Lord your God.”

1. And the Lord spake. He partly here adverts to those precepts of which he had treated more distinctly and fully in Leviticus, and partly gathers into one place what he had before spoken of in various places and more obscurely. For as yet he had delivered no certain regulations as to the accessories to the meat-offering of oil and wine; but what he had before appropriated to particular cases he now commands to be observed generally, and what he had treated of more accurately he now lightly passes over; for he does not enter into full particulars, but only forbids that sacrifices should be offered without flour, a libation of wine, and oil. We have seen elsewhere that in the sacrifices and oblations, wherein God consulted the rude condition of the people, He took as it were the character of a man, as if He feasted there familiarly with them. In this sense He elsewhere calls the sacrifices His meat, “Son pain et sa viande;” his bread and meat. — Fr. not because He, who is the life in Himself and inspires the life of all, requires the supports of life, but because, unless He descends to men, He cannot lift up their minds to things above. Still, inasmuch as there was danger on the other side lest the people should introduce many inane and superfluous pomps, as we see that in their sacred feasts the Gentiles were foolishly and immoderately luxurious, as if their delicacies gave pleasure to God, the measure of each particular thing is prescribed, that they may not dare to invent anything arbitrarily. The conjecture is probable that what had been before delivered with sufficient clearness is here again recalled to their memory. But since this reason is not expressly given, it will be enough to hold fast what has been frequently stated, that although the ceremonies might be of trifling importance, still it was necessary that the lawful should be carefully distinguished from the unauthorized, in order that the licentiousness of men might be anticipated, who would otherwise have failed not to mingle their own leaven. The sum of this passage is, that both in the solemn sacrifices which the Law demands, as well as in the free-will-offerings, they should observe that proportion of which we have treated elsewhere.

14. And if a stranger sojourn with you. He does not mean all strangers, but only those who, descending from heathen nations, had professedly turned to God, and thus had been received into the body of the Church; for the uncleanness of those who remained in uncircumcision excluded them from the legal service. I conceive that there were two reasons why God would have one and the same form observed; first, that the proselytes who had been lately incorporated might more cheerfully devote themselves to the exercises of piety, when they saw themselves placed in the same position as the children of Abraham; and secondly, lest if any distinction should be made, corrupt mixtures should immediately creep in. Lest, therefore, the purity of God’s worship should be gradually corrupted by absurd imitation, the gate was shut against that variety which usually draws men aside in different directions.

Leviticus 22

Leviticus 22:17-25

17. And the LORD spake unto Moses, saying,

17. Loquutus est praeterea Jehova ad Mosen, dicendo:

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

18. Alloquere Aharon et filios ejus, et omnes filios Israel et dicas illis, Quit. unque e domo Israelis, et e peregrinis Israel obtulerit oblationem suam pro omnibus votis suis, et pro omnibus oblationibus spontaneis suis, quae obtulerit Jehovae in holocaustum;

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

19. In acceptationem vestri offeretis immaculatum masculum ex bobus, ex agnis, et ex capris.

20. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.

20. Omne in quo fuerit macula non offeretis: quia non erit in acceptationem pro vobis.

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

21. Vir autem quum obtulerit sacrificium prosperitatum Jehovae, ad solvendum votum, vel ad voluntarie offerendum, ex bobus, vel ex ovibus immaculatum erit in aeceptationem, nullum vitium erit in eo.

22. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.

22. Caecum aut fractum, aut concisum labiis, aut verrucatum, vel scabiosum, vel impetiginosum, non offeretis ista Jehovae: neque oblationem ignitam dabitis ex his super altare Jehovae.

23. Either a bullock or a lamb that hath anything superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.

23. Bovem quidem et pecus superfluum aut diminutum, pro oblatione voluntaria facies: at pro voto non placebit.

24. Ye shall not offer unto the LORD that which is bruised,or crushed, or broken, or cut; neither shall ye make any offering thereof in your land.

24. Concussum et contusum, ruptum et excisum non offeretis Jehovae: in terra vestra non facietis.

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

25. De mann autem alienigenae non offeretis panem Dei vestri, ex omnibus istis: quia corruptio eorum est in ipsis: macula est in els: non acccpta erunt pro vobis.

Deuteronomy 17

Deuteronomy 17:1

1. Thou shalt not sacrifice unto the LORD thy God any bullock or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God.

1. Non sacrificabis Jehovae Deo tuo bovem, aut agnum, in quo fuerit macula, aut quidpiam vitii, quia abominatio Jehovae Dei tui est.

20. Ye shall offer up a cake. Here another kind of first-fruits is required, to offer up sacred cakes of the first of their dough. First-fruits were offered of their fruits and ears of corn; but the representation was more lively in the bread itself; and, consequently, God would have them present tokens of their gratitude, not only from the barn, but from the mill, and the oven, so that whilst they eat their bread also, they might have Him before their eyes.

Exodus 22

Exodus 22:29

29. Thou shalt not delay to offer the first of thy ripe-fruits, and of thy liquors.

29. Plenitudinem tuam et lachrymam tuam non differes.

22. And if ye have erred. He teaches by what kind of sacrifice the sins of the whole people or of each individual are to be expiated, although he enumerates only two of the four classes which are mentioned in Leviticus; for a special atonement is there enjoined both on the priest and the ruler. But neither is the ceremony of sacrificing here described, since Moses only wished to refresh their memories by the way as to the manner in which, either publicly or privately, they were to be reconciled to God. This word “error,” “Ce mot d’inadvertence.” — Fr. as we have said, extends to incogitancy, which partakes of contempt of God, and arises from too great security, when men inconsiderately fall into the sins to which their lusts invite them; for deliberate impiety is afterwards brought into contrast with error, when men designedly rush into violations of the law. But since nothing is more easy than for men to err, this remedy was most necessary, lest they who had sinned should fall into despair. Lest, then, the people or private individuals, when they saw their guilt, should despair of pardon and throw away the pursuit of holiness, God anticipates them, and shews them by what means He is to be propitiated, so that the sins which had occurred should not interrupt His service. Since, however, Moses here only repeats what has already been explained, there is no need of dwelling largely upon it, except that in one point he seems to deliver a law different from the former one; for he there commands two bullocks to be slain for the reconciliation of the people, “This law differs from Leviticus 4:13, 14. Outram thinks the bullock was to be offered under that law when the whole congregation of Israel, though in other respects retaining their own rites and following the worship of the true God, yet, led away by one common error, transgressed, without knowing it, some prohibitory precept. The kid for a sin-offering, accompanied with a bullock for a burnt-offering, (see ver. 24,) Outram says he apprehends to have been required when the people, neglecting their ancient rites and unmindful of the divine laws, (which often happened under wicked kings,) were seduced into strange worship. What is recorded in 2 Chronicles 28:24, 29:3, 21, 24, Outram thinks adds much probability to his opinion. See Outram, D. 1, ch. 14, Section 2.” — Brightwell in loco. the one as a burnt-offering, the other as a sin-offering; yet, if the second were not easily obtained, the permission was given to substitute a goat. In Leviticus, therefore, the regular and perfect rite was delivered; the permissive alteration is only added here; nor does Moses contradict himself, though, for the sake of brevity, he only refers to one of the two modes. At the end a clearer explanation is subjoined, viz., that the same law should be common to all, since it was by no means expedient to introduce any diversity.

Leviticus 5

Leviticus 5:1-13

1. And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.

1. Quum autem anima peccaverit audiendo vocem juramenti, et ipsc sit testis, quod aut videtit, aut sciverit: nisi renuntitaverit, feret poenam iniquitatis suae.

2. Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.

2. Aut si anima tetigerit aliquam remimmundam, sive cadaver ferae immundae, sive cadaver animalis immundi, sive cadaver reptilis immundi, idque latuerit eam, tum ipsc immundus erit, et deliquit.-

3. Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.

3. Aut si tetigerit immunditiam hominis in omni immunditia ejus qua polluitur, et latuerit eum, et ipse cognoverit postea, deliquit.

4. Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.

4. Aut anima si juraverit, proferendo labiis se malefacturam, aut benefacturam, et secundum omne quod profert homo juramento, et id latuerit eum, et ipse postea cognoverit: tunc delinquet in uno ex istis.

5. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:

5. Erit autem quum deliquerit in uno ex istis, et confessus fuerit id super quo peccavit.

6. And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

6. Adducet oblationem pro delicto suo Jehovae, pro peccato suo quod peccaverit, foeminam de grege, agnam, aut capellam caprarum pro peccato: et expiabit eum sacerdos a peccato suo.

7. And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.

7. Quod si facultas afferendae peendis defuerit ei, tunc adducet oblationem pro delicto suo quod peccavit, duos turtures, aut duos pullos columbae Jehovae, unum in hostiam pro peccato, et alterum in hostism holocausti.

8. And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:

8. Afferetque illos ad sacerdotem, et offeret eum qui est in hostism pro peccato, priorem: et ungue secabit caput ipsius e regione cervicis ejus, et non separabit.

9. And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.

9. Aspergetque de sanguine hostiae pro peccato super parietem altaris, et quod superest de sanguine exprimetur in basin ipsius altaris: oblatio pro peccato est.

10. And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

10. Alterum autem faciet holocaustum juxta morem: atque its expiabit eum sacerdos a peccato suo quod peccavit, et remittetur ei.

11. But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.

11. Si vero non fuerit ei facultas offerendi duos turtures, aut duos pullos columbae, tunc afferet oblationem suam qui peccaverit, decimam partem epha similae in oblationem pro peccato: non ponet super eam oleum, neque ponet super cam thus, quia oblatio pro peccato est.

12. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.

12. Afferet illam inquam ad sacerdotem: tune sacerdos accipiet ex ea plenum pugilium suum odorem ejus, et adolebit super altare ultra oblationes ignitas Jehovae: oblatio pro peccato est.

13. And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest’s, as a meat offering.

13. Et expiabit eum sacerdos a peccato suo quod peccavit in uno de istis: et remittetur el, et erit sacerdoti sicut minha.

30. But the soul that doeth ought. This verse is variously translated. For some read it thus Vide A.V., and margin. “The soul that doeth ought with a high hand, the same reproacheth the Lord, and, therefore, shall be cut off;” thus there would be two propositions. We have followed another opinion, reading it connectedly, “The soul, who shall have raised a high hand to the reproach of God, shall be cut off ” Literally, it is, “The soul, who shall have dealt with a high hand, whether born in the land, or a stranger, himself blaspheming God, and that soul shall be plucked up from the midst of his people.” But, since either version is probable, and makes no difference in substance, I have allowed myself freely to choose that which expressed the meaning more clearly. “To deal with a high hand” is nothing more than to attempt, or undertake proudly, what is not lawful: for our hands ought to be guided, and, as it were, restrained by God’s word, lest they should lift themselves up. But although men’s hands are used in various acts of audacity and wantonness, yet here there is especial mention of the profanation of God’s true and legitimate worship, when anything is invented inconsistent with its purity: for the punishment is not decreed against thefts, or murders, or other similar crimes, but against the perverse imaginations, which tend to the corruption of religion. The reason is afterwards added: “Because he hath despised the word of the Lord, and hath broken His commandment.” For it is no light offense to transgress the bounds which God hath placed. Now, it is certain that all self-invented services betray an impious contempt of God, as if men designedly despised Him, and spurned at His commands. Whence we infer, that nothing is more opposed to perfect and sincere religion than that temerity which induces men to follow whatever course they please. The clause, “his iniquity shall be upon him,” may be explained in two ways, either as a confirmation by Moses of the justice of this punishment, and of its merited infliction, or as an admonition, that the impiety should be corrected betimes, before it has advanced too far. There is no objection to either.

Leviticus 20

Leviticus 20:1-6, 27

1. And the LORD spake unto Moses, saying,

1. Loquutus est Jehova ad Mosen, dicendo:

2. Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.

2. Filiis Israel dices, Quicunque e filiis Israel, et e peregrinis qui peregrinantur in Israel, dederit e semine suo Moloch, moriendo morietur: populus terrae lapidibus lapidabit eum.

3. And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

3. Ego etiam ponam faciem meam contra virum illum, et exterminabo eum e medio populi sui, eo quod de-derit e semine suo Moloch, ut contaminaret sanctuarium meum, et profanaret nomen sanctitatis meae.

4. And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not:

4. Quod si abscondendo absconderit populus terrae oculos suos a viro illo quando dabit ex semine suo Moloch, non interficiendo illum;

5. Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

5. Tunc ponam ego faciem meam in virum illum, et in familiam ejus, et succidam eum et omnes qui scor-tantur post ipsum, ut scortentur post Moloch, e medio populi sui.

6. And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people.

6. Anima quae respexerit ad Pythones et ariolos, ad fornicandum post eos, ponam faciem meam contra animam illam, et exterminabo e medio populi sui.

27. A man also or woman that hath a familar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

27. Vir sive muleir in quibus fuerit Python, vel aruspicum spiritus, moriendo morietur: lapidando lapidabunt eos: sanguis eorum super eos.

32. And while the children of Israel. Since we know not in what year, or in what month this happened, it appeared that nothing would be better than to follow the context of Moses. This history shows that the Israelites were not always affected by the same degree of madness, so as to be rebellious against God; since in this instance their moderation is no less manifested than the fervency of their pious zeal. But as one swallow does not make spring, so we shall form an incorrect judgment of men’s whole lives from one noble action. The transgressor of the law is brought to Moses and Aaron, whose authority retains the whole people in the path of duty. Their humility is also worthy of praise, in that they quietly wait for the decision of God; and finally, must be added, their energy in executing the punishment as soon as God has declared the sentence. You would say that in every point they were rightly conformed to the rules of piety; but, since the most trifling occasion immediately led them astray, their hypocrisy was discovered by this great levity of conduct.

This, however, is the sum of the history, that by the death of one man the obligation of the Sabbath was sanctioned, so that it might henceforth be held in greater reverence. It might indeed be the case that these men, who brought the transgressor of the Sabbath, were careless in other matters, and, as is usual with hypocrites, were excessively rigid in their assertion of the claims of an outward ceremony. From the punishment, however, we may infer that the criminal himself had not erred through inadvertence, but in gross contempt of the Law, so as to think nothing of subverting and corrupting all things sacred. Sometimes, indeed, God has severely avenged inconsideration in the pollution of holy things; but it is probable that He would not have commanded this man to be stoned, unless he had been convicted of willful crime. Moreover, by this severity God testified how much stress He laid upon the observance of the Sabbath. The reason of this has been elsewhere set forth, Vol. 2, p 434. viz., that by this mark and symbol He had separated His chosen people from heathen nations. Whence also arose the main reproach against the Jews, when they were called Sabbatarians. Martial, lib. 4, epigr. 4, speaks of “jejunia Sabbatariorum,” in a connection which makes it highly probable that it was a kind of nickname for the Jews.

But it must be borne in mind that the worship of God was not to consist in mere idleness and festivity; and therefore that what God enjoined respecting the seventh day had another object: not only that they should then employ themselves in meditating upon His works, but that, renouncing themselves and their own works, they should live unto God.

Furthermore, this case shows us in general that the magistracy is appointed no less for the maintenance of the First Table, than the Second; so that, if they inflict punishment upon murder, adultery, and theft, they should also vindicate the worship of God: for it is to be observed that the man was not stoned by a mere unreflecting impulse, but by the direct command of God. They knew, indeed, what he had deserved before God’s tribunal; but, since no political law had been given on this head, Moses was unwilling to come to any decision except by the authority of God.

Numbers 16

Numbers 16:1-50

1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi: and Dathan and Abiram the sons of Eliab; and On the son of Peleth, sons of Reuben, tool: men:

1. Tulit autem Corah filius Ishar, filii Cehath, filii Levi, et Dathan et Abiram filii Eliab, et On filius Peleth filii Reuben.

2. And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

2. Et surrexerunt coram Mose, et viri e filiis Israel ducenti quinquaginta, principes congregationis, vocati ad tempus statutum, viri nominis.

3. And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?

3. Congregatique sunt adversum Mosen et Aharon, ac dixerunt eis, Sat sit vobis: nam tota congregatio, universi ipsi sancti sunt, et in medio, eorum est Jehova: quare ergo effertis vos supra congregationem Jehovae?

4. And when Moses heard it, he fell upon his bee:

4. Quod quum audisset Moses, projecit se in faciem suam.

5. And he spoke unto Korah, and unto all his company, saying, Even tomorrow the Lord will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.

5. Et loquutus est ad Corah et ad omnem congregationem ejus, dicendo: Mane ostendet Jehova qui sint ejus, et quis sanctus, et ut accedat ad se: et quem elegerit, accedere faciet ad se.

6. This do; Take you censers, Korah, and all his company;

6. Hoc facite, capite vobis acerras, Corah et tota congregatio ejus,

7. And put fire therein, and put incense in them before the Lord tomorrow: and it shall be, that the man whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.

7. Et ponite in illis ignem, imponite quoque in eis incensum coram Jehova cras, et erit, vir quem elegerit Jehova, erit ille sanctus: satis sit vobis filii Levi.

8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi;

8. Et dixit Moses ad Corah: Audite, quaeso, filii Levi.

9. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them?

9. An parurn hoe vobis est quod separaverit Deus Israelis vos de congregatione Israel, ut accedere faceret vos sibi ut ministretis in ministerio tabernaculi Jehovae, et ut staretis coram congregatione, ut ministraretis ei.

10. And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also

10. Et accedere fecit te, et omnes fratres tuos, filios Levi tecum: nisi quaeratis etiam sacerdotium?

11. For which cause, both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?

11. Idcirco tu et universa congregatio tua estis qui conveniunt contra Jehovam: at vero Aharon quid est, quod murmurastis adversus eum?

12. And Moses sent to call Dathan and Abiram, the sons of Eliab; which said, We will not come up:

12. Misit etiam Moses ad vocandum Dathan et Abiram filios Eliab: qui responderunt, Non ascendemus.

13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

13. An parum es quod ascendere feceris nos e terra quae fluit lacte et melle, ut mori nos faceres in deserto, nisi etiam dominando domineris nobis?

14. Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

14. Atqui certe ad terram quae fluit lacte et melle non introduxistis nos, neque dedisti nobis haereditatem agrorum et vinearum: an oculos virorum istorum effodies? Non ascendemus.

15. And Moses was very wroth, and said unto the Lord, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.

15. Iratus est ergo Moses valde, et dixit ad Jehovam, Ne respicias ad oblationem eorum: ne asellum quidem unum ab eis accepi, neque afflixi quenquam ex ipsis.

16. And Moses said unto Korah, Be thou and all thy company before the Lord, thou, and they, and Aaron, tomorrow:

16. Postea dixit Moses ad Corah, Tu et universa congregatio tua estote coram Jehova, tu et illi et Aharon cras.

17. And take every man his censer, and put incense in them, and bring ye before the Lord every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer.

17. Et capite quisque acerram suam, et ponite in illis suffitum, et admovete coram Jehova quisque acerram suam, ducentas quinquaginta acerras, tu quoque et Aharon, quisque acerram suam.

18. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.

18. Tulerunt igitur quisque acerram suam, et posuerunt in ipsis ignem, posueruntque suffitum, et steterunt ad ostium tabernaculi conventionis, et Moses et Aharon.

19. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the Lord appeared unto all the congregation.

19. Congregaverat autem contra ipsos Corah, universam congregationem ad ostium tabernaculi conventionis: et visa est gloria Jehovae a tota multitudine.

20. And the Lord spoke unto Moses and unto Aaron, saying,

20. Tunc loquutus est Jehova ad Mosen et Aharon, dicendo:

21. Separate yourselves from among this congregation, that I may consume them in a moment.

21. Separate vos e medio turbae, ejus, et consumam eos momento.

22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

22. Tunc ceciderunt super facies suas, ac dixerunt, Deus (vel, fortis) Deus spirituum in universa carne, num quum vir unus peccaverit, contra totum coetum excandesces?

23. And the Lord spoke unto Moses, saying,

23. Loquutus est autem Jehova ad Mosen dicendo:

24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.

24. Alloquere congregationem, dicendo, Discedite e circuitu tabernaculi Corae, Dathan, et Abiram.

25. And Moses rose up, and went unto Dathan and Abiram: and the elders of Israel followed him.

25. Surrexit ergo Moses, et venit ad Dathan et Abiram: et sequuti sunt eum seniores Israel.

26. And he spoke unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.

26. Tune loquutus est ad congregationera, dicens, Recedite nunc a tabernaculis virorum istorum impiorum, neque attingatis quicquam eorum quae ad illos pertinent, ne forte pereatis in omnibus peccatis illorum.

27. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.

27. Et recesserunt a tabernaculo Corae, Dathan et Abiram, e circuitu. Dathan vero et Abiram egressi sunt, ac steterunt ad ostium tabernaculorum suorum, et uxores eorum, et filii eorum, et parvuli eorum.

28. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; (for I have not done them of mine own mind:)

28. Tunc dixit Moses, In hoc scietis quod Jehova miserit me, ut facerem omnia opera haec, et quod non de corde meo:

29. If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me:

29. Si ut moriuntur omnes homines, morientur isti, et visitatione omnium hominum visitabitur super eos, non misit me Jehova:

30. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

30. Sin autem creationem creaverit Jehova, et aperuit terra os suum, et deglutiverit eos, atque omnia quae ad illos pertinent, et descenderint viventes in infernum: tum cognoscetis quod irritaverunt viri isti Jehovam.

31. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them:

31. Fuit igitur quum consummasset loqui omnia verba ista, rupit sese terra quae erat sub illis:

32. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.

32. Aperuitque terra os suum, et deglutivit eos, et domos eorum, atque omnes homines qui erant ipsi Corah, et omnem substantiam:

33. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

33. Descenderuntque ipsi et quotquot ad eos pertinebant viventes, in infernum: ac operuit eos terra, et perierunt e medio congregationis.

34. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.

34. Omnis autem Israel qui erant in circuitu eorum, fugerunt ad clamorem eorum: dicebant enim, Ne forte deglutiat nos terra.

35. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.

35. Porro ignis egressus est a Jehova, et consumpsit ducentos illos, et quinquaginta viros offerentes suffitum.

36. And the Lord spoke unto Moses, saying,

36. Tunc loquutus est Jehova ad Mosen, dicendo:

37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.

37. Dic ad Eleazar filium Aharon sacerdotis, ut tollat acerras e medio incendii, et ignem dispergat longius, quid sanctificatae sunt.

38. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed: and they shall be a sign unto the children of Israel.

38. Quod ad acerras istorum qui scelerati fuerunt in animas suas, ut faciant ex illis extensiones laminarum, opertorium altaris: quia obtulerunt in ipsis coram Jehova, et sanctificatae sunt: et erunt in signum filiis Israel.

39. And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered, and they were made broad plates for a covering of the altar;

39. Tulit itaque Eleazar sacerdos acerras aereas quibus obtulerant combusti, et extenderunt eas operimentum altaris.

40. To be a memorial unto the children of Israel that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord, that he be not as Korah, and as his company; as the Lord said to him by the hand of Moses.

40. Memoriale filiis Israel, ut non accedat quisquam alienus qui non sit e semine Aharon, ut offerat suffitum coram Jehova, ne sit sicut Corah et coetus ejus: quemadmodum ei praeceperat Jehova per manum Mosis.

41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.

41. Et murmuraverunt universus coetus filiorum Israel postridie contra Mosen et Aharon, dicendo, Vos interfecistis populum Jehovae.

42. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation; and. behold, the cloud covered it, and the glory of the Lord appeared.

42. Fuit autem quum se congregaret universus coetus contra Mosen et Aharon, verterunt faciem ad tabernaculum conventionis, et ecce operuit illud nubes et conspecta est gloria Jehovae.

43. And Moses and Aaron came before the tabernacle of the congregation.

43. Venit ergo Moses et Aharon coram tabernaculo conventionis.

44. And the Lord spoke unto Moses, saying,

44. Et loquutus est Jehova ad Mosen, dicendo:

45. Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their hoes.

45. Recedite e medio congregationis hujus, et consumam eos momento. Tunc projecerunt se super faciem suam.

46. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wroth gone out from the Lord; the plague is begun.

46. Dixitque Moses ad Aharon, Cape acerram, et pone in ea ignem ex altari, et injice suffitum et perge cito ad congregationem, et expia eos: egressus est enim furor a facie Jehovae, coepitque percussio.

47. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.

47. Tulit ergo Aharon quenmadmodum dixerat Moses, et cucurrit in medium congregationis: et ecce incoeperat percussio in populo, posuitque suffitum et expiavit populum.

48. And he stood between the dead and the living; and the plague was stayed.

48. Et quum staret inter mortuos et viventes, cessavit percussio.

49. Now they that died in the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.

49. Fuernnt autem qui mortui sunt plaga illa, quatuordecim millia et septingenti, praeter mortuos super negotio Corah.

50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

50. Postea reversus est Aharon ad Mosen ad ostium tabernaculi conventionis, quum percussio esset cohibita.

38 Speak unto the children of Israel. A little farther on I will explain the object of this precept more fully: although it is plain from the next verse that God had no other object but to exercise the Jews in constant meditation upon the Law. For there was no religion contained in the fringes themselves, nor had that material texture any value in itself; but since men are lazy and forgetful in the cultivation of piety, God would by this aid make a provision for their infirmity. For when He says that they should “look upon it and remember,” He hints that they have need of these coarse rudiments, which may strike even their outward senses; and again, that, unless their memory was kept awake, nothing was more likely than that forgetfulness should steal upon them. But he presently adds, that God has no satisfaction in mere empty knowledge, but that He demands serious affections and practical performance. In the latter part of the verse he points out another requirement, viz., not only that their sluggishness should be stimulated, but also their wantonness restrained; for when he says “that ye seek not after your own heart,” he intimates that, unless God should restrain their wandering senses, they would be too much inclined to all kinds of superstitions and errors. And, first of all, by contrasting “the hearts and eyes” of men with His Law, he shews that He would have His people contented with that one rule which He prescribes, without the admixture of any of their own imaginations; and again, He denounces the vanity of whatever men invent for themselves, and however pleasing any human scheme may appear to them, He still repudiates and condemns it. And this is still more clearly expressed in the last word, when he says that men “go a whoring” whenever they are governed by their own counsels. This declaration is deserving of our especial observation, for whilst they have much self-satisfaction who worship God according to their own will, and whilst they account their zeal to be very good and very right, they do nothing else but pollute themselves by spiritual adultery. For what by the world is considered to be the holiest devotion, God with his own mouth pronounces to be fornication. By the word “eyes” he unquestionably means man’s power of discernment.

41 I am the Lord your God. Having at the end of the last verse commanded them to be holy unto their God, he now confirms this command by a reason, viz., that it was for this end that God redeemed them, that he might be their God, i.e., that He might be solemnly honored. He asserts God’s right, then, as founded upon the blessing of their deliverance, which would have been misplaced unless they devoted themselves to His service. The repetition at the conclusion is intended for confirmation.

deuteronomy 6

REPETITION OF THE SAME COMMAND

deuteronomy 6:6-9

6. And these words, which I command thee this day, shall be in thine heart;

6. Erunt verba haec quae ego praecipio tibi hodie, in corde tuo.

7. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

7. Et iterabis (vel, acues) ea filiis tuis, et disseres de ipsis sedens domi tuae, iter faciens, jacens in lecto, et surgens.

8. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

8. Et ligabis ea in signum in manu tua: et erunt in frontalia inter oculos tuos.

9. And thou shalt write them upon the posts of thy house, and on thy gates

9. Scribes quoque ea in postibus domus tuae, et in portis tuis.

CHAPTER 15

Nu 15:1-41. The Law of Sundry Offerings.

1-2. The Lord spake unto Moses, saying, Speak unto the children of Israel--Some infer from Nu 15:23 that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.

3. make an offering by fire unto the Lord, a burnt offering--It is evident that a peace offering is referred to because this term is frequently used in such a sense (Ex 18:12; Le 17:5).

4. tenth deal--that is, an omer, the tenth part of an ephah (Ex 16:36).

fourth part of an hin of oil--This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.

6-12. two tenth deals--The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.

13-16. a stranger--one who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.

19. when ye eat of the bread of the land, ye shall offer up an heave offering--The offering prescribed was to precede the act of eating.

unto the Lord--that is, the priests of the Lord (Eze 44:30).

20. heave offering of the threshing-floor--meaning the corn on the threshing-floor; that is, after harvest.

so shall ye heave it--to the priests accompanying the ceremony with the same rites.

22. if ye have erred, and not observed all these commandments, &c.--respecting the performance of divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission and consequently is quite different from that laid down in Le 4:13, which implies a transgression or positive neglect of some observances required. This law relates to private parties or individual tribes; that to the whole congregation of Israel.

24-26. if aught be committed by ignorance--The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.

27-29. if any soul sin through ignorance--not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.

30. the soul that doeth aught presumptuously--Hebrew, "with an high" or "uplifted hand"--that is, knowingly, wilfully, obstinately. In this sense the phraseology occurs (Ex 14:8; Le 26:21; Psa 19:13).

the same reproacheth the Lord--sets Him at open defiance and dishonors His majesty.

31. his iniquity shall be upon him--The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.

32-34. a man that gathered sticks upon the sabbath day--This incident is evidently narrated as an instance of presumptuous sin. The mere gathering of sticks was not a sinful act and might be necessary for fuel to warm him or to make ready his food. But its being done on the Sabbath altered the entire character of the action. The law of the Sabbath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness in broad daylight, in open defiance of the divine authority--in flagrant inconsistency with His religious connection with Israel, as the covenant-people of God; and it was an application to improper purposes of time, which God had consecrated to Himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law (Ex 31:14). Their difficulty probably arose from this being the first public offense of the kind which had occurred; and the appeal might be made to remove all ground of complaint--to produce a more striking effect, so that the fate of this criminal might be a beacon to warn all Israelites in the future.

35-36. The Lord said unto Moses, The man shall be surely put to death--The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.

38. bid them that they make them fringes in the borders of their garments--These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words--the one meaning a narrow lappet or edging, called the "hem" or "border" (Mt 23:5; Lu 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a riband of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations--to keep them in habitual remembrance of the divine commandments.

41. I am the Lord your God--The import of this solemn conclusion is, that though He was displeased with them for their frequent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them but continue His divine protection and care of them till they were brought into the land of promise.

When ye be come into the land - Some learned men are of opinion that several offerings prescribed by the law were not intended to be made in the wilderness, but in the promised land; the former not affording those conveniences which were necessary to the complete observance of the Divine worship in this and several other respects.

And will make an offering - For the different kinds of offerings, sacrifices, etc., see Lev 1:2, Lev 1:7.

The fourth part of a hin - The quantity of meal and flour was augmented in proportion to the size of the sacrifice with which it was offered. With a Lamb or a Kid were offered one tenth deal of flour, (the tenth part of an ephah, see on Exo 29:40 (note)), the fourth part of a hin of oil, and the fourth part of a hin of wine. With a Ram, two tenth deals of flour, a third part of a hin of oil, and a third part of a hin of wine. With a Bullock, three tenth deals of flour, half a hin of oil, and half a hin of wine. See Num 15:4-11.

If a stranger sojourn - See the notes on Lev 19:33;Lev 22:9. When the case of the Jewish people is fairly considered, and their situation with respect to the surrounding idolatrous nations, we shall see the absolute necessity of having but one form of worship in the land. That alone was genuine which was prescribed by the Almighty, and no others could be tolerated, because they were idolatrous. All strangers - all that came to sojourn in the land, were required to conform to it; and it was right that those who did conform to it should have equal rights and privileges with the Hebrews themselves, which we find was the case. But under the Christian dispensation, as no particular form of worship is prescribed, the types and ceremonies of the Mosaic institution being all fulfilled, unlimited toleration should be allowed; and while the sacred writings are made the basis of the worship offered to God, every man should be allowed to worship according to his own conscience, for in this respect every one is "Lord of himself, accountable to none

But to his conscience and his God alone."

Ye shall offer - the first of your dough - Concerning the offerings of first-fruits, see the notes on Exo 22:29.

If aught be committed by ignorance - See the notes on Lev 4:2, and Lev 5:17. The case here probably refers to the whole congregation; the cases above, to the sin of an individual.

The priest shall make an atonement - Even sins committed through ignorance required an atonement; and God in his mercy has provided one for them.

But the soul that doeth aught presumptuously - Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God's people, and from all their privileges and blessings.

Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. In such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned Heb 6:4-8 (note); Heb 10:26-31 (note); on which passages see the notes.

They found a man that gathered sticks upon the Sabbath - This was in all likelihood a case of that kind supposed above: the man despised the word of the Lord, and therefore broke his commandment; see Num 15:31. On this ground he was punished with the utmost rigor of the law.

Stoned him - See the note on Lev 24:23.

Bid them - make them fringes - We learn from Num 15:39 that these fringes were emblematical of the various commands of God. That there was any analogy between a fringe and a precept, it would be bold to assert; but when a thing is appointed to represent another, no matter how different, that first object be comes the regular representative or sign of the other. There is no analogy between the term bread and the farinaceous nutritive substance thereby signified; but because this term is used to express and represent that thing, every person thus understands it; and when the word bread is seen or heard, a perfect knowledge, not of the letters which compose that word, but of the thing signified by it, is conveyed to the mind. So the fringes, being appointed by God to represent and bring to mind the commandments of God, Num 15:39, the mention or sight of them conveyed the intelligence intended. All the Jews wore these, and so probably did our Lord; see Mat 9:20, where the word κρασπε ον is rather to be understood of the fringe than of the hem of his garment.

I give you - Will certainly give you, not withstanding this great provocation. And for their better assurance hereof he repeats and amplifies the laws of sacrifices, whereby through Christ he would be reconciled to them and theirs upon their repentance.

A sacrifice - A peace - offering.

A tenth deal - The tenth part of an Ephah, that is, about five pints. An hin contained about five quarts.

Two tenth - deals - Because this belonged to a better sacrifice than the former; and therefore in the next sacrifice of a bullock, there are three tenth deals. So the accessory sacrifice grows proportionably with the principal.

Peace - offerings - Such as were offered either freely or by command, which may be called peace - offerings or thank - offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his honour, whereas the peace - offerings made in performance of a vow were made and offered, with design of getting some advantage by them.

Their number - As many cattle as ye sacrifice, so many meal and drink - offerings ye shall offer.

Before the Lord - As to the worship of God: his sacrifices shall be offered in the same manner and accepted by God upon the same terms, as yours: which was a presage of the future calling of the Gentiles. And this is added by way of caution, to shew that strangers were not upon this pretence to partake of their civil privileges.

When ye eat - When you are about to eat it: for before they eat it, they were to offer this offering to God. The bread - That is, the bread - corn.

The threshing floor - That is, of the corn in the threshing floor, when you have gathered in your corn.

All these commandments - Those now spoken of, which concern the outward service of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev 4:13, which speaks of some positive miscarriage, or doing that which ought not to have been done, about the holy things of God; whereas this speaks only of an omission of something which ought to have been done about holy ceremonies.

Reproacheth the Lord - He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors.

On the sabbath - day - This seems to be added as an example of a presumptuous sin: for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin.

To all the congregation - That is, to the rulers of the congregation.

They - That is, Moses and Aaron, and the seventy rulers. What should be done - That is, in what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines: otherwise it was known in general that sabbath - breakers were to be put to death.

Fringes - These were certain threads or ends, standing out a little further than the rest of their garments, lest there for this use. In the borders - That is, in the four borders or quarters, as it is, Deut 22:12. Of their garments - Of their upper garments. This was practiced by the Pharisees in Christ's time, who are noted for making their borders larger than ordinary. A ribband - To make it more obvious to the sight, and consequently more serviceable to the use here mentioned. Of blue - Or, purple.

For a fringe - That is, the ribband, shall be unto you, shall serve you for a fringe, to render it more visible by its distinct colour, whereas the fringe without this was of the same piece and colour with the garment, and therefore less observeable. That ye seek not - Or, enquire not for other rules and ways of serving me than I have prescribed you. Your own heart, and eyes - Neither after the devices of your own hearts, as Nadab and Abihu did when they offered strange fire; nor after the examples of others which your eyes see, as you did when you were set upon worshipping a calf after the manner of Egypt. The phylacteries worn by the Pharisees in our Lord's time, were a different thing from these. Those were of their own invention: these were a divine institution.

Be ye holy - Purged from sin and sincerely devoted to God.

I am the Lord your God - Though I am justly displeased with you for your frequent rebellions, for which also I will keep you forty years in the wilderness, yet I will not utterly cast you off, but will continue to be your God.

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,

(i. e.) Will certainly give you, notwithstanding this great provocation and my unchangeable commination. And for their better assurance hereof he repeats and amplifies the laws of sacrifices, whereby thorough Christ he was or would be reconciled to them and theirs upon their repentance.

Marginal references: Lev. 23. 1[illegible: 1+ letters].

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

(i. e.) A peace-offering, as appears 1. because that word put by it self is oft so taken, as Exod. 18. 12. Levit. 17. 5, 8. and 23. 37. Deut. 12. 2[illegible: 1+ letters]. 2. because the offerings for sins and trespasses had no meat-offerings and drink-offerings attending upon them, excepting onely the case of the Lepers cleansing, Levit. 14. 10. 3. because this is explained by and called peace-offerings, ver. 8. 4. from the words here following, because peace-offerings were commonly offered either in performance of a vow, or freely, or by Gods command in their solemn feasts, all which are here expressed.

Marginal references: Lev. 17. 16. & 22. 21.; Heb. separating.; Lev. 13. 8, 12, 36. chap. 28. 16, 27. & 29. 2, 8, 13. Deut. 16. 10.; Exod. 29. 18.

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 .

Or, tenth part, to wit, of an Ephah, i. e. an Omer, Exod 16. 36.

Wherein it seems to differ from such meat-offerings as were solitary, and not accessories to other sacrifices.

Marginal references: Lev. 2. 1.; Exod. 29. 40. Lev. 23. 13.

6 Or for a ram, thou shalt prepare for a meatoffering two tenth-deals of flour mingled with the third part of an hin of oyl.

Because this belonged to a better sacrifice than the former; and therefore in the next sacrifice of a bullock, there are three tenth deals. So the accessory sacrifice grows proportionably with the principal.

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:

(i. e.) Or any other peace-offerings, to wit, such as were offered either freely or by command, which may be called peace-offerings or thank-offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his command and honour, whereas the peace-offerings made in performance of a vow were made and offered by way of contract and with design of getting some advantage by them.

Marginal references: Lev. [illegible: 1+ letters]. [illegible: 1 word] ▪

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

(i. e.) As many cattel as ye sacrifice, so many meat and drink-offerings ye shall offer.

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.

To wit, Proselyte: for such offerings were not accepted from others.

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 ▪

(i. e.) As to the worship of God: his sacrifices shall be offered in the same manner and accepted by God upon the same terms, as yours: which was a presage of the future calling of the Gentiles. And this is added by way of caution and distinction, to shew that strangers were not upon this pretence to partake of their civil priviledges.

Marginal references: exod. 12. 49. chap. 9. 14.

19 Then it shall be, that when ye eat of the bread of the land, ye shall offer up an heaveoffering unto the LORD .

(i. e.) When ye are about to eat it: for before they did eat it, they were to offer this offering to God.

(i. e.) The bread-corn, as that word is used, Iob 28. 5. Psal. 104. 14. Isa. 28. 28.

(i. e.) To the Priest of the Lord, as appears from Ezek. 44. 30.

20 Ye shall offer up a cake of the first of your dough for an heave-offering as ye do the heaveoffering of the threshing▪ floor , so shall ye heave it .

(i. e.) Of the corn in the threshing-floor, as Deut. 16. 13. when you▪ have gathered in your corn.

(i. e.) You shall offer this in the same proportion, to the same persons, i. e. the Priests, and with the same rites.

Marginal references: Lev. 2. 14. & 23. 10, 16.

22 And if ye have erred, and not observed all these commandments which the LORD hath spoken unto Moses;

To wit, those now spoken of, those which concern the outward worship and service of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev. 4. 13. which speaks of some positive miscarriage or doing that which ought not to have been done about the holy things of God, whereas this speaks onely of an omission of something which ought to have been done about holy ceremonies. But besides this, that law Levit. 4. 13. concerns the whole congregation of Israel as it is there expressed, but this concerns onely the congregation, or a congregation, as it is here expressed ver. 24. i. e. any particular congregation of Israelites, whether of a whole tribe meeting together by their representatives, or a lesser congregation, such as there were to be many in Canaan, and the words rendred, all the congregation, may be, and are by some here, rendred, every congregation. And by vertue of this law, as some suppose, the Israelites newly after their return from the captivity offered 12 bullocks, one for each tribe, Ezra 8. 35.

Marginal references: Lev. 4. 2.

24 Then it shall be, if ought be committed by ignorance, without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt-offering , for a sweet savour unto the LORD, with his meat-offering, and his drink-offering, according to the manner, and one kid of the goats for a sin-offering.

In Lev. 4. the bullock is for a sin-offering, here it is for a burnt-offering, either because they are different laws, as hath been said; or, because here is added a new penalty, to breed the greater caution and diligence in the Israelites, who had given many instances, and now a fresh and eminent instance, of their heedlesness in observing the commands of God: and so, besides that bullock for a sin-offering, which he leaves to be gathered out of Levit. 4. 14. he now requires another bullock for a burnt-offering.

Marginal references: Heb▪ from the; Or, Ordi[illegible: 1+ letters]

30 But the soul that doth ought presumptuously , (whether he be born in the land, or a stranger) the same reproacheth the LORD ; and that soul shall be cut off from among his people.

Understand such things as ought not to be done, and things relating to the worship of God.

Heb. with an high or lifted up hand, i. e. knowingly, wilfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exod. 14. 8. Lev. 26. 21. Numb. 33. 3. Iob 15. 26. Psal. 19. 13.

(i. e.) He sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors.

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

31 Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off: his iniquity shall be upon him ▪

(i. e.) The punishment shall be confined to himself, and not fall upon the congregation, as it will do, if they neglect to cut him off.

32 And while the children of Israel were in the wilderness, they found a man that gathered sticks on the sabbath day .

This seems to be added as an example of a presumptuous sin: for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin.

33 And they that found him gathering sticks, brought him unto Moses and Aaron, and unto all the congregation .

(i. e.) To the Rulers of the congregation, who as they represented and governed the congregation are called by the name of the congregation.

34 And they put him in ward, because it was not declared what should be done unto him .

(i. e.) Moses and Aaron, and the 70 Rulers last mentioned.

(i. e.) In what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines: otherwise it was known in general that sabbathbreakers were to be put to death from Exod. 31. 14. and 35. 2.

Marginal references: Lev. 24. [illegible: 1 word] ▪

38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments , throughout their generations, and that they put upon the fringe of the borders a ribband of blue f.

These were certain threds or ends of their garments, standing out a little further than the rest of their garments, left there for this use.

(i. e.) in the four borders or quarters, as it is Deut. 22. 12. Heb. wings, which is oft used for borders or ends, as Ruth 3. 9. 1 Sam. 15. 27. and 24. 5, &c.

(i. e.) Of their upper garment, or that wherewith they covered themselves, as is expressed Deut. 22. 12. This was practised by the Pharisees in Christs time, who are noted for making their borders larger than ordinary, Mat. 23. 5. and by Christ himself, as may be gathered from Luk. 8. 44.

To make it more obvious to the sight and consequently more serviceable to the use here mentioned. Or, of a purple colour, as the Iewish writers agree, whose opinion is the more considerable, because it was matter of constant practise among them.

Marginal references: Deut. 22. 12. Mat. 23. 5.; Heb. wings.

39 And it shall be unto you for a fringe , that ye may look upon it, and remember all the commandments of the LORD, and do them: and that ye seek not after your own heart, and your own eyes , after which ye use to go a whoring :

It (i. e.) the ribband, shall be unto you, i. e. shall serve you for the fringe, to wit, to render it more visible and notorious by its certain and remarkable and distinct colour, whereas the fringe without this was of the same piece and colour with the garment and therefore less observable. Or, it, (i. e.) the ribband, shall be in your fringes, or, put to your fringes, fastened to them.

That by looking upon it you may remember, that your eye may affect your mind and heart.

Or, inquire not for other rules or ways of serving me than I have prescribed you.

(i. e.) Neither after the devices and inventions of your own minds or hearts, as Nadab and Abihu did when they offered strange fire, and as you now did when you pretended to serve and please me by going up the hill and towards Canaan without and against my command; nor after the examples or inventions of others which your eyes see, as you did when you were set upon worshipping a calf after the manner of Egypt.

(i. e.) To depart from me, and to prefer your o[illegible: 1+ letters]n fancies before my commands, and to live onely by present sight or sence, and not at all by faith in my promises.

41 I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God .

Though I am justly displeased with you for your frequent and horrid rebellions, for which also I will keep you 40 years in the wilderness, yet I will not utterly cast you off, but will continue to be your God, to preserve and provide for you there, and after that time to bring you into Canaan.

Num 15:1-2

Regulations concerning Sacrifices. - Vv. 1-16. For the purpose of reviving the hopes of the new generation that was growing up, and directing their minds to the promised land, during the mournful and barren time when judgment was being executed upon the race that had been condemned, Jehovah communicated various laws through Moses concerning the presentation of sacrifices in the land that He would give them (Num 15:1 and Num 15:2), whereby the former laws of sacrifice were supplemented and completed. The first of these laws had reference to the connection between meat-offerings and drink-offerings on the one hand, and burnt-offerings and slain-offerings on the other.

Num 15:3-5

In the land of Canaan, every burnt and slain-offering, whether prepared in fulfilment of a vow, or spontaneously, or on feast-days (cf. Lev 7:16; Lev 22:18, and Lev 23:38), was to be associated with a meat-offering of fine flour mixed with oil, and a drink-offering of wine, - the quantity to be regulated according to the kind of animal that was slain in sacrifice. (See Lev 23:18, where this connection is already mentioned in the case of the festal sacrifices.) For a lamb (כּבשׂ, i.e., either sheep or goat, cf. Num 15:11), they were to take the tenth of an ephah of fine flour, mixed with the quarter of a hin of oil and the quarter of a hin of wine, as a drink-offering. In Num 15:5, the construction changes from the third to the second person. עשׂה, to prepare, as in Exo 29:38.

Num 15:6-7

For a ram, they were to take two tenths of fine flour, with the third of a hin of oil and the third of a hin of wine.

Num 15:8-10

For an ox, three tenths of fine flour, with half a hin of oil and half a hin of wine. The הקריב (3rd person) in Num 15:9, between תּעשׂה in Num 15:8, and תּקריב in Num 15:10, is certainly striking and unusual, but no so offensive as to render it necessary to alter it into ותּקריב.

Num 15:11-12

The quantities mentioned were to be offered with every ox, or ram, or lamb, of either sheep or goat, and therefore the number of the appointed quantities of meat and drink-offerings was to correspond to the number of sacrificial animals.

Num 15:13-14

These rules were to apply not only to the sacrifices of those that were born in Israel, but also to those of the strangers living among them. By “these things,” in Num 15:13, we are to understand the meat and drink-offerings already appointed.

Num 15:15-25

“As for the assembly, there shall be one law for the Israelite and the stranger,...an eternal ordinance...before Jehovah.” הקּהל, which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.

A second law (Num 15:17-21) appoints, on the ground of the general regulations in Exo 22:28 and Exo 23:19, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal (עריסת ראשׁית) baked as cake (חלּה). Arisoth, which is only used in connection with the gift of first-fruits, in Eze 44:30; Neh 10:38, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical ערסן, contusum, mola, far, and indeed far hordei. This cake of the groats of first-fruits they were to offer “as a heave-offering of the threshing-floor,” i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that “according to your generations” (see Exo 12:14), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and “to cause a blessing to rest upon his house” (Eze 44:30). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup.).

To these there are added, in Num 15:22, Num 15:31, laws relating to sin-offerings, the first of which, in Num 15:22-26, is distinguished from the case referred to in Lev 4:13-21, by the fact that the sin is not described here, as it is there, as “doing one of the commandments of Jehovah which ought not to be done,” but as “not doing all that Jehovah had spoken through Moses.” Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, “even (as is afterwards explained in Num 15:23) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations,” i.e., since the first beginning of the giving of the law, and during the whole of the time following (Knobel). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation in Num 15:24, “if it occur away from the eyes of the congregation through error” (in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This “not doing all the commandments of Jehovah,” of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram supposes, “by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;” or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.Maimonides (see Outram, ex veterum sententia) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, “when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations.” Undoubtedly, we have historical ground in 2Ch 29:21., and Ezr 8:35, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten, therefore, in restricting the difference between Lev 4:13. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Num 15:22, Num 15:23) refers to a continued lawless condition on the part of Israel.

But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with והיה in Num 15:24, but is interrupted by מעי אם, and resumed again with ועשׂוּ, “it shall be, if...the whole congregation shall prepare,” etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. “One kid of the goats:” see Lev 4:23. כּמּשׂפּט (as in Lev 5:10; Lev 9:16, etc.) refers to the right established in Num 15:8, Num 15:9, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down in Lev 4:14.

Num 15:26

This law was to apply not only to the children of Israel, but also to the stranger among them, “for (sc., it has happened) to the whole nation in mistake.” As the sin extended to the whole nation, in which the foreigners were also included, the atonement was also to apply to the whole.

Num 15:27-29

In the same way, again, there was one law for the native and the stranger, in relation to sins of omission on the part of single individuals. The law laid doon in Lev 5:6 (cf. Lev 4:27.) for the Israelites, is repeated here in Num 15:27, Num 15:28, and in Num 15:28 it is raised into general validity for foreigners also. In Num 15:29, האזרח is written absolutely for לאזרח.

Num 15:30-31

But it was only sins committed by mistake (see at Lev 4:2) that could be expiated by sin-offerings. Whoever, on the other hand, whether a native or a foreigner, committed a sin “with a high hand,” - i.e., so that he raised his hand, as it were, against Jehovah, or acted in open rebellion against Him, - blasphemed God, and was to be cut off (see Gen 17:14); for he had despised the word of Jehovah, and broken His commandment, and was to atone for it with his life. בהּ עונה, “its crime upon it;” i.e., it shall come upon such a soul in the punishment which it shall endure.

Num 15:32-36

The History of the Sabbath-Breaker is no doubt inserted here as a practical illustration of sinning “with a high hand.” It shows, too, at the same time, how the nation, as a whole, was impressed with the inviolable sanctity of the Lord’s day. From the words with which it is introduced, “and the children of Israel were in the wilderness,” all that can be gathered is, that the occurrence took place at the time when Israel was condemned to wander about in the wilderness for forty years. They found a man gathering sticks in the desert on the Sabbath, and brought him as an open transgressor of the law of the Sabbath before Moses and Aaron and the whole congregation, i.e., the college of elders, as the judicial authorities of the congregation (Exo 18:25.). They kept him in custody, like the blasphemer in Lev 24:12, because it had not yet been determined what was to be done to him. It is true that it had already been laid down in Exo 31:14-15, and Exo 35:2, that any breach of the law of the Sabbath should be punished by death and extermination, but the mode had not yet been prescribed. This was done now, and Jehovah commanded stoning (see Lev 20:2), which was executed upon the criminal without delay.

Num 15:37-38 (cf. Deu 22:12). The command to wear Tassels on the Edge of the Upper Garment appears to have been occasioned by the incident just described. The Israelites were to wear ציצת, tassels, on the wings of their upper garments, or, according to Deu 22:12, at the four corners of the upper garment. כּסוּת, the covering in which a man wraps himself, synonymous with בּגד, was the upper garment, consisting of a four-cornered cloth or piece of stuff, which was thrown over the body-coat (see my Bibl. Archäol. ii. pp. 36, 37), and is not to be referred, as Schultz supposes, to the bed-coverings also, although this garment was actually used as a counterpane by the poor (see Exo 22:25-26). “And upon the tassel of the wing they shall put a string of hyacinth-blue,” namely, to fasten the tassel to the edge of the garment. ציצת (fem., from ציץ, the glittering, the bloom or flower) signifies something flowery or bloom-like, and is used in Eze 8:3 for a lock of hair; here it is applied to a tassel, as being made of twisted threads: lxx κράσπεδα; Mat 23:5, “borders.” The size of these tassels is not prescribed. The Pharisees liked to make them large, to exhibit openly their punctilious fulfilment of the law. For the Rabbinical directions how to make them, see Carpzov. apparat. pp. 197ff.; and Bodenschatz, kirchliche Verfassung der heutigen Juden, iv. pp. 11ff.

Num 15:39-41

“And it shall be to you for a tassel,” i.e., the fastening of the tassel with the dark blue thread to the corners of your garments shall be to you a tassel, “that ye, when ye see it, may remember all the commandments of Jehovah, and do them; and ye shall not stray after your hearts and your eyes, after which ye go a whoring.” The zizith on the sky-blue thread was to serve as a memorial sign to the Israelites, to remind them of the commandments of God, that they might have them constantly before their eyes and follow them, and not direct their heart and eyes to the things of this world, which turn away from the word of God, and lead astray to idolatry (cf. Pro 4:25-26). Another reason for these instructions, as is afterwards added in Num 15:40, was to remind Israel of all the commandments of the Lord, that they might do them and be holy to their God, and sanctify their daily life to Him who had brought them out of Egypt, to be their God, i.e., to show Himself as God to them. Rebellion of Korah’s Company - Numbers 16:1-40(17:1-5)

The sedition of Korah and his company, with the renewed sanction of the Aaronic priesthood on the part of God which it occasioned, is the only important occurrence recorded in connection with the thirty-seven years’ wandering in the wilderness. The time and place are not recorded. The fact that the departure from Kadesh is not mentioned in Num 14, whilst, according to Deu 1:46, Israel remained there many days, is not sufficient to warrant the conclusion that it took place in Kadesh. The departure from Kadesh is not mentioned even after the rebellion of Korah; and yet we read, in Num 20:1, that the whole congregation came again into the desert of Zin to kadesh at the beginning of the fortieth year, and therefore must previously have gone away. All that can be laid down as probable is, that it occurred in one of the earliest of the thirty-seven years of punishment, though we have no firm ground even for this conjecture.

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

1 And the Lord spake unto Moses, saying, 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, 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: 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. 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. 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. 7 And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the Lord . 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 : 9 Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil. 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 . 11 Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid. 12 According to the number that ye shall prepare, so shall ye do to every one according to their number. 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 . 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. 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 . 16 One law and one manner shall be for you, and for the stranger that sojourneth with you. 17 And the Lord spake unto Moses, saying, 18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you, 19 Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the Lord . 20 Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it. 21 Of the first of your dough ye shall give unto the Lord an heave offering in your generations.

Here we have,

I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, v. 2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev. ii. 1, &c. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in v. 3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, 1 Kings iv. 22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, v. 3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, v. 6, 7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, v. 8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.

II. Natives and strangers are here set upon a level, in this as in other matters (v. 13-16): "One law shall be for you and for the stranger that is proselyted to the Jewish religion." Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa. lvi. 3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed." God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.

III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, v. 18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (v. 20, 21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag. i. 9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (1 Kings xvii. 13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Ezek. xliv. 30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.

Sacrifices for Sins of Ignorance. (b. c. 1490.)

22 And if ye have erred, and not observed all these commandments, which the Lord hath spoken unto Moses, 23 Even all that the Lord hath commanded you by the hand of Moses, from the day that the Lord commanded Moses, and henceforward among your generations; 24 Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the Lord , with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. 25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the Lord , and their sin offering before the Lord , for their ignorance: 26 And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. 27 And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28 And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord , to make an atonement for him; and it shall be forgiven him. 29 Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

We have here the laws concerning sacrifices for sins of ignorance; the Jews understand it of idolatry, or false worship, through the error of their teachers. The case here supposed is that they had not observed all these commandments, v. 22, 23. If they had failed in the offerings of their acknowledgment, and had not brought them according to the law, then they must bring an offering of atonement, yea, though the omission had been through forgetfulness or mistake. If they failed in one part of the ceremony, they must make it up by the observance of another part, which was in the nature of a remedial law. 1. The case is put of a national sin, committed through ignorance, and become customary through a vulgar error (v. 24)—the congregation, that is, the body of the people, for so it is explained (v. 25): All the congregation of the children of Israel. The ceremonial observances were so numerous, and so various, that, it might easily be supposed, some of them by degrees would be forgotten and disused, as particularly that immediately before concerning the heave-offering of their dough: now if, in process of time, upon consulting the law, there should appear to have been a general neglect of that or any other appointment, then a sacrifice must be offered for the whole congregation, and the oversight shall be forgiven (v. 25, 26) and not punished, as it deserved, with some national judgment. The offering of the sacrifice according to the manner, or ordinance, plainly refers to a former statute, of which this is the repetition; and the same bullock which is there called a sin-offering (Lev. iv. 13, 21) is here called a burnt-offering (v. 24), because it was wholly burnt, though not upon the altar, yet without the camp. And here is the addition of a kid of the goats for a sin-offering. According to this law, we find that Hezekiah made atonement for the errors of his father's reign, by seven bullocks, seven rams, seven lambs, and seven he-goats, which he offered as a sin-offering for the kingdom, and for the sanctuary, and for Judah (2 Chron. xxix. 21), and for all Israel, v. 24. And we find the like done after the return out of captivity, Ezra viii. 35. 2. It is likewise supposed to be the case of a particular person: If any soul sin through ignorance (v. 27), neglecting any part of his duty, he must bring his offering, as was appointed, Lev. iv. 27, &c. Thus atonement shall be made for the soul that sins, when he sins through ignorance, v. 28. Observe, (1.) Sins committed ignorantly need to have atonement made for them; for, though ignorance will in a degree excuse, it will not justify those that might have known their Lord's will and did it not. David prayed to be cleansed from his secret faults, that is, those sins which he himself was not aware of, the errors he did not understand, Ps. xix. 12. (2.) Sins committed ignorantly shall be forgiven, through Christ the great sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain the intention of his offering in that prayer, Father, forgive them, for they know not what they do. And Paul seems to allude to this law concerning sins of ignorance (1 Tim. i. 13), I obtained mercy, because I did it ignorantly and in unbelief. And it looked favourable upon the Gentiles that this law of atoning for sins of ignorance is expressly made to extend to those who were strangers to the commonwealth of Israel (v. 29), but supposed to be proselytes of righteousness. Thus the blessing of Abraham comes upon the Gentiles.

Doom of Presumptuous Sinners. (b. c. 1490.)

30 But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord ; and that soul shall be cut off from among his people. 31 Because he hath despised the word of the Lord , and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him. 32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. 33 And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. 34 And they put him in ward, because it was not declared what should be done to him. 35 And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. 36 And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses.

Here is, I. The general doom passed upon presumptuous sinners. 1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (v. 30), that is, that avowedly confront God's authority, and set up their own lust in competition with it, that sin for sinning-sake, in contradiction to the precept of the law, and in defiance of the penalty, that fight against God, and dare him to do his worst; see Job xv. 25. It is not only to sin against knowledge, but to sin designedly against God's will and glory. 2. Sins thus committed are exceedingly sinful. He that thus breaks the commandment, (1.) Reproaches the Lord (v. 30); he says the worst he can of him, and most unjustly. The language of presumptuous sin is, "Eternal truth is not fit to be believed, the Lord of all not fit to be obeyed, and almighty power not fit to be either feared or trusted." It imputes folly to Infinite Wisdom, and iniquity to the righteous Judge of heaven and earth; such is the malignity of wilful sin. (2.) He despises the word of the Lord, v. 31. There are those who, in many instances, come short of fulfilling the word, and yet have a great value for it, and count the law honourable; but presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. What is the Almighty that we should serve him? Whatever the sin itself is, it is contumacy that incurs the anathema. It is rebellion added to the sin that is as witch-craft, and stubbornness as idolatry. 3. The sentence passed on such is dreadful. There remains no sacrifice for those sins; the law provided none: That soul shall be cut off from among his people (v. 30), utterly cut off (v. 31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that the iniquity shall cleave to the soul, after it is cut off, and that man shall give an account of his sin at the great day of judgment. Perhaps the kind of offence might be such as did not expose the offender to the censure of the civil magistrate, but, if it was done presumptuously, God himself would take the punishment of it into his own hands, and into them it is a fearful thing to fall. In the New Testament we find the like sentence of exclusion from all benefit by the great sacrifice passed upon the blasphemy against the Holy Ghost, and a total apostasy from Christianity.

II. A particular instance of presumption in the sin of sabbath-breaking. 1. The offence was the gathering of sticks on the sabbath day (v. 32), which, it is probable, were designed to make a fire of, whereas they were commanded to bake and seeth what they had occasion for the day before, Exod. xvi. 23. This seemed but a small offence, but it was a violation of the law of the sabbath, and so was a tacit contempt of the Creator, to whose honour the sabbath was dedicated, and an incursion upon the whole law, which the sabbath was intended as a hedge about. And it appears by the context to have been done presumptuously, and in affront both of the law and to the Law-maker. 2. The offender was secured, v. 33, 34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, which intimates that being the sabbath day the congregation was at that time gathered to Moses and Aaron, to receive instruction from them, and to join with them in religious worship. It seems, even common Israelites, though there was much amiss among them, yet would not contentedly see the sabbath profaned, which was a good sign that they had not quite forsaken God, nor were utterly forsaken of him. 3. God was consulted, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exod. xxxi. 14, ch. xxxv. 2); but they were in doubt, either concerning the offence (whether this that he had done should be deemed a profanation or no) or concerning the punishment, which death he should die. God was the Judge, and before him they brought this cause. 4. Sentence was passed; the prisoner was adjudged a sabbath-breaker, according to the intent of that law, and as such he must be put to death; and to show how great the crime was, and how displeasing to God, and that others might hear and fear and not do in like manner presumptuously, that death is appointed him which was looked upon as most terrible: He must be stoned with stones, v. 35. Note, God is jealous for the honour of his sabbaths, and will not hold those guiltless, whatever men do, that profane them. 5. Execution was done pursuant to the sentence, v. 36. He was stoned to death by the congregation. As many as could were employed in the execution, that those, at least, might be afraid of breaking the sabbath, who had thrown a stone at this sabbath-breaker. This intimates that the open profanation of the sabbath is a sin which ought to be punished and restrained by the civil magistrate, who, as far as overt acts go, is keeper of both tables. See Neh. xiii. 17. One would think there could be no great harm in gathering a few sticks, on what day soever it was, but God intended the exemplary punishment of him that did so for a standing warning to us all, to make conscience of keeping holy the sabbath.

The Law Concerning Fringes. (b. c. 1490.)

37 And the Lord spake unto Moses, saying, 38 Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: 39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord , and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: 40 That ye may remember, and do all my commandments, and be holy unto your God. 41 I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.

Provision had been just now made by the law for the pardon of sins of ignorance and infirmity; now here is an expedient provided for the preventing of such sins. They are ordered to make fringes upon the borders of their garments, which were to be memorandums to them of their duty, that they might not sin through forgetfulness. 1. The sign appointed is a fringe of silk, or thread, or worsted, or the garment itself ravelled at the bottom, and a blue riband bound on the top of it to keep it tight, v. 38. The Jews being a peculiar people, they were thus distinguished from their neighbours in their dress, as well as in their diet, and taught by such little instances of singularity not to be conformed to the way of the heathen in greater things. Thus likewise they proclaimed themselves Jews wherever they were, as those that were not ashamed of God and his law. Our Saviour, being made under the law, wore these fringes; hence we read of the hem or border, of his garment, Matt. ix. 20. These borders the Pharisees enlarged, that they might be thought more holy and devout than other people. The phylacteries were different things; these were their own invention, the fringes were a divine institution. The Jews at this day wear them, saying, when they put them on, Blessed be he who has sanctified us unto himself, and commanded us to wear fringes. 2. The intention of it was to remind them that they were a peculiar people. They were not appointed for the trimming and adorning of their clothes, but to stir up their pure minds by way of remembrance (2 Pet. iii. 1), that they might look upon the fringe and remember the commandments. Many look upon their ornaments to feed their pride, but they must look upon these ornaments to awaken their consciences to a sense of their duty, that their religion might constantly beset them, and that they might carry it about with them, as they did their clothes, wherever they went. If they were tempted to sin, the fringe would be a monitor to them not to break God's commandments: If a duty was forgotten to be done in its season, the fringe would remind them of it. This institution, though it is not an imposition upon us, is an instruction to us, always to remember the commandments of the Lord our God, that we may do them, to treasure them up in our memories, and to apply them to particular cases as there is occasion to use them. It was intended particularly to be a preservative from idolatry: that you seek not after your own heart, and your own eyes, in your religious worship. Yet it may extend also to the whole conversation, for nothing is more contrary to God's honour, and our own true interest, than to walk in the way of our heart and in the sight of our eyes; for the imagination of the heart is evil, and so is the lust of the eyes.

After the repetition of some ceremonial appointments, the chapter closes with that great and fundamental law of religion, Be holy unto your God, purged from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again inculcated, I am the Lord your God. Did we more firmly believe, and more frequently and seriously consider, that God is the Lord, and our God and Redeemer, we should see ourselves bound in duty, interest, and gratitude, to keep all his commandments.

CHAP. XV.

ANd Iehovah spake unto Moses, saying; Speake unto the sons of Israel, and say unto them: When yee be come into the land of your habitations which I give unto you. And yee will make a Fire-offering unto Iehovah, a Burnt-offering or a sacrifice, to separate a vow, or a voluntary offering; or in your solemne feasts, to make a savour of rest, unto Iehovah, of the herd, or of the flocke. Then he that offereth his oblation unto Iehovah, shall bring neere a Meatoffering of a tenth part of fine flowre, mingled with the fourth part of an Hin of oile. And the fourth part of an Hin of wine for a drinkeoffering, shalt thou make readie for the Burntoffering, or for the sacrifice, for one lambe. Or for a ramme thou shalt make a Meat-offering of two tenth parts of fine flowre, mingled with the third part of an Hin of oile. And for a drinke-offering, the third part of an Hin of wine shalt thou offer for a savour of rest unto Iehovah. And when thou shalt make a youngling of the herd, a Burnt-offring or a sacrifice, to separate a vow or Peaceoffrings unto Iehovah; Then shall he bring neere with the youngling of the herd, a Meatoffering of three tenth parts of fine flowre, mingled with halfe an Hin of oile. And thou shalt offer for a Drinke-offering, halfe an Hin of wine for a Fire-offering of a savour of rest unto Iehovah. Thus shall it be done for one bullocke, or for one ramme, or for a lamb of the sheepe, or of the goats. According to the number that ye shall make readie, so shall yee make readie for (every) one, according to their number. Every home-borne of [illegible: 1 word] countrey shall thus doe these things, to offer a Fire-offering of a savour of rest unto Iehovah.

And if a stranger sojourne with you, [illegible: 1 word] who-soever be among you in your generations, and will make a Fire-offering of a savour of rest unto Iehovah; as yee doe, so hee shall doe. Yee of the Church, one stature shall bee for you, and for the stranger that sojourneth: a statute for ever in your generations; as yee are, so shall the stranger be before Iehovah. One law, and one manner shall be for you, and for the stranger that sojourneth with you.

And Iehovah spake unto Moses, saying; Speake unto the sonnes of Israel, and say unto them; When ye come into the land whither I bring you; Then it shall be, when yee eat of the bread of the land, yee shall heave an heave-offering unto Iehovah. Of the first of your dough, a cake shall ye heave for an heaveoffering; as the heave-offering of the threshing-floore, so shall ye heave it. Of the first of your dough, yee shall give unto Iehovah an heave-offering in your generations.

And when ye shall have sinned ignorantly, and have not done all these commandements wch Iehovah hath spokē unto Moses: Even all that Iehovah hath commanded you by the hand of Moses, from the day that Iehovah commanded Moses, and henceforward, throughout your generations: Then it shall be, if ought be done by ignorance, from the eies of the congregation, that all the congregation shall make readie one bullocke, a youngling of the herd, for a Burnt-offering, for a savour of rest unto Iehovah; and his Meat-offering, and his Drinke-offering, according to the manner: and one goat-bucke of the goats, for a Sin-offering. And the Priest shall make atonement for all the congregation of the sonnes of Israel, and it shall be mercifully forgiven them: for it is an ignorance, and they have brought their oblation, a Fire-offring unto Iehovah, and their Sin-offring before Iehovah, for their ignorance. And it shall be mercifully forgiven, al the congregatiō of the sons of Israel, & the stranger that sojourneth among them, because all the people was in ignorance.

And if one soule sinne through ignorance, then it shall bring neere a shee-goat of her first yeare for a Sin-offering. And the Priest shall make atonement for the soule that sinneth ignorantly, when it hath sinned by ignorance, before Iehovah, to make atonement for him, and it shall be mercifully forgiven him. For the home-borne amongst the sonnes of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that [illegible: 1 word] through ignorance. But the soule that shall doe with an high hand, whether he be home-borne, or a stranger, the same reproacheth Iehovah; and that soule shall be cut off from among his people. Because he hath despised the word of Iehovah, and hath broken his commandement, that soule shall utterly be cut off, his iniquitie shall be upon him.

And the sonnes of Israel were in the Wildernesse: and they found a man gathering sticks on the Sabbath day. And they that found him gathering sticks, brought him neere unto Moses, and unto Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done to him.

And Iehovah said unto Moses; The man shall be made to die the death: all the congregation shall stone him with stones without the campe. And all the congregation brought him forth without the campe, and stoned him with stones, and he dyed, as Iehovah commanded Moses.

And Iehovah said unto Moses, saying; Speake unto the sonnes of Israel, and say unto them; that they make unto them a Fringe on the skirts of their clothes, throughout their generations; and that they put upon the Fringe of the skirt, ar[illegible: 1 letter]bband of blue. And it shall be unto you for a Fringe, that yee may see it, and remember all the commandements of Iehovah, and doe them: and that yee seeke not after your owne heart, and after your owne eyes, after which you goe a whoring. That ye may remember and doe all my commandements, and be holy unto your God. I am Iehovah your God, which brought you forth out of the land of Egypt, to be unto you a God; I am Iehovah your God.

Annotations. SPake unto Moses] After the judgement upon the disobedient Israelites, who should perish in the wildernesse, God now repeateth and enlargeth the Law of sacrificing, which their children should observe in the land of Canaan: whereby their reconciliation unto him, and his grace towards them in Christ, was figured: thus after the curse of the Law for sinne, is annexed the grace of the Gospell through faith. In like manner after the destruction of twenty foure thousand for the sinne of Baal pehor, in Num. 25. the Lord causeth the people to be mustered, Num. 26. and appointeth the land to bee given them for inheritance, and repeateth againe the Law of sacrificing at the solemne feasts, in Num. 28. and 29. that upon the example of wrath on the sinfull parents, he might shew his remembrance of mercie in Christ, unto the repentant beleeving children. Verse 2. land of your habitations] wherein you shall dwell: not in the wildernesse, but in the land of promise, (which figured the state of grace in Christ) did God require the sacrifices of his people, and promiseth to accept them. So after by the Prophet Ezekiel, he saith, I will bring you into the wildernesse of the peoples, and there will I plead with you face to face. Like as I pleaded with your fathers in the wildernesse of the land of Egypt, so will I plead with you, saith the Lord GOD. And I will cause you to passe under the rod, &c. and I will purge out from among you the rebels, and them that transgresse against me, &c. For in the mountaine of mine bolinesse, in the mountaine of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things; with a savour of rest will I accept you, &c. Ezek. 20. 35, 36, 37, 38, 40, 41. Verse 3. a Fire-offering] in Chaldee, an oblation before the LORD. Burnt-offering] the Law whereof was given in Levit. 1. a sacrifice] to wit, of Peace-offerings, as the Chaldee explaineth it: the Law concerning them, see in Lev. 3. And the word sacrifice being put absolutely, is often used for Peace-offerings; as in Exod. 18. 12. Lev. 17. 5, 8. and 23. 37. Deut. 12. 27. So it is meant here; for the meat and drinke-offerings following, were not added to the Sinne or Trespasse-offerings. The Hebrew Canons say, They are not charged with Meat and Drinke-offerings, save for the Burnt-offering of beasts, and for Peace-offerings onely; whether they be the oblation of the congregation, or of a private person, or the lambe of a woman after child-birth (Levit. 12. G.) and those that the high Priest offereth, forasmuch as they are Burnt-offerings, they are charged to have Meat and Drinke-offerings. But the (Burntofferings of) fowles; and the Trespusse and Sin-offerings, they bring no Meat or Drink-offerings with them, save with the Sin-offering of the Leper, and his Trespasse-offering, whose Meat-offerings are expressed in the Law, (Lev. 14. 10.) Maimony in Magnaseh hakorbanoth, ch. 2. sect. 2. to separate] or, in separating a vow: whereof see the notes on Lev. 27. 2. voluntary offering] what these are, and how they differ one from another, is noted on Lev. 7. 16. After, in verse 8. it is called Peace-offerings. And from hence the Hebrewes gather, that Sinne and Trespasse offerings were not required to have Meat and Drink-offerings with them; for, Sin and Traspasse-offerings, and First-fruits, and Tithes, and the Passeover, for as much as they come not by vow or voluntary offering, they are not charged with the Meat and Drink-offerings. Maim. in Magnas. hakorb. ch. 2. sect. 3. folemne feasts] whereof see Lev. 23. So the Peace-offerings of the Chagigah (or Passeover mentioned in Deut, 16. 1, 2, &c.) and the burnt-offerings, were to have meat and drinke-offerings with them: Maim, ibidem ch. 2. sect. 3. savour of rest] that is, of sweet smell, as the Greeke translateth it; which the Chaldee expoundeth, to be acceptedwith favour: see the notes on Gen. 8. 21. and Lev. 1. 9. or of the flocke] to except the burnt-offering of fowles, as before is noted. Verse 4. his oblation] in Greeke, his gift: so the Hebrew Korban, is interpreted, a gift, in Mar. 7. 11. shall bring neere] or, shall offer: so after. Meat-offering] in Hebrew, Minchah: of Minchah: of i[illegible: 1 letter], and the signification thereof, see the notes on Let. 2. a tenth part] to wit, of an Ephah, as is expressed in Num. 28. 5. and as the Greeke version here addeth: of the Ephah or Bushell, see Exod. 16. 36. Hence the Hebrewes gather, (as Chazkuni here noteth from R. Nathan) that whosoever would voluntarily offer a Meat-offering, might not bring lesse than a tenth deale. an Hin] a measure in the Sanctuary for liquid things. The Hin is twelve Logs, saith Maimony in Magn. bakorbanoth, ch. 2. sect. 7. The Log was as much as six egges, as is noted on Lev. 14. 10. and Exod. 30. 24. so the H[illegible: 2 letters] contained as much as 72 egges: the fourth part o[illegible: 1 letter] an Hin, as much as 18 egges. oile] to wit, oile olive, as in Targum Ionathan is expressed. Verse 5. wine] expounded in Targum Ionathan, red wine of the grapes. So in those that follow. It is called Shecar, or, strong wine, in Num. 28. 7. a drinke-offering] or, an effusion, a powred out offering, because it was powred out upon the Altar, but not upon the fire, as Maimony sheweth, in Magn. hakorbanoth, ch. 2. sect. 1. or for the sacrifice] to wit, of Peace-offerings, as the Chaldee expoundeth it; and by this word or, he sheweth, that he is to bring for the one by it selfe, and for the other by it selfe; saith Chazkuni on Num. 15. for one] that is, for every one severally, as in verse 12. Verse 6. Or for a ramme] The Greeke interpreteth it, And for aramme. Aramme was of the second yeare, or upward: the lambe of the first yeare. two tenth parts] two Omers, which was deuble the measure for a lambe, verse 4. and this the Hebrewes understand for the ramme onely, [illegible: 1 word] for the ewe, or goat; as they write, The quantitie [illegible: 1 word] the meat and drinke-offrings, for an hee-lambe, or [illegible: 1 span] lambe, is a tenth of flowre, and the fourth part of [illegible: 1 word] Hin of wine. Likewise for a goat, whether it be [illegible: 1 word] or great, male or female; also for an ewe, though [illegible: 1 word] be great. But for aram, two tenth deales of flowre, &c. and the third part of an Hin of wine. Maim, in Magn. hakorb. ch. 2. sect. 4. Verse 7. of rest] in Greeke, of sweet smell, or good odour: as in verse 3. Verse 8. when thou shalt make] in Greeke, i[illegible: 1 letter] yee shall make; that is, shall sacrifice. youngling] Hebr. a sonne of the herd: meaning a bullocke: as in Exod. 29. 1. And here is no difference betweene young or old, as was before betweene lambe and ramme; but one quantity is for the calfe, and for the bull. The bullocke or the calfe, be it male or female, hath for the meat-offering three tenth deals of flow[illegible: 2 letters] &c. Maim. ibidem, ch. 2. sect. 4. Verse 9. he bring] or, he offer: here the person is changed: before he said, when thou, verse 8. [illegible: 1 word] he saith, then shall he: the Greeke keepeth the person as before, then shall ye offer. three texth parts three Ome[illegible: 1 letter]s; that is, three times so much as set a Lambe, verse 4. Verse 10. a Fire-offering] in Chaldee, an oblation. This is meant, as Sol. larchi saith, but of the Meat-offering and of the oile: for the wine was no Fire-offering, because it was not put upon the fire. Verse 11. or of the goats] bee it kid, or goat-bucke, male or female, old or young; for the Law putteth no difference, as is before observed; and so noted by Chazkuni here. As for the manner of offering these Meat-offerings, the Hebrew canons say, that they were not charged to bring frankincense with them (as they were with the Meat-offerings that were brought alone, Lev. 2. 1.) but they were charged to have salt, (according to the Law in Lev. 2. 13.) and this Meat-offering was all of it burnt upon the Altar in the Courty ard, (whereas of the other Meat-offering, an handfull onely was burnt, and the residue eaten by the Priests, Lev. 2. 2, 3.) and the wine was powred upon the Altar. Maim. in Magn. hakorbanoth, chap. 2. sect. 1. Verse 12. so shall yee make readie] or, thus shall yee doe: The Hebrewes say, These Meat and Drinke-offerings, whether they be for Burnt-offering or Peace-offerings, must bee according to this measure for every one; (Num. 15. 12.) they may not adde more to these measures, nor diminish ought from them: and if they doe diminish, or adde more, the whole is made unlawfull. Except it bee the Lamb of Burnt-offering which they bring on the day that they wave the Omer of first-fruits (Levit. 23. 12, 13.) for the Meat-offering thereof is two tenth-deales of fine flower, mingled with the third part of an Hin of oile: but though the flower thereof bee doubled, yet is not the wine doubled, but the wine for the drinke-offering, is the fourth part of an Hin. When they measure the Meat or Drinke-offering, either of a particular person, or of the congregation, they mete it not by a measure of three tenth deales for a bullocke, or of two for aramme; but they measure all in one tenth deale, which is in the sanctuarie, & likewise the oile &c. The flower with the oile of the Meat-offerings, hinder not the wine; neither doth the wine hinder them: neither doe the meat or drinke-offerings hinder the sacrifice. But a man may bring his oblation to day, & his meat and drinke-offerings ten dayes after; provided, that he have not sanctified them in a ministring vessell. For if he have put them into a ministring vessell (of the Sanctuarie,) if they abide all night, they become thereby unlawfull. They may bring no Meat or Drinke-offerings, save of common things; they may not bring them of the heave-offering, nor of the second tithe, nor of the first-fruits, but of common things onely. Maimony in Magn. hakorbanoth, chap. 2. sect. 5. 8. 12, 13. The Burnt and Peace-offerings, served (as other sacrificer) to make atonement for the house of Israel, Ezek. 45. 17. Levit. 1. 4. and figured Christs oblation of himselfe, to reconcile us unto God his Father, and to be our Peace, Heb. 9. 14. and 10. 8. 10. Eph. 2. 14, 15, 16. The Meat-offering, (besides the signification that it had of Christ, Eph. 5. 2.) figured in speciall manner the faith and sanctimonie of his people, and of their service of God, Esai. 66. 20. Rom. 15. 16. Psal. 141. 2. Mal. 1. 10, 11. So the Lord by this addition of the Meatoffering to the other sacrifices in Canaan, taught his people sanctitie in the faith and profession of the Gospell, both touching their persons and actions: and the Drinke-offerings, of wine powred out upon, and sanctified by the Altar, were not onely a type of Christs bloud shed for remission of sinnes, Mat. 26. 28, 29. but of our fellowship with him in his afflictions, even to be powred out upon the sacrifice and service of Christians faith, Philip. 2. 17. 2 Tim. 4. 6. See the annotations on Levit. 2. Verse 13. home-borne] the naturall Israelite. Vers. 14. stranger] in Greeke, Proselyte: the Gentile converted to the Iewes religion. in your generations] or, throughout, that is, in all ages successively: so in verse 15. Verse 15. Yee of the church] or, O Church, or congregation: or, Concerning the church; which in Targum Ionathan is expounded, the whole church. before Iehovah] in the exercises of religion before the Lord: for in civill things, there was not one law for both Israelites and strangers. Verse 16. one manner] that is, one manner of practise and obedience, and one punishment for transgression: Hebr. one judgement. So in vers. 24. Vers. 17. And Iehovah spake] A second ordinance by the Lords authoritie, is here imposed upon them that should come into the land of Canaan; that they should give him a cake of the first of their dough: which law is no where mentioned by Moses, save in this place. And as the former Law for sacrificing, taught them holinesse by faith in Christ, who should be sacrificed for his church; so this commandement of First-fruits, taught them to shew forth the fruits of faith, by good workes, which God appointed his people to walke in. Verse 18. When yee come into the land] As a promise is here included, that God would bring them into that good land: so a duty of thankfulnesse is commanded, that they might remember and acknowledge his mercie, and have his blessing continued upon them. The Hebrewes doe observe, that This COMMING, differeth from all the COMMINGS mentioned in the Law: for, in them all it is said, When thou art (or shalt) come; When yee are come, meaning, after the possession thereof, and dwelling therein: but here it is said, When yee come, meaning, after they were entred into it, and did eat of the bread thereof, they were bound to give the cake, saith Sol. Iarchi on Num. 15. Now this they did, before the land was parted for inheritance, as appeareth in Ios. 5. 11, 12. where they did eat of the old corne of the land; and then the Manna ceased. And as an Omer of Manna was reserved before the Lord, for the generations of Israel, that they might see and thankfully remember the bread which God gave them to eat in the wildernesse, Exod. 16. 32, 33. so a cake of the bread which he should give them in Canaan, was to bee given unto him, that they might acknowledge him, to be the preserver and nourisher of them in the land; for it is he that giveth bread unto all flesh, because his mercie endureth for ever, Psal. 136. 25. whither I bring you] or, am bringing you thither. Hence the Hebrews say, They were not bound by the Law to give the cake save in the land of Israel onely, & when all Israel were there, &c. Fruits without the land, that are brought into the land, owe the cake: but the fruits of the land, that are carried out of the land, are discharged; as it is said, WHITHER I BRING YOV: there are you bound, both concerning the fruits of the land, and the fruits without the land. But by the doctrine of the Scribes, they were to separate a cake also out of the land, that the law of the Cake might not be forgetten out of Israel. Maimony in Biccurim (or treat. of First-fruits) chap. 5. sect. 5, 6, 7. Verse 19. of the bread] that is, of the bread-corne, as in Esai. 28. 28. Bread (that is, Corne) is bruised; and out of the earth commeth bread, Iob 28. 5. Psal. 104. 14. The Chaldee of Ionathan here paraphraseth thus; Of the bread of the revenue of the land, and not of rice, and millet, and lesser seeds. So by the Hebrew canons; Nothing oweth the cake, but the five kinds of graine onely; which are, Wheat, and Barley, and Rye, and Fox-eare barley, and Oats: for nothing is called BREAD, save that which is made of these. But hee that maketh meat of Rice, Millet, or other like pulse (or seeds,) they owe no cake at all. Maim. in Biccurim, chap. 6 sect. 2. and Talmud. Bab. in Challah, c. 1. yee shall heave] that is, shall offer up; or, as the Greeke and Chaldee translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offrings which God gave unto his Priests, Num. 18. 19. Wherefore it was holy, and whosoever separated a cake, hee first blessed God who sanctified them by his commandements, and commanded them to separate a cake. Maim. in Biccurim, chap. 5. sect 11. An heathen that separated a cake, though in the land of Israel, it was no cake. Ibidem chap. 6. sect. 10. unto Iehovah] in Chaldee, before the LORD. Not that it was brought into the Sanctuarie, or offered on the Altar, but given to the Lords minister: as it is written, Yee shall also give unto the Priest, the first of your dough, Ezek. 44. 30. By the Hebrew canons, The first-fruits, and the heave-offerings, and the Cake, and the principall and the fift part, [spoken of in Num. 5. 7, 8.] and the gifts of the beast [that is killed, Deut. 18. 3.] these are the Priests goods: with them he may buy servants, and lands, and uncleane beasts, and pay his debts, or wives dowrie, and buy bookes. Maim. in Biccurim, chap. 4. sect. 14. Verse 20. Of the first] or, The first-fruit: with the first-fruits of all things, God was to be honoured, Prov. 3. 9. that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy, Rom. 11. 16. and a promise of plentie is added to them that thus doe, Prov. 3. 10. as of this particular it is said, yee shall also give unto the Priest, the first of your dough, that be may cause the blessing to rest in thine house, Ezek. 44. 30. of your dough] of your paste, or lump. They gave of their corne, first-fruits and tithes, and other gifts, to the Priests, Levites, and poore, when they first reaped and threshed it, Exod. 23. 19. Num. 18. 12. 26. Lev. 23. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heave-offering, out of their tithe, Num. 18. 26. so the poore that glained, separated of their dough; as the Hebrewes write, That which is glained, and which is forgotten, (Deut. 24. 19.) and the corner, Lev. 19. 9. &c. though they be free from the Trumah (or heave-offering,) yet they owe the cake. Likewise the first tithes, &c. Maim. in Biccurim, chap. 6. sect. 3. And though other seeds or pulse, owe not the cake, as is before noted, yet they say, Hee that mixeth the meale of wheat, & the meale of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it bee but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Dough that is kneaded with wine, or oile, or honey, &c. if they bake it in an oven, or on the hearth, or pan, or in a fryingpan, &c. oweth the cake. But he that maketh dough to drie it in the sunne onely, or to boile it in a cauldron, it is discharged of the cake, &c. Also parched corne, that is kneaded with water, or honey, and eaten without baking, is discharged; for nonothing oweth the cake, but dough, the end whereof is to be bread baken for mans meat. Ibidem sect. 11. 12. And for the quantitie of dough, out of which a cake is to be given, they say, An Omer full of meale, whether it be of one of the five sorts of graine, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawfull for a man to make his dough of a lesser quantitie, that it may be free from paying the cake. Ibidem sect. 15, 16. What the Omer is, see on Exod. 16. 36. And from that measure of Manna which God gave every one for a day, did they gather this quantitie, that an Omer of meale should pay a cake to the Lord, as Sol. Iarchi on this place sheweth. a cake] or, loafe, made of the dough aforesaid. He that separateth meale for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meale is mixt with the water, they saparate a cake of the first thing which is kneaded, as it is written, THE FIRST OF YOVR DOVGH. That dough which oweth a cake by the Law, he that eateth thereof is to be beaten. Maim. in Biccurim, c. 8. s. 1. 2. 5. of the threshing-floore] that is, of the corne in the threshing-floore; as it is your duty religiously to separate first-fruits of your corne in the floore; so of the dough it your houses. Thus the floore is used for the corne therin, in Deut. 16. 13. Sol. Iarchi understandeth it thus; as the heave-offering of the floore, of which there is no stinted measure (by the Law;) & not as the heaveoffering of the tithes, whereof there is a stinted measure: So for the quantitie, it should be voluntarie, so much as men would give. Howbeit, their wise men (they say) set a measure, viz. that they should separate the foure and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much there is in this quantitie sufficient for a gift. Maim. in Biccurim, chap. 5. sect. 2. So the Chaldee of Ionathan expoundeth this verse, The first-fruits of your dough, a cake, one of 24. (that is, the foure and twentieth part) shall yee separate as a separated-offering for the Priest, &c. Vers. 21. yee shall give] The repeating of the commandement, sheweth it to be of importance; and though the Priest had it, yet was it given to the LORD, whose blessing therefore was promised to the observers of this Law, Ezek. 44. 30 And as all things given unto God, were to be holy, pure and cleane; so of this the Hebrewes write, A man may not make his dough in uncleannesse at all; but is to be admonished, & must be carefull that he be cleane, both he and his vessels, that he may separate a pure cake. Maim, in Biccurim, chap. 8. sect. 11 in your] or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits, and God was honoured, by whose word man liveth, and not by bread onely, Deut. 8. 3. it seemeth to have a further signification of the chosen people of God, as Paul applieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. 11. 16. as the Prophet speaking of the first-fruits also saith, Israel was holinesse to the LORD, the first-fruits of his increase; all that eat him, shall beguilty, &c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake, that it signified in mystery the congregation of Israel, called the first-fruits of the world; which whe[illegible: 1 letter] it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to separate there-from a cake, that it bee not partaker of severe judgement; and there-from is a blessing reserved in the world, (Ezek. 44. 30.) R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly] or, if yee have erred, that is, done unadvisedly of ignorance, errour, or oversight; whereto is opposed sinning with an high hand, vers. 30. See the annotations on Levit. 4. 2. As in the two former Lawes, the Lord repeated and inlarged the doctrines of faith, and of good workes: so here hee doth the like concerning the forgivenesse of sins, which his people through infirmitie doe fall into; that all the chiefe points of Christian religion, are here renewed unto them. have not done all] The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done; whereas this speaketh of not doing all which should bee done. There also, the sacrifice which the congregation should bring, was a Bullocke for a Sin-offering, Lev. 4. 14. here (in vers. 24.) they are willed to bring a Bullocke for a Burnt-offering; and a goat-bucke, for a Sin-offering. Whether is this difference, in respect of the commandements, forbidding evill workes, and requiring good, as the words seeme to import? Or, as the Hebrewes expound it, doth this here respect the sinne of idolatrie onely? Or, as others understand it, is that for all the tribes generally, and this for the severall tribes, cities and townes as they were severed in the land of Canaan? Or, is this (in mysterie) an increase of the sacrifice in Canaan; as in prophesie of the dayes of the Gospell, the Meat and Drinke-offerings (which Christians should spiritually offer with their sacrifices,) are of greater quantitie, than those which were offered under Moses, Ezek. 46. 5. 11. compared with Num 15. 4, 5, 6, 7. and 28. 20, &c. Vers. 23. Even all] This sheweth the large extent of this Law, and the weight thereof, by repeating things so expresly. The Hebrewes, which understand this of idolatrie onely, say, that that one commandement, is as all the commandements, &c. and that this sheweth, that whosoever professeth idolatrie, is as if he denied all the Law wholly, and all that the Prophets have prophesied; as it is written, AND HENCE FORWARD: Sol. Iarchi on Num. 15. and Maimony tom. 1. treat. of Idolatry, chap. 2. sect. 4. Verse 24. by ignorance] in Greeke, unwillingly: see Lev. 4. 2. from the eyes] understand, hidden from the eyes, as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours, and practised by the people, concerning idolatrie; as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place. shall make readie[illegible: 1 letter] that is, shall offer for a sacrifice, Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes, but for every tribe so much. If the errour be in idolatry, that they (the governours) have erred, and taught it; they bring a Bullocke for a Burnt-offering, and a goat-bucke for a Sin-offering, for every tribe; and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth, chap. 12. sect. 1 and Talmud in Horajoth, chap. 2. See the notes on Lev. 4. 14. This exposition for the number, may seeme probable, because the people returned from captivitie, offered for all Israel, in Burnt-offerings twelve bullockes, and twelve goat-bucks for a Sin-offering, according to the number of the tribes, Ezr. 8. 35. youngling] Hebr. son of the herd: a bullocke was alwaies of the second yeare or upward: so, the goat-bucke following. Burnt-offering] which signified atonement and sanctification by the death of Christ, as is shewed on Lev. 1. of rest] that is, of sweet smell, as the Greeke translateth: the Chaldee saith, to be accepted with favour before the LORD. to the manner] or, right, ordinance: Heb. to the judgment: meaning, the measure prescribed of God, in v. 9, 10. for a Sin-offering] in Greeke, for sin. This word in Hebrew is written with want of a letter, which elswhere usually is expressed: whereupon Sol. Iarchi noteth, that it is not as other Sinofferings; for all Sin-offerings that are by the Law brought with the Burnt-offering, the Sin-offering is before the Burnt-offering, as it is said, (in Levit. 5. 10.) And the second he shall make a Burnt-offering, but this Burnt-offering is before the Sin-offering. The manner of offering this Sin-offering was like the bullocke, in Lev. 4. it was killed in the court-yard, the bloud was carried into the Sanctuarie, and sprinkled seven times before the Lord; the fat was burned on the Altar in the courtyard; and the body of the beast was carried forth, and burnt without the campe: so figuring Christ, who should bee slaine for the sinnes of his people, and by his owne bloud enter into heaven; his bodie being crucified without the gate of Ierusalem, Heb. 9. 11, 12. 24 and 13. 11, 12. If the great assise (of Magistrates) ignorantly sinne in teaching idolatrie, the whole congregation bringeth twelve bullockes for Burnt-offerings, and twelve goats Sin-offerings, and they are burned, because their bloud is carried into the Sanctuarie, &c. Though but one tribe onely commit (the sin,) if it be the most part of the church; then all the congregation bring, for idolatrie, twelve bullocks & twelve goats, Maimony in Shegagoth, chap. 12. sect. 1. V. 25. for all the congregation] or, for every congregation; wherby may be implied the severall tribes, cities, townes, and synagogues. So in vers. 26. an ignorance] or, an errour; in Greeke, and unwilling Sin, so in v. 26. brought their oblatio] in Greeke, have brought the gift thereof. a Fire-offering] in Chaldee, an oblation before the LORD: & this is meant of the Bullocke the Burnt-offring, as Sol. Iarchi noteth. their Sin-offering] this is the goat; saith Sol. Iarchi. before Iehovah] R. Menachem [illegible: 1 letter]rom former authours speaketh of these phrases here used, unto the LORD, and before the LORD, that it is meant of him and his Iudgment hall; wherby i[illegible: 1 letter] appeareth that the mysterie of the Trinitie in th[illegible: 1 letter] Godhead, was of old beleeved by the Iewes, though how they oppugne the same. For there was no Court or Iudgement hall in Israel, lesse than of three Iudges: and being by them here and in other places applied unto God, and in case of sacrifice and expiation of sinne, which they did hold peculiar unto God alone; it sheweth that they once acknowledged a Trinity of persons in the God-head, to whom sacrifices for the sinnes of men were offered. Verse 26. and the stranger] the beleeving gentile, as the Greeke translateth, and the proselyte that commeth unto you. Thus the Lord sheweth himselfe to be the God of the Gentiles also, Rom. 3. 29. Vers. 27. if one soule] or, any soule, that is, any person: the Chaldee expoundeth it one man. So in Lev. 4. 27. through ignorance] in Greeke, unwillingly. This also by the Hebrewes (as Sol. Iarchi here) is expounded of the sinne of idolatrie. of her first yeare] Hebr. daughter of her yeare; in Greeke, a yeareling: see the notes on Exod. 12. 5. In Levit. 4. 32. he might also bring an ewe-lamb for his sinne; which may likewise be understood here. But Sol. Iarchi saith, For other transgressions, a particular man bringeth an ewe-lamb, or a she-goat: but for this (of idolatrie) a she-goat is appointed. Verse 29. one law shall be to you] that is, yee shall have one law: the Greeke translateth, one law shall be among them, (or for them.) that doth] or, that committeth, to wit, the sinne, through ignorance: in Greeke, whosoever doth unwillingly. Thus the Law promiseth grace in Christ, in that it appointeth sacrifices and priests that can have compassion on the ignorant, and on them that erre, Heb. 5. 2. In this faith, David prayeth unto God, Ignorances (or, Unadvised errours) who doth understand? cleanse thou me from secret sins, Ps. 19. 13. Vers. 30. the soule] in Chaldee, the man. with an high hand] that is, boldly, proudly and presumptuously, as the Greeke translateth, with the hand of pride; and Targum Ionathan, with pr[illegible: 1 span], (or presumption.) This phrase, when it is spoken of good workes, meaneth boldnesse, courage and magnanimitie, in heart and cariage; as, Israel went out of Egypt with an high hand, Num. 33. 3. Exod. 14. 8. but here of evill, it meaneth pride and presumption shewing it selfe openly and boldly; which Onkelos in Chaldee expoundeth with an uncovered head, as being not ashamed of the deed, (for when men were ashamed, they used to cover their heads, Ier 14. 4.) Of like sort, is the high arme, in Iob 38. 15. (where the Greeke also expoundeth it, the arme of the proud:) and the high (or lofty) eyes, Psal. 18. 28. and 131. 1. reproacheth] or, blasphemeth; which the Greeke and Chaldee translate, provoketh to anger. It meaneth a reproaching with words, as in 2 King. 19. 6. 22. and is applied here unto deeds, as also in Ezek. 20. 27. yet in this your fathers have reproached (or blasphemed) me, in that they have trespassed a trespasse against me. So a presumptuous sinner is counted as a blasphemer of God, and hath no sacrifice for his sin, but is to be cut off. And this word Christ hath respect unto, in Luke 12. 10. unto him that blasphemeth against the holy Ghost, it shall not bee forgiven. that soule] in Chaldee, that man. cut [illegible: 1 word] in Greeke and Chaldee, destroyed: which phrase the Apostle useth in Act. 3. 23. shal be destroyed from among the people. That word meaneth destruction by the hand of God, as in 1 Cor. 10. 10. Heb. 11. 28. So the Hebrew Doctors understand the cutting off, mentioned in the Law of Moses: which sometime is so explained, as in Lev. 17. 10. God saith, I will cut him off from among his people. But if there were witnesses of the fact, the Magistrates punished them, either by death, or beating: see the notes on Deut. 25. 2. Vers. 31. despised the word] or, contemned, [illegible: 1 word] it at nought, as vile; dishonoured it. Hereupon is that proverbe, He that despiseth the word, shall be destroyed; but he that feareth the commandement, shall be rewarded, Prov. 13. 13. broken] or, disanulled, frustrated, made void: it is opposed unto stablishing or confirming. This word Christ useth in Mark. 7. 9. Full well yee frustrate the commandement of God. Vsually it is applied to the breaking of the covenant of God, as in Ger. 17. 14. Levit. 15. 44. and often in the Prophets; sometime of the Law and commandements, Psal. 119. 126. Ezr. 9. 14. Heb. 10. 28. shall utterly be cut off] or, shall be cut off with cutting off: the doubling of the word, is for more certainty, and speed; and as the Hebrew Doctors gather from it, in this world and in the world to come: See the annotations on Gen. 17. 14. So R. Menachem here saith, Although we finde Apostates (from God) to live more than 50. yeares, and that they are not cut off from the [illegible: 1 word] of this world; yet know that their deserts hang up[illegible: 2 letters] them in this world, and vengeance shall be taken [illegible: 1 word] them abundantly in the world to come. [illegible: 1 word] quitie] or, the iniquitie of it, (of the soule, that is, of the person) shall be upon it; or, in it; or, with [illegible: 1 word]: By iniquitie, understanding punishment for iniquitie, as in Gen. 19. 15. and as Sinne, is for the punishment of sin, Lev. 22. 9. Or, we may take iniquitie properly; as Sol. Iarchi expoundeth it, when iniquitie is in him, that he repenteth not. R. Menachē here alleageth an exposition of the ancients, that soule shall be cut off, and the iniquitie thereof with it: as if he should say, the iniquity shall cleave unto it after it is cut off, to be punished for ever; according to that (in Esai 66. 24.) Their worme shall not die; which Ionathan (the Chaldee paraphrast) expoundeth, Their soule shall not die. And our Doctors have said, It shall be cut off in this world, it shal be cut off from the world to come. So the Chaldee on Moses, which goeth under the name of Ionathan paraphraseth, that man shall be destroyed in the world that is to come, and shall give account of his sinne at the great day of judgement. Verse 32. were in the wildernesse] For so (saith Chazkuni) it was decreed concerning them, that they should not come into the land (of Canaan.) In the former commandements of the drinke-offerings, and Cake, it was written, When ye be come into the land, &c. to teach, that they were not to practise them save in the land: but the Sabbath was to be kept both within the land and without, though it were in the wildernesse; and therefore it is written concerning it, IN THE WILDERNESSE. Verse 34. in ward] that is, in prison. So they dealt with the blasphemer, in Lev. 24. 12. it was not declared] in Greeke, they had not judged, or determined. Wherefore was it thus? seeing the Law had twise said, that the breaker of the Sabbath should die, Exod. 31. 4. and 35. 2. Sol. Iarchi saith, it was not declared what manner of death he should die: but they knew that hee that prophaned the Sabbath was to die. And the Chaldee called Ionathans paraphraseth thus; This judgement was one of the foure judgements that came before Moses the Prophet, which he judged according to the word of the holy (God.) Some of them were judgements of lesser moment, and some of them judgements of life and death. In the judgements of lesser moment (of pecuniarie matters) Moses was readie, but in judgements of life and death be made delayes. And both in the one and in the other, Moses said, I have not heard, [viz. what God would have done.] For to teach the heads (or chiefe) of the Synedrions (or Assises) that should rise up after him, that they should be ready to dispatch inferiour causes (or money matters,) but not hastie in matters of life and death. And that they should not be ashamed to enquire, in causes that are too hard for them; seing Moses who was the maste[illegible: 1 letter] of Israel, had need to say, I have not heard. Therefore he imprisoned him; because as yet it was not declared, what sentence should passe upon him. The foure judgements which hee speaketh of, were about the uncleane that would keepe the Passeover, Num. 9. 7, 8. and the daughters of Zelophead that claimed possession in the land, Num. 27. 4, 5. (these were the cases of lesse impor [illegible: 1 letter]ance:) about the blasphemer, Lev. 24. and the Sabbath. breaker here: both which hee kept in [illegible: 1 span]ard, till he had answer from the Lord. Verse 35. stone him] This was esteemed the heaviest of all the foure kinds of death, that malesa [illegible: 1 span]s suffered in Israel: see the notes on Exod. 21. 12. without the campe] Hereupon they used to carrie such out of the cities, and execute them farre off from the judgement hall, as S[illegible: 1 letter]l. Iarchi noteth. So they dealt with Stephen, casting him out of the citie, and stoning him, Act. 7. 58. likewise with Naboth, 1 Kings 21. 13. also with the blasphemer, Levit. 24. 14. which was a circumstance that aggravated the punishment, being a kind of reproach, as the Apostle noteth, Heb. 13. 11, 12, 13. And this severitie, sheweth of what weight the commandement touching the Sabbath is, the prophanation whereof God would have thus to be avenged. And it further signified the eternall death of such as doe not keepe the Sabbath of Christ, entring into the rest of God by faith, and ceasing from their own works, as God did from his, Heb. 4. 1, 2, 3, 4, 10. 11. Verse 37. And Iehovah said] After the violating of the Sabbath, and punishment for it, God giveth a Law and ordaineth a signe of remembrance, to further the sanctification of his people, that they might thinke upon his commandements and doe them. Vers. 38. sonnes of Israel] This Law for Fringes, concerned Israel onely, not other nations; and as the Hebrewes say, men onely were bound to weare them, not women. Women and servants and little children are not bound by the Law to weare the Fringe. But by the words of the Scribes, every childe that knoweth to clothe himselfe, is bound to weare the fringe, to the end he may be trayned up in the commandements. And women and servants that will weare them, may so doe, but they blesse not [God, as men doe when they put them on:] and so all other commandements which women are not bound unto, if they will doe them, they doe them without blessing first. Maimony tom. 1. in Zizith. (or treat. of Fringes) ch. 3. sect. 9. that they make] they themselves, and not heathens for them: a Fringe which is made by an heathen, is unlawfull; as it is written, Speake to the sonnes of Israel, that they make unto them. Maim. in Zizith, ch. 1. sect. 12. a Fringe] that is, Fringes, as in Deut. 22. 12. Moses speaketh of many: and so the Greeke and Chaldee translate it here. A Fringe is in Hebrew called Tsitsith (or Zizith,) which in Ezek. 8. 3. is used for a locke of haire of the head; and is here applied to a Fringe, the threds whereof hang downe as locks of haire. And the Hebrew Doctors call it also Gnanaph, that is, a Branch, because it hangeth as branches or twigs of a tree. The Branch which they make upon the skirt of a garment, is called Tsitsith, because it is like to (Tsitsith) a locke of the head, Ezek. 8. 3. And this Branch is called White, because we are not commanded to die (or colour) it. And for the threds of this Branch, there is no set number by the Law. And they take a thred of wooll which is died like the color of the Firmament, and tye it upon the Branch (or Fringe;) and this thred is called Blew. Maim. in Zizith, ch. 1. sect. 1. 2. The Fringe is called in Greeke, Craspoda, and this word is used by the holy Ghost in Matt. 23. 5. and of it, the Chaldee also calleth it Cruspedin. The word Gedilim used for Pringes, in Deut. 22. 12. were the thrums of the cloth which was woven: and Tsitsith the Fringe here spoken of, were threeds tied unto those thrums with knots. on the skirts] Hebr. on the wings. This is expounded in Deut. 22. 12. on the foure skirts, (or wings.) The skirt end, or border of a garment, is usually called a wing. as in Ruth 3. 9. 1 Sam. 15. 27. and 24. 5, 11. Deut. 22. 30. Zach. 8. 23. Ezek. 5. 3. Hag. 2. 12. so the foure ends or corners of the earth, are called the foure wings thereof, Esai. 11. 12. Eze. 7. 2. Iob 37. 3. and 38. 13. The garment which a man is bound to make the Fringe on by the Law, is a garment which hath foure skirts, or more than foure: and it is a garment of woollen or of linnen onely. But a garment of other stuffe, as of silke, or cotton, or camels haire, or the like, are not bound to have the Fringe, save by the words of our wise men, that men may bee admonished to keepe the precept of the Fringe. For all clothes spoken of in the Law absolutely, are not, save of woollen and linnen onely. When hee maketh a fringe on a garment that hath five or six skirts, he maketh it but on foure of the skirts, as it is said, UPON THE FOVRE SKIRTS, Deu. 22. 12. A garment that is borrowed, is not bound to have the Fringe for 30 dayes; after and thence forward it is bound. A garment of wooll, they make the white thereof of threeds of wooll: and a garment of flax (or linnen) they make the white thereof of threeds of flax; and so of every garment after the kinde thereof, &c. Every man that is bound to doe this commandement, if hee put upon him a garment which is meet to have the Fringe, must put on the Fringe, and then put the garment on; and if he put it on without the Fringe, he breaketh the commandement. But clothes meet to have the Fringe, so long as a man puts them not on, but foldeth and layeth them up, they are not bound to have the fringe: for it is not a dutie in respect of the garment, but in respect of the man which hath the garment. Maim. in Zizith, ch. 3. sect. 1—5. 10. upon the Fringe] or, with the Fringe. a ribband] or, a threed, as the word is Englished in Iudg. 16. 9. or, a lace, as in Exod. 39. 31. it hath the name of twisting or wreathing. The Greeke and Chaldee translate it, a threed: and so it is explained by the Hebrew Doctors; who also say, whether they were threeds of white, or threeds of blew, if he would make them of twisted threeds, hee might so doe; and though the threed were twisted of eight threeds, & a ribband made of them, it was counted but one threed. The threeds of the fringe, whether white or blew, must be spun for the fringe by name. Maimony in Zizith, c. 1. s. 10, 11. of blew] or, of skie-colour. The Hebrews say, the blew spoken of in the law in every place, is wooll dyed, and like the cleare firmament. And the blew for the Fringe must be died in a knowne die that will continue in the faire color and not change: and whatsoever is not so died, is unlawfull for the Frings, though it be like the colour of the Firmamēt. The die for this blew was made (they say) with the bloud of the Chalazon, which is a fish of blew colour, & the bloud of it is black as inke; & it is found in the salt sea. And with that bloud they mix vermillion, &c. Also it must be died for the Fringe by name. Maim. in Zizith, ch. 2. sect. 1, 2, 3. and Talmud in Menacheth, ch. 4. As for the Fringe, (which they usually call the White, because it was not commanded to be died, it might be of any colour, as the garment it selfe, except blew: whereof they write thus; The garment which is all red, or greene, or of other died colours, they make the white threads ([illegible: 1 word] Fringe) thereof, like the died colour thereof; greene, if it be greene; or red, if it be red. If it be [illegible: 1 word] blew then they make the white (the Fringe) thereof o[illegible: 1 letter] other colours, any save blacke, for that will turne and appear blewish: & they tie upon all, one threed of [illegible: 1 word] like as they doe in other Fringes which are not [illegible: 1 word]. Maim. ibidem, ch. 2. sect. 8. By reason of this different colour, they also say, There are foud in the commandement (of the fringe.) two commandements; that a man make on the skirt, a branch issuing out of it; and that he tye upon the branch a threed of blew, (Num. 15. 38.) And the blew hindereth not the white; neither doth the white hinder the blew. A[illegible: 1 span] if a man have no blew, hee maketh the white alone, &c. Though one hindereth not another, yet are they not two commandements, but one. Our former wise mē have said (from these words,) And it shall be unto you for a Fringe, Num. 15. 39. this teacheth that both of them are one commandement. And the foure Fringes (on the foure skirts) doe hinder one another [so that one may not be without another,] for they foure are one commandement, (Deut. 22. 12.) A[illegible: 1 span] he that weareth a garment wherein is the white (Fringe) or the blew (ribband,) or both of them together, he keepeth one commanding precept. Maim, in Zizith, ch. 1. sect. 3, 4, 5. Verse 39. for a Fringe] By the institution of God it was made unto them a Fringe, and so a religious signe to helpe their memories, and to further their sanctification: wherefore they used to sanctifie this, as all other like divine ordinances, by prayer; and when they put on this garment, they blessed the Lord their God, the King of the world, which sanctified them by his commandements, and co[illegible: 1 span] them to array themselves with Fringes. And whe[illegible: 1 letter] [illegible: 1 letter] ever they clothed themselves herewith in the daytime, they blessed for them before they put them on. But they blessed not for the Fringes at the time [illegible: 1 word] the making of them, because the end of the comman[illegible: 1 letter]ement is, that they should be arrayed herewith. M[illegible: 1 span] in Zizith, ch. 3. s. 8. that ye may see it] or, and ye shall see (or looke upon) it; on your selves and one on another. Wherefore the Hebrews say, A[illegible: 1 span] man was bound to weare the Fringe: for though hee saw it not, others did see it. Maim. in Zizith, ch. 3. sect. 7. By many meanes of sundry sorts, God warned his people of old, to walke religiously and holily before him; and it is observed by some of themselves, that The holy blessed God left nothing i[illegible: 1 letter] the world, wherein he gave not some commandement to Israel: if they went out to plow, (he said) Th[illegible: 1 letter]s shalt not plow with an oxe and an asse together, Deut. 22. 10. if to sow; Thou shalt not sow with [illegible: 1 word] kindes, Lev. 19. 19. if to reape; Thou shalt not [illegible: 1 word] reape the corner of thy field, &c. Levit. 19. 9. [illegible: 1 span] knead their dough; Of the first of your dough, [illegible: 1 word] offer a cake, Num. 15. 20. if they killed ([illegible: 1 word] They shall give unto the Priest, the shoulder its two cheekes, &c. Deut. 18. 3. if they found a [illegible: 1 word] nest; Thou shalt send away the D[illegible: 1 span]e, Deut. 22. 6, [illegible: 1 word]. if they caught wild beast or fowle; He shall powre out the bloud thereof, and cover it with dust, Levit. 17. 13. if they planted; Ye shall count as uncircumcised the uncircumcision thereof, &c. Levit. 19. 23. if they had a man-child borne, the fore-skinne of his flesh shall be circumcised, Lev. 12. 2. if they buried the dead; Ye shall not cut your selves, &c. Deut. 14. 1. if they shaved themselves; Ye shall not round a corner of your head, &c. Lev. 19. 27. if they builded an house; This shalt make a battlement, &c. Deut. 22. 8. And thou shalt write them upon the posts, &c. Deut. 6. 9. if they cloathed themselves; Ye shall make ye a Fringe, &c. Chazkunion Num. 15. and remember all] This was the spirituall use of this ordinance, that it mought lead them unto a continuall remembrance and practise of all the Law; without which, the outward rite was vaine. The many threeds of the Fringes on the foure skirts of their garment, signified the many commandements of God which they should put upon them, to be as it were cloathed with them, and to walke in them: the heavencoloured ribband, taught them an heavenly affection to all the Law, and an holy conversation; and led them spiritually to put on the wedding garment, Matth. 22. 11. the Lord Iesus Christ, Rom. 13. 14. the whole armour of God, Ephes. 6. 11. and the new man, which after God is created in rightiousnesse and holinesse of truth, Ephes. 4. 24. that their conversation might be in heaven, Phil. 3. 20. From these words, The Hebrew Doctors say; A man should alwayes be carefull to array him-selfe with such a garment as was bound to have the Fringe, that he might keepe this commandement: and in the time of prayer, he is to be warned hereof more especially. It is a great shame for wise men, that they should pray, and not be arraied herewith. A man must for ever be warned of this commandement of the Fringe, for the Scripture maketh it of great weight, and all the commandements, every one depend upon it. Maim. in Zizith, ch. 3. sect. 11, 12. But they abused this, as other divine ordināces, to superstitiō & hypocrisie; & were reproved by our Saviour for making their Phylacteries broad, & inlarging the borders (or Fringes) of their garments, Mat. 23. 5. And this their vanitie (neglecting the spirituall end) appeareth in their writings; for unto the thrums or threeds of the garment, wch were three inches, they fastned threeds doubled in the midst, whose length (they say) might not be lesse than foure inches, but more than so they might be, though a cubit, or two cu [illegible: 1 span]. Maim. in Zizith, ch. 1. s. 6. And for the vertue hereof, they say, Who so diligently keepeth this Law of Fringes, is made worthy, and shall see the face of the Majestic of God: (Baal hatturini on Num. 15.) and when a man is cloathed with the Fringe, and g[illegible: 1 span] out therewith to the doore of his habitation, hee is safe, and God rejoyceth, and the destroying Angell departeth from thence, and the man shall be delivered from all hurt, and from all destruction, &c. (R. Menachem on Num. 15.) Thus easie it is for men to abuse holy things, and to pervert the right use and end of them by their owne inventions. See the annotations on Exod. 13. 9. And although they [illegible: 1 word] so great religion in these Fringes, yet as they have lost the spirit and life of this commandement, so God hath deprived them of the outward ri[illegible: 1 letter]e, that they have not at this day, (by their owne confession (the blew or heaven-coloured ribband; The blew (Teceleth) is not found in our hands at this day, because we know not to make the die (or colou[illegible: 1 letter]) of it: for every blew in wooll is not called Teceleth. But the Teceleth (or Blew spoken of in the Law,) it is knowne that it is unpossible to make it at this day; and therefore we make the white o[illegible: 1 letter]ely, saith Rambam (or Maimony) in his exposition on Talmud Bab. in Menachoth, ch. 4. and that ye seeke not] or, and ye shall not seeke, (or search, as Num. 14. 36.) which word Solomon applieth to his heart, searching out things by wisdome, Eccles. 1. 13. and 7. 25. The Greeke here translateth it, turne aside; the Chaldee, erre, (or goe astray.) your heart▪ in Chaldee, the imagination of your heart. Here God calleth men from their owne wisdome and inventions to his Law onely; for every imagination of the thoughts of mans heart, is onely evill every day, Gen. 6. 5. And, he that trusteth in his owne heart, is a foole, Prov. 28. 26. your eyes] in Chaldee, the sight of your eyes. So the holy Ghost saith, Walke in the wayes of thine heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. And the Apostle mentioneth the lust of the eyes, as that which is not of the Father, but of the world, 1 Iohn 2. 16. The Hebrewes say, The heart and the eyes are the spies of the body, and brokers to bring it into transgression; the eye feeth, and the heart lusteth, and the bodie acteth the transgression. Sol. Iarchi on Num. 15. The Lord condemning the heart which is the most noble of all the inward parts, and the eyes which are the most excellent of all the outward, teacheth that the whole man is corrupted thorowout, and to be reformed by the Law and Spirit of God. For, except a man be borne of water and of the Spirit, he cannot enter into the kingdome of God, Iohn 3. 5. you goe a whoring] in Chaldee, you orre (or goe astray.) To goe a whoring after other gods, is an usuall phrase for idolatrie, Exod. 34. 15. Deut. 31. 16. 1 Chr[illegible: 1 letter]. 5. 25. Iudg. 2. 17. the same is implied here, as God saith, I am broken with their whorish heart, which hath departed from me; and with their eyes, which goe a whoring after their idols, Ezek. 6. 9. but it meaneth also all other sinnes which mens uncleane hearts and impure eyes carry them unto, with consent and delight: see Lev. 20. 5, 6. Psal. 106. 39. Iam. 4. 4. The Hebrewes say; If any man be drawne after the thoughts of his heart, he will be found a waster of the world, because of the slendernesse (or shortnesse) of his understanding. As, sometimes he will search after idolatrie, and sometimes will thinke peculiarly of the Creator, whether there be any or none: What is above, and what beneath; what was before, and what shall be after. And sometimes of prophesie, whether it be truth or no; and sometimes of the Law, whether it be from heaven or no. And hee knoweth [illegible: 2 letters]t what to judge of them, till he know the truth concerning his Creator, but will be found a revolter unto heresies. Concerning this thing is that warning in the Law, where it is said, And ye shall not seeke after your heart, and after your eyes, after which ye goe a whoring, Num. 15. 39. as if he should say, there shall not any one of you be drawne after his owne slender understanding (or knowledge,) as to imagine that his cogitation can attaine to the truth: so have our wise men said, AFTER YOVR HEART; this (meaneth) heresies; and AFTER YOVR EYES, this is whoredome. And this is an occasion for a man to deprive himselfe of the world (or life) that is to come. Maimony treat. of Idolatrie, ch. 2. sect. 3.