XL Exod. 34 35. openly showed it self to them all v. 23. and declared his Grace and Favour towards them by consuming their Sacrifice as an acceptable Oblation to him v. 24. Whereby a particular Honour also was done unto Aaron who was hereby most illustriously owned to be God's High-Priest and all other Persons deterred from pretending to his Office Ver. 7. Verse 7 And Moses said unto Aaron Go unto the Altar and offer thy sin-offering and thy burnt-offering One of them after the other in the order wherein they were directed viz. his Sin-offering first to make his Burnt-offering accepted Make an atonement for thy self and for the people First for himself as the Apostle observes VII Hebr. 27. that then he might be capable to offer for the Sins of the People This was the great imperfection of the Aaronical Priests that they were Sinners like other Men by reason whereof they were bound as for the people so also for themselves to offer for sins V Hebr. 3. And offer the offering of the people and make an atonement for them After he had offered both the Sin-offering v. 8. and the Burnt-offering v. 13. for himself then he was to begin to offer for the People For his own Sins being expiated and his Burnt-offering being accepted he was fit to procure Remission and Acceptance for them Ver. 8. Verse 8 Aaron therefore went unto the Altar That he might be ready to perform his part of the Service which was to sprinkle the Blood after he had first of all offered the Morning Sacrifice See v. 17. And slew the Calf of the sin-offering which was for himself Ordered it to be slain for this was no part of the Priests work as I showed upon the first Chapter v. 5. Ver. 9. Verse 9 And the sons of Aaron brought the blood unto him They received it in Basons as it run from the Calf when it was killed See I. 5. and brought it unto him who stood at the Altar to receive it and do what follows And he dipt his finger in the blood The fore-finger of the right hand which had been sanctified to this Ministry by putting the Blood of the Sacrifice of Consecration upon the thumb of the right hand VIII 23 24. whereby we grasp all things and cannot hold them strongly nor perform any thing well if that be wanting And put it upon the horns of the Altar c. See IV. 25. Ver. 10. Verse 10 But the fat and the kidneys and the caul above the liver See IV. 8 9. He burnt upon the Altar as the LORD commanded Moses Laid or disposed them upon the Altar to be burnt by the heavenly fire v. 24. as most understand it And the LXX justifie this Opinion who though they here translate it He offered it on the Altar yet v. 13. where there is the same phrase they expresly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he laid the Burnt-offering upon the Altar and again v. 17. in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he laid it upon the Altar besides the burnt-sacrifice of the morning For common fire it is supposed was no longer to be used when Aaron's Sacrifice began as it had been all along before But there is no certainty in this and we may as well take the words in their proper sense that Aaron burnt this and the following Sacrifice as Moses had done before VIII 14 21 28. until the Burnt-offering for the People came to be offered which God consumed by fire from himself and then followed those other Sacrifices mentioned v. 17 18. For all these Sacrifices for Aaron and for the People could not be laid upon the Altar at once but one after another in the order here directed and consequently this Sacrifice here mentioned was actually burnt upon the Altar to make way for those which followed it Ver. 11. Verse 11 And the flesh and the hide he burnt with fire without the camp See VIII 17. Ver. 12. Verse 12 And he slew the burnt-offering and Aaron's sons presented to him the blood c. See I. 5. Ver. 13 14. Verse 13 14. And they presented the burnt-offering unto him with the pieces thereof c. All that is contained in these two Verses is explained in the first Chapter v. 8 9. where the Law about burnt-offerings is delivered Ver. 15. Verse 15 And he brought the peoples sin-offering c. Having offered all that was necessary for himself now he became fit to make Supplication for the People And offered it for sin as the first In the same manner as he offered the foregoing Sin-offering for himself v. 8 c. Ver. 16. Verse 16 And he brought the burnt-offering Here being no express mention of burning it some from thence conclude that this was the Offering which alone was consumed by fire from the LORD See v. 24. And offered it according to the manner Laid it upon the Altar as Moses had directed in the first Chapter of this Book Ver. 17. And he brought the meat-offering c. Which attended upon Burnt-offerings XV Numb 2 3 4 c. Beside the burnt-offering of the morning This shows that Aaron began his Priestly Function with the Morning Sacrifice which preceded all other and was never omitted for the sake of any other Sacrifice that was to follow it and it had always a Meat-offering waiting upon it XXIX Exod. 39 40. Ver. 18 19. Verse 18 19. He slew also the Bullock and the Ram for a sacrifice of peace-offerings These two Verses are explained in the third Chapter which treats of such kind of Offerings Ver. 20. Verse 20 And he put the fat upon the beasts c. That it might by elevation and waving be presented unto the LORD and then burnt upon the Altar See VII 30. Ver. 21. Verse 21 And the breasts and the right shoulder Aaron waved for a wave-offering before the LORD The Fat being burnt upon the Altar as God's portion these were the portion of the Priests who feasted upon God's Meat for they were solemnly presented unto him before they had them See VII 34. Ver. 22. Verse 22 And Aaron lifted up his hands towards the people Imploring the Divine Blessing upon the People which he afterwards pronounced At this day they that are of the Family of Aaron going up the steps which lead to the place where the Book of the Law is kept lift up their hands as high as their heads and pronounce a Blessing in their Synagogues upon the Assembly And they say the ancient Custom was which is still observed not only to lift up and spread their hands but then to joyn them together by the thumbs and the two fore-fingers dividing the other from them in that Figure which is represented by an eminently learned Person J. Wagenseil in his Commentary upon Sota cap. 7. p. 672. and 1132. And blessed them We read of no order for this but natural Reason taught them from the beginning that the Priestly Office consisted in praying
the very same time But I have given some Arguments to prove the contrary upon XL Exod. 17 18. And the meaning of these three Verses 10th 11th 12th of this Chapter may be not that they were Consecrated at the same time but with the same Oil. For first he says Moses took the anointing Oil and shows how it was employed after a different manner upon the Tabernacle and its Utensils upon the Altar and upon Aaron on whose Head it was poured whereas the former had it only put upon them with the finger or were sprinkled with it But though they were not Consecrated together yet their Consecration immediately followed one another For seven days being spent in sanctifying the Tabernacle and the Altar then immediately began the sanctification of Aaron and his Sons during which time Moses may be supposed to have received the foregoing Laws about Sacrifices in which they were to be employed as soon as they were Consecrated And the seven days for the Consecration of Aaron and his Sons immediately succeeding the other seven days which were spent in the Consecration of the Tabernacle and the Altar it may be the reason why they here are succinctly mentioned both together and neither of them mentioned before For if the account we have in the XLth of Exodus concerning these things be well attended to it will appear that nothing is there said of the anointing of the Tabernacle or any thing else but only that he set it up the first day of the Month as he was commanded v. 2 c. and 17 c. And he is commanded in like manner to take the anointing Oil and anoint the Tabernacle and all therein v. 9 c. and then to anoint Aaron and his Sons v. 13 15. but he relates nothing of his doing either of them till now when he executed those commands Ver. 13. Verse 13 And Moses brought Aarons sons and put coats upon them and girded them with girdles c. See XXVIII Exod. 40 41. XXIX 30. XL. 14. As the LORD commanded Moses He commanded him also to anoint them at the same time XXVIII Exod. 41. XL. 15. but it is not here mentioned because they were not anointed as he was by pouring Oil upon their Heads but sprinkling it on their Garments with the Blood of the Sacrifice offered for them And that he did afterward as he had been ordered v. 30. See XXVIII Exod. 41. XXIX 7. Ver. 14. Verse 14 And he brought the bullock See XXIX Exod 1 10 c. For a sin-offering So it was designed to be XXIX Exod. 14. And Aaron and his sons laid their hands upon the head of the bullock for the sin-offering See XXIX Exod 10. I Levit. 4. Ver. 15. Verse 15 And he slew it XXIX Exod. 11. And Moses took the blood and put it upon the horns of the Altar round about with his finger As he had been directed XXIX Exod. 12. And purified the Altar It was purified before but this was a further purification of it that it might be the more fitted to be a place to make reconciliation upon it as it follows in the conclusion of the Verse And poured out the blood at the bottom of the Altar and sanctified it c. The vulgar Latin I think gives the true interpretation of these words rather than translates them in this manner It being expiated and sanctified he poured out the blood at the bottom of the Altar c. Fort. Scacchus hath taken a great deal of pains to prove that this Expiation as the Vulg. Lat. calls it went before the Anointing or Consecration of the Altar in his Myrothec P. II. cap. 34. But his Arguments seem to me of no force to overthrow the Opinion of Abulensis and Philo That these words do not speak of a proper Expiation of the Altar but that it was only hereby more particularly set apart as the word sanctifie signifies to be the place where Sin-offerings might be made that Men who had committed Offences might be expiated by these Sacrifices Ver. 16. Verse 16 And he took all the fat that was upon the inwards and the caul c. See XXIX Exod. 13. Ver. 17. Verse 17 But the bullock and his skin his flesh and his dung he burnt with fire without the camp as the LORD commanded Moses See XXIX Exod. 14. Yet we do not find that the Blood of this Sacrifice was carried into the holy place and therefore it did not fall under the Rule in the VIth Chapter of this Book v. 30. but might have been eaten by the Priests as is there allowed v. 26. Some think it sufficient for the solution of this to say that Aaron and his Sons were not yet compleatly Consecrated and therefore had not a right to eat of the Flesh of this Sin-offering But such Persons do not consider that Moses who now acted as a Priest could not be debarred of that benefit by this reason And therefore it is better to say that no High-Priest whether ordinary or extraordinary such as Moses now was might eat of any Sin-offering offered for the Priests themselves although the Blood of it was not brought into the Sanctuary From whence we may draw this Consequence that although the Sins of the People were taken away by the Priests who by eating of their Sin-offering plainly showed that they bare their sin as the phrase is X. 17. yet the Sins of the Priests themselves could not be taken away by any Sacrifice they could offer for sin of which they might not eat But they were to expect as an excellent Person of our own speaks Dr. Jackson Book IX upon the Creed cap. 26. a better Sacrifice made by a better High-Priest the Son of God But these Legal Sacrifices in the mean time were offered in such a place as prefigured the place where this better Sacrifice should be offered viz. without the Camp as when they came to their rest without the City of Jerusalem where our Saviour's Body was offered for our Redemption Ver. 18. Verse 18 And he brought the Ram for the burnt-offering and Aaron and his sons laid their hands upon the head of the Ram. According to the direction given to Moses when he was with God in Mount Sinai XXIX Exod. 15 16. where all that follows here to the end of the 21st Verse is explained this being nothing else but the execution of what was before ordered Ver. 22. Verse 22 And he brought the other Ram. For he was commanded to bring two v. 2. and XXIX Exod. 1. The Ram of Consecration So it is called XXIX Exod 22 31. for the reason there given Ver. 23 24. Verse 23 24. And he slew it and Moses took of the blood of it c. These two Verses are explained XXIX Exod. 20. where order was given for what was now done I shall only add a Remark of R. Levi ben Gersom upon the order wherein these Sacrifices were offered which was most rational For first there was a Sacrifice
ordered to be IV. 12 21. that is if their Blood was carried into the Holy Place then nothing of them might be eaten VI. 30. But otherwise their Flesh was to be eaten in the Court of the Tabernacle as is expresly commanded VI. 26. This distinction they either did not well observe when it was delivered or being oppressed with sorrow for the loss of Nadab and Abihu they did not think it fit to feast at this time upon the Flesh of this Offering For so Aaron excuses this Fact v. 19. And he was angry with Eleazar and Ithamar He saith nothing to Aaron either because he was loth to add to his Grief or because it was the business of his Sons to look after this Sacrifice and to see that the Flesh of it was disposed of according to God's orders The sons of Aaron which were left alive Who by the punishment upon their Brethren should have learnt greater caution in their Ministry Ver. 17. Verse 17 Wherefore have ye not eaten the sin-offering in the holy place That is obeyed the Commandment which I gave you VI. 26. Seeing it is most holy VI. 25. And God hath given it you VI. 29. To bear the iniquity of the Congregation to make atonement for them before the LORD God bestowed upon the Priests this Reward of their Service that they might be the more willing to take upon them the Peoples Sins and to make an Expiation carefully for them And indeed the very eating of the Peoples Sin-offering argued the Sins of the People were in some sort laid upon the Priests to be taken away by them Which being done they had reason to rejoyce also in a Feast upon this Sacrifice which God had been pleased to accept for the taking away of the Sins of the People From whence the Sacrifice of Christ may be explained who is said to bear our iniquity as the Priest is said here to do all our Sins being laid on him who took upon him to make an Expiation for them by the Sacrifice of himself For the Priest here by eating of the Sin-offering receiving the Guilt upon himself may well be thought to prefigure one who should be both Priest and Sacrifice for Sin which was accomplished in Christ Ver. 18. Verse 18 Behold Observe what I say to you The blood of it was not brought in within the holy place It was none of those Sacrifices which I commanded you to burn intirely but required you to eat of it VI. 26 30. Ye should indeed have eaten it in the holy place as I commanded For as there was a peremptory Law forbidding the Priests to eat the Flesh of any Sacrifice whose Blood was brought into the Holy Place to make atonement with it so there was as peremptory a Law that they should eat the Flesh of those Sacrifices for Sin whose Blood was not brought in thither Ver. 19. Verse 19 And Aaron said unto Moses Though Moses questioned only Eleazar and Ithamar yet Aaron makes the answer they not being able perhaps to give an account of what they had done though sensible of their mistake Behold this day have they offered their sin-offering and their burnt-offering before the LORD His Apology for them seems to be this that they had not wholly violated God's Command but performed the Substance of it though they had failed in one Circumstance For they had not only offered the Sin-offering for the People for that is meant by their Sin-offering but also their Burnt-offering IX 15 16. and that before the LORD in the place where he ordered them to be offered In all this Aaron was the principal Minister but they assisted him For it is expresly said They presented unto him the Blood of the Peace-offerings which at the same time were also offered and they put the fat upon the breasts when he burnt the fat upon the Altar IX 18 20. And such things have befallen me After this was done followed the death of Nadab and Abihu who went in to burn Incense which struck him into such a Consternation and made him so exceeding sad that he was not fit to feast with Eleazar and Ithamar upon the Sacrifice and so suffered them to burn it And if I had eaten the sin-offering to day should it have been accepted in the sight of the LORD Would God have been pleased with me if in such Sadness and Sorrow I had eaten of the Sacrifice This is the reason whereby he justifies the omission of which his Sons were accused in not eating the Sin-offering in the Holy Place The blame of which he takes upon himself for to have eaten it with a sad Countenance and a heavy Heart he thought would have been to pollute it And therefore he chose to forbear it and to give it wholly to God by burning the Flesh of it as he had done the Fat which he hoped would be more acceptable than to eat it in grief And to eat it without grief and sorrow was impossible for though they had not been so dutiful to him as they ought to have been yet he could not extinguish the Affection of a Father towards them nor suddenly cease to mourn inwardly for their untimely death From this place Maimonides gathers there was but one day of Mourning due to the dead viz. the first the rest were added by the Constitution of the Elders Ver. 20. Verse 20 And when Moses heard that he was content He was either satisfied with his reason and thought he had done well for Nature seems to have directed what was afterwards enjoyned that they should rejoyce in their Feasts XII Deut. 7 c. and not eat holy things in their mourning XXVI 14. or he would not further charge him with a Fault for which there was so fair an Excuse For where there is no wilful Contempt but rather a Respect intended in any Action all good Men are inclined to make a favourable Construction of it and grant it an Indulgence though there be some Error in it CHAP. XI MOSES having mentioned in his preceding Discourse about Sacrifices several sorts of Uncleanness V. 2 3. and in the foregoing Chapter X. 10. commanded the Priests to keep themselves sober that they might at all times be able to distinguish between clean and unclean takes an occasion from thence to give an account of that matter For otherwise that which we read Chapter XVI would here have most naturally followed as appears from the 11th Verse of it being about the principal Sacrifice whereby all manner of Uncleanness was to be expiated which he now inserts in the midst of those things that belong to that head For first he treats in this Chapter of unclean Meats and in the XII XIII XIV XVth of unclean Persons Garments and Habitations And then after he hath directed how to make the great Atonement for the whole Nation and some other things he returns in the latter end of the XVIIth Chapter to speak of some forbidden Food and Chapter XVIIIth of unclean
of other Idolatrous Practises besides that of worshipping the Golden Calf XXXII Exod. And so much is expressed XXXII Deut. 17. And it was a sin of which their Fathers had been long guilty especially in Egypt XXIV Josh 14. XX Ezek. 7. XXIII 2 3. which they had not left but continued in the Wilderness V Amos 25. Offer their Sacrifices unto Devils These words show the reason why God commands them under such a heavy Penalty to offer only in one place at the Tabernacle because while they sacrificed in the open Fields they had been in danger to be seduced by Daemons who were wont to frequent those places especially in Deserts and present themselves to ignorant People as if they were Gods and intice their Devotion towards them Which Daemons or Evil Spirits appeared it is likely in the form of Goats and therefore are here called Seirim which properly signifies Goats And hath made some imagine that they really sacrificed to these Creatures as some of the Egyptians did who held Goats to be sacred Animals So Diodorus tells us Lib. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they deified a Goat upon the same account that the Greeks worshipped Priapus Herodotus in his Euterpe cap. 46. saith the same of the Mendesij who he saith worshipped the Males more than the Females And many other Authors mentioned by Bochartus in his Hierozoicon P. I. L. II. cap. 53. report the same But I question whether the Egyptians were guilty of such Idolatry in the days of Moses Nor is there more truth in their opinion who think the Israelites now worshipped Images in this form of Goats Which the LXX seem to have thought when they translated it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vain things as Idols are called in Scripture And yet this very word Seirim is by the Greek Translators rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XIII Isaiah 21. which we here follow only instead of Daemons translating it Devils whom the ancient Zabij worshipped they appearing to them in the form of Goats and this Custom was universally spread as Maimonides thinks in Moses his time which was the cause of this Precept More Nevoch P. III. cap. 46. And indeed nothing is more common in the Writings of the ancient Heathen than the mention of Fauns and Satyrs and Aegipanes whose shape below was that of a Goat And to this day in the solemn Conventions of Witches the chief Devil that presides in their Assemblies is said by all that have examined such matters to have the form of a Goat And our famous Country-man Alexander Hales in his Discourse upon the Scape-Goat which is in his Summa P. III. Q. 55. derives the reason of it from the frequent appearance of Daemons in this shape in the Wilderness as Mr. Selden observes in his Prolegomena to his Book de Diis Syris They that would see more of these Seirim may consult J. G. Vossius L. I. de Orig progr Idolol cap. 8. and Bochartus his Hierozoicon P. II. L. VI. cap. 7. There is one indeed Anton. Van Dale who hath lately endeavoured to explode all these Fancies as he esteems them of Daemons which he would have to be the meer invention of the ancient Chaldaeans and from them derived to other Nations But he will never be able to make any wise Man believe that the World was so sottish as to worship the Images of Goats which he takes to be meant by Seirim if there had not been an appearance of some thing in that shape which they accounted Divine After whom they have gone a whoring i. e. With whom they have committed Idolatry For this sin was justly called by the name of whoredom ever after they were solemnly contracted and espoused to God to be his peculiar People XIX Exod. 5. Which is the reason that he is said so often to be a jealous God particularly XX Exod. 5. highly incensed that is at their worshipping other Gods besides him For this and such like words are never used but concerning Idolatry which Ezekiel describes as the foulest Whoredom XVI 22. and particularly mentions this Whoredom with the Egyptians v. 26. and the Assyrians v. 28 c. This shall be a statute for ever unto them throughout all generations These words seem to me to determine the sense of the foregoing Precept to which they relate from v. 2 c. not to be that all the Meat they killed for their own Tables should be Peace-offerings for that all confess was not a statute for ever if it were one at all throughout all generations but only while they were in the Wilderness Ver. 8. Verse 8 And thou shalt say unto them whatsoever man there be of the house of Israel or of the strangers which sojourn among you These words also show he speaks in the foregoing of bringing all Sacrifices whatsoever to the Tabernacle the same Law which was given before to the Israelites being now extended to all Strangers that sojourned among them By whom he means all such as were Proselytes to the Jewish Religion So the LXX here translate it and they add the very same words to v. 3. where the house of Israel is only mentioned in the original Hebrew The only question is What sort of Proselytes are here intended And I take it he speaks of the Proselytes of Righteousness as the Jews call them who were Circumcised and thereby embraced the whole Religion of Moses And this I find is the general opinion though some few learned Men contend that any Stranger who had renounced Idolatry whom they called A Proselyte of the Gate might bring their Sacrifices to the Altar Which one can hardly allow though asserted by so great a Man as Grotius Lib. I. de Jure Belli Pacis cap. 16. because he speaks of the same Strangers here which are mentioned v. 10. where all such Strangers are forbidden to eat Blood Which plainly belongs to such Strangers as were become Jews by Circumcision for other Strangers might eat it as appears from XIV Deut. 21. where the Israelites are allowed to sell what died of it self to a Stranger that he might eat it if he pleased and such Creatures had their Blood in them That offereth a Burnt-offering or Sacrifice i. e. Any other Sacrifice besides Burnt-offerings viz. Sin-offerings or Trespass-offerings or Peace-offerings None of which were accepted but from such as were admitted into the Jewish Religion though the pious Gentiles the Jews say might bring Burnt-offerings Ver. 9. Verse 9 And bringeth it not to the door of the Tabernacle of the Congregation to offer it unto the LORD As he ordered their Peace-offerings to be v. 4 5. Shall be cut off from among his people This demonstrates that the foregoing Precept and this belong to the same matter being inforced with the same Penalty v. 4. And it also shows that the Strangers before-mentioned signifie such Gentiles as were Circumcised for otherwise they were not of the Body of the People of Israel from which they
sorts before they were two He shall offer it of his own voluntary will In this Translation we follow the Opinion of the Jews who refer this to the Persons that brought this Offering which they might do when they pleased The like expressions we read XIX 5. XXII 19. But the LXX thought it hath respect to God and so the Phrase may be interpreted he shall bring it for his acceptation i. e. that he may find a favourable acceptance with God At the door of the Tabernacle of the Congregation Where the Altar of Burnt-offering was placed XL Exod 6 29. And this was so necessary that it is required upon pain of death to be brought hither and offered in no other place XVII 3 4 c. For which cause it is likely the Door of the Tabernacle is here mentioned rather than the Altar that it might be understood to be unlawful to offer at any other Altar but that which stood at the door of the Tabernacle Before the LORD With their Faces towards that holy place where the Divine Majesty dwelt unto whom the Sacrifice was brought and at the door of the Tabernacle received by the Priest from the hand of the Offerer Ver. 4. Verse 4 And he shall put his hand upon the head of the Burnt-offering Both his hands as some gather from XVI 21. and as Maimonides saith he was to do it with all his might This was a Rite belonging to Peace-offerings as well as to Burnt-offerings III. 2. and to Sin-offerings also IV. 4. The meaning of which in this sort of Offerings seems to have been that he who brought the Sacrifice renounced all his Interest in it and transferred it wholly to God unto whose Service he intirely devoted it It being like to the old Ceremony among the Romans who laid their hands upon their Servants when they gave them their Liberty and abdicated their own Right in them saying Hunc hominem liberum esse volo I will that this Man be free which was called Manumission In other Offerings it had another meaning as I shall observe in due place and it was imitated by the Gentiles though not without the addition of impious Superstitions For they wreathed back the Head of the Beast upward when they sacrificed to the Gods above and thrust down its Head towards the Ground when they sacrificed to their Infernal Deities as J. Brentius hath observed in his Preface to this Book And it shall be accepted for him to make an atonement for him It shall be so acceptable as to recommend him to the favour of the Divine Majesty For so the Hebrew word Capher seems here to signifie not properly to make an Atonement which was the business of a Sin-offering but to own him to be in a state of Reconciliation with God unto whom he was supposed to give up himself wholly as he did this Beast The Jews indeed who stick to the literal signification of the word fancy that these Burnt-offerings expiated evil Thoughts and Desires but there is no ground for this in Scripture and the most that can be made of it is that God accepted his Prayers which he made in general for the forgiveness of all his sins when he laid his Hand upon the Head of this Sacrifice For it must be here observed that Laying on of Hands was always accompanied with Prayer as appears by Jacob's laying them on the Head of Manasseh and Ephraim XLVIII Gen. 14 16 20. and the High-Priest laying them on the Scape-goat XVIth of this Book 21. Insomuch that laying on of hands signifies sometimes in the New Testament to pray XIX Matth. 15. V Mark 23. and other places But if a Man had committed any sin there are other Sacrifices peculiarly appointed by the Law for their Expiation which he was bound to offer with confession of sin and prayer to God for pardon Ver. 5. Verse 5 And he shall kill the Bullock That is the Man himself who brought it as Rasi interprets it or one of the Levites as others understand it For they killed the Paschal Lamb at that great Passover mentioned 2 Chron. XXX 17. as Bochart observes But he should have added the reason of it which Rasi there gives that a great many of the Congregation having not sanctified themselves as we read in that place therefore the Levites had the charge of the killing of the Passover for every one that was not clean to sanctifie them unto the LORD Otherwise every Man might kill his own Passover XII Exod. 6. as they might do all their other Sacrifices For certain it is this was none of the works of Priests as Maimonides shows in a passage mentioned by Dr. Cudworth in his Book concerning the Lord's Supper p. 27. out of Biath Hammik-dath Where he quotes this very place to prove That the killing of the holy things might lawfully be done by a Stranger yea of the most holy things whether they were the holy things of private Persons or of the whole Congregation The common Objection to this is That none might come into the Court where the Altar was but the Priests To which the Answer is plain That upon this occasion other Persons might come so far within the Court be cause it was indispensably necessary that the Man who brought the Sacrifice should lay his hand upon the Head of it which was to be done at the Altar when it was to be slain Before the LORD See v. 3. And the Priests Aarons sons shall bring the blood Now begins the work of the Priests the receiving of the Blood and that which immediately followed belonging to their Office They received it in a Bason XXIV Exod. 6. as the manner also was among the Heathen which our learned Sheringham observes upon Codex Joma p. 85. out of Homer's Odyss L. III. where Thrasymedes is represented as cutting the Ox asunder with a Cleaver and Perseus as receiving the Blood in a Bason which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used in Crete as Eustathius notes for such kind of Vessels which some think was originally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the receiving of the Blood And sprinkle the blood round about upon the Altar c. That this might be done readily one Priest received the Blood and another took it from him and sprinkled it about the Altar or as the Jews understand it on every side of the Altar which they performed by two sprinklings at the opposite Corners of it Which was a Rite also used in Peace-offerings and Trespass-offerings but in Sin-offerings the Blood was poured out at the foot of the Altar See VII 2. Thus the Heathen also themselves took care the Blood of their Sacrifices should not run upon the ground but be received as I said in Vessels prepared for that purpose and then poured upon their Altars and so offered and consecrated to their Gods So Lucian in his Book of Sacrifices represents the Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as pouring the Blood upon the
Action but with acknowledgment of those Mercies which were the occasion of it So Conradus Pellicanus well glosses upon I. 4. which may be best applied to the use of this Rite in Peace-offerings Laying on of Hands signifies Devotion and Faith with acknowledgment of the Divine Benefits for which we cannot offer any thing of our own but rather return and restore to him what we have received that we may understand giving of Thanks to be the greatest of our Sacrifices And kill it See ch I. v. 5. At the door of the Tabernacle of the Congregation These being the lesser holy things as the Jews call them were not offered as the whole Burnt-offerings and Sin-offerings were on the North-side of the Altar See ch I. v. 11. but any where else near to the Entrance of the Tabernacle which was in the East where the others were thrown out and therefore a less holy place Only in laying on of hands every Man was bound wheresoever the Sacrifice was killed to turn his Face Westward toward the Sanctuary because then as I said he made certain Prayers and Acknowledgments to the Divine Majesty which was always to be done in that posture And Aarons sons the Priests shall sprinkle the blood upon the Altar round about See ch I. v. 5. Ver. 3. Verse 3 And he shall offer One of the Priests then in waiting at the Altar Of the sacrifice of the peace-offerings c. After the Sacrifice was flayed and cut up as is directed I. 6. The fat that covereth the inwards That is the Omentum as the Latins call it and hath much fat in it See XXIX Exod. 13. And all the fat that is upon the inwards All the Fat which adheres to the Mesentery and other Entrails Ver. 4. Verse 4 And the two kidneys and the fat that is on them The Kidneys are noted by Aristotle to have more Fat about them than any of the other Bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. III. de Animal cap. 9. Being so covered with it that in dissecting of a Body the Kidneys at first sight are not to be perceived as Anatomists observe particularly our own Country-man Dr. Highmore Which is by the flanks The Hebrew word Cesilim signifies the Loyns as Bochart hath demonstrated in his Hierozoicon P. I. L. II. c. 45. which have collops of fat upon them as Eliphaz speaks XV Job 27. and thence are easily inflamed XXXVIII Psal 7. And the caul above the liver The Hebrew word jothereth signifies the greatest Lobe of the Liver See XXIX Exod. 13. It shall he take away Separate from the rest of the Flesh to be offered on the Altar For all the Fat here mentioned was God's portion of the Sacrifice the Priest had the Breast and the right Shoulder and he that brought the Offering had the rest as will appear more fully VII 15 c. 31. 32 c. Ver. 5. Verse 5 And Aarons sons Some of those that Minister that day Shall burn it on the Altar upon the burnt-sacrifice By the Burnt-sacrifice seems here to be meant the daily Sacrifice which was burnt every Morning after which this was to be offered but not before it Which is upon the wood that is on the fire The same wood upon which the Burnt-sacrifice had been offered would serve to burn this Fat Which being intirely consumed as the Holocausts were it is called in the following words an offering made by fire of a sweet savour unto the LORD See ch 1. v. 9. That is God was pleased graciously to accept of their pious Acknowledgments the Offerings of these Inwards being as if he that brought them had said I will pour out my Soul unto the LORD in Thanks and Praise for the Benefits he had received So Abarbanel explains it in his Preface to this Book Ver. 6. Verse 6 And if his offering c. be of the flock i.e. Of Sheep or Goats which are both comprehended under the word Flock as was noted before ch 1. v. 2. Male or Female See v. 1. Where I observed a difference between these Sacrifices and whole Burnt-offerings in this respect that either Male or Female were accepted for Peace-offerings but Male alone for the other To which may be added that Birds were allowed for whole Burnt-offerings I. 14 15 c. but not for Peace-offerings which were only of the Herd or Flock i. e. of Bullocks Sheep or Goats The reason seems to be plain because Peace-offerings being to be divided between God the Priest and him that brought them the portion of each would have been so small that it would have made the Feast upon it so very meagre and jejune that it would have been contemptible He shall offer it without blemish It was at his choice whether he would bring it from the Herd or the Flock but in its kind it was to be perfect See chap. I. 3 9. Ver. 7. Verse 7 If he offer a lamb for his offering Though a Bird was not accepted for a Peace-offering yet a Lamb was though not of such value as a fat Sheep or a Goat Then shall he offer it before the LORD This seems to be meant of the Man's presenting it to be offered at the Altar Ver. 8. Verse 8 And he shall lay his hand upon the head of his offering c. This whole Verse is only a direction to do with a Peace-offering of a Lamb or Sheep as they were to do with that of a Bullock v. 2. Ver. 9. Verse 9 And he shall offer of the Sacrifice of the Peace-offering an offering made by fire unto the LORD As was directed in the Offering of a Bullock v. 3. The fat thereof and the whole rump The whole Fat being to be offered as was ordered also before he enumerates the particulars because in this was more Fat than in other Sacrifices of this kind For the whole Rump of a Sheep was to be offered to God though not of a Bullock nor a Goat And the reason was because in those Countries the Tails of their Sheep are so vastly big that as Golius and others assure us the least of them weigh ten or twelve pound and some exceed forty pound weight and they are so very fat that they melt the Fat and keep it to butter their Rice and for other uses as Bochartus observes in his Hierozoicon P. I. L. II. cap. 45. It shall he take off hard by the back-bone The Hebrew word Atzah which we translate the Back-bone denotes that part which is next to the Tail or Rump and therefore must signifie that which Galen calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is a Bone at the extremity of the broad Bone called Os Sacrum confisting of three Cartalaginous parts as he describes it And the fat that covereth the inwards and all the fat that is upon the inwards See v. 3. Ver. 10. Verse 10 And the two kidneys and the fat that is upon them c. This Verse is explained above v. 4. Ver. 11. Verse 11 And the
as much as if he had continued in it So Mr. Selden observes out of the Misna L. II. de Synedr cap. 15. n. 14. According to the sin of the people In the manner before-mentioned Or as R. Solomon interprets it if he hide any thing from the People whereby they err For so the words run in the Hebrew if he sin to the guilt of the people or to the making them guilty either by misinforming them or drawing them into Error by his Example so that they take a thing to be clean which is indeed unclean or the like Then let him bring for his sin which he hath sinned a young bullock without blemish It is observed by some that in great Offences the Sacrifices were small lest they should imagine their Pardon was procured by their great expence For here the word is Par ben bachur a young Bullock that was but a little bigger than a Calf And so this Sacrifice is called Par in the following Verses Whereas that of the Peace-offering is called v. 10. Shor an Ox though we translate it also Bullock one that was grown to its full bigness and consequently of greater value For a sin-offering How Chattah which we translate Sin-offering differs from ascham which we translate Trespass-offering I shall examine afterward when Moses comes to speak of the latter And now only observe that Chattah is the name both for Sin and for the Sin-offering as the word piaculum was among the Heathen which signified both a great Crime and the Expiatory Sacrifice for it By which those words in the New Testament may be explained Christ was made sin for us that is a Sacrifice to expiate our sins And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin certainly signifies VIII Rom. 3. Ver. 4. Verse 4 And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD This as I take it was to be done by himself who was to present the Sacrifice to the Divine Majesty and desire it might be accepted for the purpose to which it was to be offered And shall lay his hand upon the bullocks head As every one that brought other Offerings were bound to do See ch I. 4. III. 2 c. but here for another purpose viz. to confess their sins unto the LORD and beseech him to forgive them See V. 5. There is a good Gloss upon this in a very bad Book called Nitzachon not long ago published by the Learned Wagenseil where that Author saith p. 11. When a Man sacrificed a Beast he was to think in his mind I am more a Beast than this here present For I have sinned and for the sins I have committed I offer this but it were more just that he who hath sinned should suffer death than this Beast which hath not offended Therefore thus a Man by the help of this Sacrifice began to repent And kill the bullock before the LORD This seems to have been done by him that laid his hand on the head of the Bullock that is by the High-Priest himself For the greatest Men in old time did not think such work below them but rather esteemed every thing that served to the Worship of God to be noble and honourable So Homer represents King Agamemnon as killing the Lambs himself by the Blood of which he was to Seal the Treaty he made with the Trojans Iliad 3. yet in this case it is likely the High-Priest himself did not kill the Sacrifice but some of the other Priests that then ministred For he that did this seems to be distinguished by the next words v. 5. from the Priest that is anointed i. e. the High-Priest Nor was this Sacrifice killed in the ordinary place where Sin-offerings were killed See 24. being an extraordinary sort of Offering as that which follows also was Ver. 5. Verse 5 And the Priest that is anointed Whosoever killed the Sacrifice the High-Priest himself for whom it was offered did what follows Shall take of the bullocks blood In a Basin And bring it to the Tabernacle of the Congregation Into the very Sanctuary where as it follows he was to dip his finger in the Blood and sprinkle it seven times before the LORD Ver. 6. Verse 6 And the Priest shall dip his finger in the blood Or rather dip it into the blood And sprinkle of the blood seven times before the LORD This was peculiar to his Sacrifice for Sin and done in no other but that for the whole Congregation To signifie perhaps that their Offences were more heinous and could not be so easily expiated as those of other Men. The number seven every one knows was of great account and thought most powerful in Religious Actions even among the Heathen For as Elisha bad Naaman go and wash seven times in Jordan to cure him of his Leprosy so Apuleius in the beginning of the XIth Book of his Metamorphosis speaks of dipping the head seven times in the Sea for Purification and gives the reason for it Quod eum numerum praecipuè religioni aptissimum divinus ille Pythagoras prodidit because the Divine Pythagoras as he calls him taught this number to be above all other most proper in Religion Which in all probability Pythagoras learnt from the truly Divine Moses to whom God revealed the Creation of the World in six days and his Consecrating the seventh day on which he rested which made the number seven so much used in Sacred Matters For not only in this Sacrifice but in making the Water of Separation by burning a red Heifer this Rite was used XIX Numb 4. and in purging a Leper XIV Lev. 7. in dedicating the Altar XXIX Exod. 37. when the Oil was sprinkled on it seven times VIII Lev. 11. and at the Consecration of the Priests XXIX Exod. 35. and to say no more as every seventh day of the Week was holy so every seventh year the Land rested and after Seven times seven there was a Jubilee XXV Levit. They that would see more of this number and of its Sacramenta as St. Hierom speaks may read him upon V Amos 3. and Drusius on this place and on VI Josh 4. And Wolfius upon Nehemiah VIII Before the vail of the Sanctuary Which parted the holy place from the most holy For that is peculiarly called by the name of Parocheth which is the word here used XXVI Exod. 31 33 35. XVI Lev. 2 c. as the other Vail which was before the Door of the Tabernacle is constantly called Masach XXVI Exod 36 37. Ver. 7. Verse 7 And the Priest shall put some of the Blood upon the horns of the Altar of sweet incense c. This also was peculiar to his Sacrifice and to that for the whole Congregation v. 17. And shall pour out all the blood of the bullock That is all the rest of the Blood which remained after the sprinkling before the Mercy-seat and the tipping of the Horns of the Altar with it At the bottom of
Trespass-offerings also And indeed it was a Notion among the Heathen themselves that an Offering without Prayer was to no purpose Quippe victimas caedi sine precatione non videtur referre nec Deos ritè consuli as Pliny speaks L. XXVIII Nat. Hist cap. 2. and every one knows that Confession was a part of Prayer See Dr. Owtram de Sacrificiis L. I. cap. 15. n. 9. Ver. 6. Verse 6 And he shall bring his trespass-offering unto the LORD There is a difference between a Sin-offering called Chattah and a Trespass-offering called Ascham as is plain in the latter part of this Chapter compared with this But here in this place they are not distinguished for the name of Trespass-offering is given to that which was really a Sin-offering as appears from the latter end of this Verse and from the two next where this Offering is expresly called a Sin-offering For his sin which he hath sinned In any of the four fore-mentioned Cases either by polluting the Sanctuary or eating holy things or a rash Oath or by refusing to give his Testimony being adjured by the Court of Judgment to do it Thus R. Levi of Barcelona explains this Praecept CXXI A female from the flock a Lamb or a Kid of the Goats for a sin-offering As the Hebrews call the Sin-offering mentioned in the foregoing Chapter v. 27. a fixed Sacrifice so they call this higher or lower being brought according to every Man's Faculty or Ability some more some less as the fore-named Author and many other of their Doctors observe and is plain of it self from the following Verses And the Priest shall make an atonement for him concerning his sin By sprinkling the Blood and burning the Fat of the Sacrifice as is directed IV. 34 35. Ver. 7. Verse 7 And if he be not able to bring a Lamb. See the mercy of God saith the same R. Levi who was pleased to exact such small Punishments for these Sins because it was very easie for Men to fall into them For we are more prone to offend in word then in deed and without great Caution it was scarce possible not to fall into such Legal Pollutions as required this Expiation Then he shall bring for his trespass which he hath committed two Turtle Doves or two young Pigeons unto the LORD Who though he would not exact an heavy Punishment of them for these Offences yet would not suffer them to escape altogether unpunished that they might not be presumptuous but use due care and caution in their words and actions So the same R. Levi represents the sense of this Law as if the LORD had said I would not have such things done but if any Man by frailty commit them let him repent with all his might and set a guard upon himself and let him offer a Sacrifice which may imprint the remembrance of his Guilt upon his heart and preserve him that he may not hereafter offend The one for a sin-offering and the other for a burnt-offering First he was to have his Peace made with God by a Sin-offering and then his Burnt-offering or his Gift might be accepted as Rasi observes and is expresly ordered in the next Verse The Priest shall offer that which is for the Sin-offering first Ver. 8. Verse 8 And wring off his head from his neck c. Or rather nip it off with his Nail as the Jews explain it See I. 15. so as not quite to separate it from the Body For that had been to make the Sacrifice contemptible as R. Levi of Barcelona gives the reason of it Praecept CXXVIII the Bird looking more handsome with its Neck still joyned to the Body than without it And it was fit the Sacrifice of a poor Man should be as decent as possible it being sufficient he thus suffered without increasing his Affliction by the mean and abject form of his Sacrifice Ver. 9. Verse 9 And he shall sprinkle of the blood of the Sin-offering c. Some of the Blood which ran out of it self as the Priest held it by the Neck where he nipt it he was to sprinkle upon the side of the Altar And then he was to press out the rest of the Blood when as much was ran out as would of it self by that nip at the bottom of the Altar where they were wont to pour out the Blood of the Sin-offering IV. 7 18 25 34. It is a Sin-offering Therefore the Blood was there pressed out whereas in Burnt-offerings of a Bird we read only of pressing or squeezing out the Blood at the side of the Altar I. 15. It is not said what was to be done with the Flesh but it is plain from VI. 26. that the Priest was to have it the Blood only being offered to God Ver. 10. Verse 10 And he shall offer the second for a burnt-offering according to the manner Prescribed in the first Chapter v. 15. And the Priest shall make an atonement for him c. Some gather from hence that the Burnt-offering was also an Expiatory Sacrifice But it is so plainly distinguished from it that these words seem to me to relate only to the foregoing Offering v. 8 9. Though this may be concluded from hence that the Sin-offering was not accepted for his Expiation unless this Burnt-offering followed as a Thankful Acknowledgment made to God for his Goodness Ver. 11. Verse 11 But if he be not able to bring two turtle Doves or two young Pigeons This was still a more merciful Provision for the Poor who were not to be so ambitious of offering a Beast or a Bird as not to content themselves with offering the smallest thing that God would accept So R. Levi of Barcelona observes that God having such Compassion on Mens Poverty it did not become them to strain themselves to offer more than they were able for so they might have been tempted to stealth Yet if after a Man had set aside a little Money to buy this quantity of fine Flour his Estate was bettered he was then bound as Maimonides saith in the Treatise called Schegagoth to add so much to it as would buy the Birds before prescribed And in like manner if he had designed to buy Birds and on a sudden grew richer he was to procure a Lamb or a Kid. On the contrary if a Man had set apart Money to buy a Bullock for his Sin-offering and unexpectedly grew poor he might buy two Turtles or young Pigeons and by them redeem his Money so consecrated c. cap. 10. Then he that hath sinned shall bring for his offering a tenth part of an ephah of fine flour c. Neither more nor less which was but a small quantity See XVI Exod. 36. because God would not have his Creature oppressed as the same Author observes Praecept CXXIX He shall put no oil upon it neither shall he put any frankincense thereon In commiseration of his Poverty God required only a little Flour which every one might easily get to offer without
his sons that is anointed in his stead shall offer it What he had said of Aaron and his Sons in general v. 20. he now particularly requires of every Son of his that should succeed him in his office For which there was the greater necessity because as R. Levi of Barcelona understands it Praecept CXXXIV the High-Priest was an Ambassador between the Israelites and their Heavenly Father by whom their Prayers were offered to God and who made Reconciliation for them and therefore should be bound in all reason to offer a perpetual Sacrifice twice every day for the constant needs of the Congregation and to apply his Mind to this as he speaks that he and they might be the better for it It is a Statute for ever unto the LORD As long as that Priesthood continued It shall be wholly burnt In which it differed from other Meat-offerings as will appear in the next Verse Ver. 23. Verse 23 For every meat-offering for the Priest Or of the Priest This may seem to relate to every common Priest who were not all bound to offer this Sacrifice every day but only he who did it in the name of all the rest viz. the Priest who offered the daily Burnt-Sacrifice He may be well thought to have been obliged to this by which means this Meat-offering was offered to God every day by one or other of them and never omitted But Abarbanel as I noted before v. 20. thinks that only the High-Priest was bound to offer this Meat-offering every day and every other Priest once in his Life viz. when he began his Ministry Shall be wholly burnt it shall not be eaten The Priests had all the Meat-offerings which were brought by the People except one handful which was offered to the LORD See Chapt. second v. 2 3. But of their own Meat-offerings they were not to taste but wholly burnt them on the Altar For it had not been seemly for him both to offer unto God and to eat of it as if it were his own as Maimonides speaks P. III. More Nevoch cap. 46. or as R. Levi Barcelonita gives the reason Praecept CXLI the scope of the Sacrifice being to raise the Mind of him that offered it unto God it was not fit he should think of eating any part of his own Offering which would have taken his Mind off from God Ver. 24. Verse 24 And the LORD spake unto Moses saying He added further several things concerning other Offerings which perhaps were delivered at the same time with the foregoing being still concerning the Priests See v. 8 9. And therefore the next Verse begins thus Speak unto Aaron and his sons saying Ver. 25. Verse 25 This is the Law of the sin-offering That is for particular Persons that for the Priests themselves being governed by another Law For it is plain that in the IVth Chapter he distinguishes the Sin-offerings into two kinds one whose Blood was carried into the Sanctuary and the Flesh of it burnt intirely without the Camp v. 7 8 c. and here v. 30. and another whose Blood was not carried into the Sanctuary the Flesh of which the Priests were to eat as is here directed In the place where the burnt-offering is killed shall the sin-offering be killed before the LORD See IV. 24 29 31. It is most holy This is the reason of what follows that none might eat of it but those who were holy to the LORD Ver. 26. Verse 26 The Priest that offereth it for sin shall eat it The Flesh of this Sin-offering fell to the share of him who offered the Sacrifice that day and to his Male-children though he might invite any other Priests and their Sons to partake with him if he pleased as appears from v. 29. I need not add that the Immurim as the Hebrews call them were excepted that is the Fat c. mentioned III. 9 10. IV. 26. which were to be wholly burnt upon the Altar In the holy place shall it be eaten c. See v. 16. For it being mostly holy as the words are in the conclusion of the foregoing Verse it was to be eaten in the holy place and that the same day and night when it it was offered and none of it to be kept till the morning Whereas some of their Peace-offerings which they called the lighter holy things might be eaten the next day VII 16. See Maimonides More Nevochim P. III. cap. 46. This seems to have been imitated by the Heathen who required that their most holy Sacrifices should not be carried out of the Temple as the Scholiast upon Aristophanes his Equites observes concerning the Sacrifices offered to Ceres and Proserpina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 27. Verse 27 Whosoever shall touch the flesh thereof shall be holy See v. 18. And when there is sprinkled of the blood thereof upon any garment This is commonly understood of the Priest's Garment who alone sprinkled the Blood But his Garments being holy the Blood that might chance to fall upon them was not thereby at all dishonoured and therefore if this be the meaning we are to understand that the Garments would appear less venerable when they were spotted with Blood and upon that account were to be washed If we take it for the Garment of him that brought the Sacrifice which when it was killed the Blood might chance to spurt upon his Clothes then the washing of them was out of reverence to the Blood which being holy was not to remain upon a common Garment Which way soever it be interpreted the intention it is manifest was to preserve in their Minds an awful regard to God and to whatsoever belonged unto his Service Thou shalt wash that wherein it was sprinkled in the holy place Where there was a Room after the Temple was built which was called Lischath hagullah the Chamber of the Spring or Well out of which Water was drawn for the use of the Court of the Sanctuary And there it is probable these Garments were washed See Codex Middoth cap. 5. sect 3. Ver. 28. Verse 28 But the earthen vessel wherein it is sodden shall be broken For it being very porous might so deeply imbibe a tincture from the Flesh that it could not be washed out but the smell of it might remain a long time And being of a small value it was no great loss to have it broken rather than any thing that was holy remaining in it be profaned What became of the broken shreds of these earthen Vessels is a doubt among the Hebrew Doctors because it was neither fit to throw them out into a prophane place nor yet seemly to heap them up in the Sanctuary and therefore they fancy the Earth opened and swallowed them up as a great Man in this kind of Learning J. Wagenseil hath observed upon the Mischna of Sota cap. 3. But they might have rather said that they were thrown abroad into a clean place after they were broken into small bits or crumbled to powder just as
the Ashes were that came from the Altar which was an holy place If it be sodden in a brasen pot it shall be both scoured and rinsed in water Nothing could so easily sink into this being a solid metal but whatsoever stuck to it might be rubbed out and cleansed by washing From this Verse compared with other places it seems apparent that nothing was roasted in the Sanctuary but only boiled So we find the Peace-offerings mentioned 1 Sam. II. 13 14 15. were constantly sodden and all other holy Offerings except the Paschal Lamb which they roasted at home 2 Chron. XXXV 13. And after their return from the Captivity of Babylon the same is intimated in the last Verse of the Prophecy of Zechariah Ver. 29. Verse 29 All the males among the Priests shall eat thereof it is most holy See v. 16. and 26. Ver. 30. Verse 30 And no sin-offering Or rather but no Sin-offering Whereof any of the blood is brought into the Tabernacle of the Congregation to reconcile withal in the holy place shall be eaten c. Such were those Sin-offerings for the High-Priest IV. 3. and for the whole Congregation upon particular occasions IV. 13 c. Or upon the day of general Atonement XVI 27. No part of these were to be eaten but intirely burnt in the fire as it here follows in the end of this Verse There is no necessity of Maimonides his observation upon these words That no Man whatsoever might eat of these Sacrifices for if the Priests might not they were certainly prohibited to all other Persons CHAP. VII Ver. 1. Verse 1 LIkewise this is the Law of the trespass-offering The People were directed before in what cases they should bring this sort of Offering and I have noted the difference between them and Sin-offerings V. 15. but now the Priests are directed in their Office about Trespass-offerings It is most holy In general they were to observe that these Offerings as well as Sin-offerings were to be numbred among the most-holy things and therefore to be accordingly used v. 6. Ver. 2. Verse 2 In the place where they kill the burnt-offering shall they kill the trespass-offering The same order that was given about Sin-offerings IV. 24. VI. 25. And the blood thereof shall be sprinkled round about upon the Altar This is a different Rite from that which was observed in the Sin-offering whose Blood was put upon the Horns of the Altar IV. 25 34. and the Blood of such Sin-offerings as were made for the High-Priest or the whole Congregation were also to be sprinkled seven times before the Vail of the Sanctuary IV. 6 17. But this to be sprinkled round about the Altar of Burnt-offering according to the manner used in the whole Burnt-offerings I. 11. and in the Peace-offerings III. 2 8. only with this difference that there being a scarlet Thread or Line which went round about the Altar exactly in the middle the Blood of the whole Burnt-offerings was sprinkled round about above the Line and the Blood of the Trespass-offerings and the Peace-offerings round about below the Line See Codex Middoth cap. 3. sect 1. and L'Empereur Annot. 12. Ver. 3. Verse 3 And he shall offer of it all the fat thereof This was the work of the Priest first to offer unto God his part of the Sacrifice The rump All the Fat belonging unto God this is particularly mentioned in the first place as the principal Fat. For the Tails of their Sheep in those Countries and no other Creature but a Ram was allowed for a Trespass-offering as was before noted were of a prodigious bigness as hath been noted by many particularly by the famous Bochartus in his Hierozoicon P. I. L. II. cap. 45. and lately by another excellent Person Jobus Ludolphus in his Ethiopick History L. I. cap. 10. n. 16. and in his Commentaries on it num 76. And therefore it is called both here and in other places by the peculiar name of Alja whereas the Tail or Rump of other Creatures is called Zanab See what I have noted upon III. 9. And the fat that covereth the inwards This and all that follows in the next Verse hath been explained before III. 3 4 8 9. Ver. 5. And the Priest shall burn them on the Altar c. As he did the Fat of the Sin-offerings and Peace-offerings IV. 26 31. Ver. 6. Verse 6 Every male among the Priests shall eat thereof c. All the Fat being offered to God the Flesh became the portion of the Priest who with his Male-children but not Females were to eat it but not in any place out of the Sanctuary as it here follows See VI. 18 26 29. Ver. 7. Verse 7 As is the sin-offering so is the trespass-offering there is one law for them In this matter though in other things they differed for the same Rule is given here about the Trespass-offering that is given in the Chapter foregoing v. 26. about the Sin-offering The Priest that maketh atonement therewith shall have it Who might invite other Priests if he pleased to eat with him and with his Sons but he was not bound to it for the Flesh of this Sacrifice was intirely his own Ver. 8. Verse 8 And the Priest that offereth any mans burnt-offering even the Priest Or that Priest who offereth it Shall have to himself the skin of the burnt-offering which he hath offered All the Flesh of the Burnt-offerings being wholly consumed as well as the Fat upon the Altar Chapt. I. v. 8 9. there was nothing that could fall to the share of the Priest but only the skin which is here given him for his pains I observed upon III Gen. 21. that it is probable that Adam himself offered the first Sacrifice and had the Skin given him by God to make Garments for him and for his Wife In conformity to which the Priests ever after had the Skin of the whole Burnt-offerings for their portion Which was a Custom among the Gentiles as well as the Jews who gave the Skins of their Sacrifices to the Priests when they were not burnt with the Sacrifices as in some Sin-offerings they were among the Jews IV. 11. Who imployed them to a superstitious use by lying upon them in their Temples in hope to have future things revealed to them in their Dreams This Dilheâ—â—rus hath observed out of those words of Virgil huc dona Sacerdos Quum tulit Caesarum ovium sub nocte silenti Pellibus incubuit stratis somnosque petivit Multa modis simulacra vidit variantia miris Et varias audit voces fruiturque Deorum Colloquia And in the Eleusinia he observes out of Suidas the Daduchus put on the Skin of the Beasts which had been sacrificed to Jupiter which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fleece of Jupiter Dissert Special de Cacozelia Gentil cap. 9. Ver. 9. Verse 9 And all the meat-offering that is baken in the oven and all that is dressed in the frying-pan and in the pan See
slain and divided the Priest was to put what belonged unto the LORD into the Man 's own hands viz. the Fat with the Breast and the Shoulder that he might present it himself unto the Divine Majesty That the breast may be waved for a wave-offering before the LORD This is the manner wherein it was to be presented the Man was to lift it up over his head and wave it to and fro his hands being supported and guided by the Priest See XXIX Exod. 24. and VI Numb 19 20. Maimonides describes the order of it in this manner first the Priest put into the Man's hands the Fat and then laid upon it the Breast and the Shoulder and after that one of the pieces of the Cakes for the Meat-offering upon them all which he waved about Ver. 31. Verse 31 And the Priest shall burn the fat upon the Altar but the breast shall be Aarons and his sons When that part which belonged to God's Altar viz. the Fat had been burnt there the Priests had the Breast and the Shoulder to their own use as Servants have what comes from their Master's Table For it was all offered unto God v. 29 30. who taking only the Fat for himself bad them take the rest viz. the Breast and the Shoulder which had been presented unto God by waving them to and fro as a Sacrifice to the LORD of the World but by him bestowed upon his Ministers for their maintenance in his Service This is more fully expressed in the three next Verses in which there is no difficulty and therefore I shall but lightly touch them Ver. 32. Verse 32 And the right shoulder shall ye give unto the Priests c. This is only a more particular declaration what belonged to the Priest who was to have not only the Breast before-mentioned but also the right Shoulder Ver. 33. Verse 33 He among the sons of Aaron that offereth the blood of the peace-offerings and the fat shall have the right shoulder for his part This is still a more special direction providing for the incouragement of that Priest who on that day ministred at the Altar unto whom the right Shoulder was appropriated as a reward of his pains in offering the Sacrifice Ver. 34. Verse 34 For the wave-breast and the heave-shoulder have I taken of the children of Israel from off the sacrifice of their peace-offerings and have given them to Aaron and his sons c. This doth not contradict what I observed just before for when he saith he hath given these to Aaron the Priest and his Sons the meaning must be to those of his Sons who at the time when these were offered sprinkled the Blood and burnt the fat Ver. 35. Verse 35 This is the portion of the anointing of Aaron and of the anointing of his sons c. In the Hebrew the words are This is the anointing of Aaron c. That is this they have in right of their Unction to the Priest's Office which intitles them to all before-mentioned In the day The Hebrew word Bejom may both here and in the next Verse be translated as I observed before VI. 20. from the day and ever after When he presented them to minister unto the LORD in the Priests office Made them draw near to attend upon him at his Altar Ver. 36. Verse 36 Which the LORD commanded to be given them in the day that he anointed them c. By virtue of a Grant from God when they were made Priests to enjoy this benefit in all future Ages By a statute for ever c. As long as this Law of Sacrifices and this Priesthood shall last See VI. 22. Ver. 37. Verse 37 This is the law of the burnt-offering of the meat-offering and of the sin-offering and of the trespass-offering c. This Verse contains a Summary of what he had commanded Aaron and his Sons from the ninth Verse of the sixth Chapter unto this place And of the Consecrations The whole order of their Consecration is not here directed but in XXIX Exod. only something belonging to that matter VI. 20 c. Ver. 38. Verse 38 Which the LORD commanded Moses in mount Sinai In that mountainous Country which lay near to Mount Sinai as Maimonides truly expounds it For he was come down from Mount Sinai and had delivered to them all that he received there XXXIV Exod. 29 32. before these Commands were given but they still continued near unto it and so the word behar may be translated by mount Sinai For as the last words of this Verse tells us they were still in the Wilderness of Sinai that is in that part of the Wilderness which took its name from its nearness to Mount Sinai In the day that he commanded the children of Israel to offer their oblations unto the LORD c. This doth not precisely signifie that he commanded Aaron and his Sons VI. 9 c. all these things on the very same day that he commanded the Children of Israel what Oblations to bring Chapt. I. 2 c. but they were delivered all at the same time immediately after the other without any other Commandments intervening CHAP. VIII Ver. 1. Verse 1 AND the LORD spake unto Moses saying See IV. 1. Ver. 2. Verse 2 Take Aaron and his sons with him Having delivered the Laws and Rules about Sacrifices and the Rites belonging to them he now prepares the Priests to offer them as had been commanded And there is not much said in this Chapter but what hath been explained in XXIâ— Exod. and other neighbouring Chapters where he relates the Orders he received in Mount Sinai about those things which were now performed And the garments XXVIII Exod. 2 4. And the anointing oil XXX Exod. 24 c. And a bullock for the sin-offering and two rams and a basket of unleavened bread See XXIX Exod. 1 2 3 c. These were in their kind the very best of the legal Sacrifices as appears in part from that Expression of the Psalmist LXIX Psalm 30 31. where he prefers Thanksgiving and Praise before a Bullock that hath Horns and Hoofs a young Bullock which began to spread its Horns and Hoofs that is before the very best of all their bloody Sacrifices Ver. 3. Verse 3 And gather thou all the Congregation together c. All the Elders of the People with the great Officers who were set over Thousands and Hundreds c. For these are frequently called by the Name of Col ha Edah which we translate all the Congregation particularly in XXV Numb 7. XXXV 12. XX Josh 6. XXI Judg. 10 13 16. where the Elders of the Congregation and the Congregation and all the Congregation are plainly the same thing Which is further confirmed from the next Chapter of this Book v. 1. where it is said expresly Moses called Aaron and his Sons and the Elders of Israel Ver. 4. Verse 4 And Moses did as the LORD commanded Summoned them to appear before the LORD And the assembly
for Sin offered v. 14. before they could be worthy to have any Gift or Present which they made to God received by him But upon their Expiation an whole Burnt-offering was accepted v. 18. and after that followed this Sacrifice which was a Peace-offering as appears from v. 31. part of which was burnt upon the Altar part given to the Priest and the rest they themselves ate for whom it was offered that it might appear they were so far in the favour of God as to eat with him of his Meat from his Table Abarbanel hath the same observation Ver. 25. Verse 25 And he took the fat and the rump c. All this Verse likewise is there explained XXIX Exod. 22. Ver. 26 27 28. Verse 26 27 28. And out of the basket of unleavened bread c. These three Verses show that Moses exactly followed the Orders he had received XXIX Exod 23 24 25. where they have been explained Ver. 28. Verse 28 Burnt them upon the burnt-offering This shows that they were not a burnt-offering properly as I there observed but an Appendix to it They were consecrations for a sweet savour Because they were offered to consecrate and sanctifie them as this is explained XXIX Exod. 33. See there Ver. 29. Verse 29 And Moses took the breast and waved it c. According to the direction given XXIX Exod. 26. where it is also ordered that this should be Moses his part Ver. 30. Verse 30 And he took of the anointing oil and of the blood that was upon the Altar and sprinkled it on Aaron c. See XXIX Exod. 21. where it appears plainly this blood that was mixed with the Oil was the Blood of the Ram of Consecration Ver. 31. Verse 31 And Moses said unto Aaron and his sons Boil the flesh at the door of the Tabernacle of the Congregation and there eat it c. God having had his part v. 28. and Moses who performed the Office of a Priest at this time having had that which belonged to him on that account v. 29. the rest was given as the manner was in Peace-offerings to those for whom the Sacrifice was offered that is all but the right shoulder which was burnt upon the Altar and the Wave-breast which was given to Moses as Priest See XXIX Exod. 31 32. Ver. 32. Verse 32 That which remains of the flesh and the blood shall ye burn with fire See XXIX Exod. 34. This shows it was of the nature of a Peace-offering VII 15 17. Ver. 33. Verse 33 And ye shall not go out of the door of the Tabernacle in seven days c. For till then their Consecration was not perfected as the following words signifie no more than the Consecration of the Altar was till a Bullock had been offered to cleanse it and make an atonement for it seven days together See XXIX Exod. 35 36 37. This was to make them more sensible of the great weight as well as dignity of their Office Ver. 34. Verse 34 As he hath done this day so the LORD hath commanded to do to make an atonement for you Every day of these seven those Sacrifices were to be repeated the Sin-offering the Burnt-offering and the Peace-offering and their Garments were to be sprinkled with the Blood and the Anointing Oil as the LORD required when Moses was with him in the Mount XXIX Exod. 35. This shows the imperfection of all the Legal Sacrifices which would not have been so often repeated if they had been of greater efficacy Yet the continuance of them seven days doth signifie the compleat Consecration of these Priests according to the Rites of those times In conformity to which our great High-Priest the LORD Christ who was perfected by one Sacrifice of himself spent seven days in his Consecration to his Office For as Aaron is commanded to attend at the Tabernacle so many days together in like manner our LORD Christ as Dr. Jackson observes in the forenamed Book Chapt. XXV did attend the Temple five days one after another before his death See XII John 1 12 c. XXI Matth. 8 9 c. and having purged it on the first or second of those days from the prophaneness that was exercised in it by Merchandizing and afterward hallowed it by his Doctrine and by his Divine Presence which appeared in several miraculous Cures he went the sixth day into his heavenly Sanctuary into Paradise it self to puririsie and sanctifie it with his own Blood as Moses at Aaron's Consecration did the material Sanctuary and Altar with the Blood of Beasts And having rested the seventh day finished all by his Resurrection early the next day in the morning Ver. 35. Verse 35 Therefore shall ye abide at the door of the Tabernacle of the Congregation Where all things mentioned in this Chapter had been done and were still to be repeated v. 3 4. for they could not go into the Sanctuary till they were compleated Day and night This was to make their Consecration more solemn and taken notice of by all the People Seven days By which means a Sabbath as the Jews observe passed over their heads without which they conceive Aaron and his Sons could not have been compleated But the Sabbath of the LORD did never so exactly pass over any High-Priest in his Consecration as it did over the High-Priest of the New Testament For however it were of Aaron's it was to our blessed Saviour as the fore-named Dr. Jackson notes a Day of Rest indeed after six days of Labour Watching Praying and Fasting which concluded in his bloody Death and Passion And keep the charge of the LORD That which he had now enjoyned Or rather watch the Tabernacle and his Vessels c. as they were to do in time to come The Hebrew Doctors have here raised a difficulty about the necessary Easements of Nature for which they had no convenience if they might not stir for seven days from the door of the Tabernacle and therefore they fancy there was a hole digged in the Ground for such occasions But it is more likely they were not so confined as not to be allowed this liberty and one cannot well doubt of it who considers the word Mismoroth here used which we translate keep the charge of the LORD which is a military phrase signifying the Stations and Watches kept in their turns for certain hours after which they were at liberty to attend their own Affairs Such was the charge here one may reasonably think of not departing from the door of the Tabernacle while they were upon the guard as we speak which some or other of them kept night and day in such order that while some watched others might sleep or step out about the necessary occasions of Nature That ye die not It may seem hard that they should be in peril of their Life if they omitted any of these Rites But this was necessary to make those serious and intent upon their business who were to save the Lives of
others by making Expiation for them when they deserved to perish For so I am commanded These Orders as hath been already observed he received in the holy Mount So Aaron and his sons did all things which the LORD commanded by the hand of Moses This was necessary to be added that all Generations might be assured whatsoever was performed by their Ministry would be effectual to the end for which it was appointed they being exactly Consecrated to God's Service without the least omission of any thing that he had required In like manner our great High-Priest was Consecrated to his Eternal Priesthood by fulfilling all the Will of God and that in a far more Solemn and Publick way than Aaron's was it being performed by Suffering such things as nothing but a perfect Filial Obedience to his heavenly Father could have moved him to admit because it was accomplished by shedding his own Blood in a lingring Death CHAP. IX Ver. 1. Verse 1 AND it came to pass on the eighth day He doth not mean on the eighth day of the Month but on the next day after their Consecration which was seven days in doing VIII 33 35. Then it was that the Fire fell down from Heaven and consumed the Sacrifice which Aaron offered and this seems also to have been the first day of unleavened Bread which fell upon the fifteenth day of this Month for on the fourteenth in the Even which was the last day of the Consecration of the Priests the Passover was kept IX Numb 2 5. That Moses called Aaron and his sons and the Elders of Israel Just as he had done before VIII 2 3. that the Rulers and as many of the People as could meet together to behold what was done might see the Glory of the LORD which appeared at this time v. 6. Ver. 2. Verse 2 And he said unto Aaron take thee a young Calf This is the first Sacrifice that was offered to God by the Priests of the Order of Aaron It differed from that which was offered by Moses for Aaron and his Sons as Egel a young Calf doth from Par a young Bullock by which his Sin was expiated at his Consecration And Maimonides saith that the former signifies a Calf of one year old the latter one of two Others say a Calf was called Egel till his Horns budded and then it was called Par. For a sin-offering For his sins in general not for any determinate Offence like that IV. 3. which therefore was something different from this The Jews fancy that a young Calf was appointed for the first Sin-offering to put Aaron and the People in mind of the Golden Calf which they worshipped So Maimonides reports the Opinion of their Wise men in his More Nevoch P. III. cap. 46. Where he also hath this conceit that it was to expiate that Sin And a Ram for a burnt-offering For none but Males were accepted for Burnt-offerings I. 10. There is no Peace-offering ordered for him as there is afterward for the People v. 4. because it was not fit he should have all the Sacrifice as he must have had according to the Law of such Sacrifices being both the Priest and the Offerer between whom and the Priest after the Fat was burnt all was to be shared Ver. 3. Verse 3 And unto the Children of Israel thou shalt speak saying Unto all the Elders v. 1. who were to bring the following Offerings in the Name of all the People of Israel and that by Aaron's direction who was now to act as God's High-Priest and gave out this Order Take ye a Kid of the Goats for a sin-offering The Hebrew word Seir signifies a He-goat Concerning which Maimonides in his Book concerning Sacrifices delivers this opinion That all Sacrifices for sin whether of private Persons or the whole Congregation at their three principal Feasts New Moons and the Day of Expiation were He-goats For this reason because the greatest Sin and Rebellion of those times was that they sacrificed to Daemons who were wont to appear in that form For which he quotes XVII 7. They shall no more offer their Sacrifices lasseirim which we translate unto Devils but the word Seirim is but the Plural Number of the word Seir which signifies a Goat And further he adds That their Wise men think the Sin of the whole Congregation was therefore expiated by this Kid of a Goat because all the Family of Israel sinned about a Goat when they fold Joseph into Egypt XXXVII Gen. 31. And such reasons saith he as these should not seem trifles for the end and scope of all these Actions was to imprint and ingrave on the Mind of Sinners the Offences they had committed that they might never forget them According to that of David LI Psal 5. My sin is ever before me This Sin-offering was different from that IV. 14. being not for any particular Sin as that was but in general for all the Offences that the High-Priest might have committed A Calf and a Lamb both of the first year c. When they were in their prime Ver. 4. Verse 4 Also a Bullock and a Ram. These also were no doubt to be without blemish as is prescribed in the two foregoing Offerings And the Hebrew word Sor which we translate a Bullock often signifies a well grown Ox as in XXI Exod. 28. XXV Deut. 8. As Ajil a Ram the Hebrews say signifies a Sheep of above a year old These made very large Peace-offerings and consequently a liberal Feast upon them For peace-offerings The very same order is here observed that was at Aaron's Consecration First Sin-offerings then a Burnt-offering and then a Peace-offering was offered to the LORD VIII 14 18 22. And a meat-offering mingled with oil Which was to compleat the Peace-offerings on which they were to feast that Meat might not be without Bread to it For to day the LORD will appear to you Give you an illustrious Token of his Presence by sending Fire from Heaven or from the Brightness of his GLORY to consume the Sacrifice v. 23 24. Whereby they were all assured that both the Institution of this Priesthood and the Sacrifices offered by it were acceptable to the Divine Majesty Ver. 5. Verse 5 And they brought that which Moses commanded Both Aaron v. 2. and all the Congregation v. 3. brought all the Offerings which Moses required Before the Tabernacle of the Congregation Where these Sacrifices were to be offered And all the Congregation drew near and stood before the LORD Approached to the door of the Tabernacle and stood there by their Sacrifices looking towards the Holy Place and worshipped the LORD Ver. 6. Verse 6 And Moses said Unto the Congregation This is the thing which the LORD commanded that ye should do I require this of you by the commandment of God who will demonstrate by a visible Token his Presence among you And the glory of the LORD shall appear unto you That Glory which filled the Tabernacle when it was erected
for the People and Blessing them We find an Example of it in XIV Gen. 18 19. And not long after Aaron's Consecration Moses delivered from God a form of words wherein the Priests should bless the People VI Numb 24. And at this day there is nothing done among the Jews with such Solemnity and in which they place so much Sanctity as this For when the Blessing is pronounced in their Synagogues they all cover their Faces believing they would be struck blind if they should look up because the Divine Majesty at that time sits upon the hands of the Priest So the same Wagenseil observes in the place above-named which shows not only how laborious they have been to maintain in the Peoples minds an opinion that God is still as much present with them in their Synagogues as he was anciently in the Tabernacle and Temple but how high a value they set upon the Divine Blessing pronounced by his Ministers And came down from offering the sin-offering and the burnt-offering and peace-offerings He pronounced the Blessing before he came down from the Altar which stood upon raised Ground though there were no steps to it XX Exod. 26. that all the People might the better see what was done while he offered all these Sacrifices for them and lift up his hands to implore God's Blessing upon them Ver. 23. Verse 23 And Moses and Aaron went into the Tabernacle of the Congregation The Sacrifice being ended it is likely Moses went with Aaron into the Sanctuary to instruct him how to sprinkle the Blood and to burn Incense and order the Shew-bread and such like things as were to be done only in the Holy Place And came out and blessed the people I suppose that all the Sacrifices before-mentioned might be offered after the Morning Sacrifice v. 17. which took up a great deal of time before they were all compleated After which Moses and Aaron went into the Sanctuary and stayed there till the time of the Evening Sacrifice and then came out and dismissed the People with a new Blessing when the Evening Sacrifice was finished And the Glory of the LORD appeared unto all the people That Glory which filled the Tabernacle XL Exod. 34 35. now appeared without either at the door of it or upon it in the sight of all the People as Moses had foretold v. 6. Ver. 24. Verse 24 And there came a fire out from before the LORD Either out of the Sanctuary from the Holy of Holies or from that Glory which now appeared unto them and sent out flashes of fire which burnt up the Sacrifice In either of these senses it may be said to come from the face of the LORD as the Hebrew phrase is And consumed upon the Altar the burnt-offering and the fat It seems to me most natural and easie to take this Burnt-offering and its Fat for the Evening Sacrifice which concluding the work of this day God gave a special Token of his acceptance of all the other Sacrifices by consuming this and likewise publickly testified his approbation of all the fore-mentioned Rites of the Ministry of Aaron whose Authority was hereby established in a miraculous manner To confirm this it may be noted that as the place which God chose for his Worship and Service was afterward designed in the time of David after the very same manner 1 Chron. XXI 26. So it was at the time of the Evening Sacrifice as may be gathered from 2 Sam. XXIV 15. where it is said the Pestilence continued from Morning to the time appointed that is to the Evening and then David saw the Angel who commanded Gad to bid him set up the Altar in the Threshing-floor of Araunah where God answering him by fire from Heaven it made him say This is the House of God and this is the Altar of Burnt-offering 1 Chron. XX. II. 1. And when Solomon built the Temple in that very place it was thus consecrated by fire coming from Heaven and consuming the Burnt-sacrifice as well as by the Glory of the LORD filling the House 2 Chron. VII 1 2 3. And it is very probable also that this was at the time of the Evening Sacrifice for the former part of the day had been spent in bringing the Ark into the House of the LORD and in Solomon's Prayer as we read in the two foregoing Chapters Certain it is that the Authority of Elijah to restore God's true Religion and Worship was thus justified 1 Kings XVIII 38 39. and it was at the time of the offering the Evening Sacrifice v. 36. From whence that Prayer of the Psalmist CXLI Psal 2. Let the lifting up of my hands be as the evening sacrifice All this was so notorious that Julian himself acknowledges that fire came down from Heaven in the time of Moses and again in the days of Elijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuming the Sacrifices as we find his words related by St. Cyril L. X. contra Julianum And this gave such a Divine Authority to the Jewish Religion that it is no wonder to find that the Pagans indeavoured to get credit to their Religion by the like reports of fire from an invisible Power consuming their Sacrifices which perhaps was sometimes really done by the Prince of the Power of the Air as the Apostle calls the Devil However that be there are several Instances of this in Pausanias Dionysius Halicarnassaeus Valerius Maximus and Pliny But Servius may serve instead of all who upon those words of Virgil in Aeneid XII faedera fulmine sancit saith that anciently they did not kindle fires upon their Altars sed ignem divinum precibus eliciebant c. but they procured by their Prayers Divine fire which inflamed their Altars And Solinus saith cap. 11. that the flame sprung out of the Wood by a Divine Power Si Deus adest si sacrum probatur Sarmenta licet viridia ignem sponte concipiunt c. If God be present if the Sacrifice be acceptable the Faggots though green kindle of themselves and without any one to set them on fire a flame is raised by the Deity to whom the Sacrifice is offered Thus there rose up fire out of the rock and consumed Gideon's Sacrifice VI Judg. 21. They that would see more of this out of Pagan Writers may consult J. Dilherrus Dissert Special de Cacozelia Gentil cap. 11. But especially Huetius in his Alnetanae Quaestiones L. II. cap. 12. n. 21. But whether this Fire which now came from before the LORD consumed Aaron's Sacrifice instantly or only set it into a flame which consumed it leisurely in the sight of all the People cannot certainly be determined The Jews seem to suppose the latter the heavenly fire being now kindled which continued ever after by a constant supply of Fewel whereby it was kept perpetually burning as is ordained VI. 12 13. See Note on that place Where to me it seems very observable that this Law of keeping in the fire perpetually is ordered to
one Lamb but on this day was two Rams one for himself and another for the People unto which there was an additional offering of seven Lambs of the first year as they tell us in Joma cap. 7. sect 3. But before this they there say he went and read to the People out of the Book of the Law which was with great Ceremony delivered to him And he might read either in his Pontifical Habit or in his own Robes which he pleased for Reading was no Ministry as the Gemara there observes This pleading began at XXIX Numb 7. c. where the Sacrifice of seven Lambs is ordered upon this day And make an atonement for himself and the people Rather having made an atonement which was already done by other Sacrifices not by these Ver. 25. Verse 25 And the fat of the sin-offering shall be burnt upon the Altar This also I think should be translated in the same manner having burnt the fat of the sin-offering which was done I suppose in the Morning when both the Bullock and the Goat were offered for Sin v. 11 14. but was not mentioned till now to show that their Sacrifices were not perfected till both Aaron and the People were reconciled to God after which their burnt Sacrifices were acceptable to him This burning of the Fat was ordered in all Sin-offerings IV. 8 10 26. and therefore was not now to be omitted And perhaps it was reserved to be burnt when the Flesh of the Bullock and the Goat was burnt without the Camp v. 27. which was in the conclusion of all the Services of this Day Ver. 26. Verse 26 And he that let go the Goat for the Scape-goat After the Man had dismissed the Goat it was not lawful for him to return further back than one Mile to the last Tabernacle where he was permitted to rest himself after his labour and not remain all Night in the Wilderness So they tell us in Joma cap. 6. sect 6. Shall wash his clothes and bathe his flesh in water This Goat being a publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Purgation upon whom all their sins were thrown was extreamly impure and therefore could not be touched without rendring the Person who led him away unclean in the highest degree Which was the reason that he was bound to wash both his Clothes and also his whole Body in water before he could so much as come into the Camp Porphyry observes the same custom among the Heathen who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his words are in such kind of Sacrifices as those for the averting Evils permitted no Man who had meddled with them to come into the City or to go to his own House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who had not first washt his Clothes and his Body in some River or in Spring-water L. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 44. For nothing is more known than that such a kind of Purification for washing themselves was a Custom all the World over and continues to this day in the Eastern or other hot Countries not only among the Mahometans but the Pagans who plunge themselves frequently three times one after another into their Rivers rising up with their faces to the East as all Travellers into those parts tell us And afterward come into the Camp Have free Conversation with his Brethren and I suppose without any further Ceremony be admitted to the Sanctuary Ver. 27. Verse 27 And the Bullock for the sin-offering and the Goat for the sin-offering Mentioned v. 11 15. Whose blood was brought in to make atonement in the holy place Of which we read in the same place v. 14 15. Shall one carry forth But first they were ript up and the Imurim as they call them mentioned IV. 8 9. taken out to be burnt upon the Altar And then the Priest dissected them as the Misna saith in Joma cap. 6. sect 7. not into pieces as was wont to be done in Burnt-offerings but made only deep Incisions letting the parts hang still together Which being done four Men saith R. Solomon carried them forth upon two Staves or Bars one being not able to do it and accordingly the LXX translate these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall carry forth But one Person it 's likely had the principal care to see them burnt which is the reason he only is mentioned Without the Camp Into a clean place where the Ashes were wont to be poured out IV. 12. There were three Camps as I noted before XIII 46. the Camp of the People unto which Jerusalem answered in after times the Camp of the Levites unto which answered the Mountain of the House as they called it the whole Circuit about the Temple and the Camp of God or the Sanctuary with all its Courts unto which answered the Temple and its Courts So Maimonides in his Treatise called Beth Habbechira cap. 7. Now as these Sacrifices were carried to be burnt without the Camp of the People when they were in the Wilderness so they were burnt without the City of Jerusalem after the Temple was built there Which illustrates the words of the Apostle XIII Hebr. 10 11 c. where he takes it for granted as a thing they all knew that Jerusalem answered to the Camp of Israel And from thence shows that the Mystery prefigured by this Goat whose Blood was brought into the holy place to make atonement as he speaks in this Verse was accomplished in our blessed LORD and Saviour who that he might sanctifie the People with his own blood suffered without the Gate as the Apostle there observes that is without the City yet near the Suburbs of Jerusalem whose Type or Figure was the Camp of the Israelites in the Wilderness And the intent of the Apostle in this and other such like Observations was to show that our Saviour's Sufferings on the Cross were a most true and proper Sacrifice a Sacrifice fully satisfactory for the Sins of the World or rather more satisfactory for all the Sins of Men against the Moral Law of God than the Sacrifices on the Day of Atonement the Passover or other Anniversary Solemnities were for sins meerly against the Law of Ceremonies As the Apostle shows in the foregoing part of that Epistle IX Hebr. 13 14. And they shall burn in the fire their skins and their flesh and their dung Here it is plain there was more than one who carried the Bodies of these Beasts without the Camp they being too heavy for any single Person to bear And they burnt them intirely See IV. 11 12. except what was offered upon the Altar Yet Josephus is pleased to except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he seems to mean their Rumps Lib. III. cap. 30. In which he forgot himself for though these were comprehended under the Imurim of some Sacrifices See VII 3. yet neither here nor in the fourth Chapter v. 8 9. is there any mention of this Fat nor is it comprehended under the Fat mentioned above v.
See Selden Lib. VII de Jure Nat. Gent. cap. 3. p. 799. Ver. 25. Verse 25 Neither from a strangers hand By bennechar the Son of a Stranger as it is in the Hebrew who is called XXV 47. a Stranger and Sojourner viz. a Gentile that dwelt among them is meant a pious Man of another Nation who had renounced Idolatry and abstained from Blood and observed the rest of the Precepts of the Sons of Noah as they called them but was not Circumcised which would have obliged him to the whole Law of Moses Such Persons being worshippers of the true God were permitted to bring him Sacrifices to be offered at his Altar See Grotius Lib. I. de Jure Belli Pacis cap. 1. sect 16. n. 3. Shall ye offer the bread of your God from any of these Some have taken these words as if no Sacrifice was to be accepted from a Gentile but only Money with which the Priest might buy a Sacrifice and offer it for him But this is confuted by v. 18. and here it is evident he only forbids them to accept of any Sacrifice which had the fore-named blemishes from a Gentile Who might think them not unacceptable because the Gentiles made no scruple to offer such as these last mentioned to their Gods though their Laws in some places were against it The Bread of your God The Hebrews understand hereby to be meant only Burnt-offerings which Maimonides saith were accepted from a Gentile even Burnt-offerings of Birds though he had not yet renounced Idolatry But they were not to accept from him Peace-offerings or Meat-offerings or Sacrifices for Sins of Ignorance IV. 27. or Trespass-offerings mentioned VI. 6. nor was a Burnt-offering to be accepted unless it was a Free-will-offering or a Vow as Mr Selden observes Lib. III. de Jure Nat. Gent. cap. 4. But if he brought such spontaneous Offerings as had the fore mentioned blemishes the Priest was to reject them though the Gentiles might say they were such as had been accepted by his Gods or else he was to be scourged So this Law is briefly expounded by the Jews when they reckon it up among their Precepts that a defective Sacrifice is not to be accepted no not from the hand of a Gentile as he observes in the same Book cap. 7. where he discourses at large on this Subject And it need not seem strange a Gentile should bring any such Sacrifices when their Laws as I observed before required a choice to be made for they were not so curious in their choice as the Hebrews but as Tertullian upbraids them sacrificed enecta tabidosa scabiosa Apolog. adv Gentes cap. 13. Which the better sort of People perhaps did not offer but the Vulgar did and the Priests made no scruple to accept them Because their corruption is in them and blemishes be in them The word corruption seems particularly to relate unto the fore-mentioned castration for it signifies such a Corruption as is the destruction of any Member See Bochart in his Hierozoicon p. 2. Lib. V. cap. 4. And blemishes relate to other defects which made them unacceptable Twelve of which as I said are here mentioned but the Hebrews look upon them only as Examples and Specimens of other the like defects which they make in all to be fifty as I observed before out of Selden Lib. II. de Success ad Pontific cap. 5. Maimonides gives us a Catalogue of them in his Treatise of Entrance into the Sanctuary cap. 7. but to make up that full number he is constrained to add these three which have no example among the XII here mentioned viz. such as tremble by age or by some disease or are torn by wild Beasts Ver. 26. Verse 26 And the LORD spake unto Moses saying These Laws following being of the same nature were in all likelyhood delivered at the same time with the foregoing Ver. 27. Verse 27 And when a Bullock or Sheep or Goat is brought forth These were the only Beasts that were allowed to be sacrificed v. 19. Then it shall be seven days under the dam and from the eighth day and thenceforth it shall be accepted for an offering c. They were not fit for Food when they were not seven days old and therefore not for Sacrifice which was the Bread or Food of God as it is called v. 25. But this hath been sufficiently explained before XXII Exod. 30. I shall only add that I have since observed that P. Cunaeus hath briefly expressed the sense of Maimonides which I there represented Lib. III. de Republ. Hebraeor cap. 5. and that the Gentiles were so far from offering Creatures so young that they thought them fittest for Sacrifice when they were two years old as appears from the words of Virgil before-mentioned Mactant lactas de more bidentes where Servius saith that bidentes were so called because they were biennes two years of age for it was not lawful to Sacrifice those that were younger nor those that were older Ver. 28. Verse 28 And whether it be Cow or Ewe ye shall not kill it and her young both in one day Lest the young one saith Maimonides should happen to be killed before the Dam which would have given the greatest grief to her More Nevoch P. III. cap. 48. Any thing that lookt like Cruelty therefore was by this Law banished from among them for they might not so much as kill both the Young and the Dam on the same day to offer them to God himself of which he is here speaking Ver. 29. Verse 29 And when ye will offer a Sacrifice of Thanksgiving unto the LORD He had mentioned Free-will-offerings and Vows before v. 21. and now briefly touches upon the third sort of Peace-offerings See VII 15 16. Offer it at your own will Male or Female of the Herd or of the Flock III. 1 7 12. Or the meaning may be as hath been often said He shall offer it in such a manner as that it be accepted See I. 3. Ver. 30. Verse 30 On the same day it shall be eaten c. See VII 15. Ver. 31. Verse 31 Therefore shall ye keep my Commandments and do them c. Because he had said before v. 30. and now repeats it again in the conclusion of this Verse I am the LORD To whom they owed obedience especially when he required they should reverently use all holy things Ver. 32. Verse 32 Neither shall ye profane my holy Name This may refer either to what goes before that they should not make him and his Service contemptible by offering such things as were defective c. or be taken as a Precept by it self And then the Name of God was profaned three ways as Mr. Selden observes besides the most grievous of all by Blasphemy Either when a Man for fear of death violated the Divine Law or when he contemptuously and wantonly broke any Precept or when a Man of great note for Knowledge and Piety gave a Scandal to others
a plain Law that whosoever cursed his Father or Mother should die XXI Exod. 17. from whence they might justly infer he was to be so punished who cursed his heavenly Father there being also another Law against those that reviled the Judges and Rulers XXII Exod. 28. And therefore I take it they only doubted what kind of death he should die about which Moses consulted the Divine Majesty Ver. 13. Verse 13 And the LORD spake unto Moses saying It 's likely Moses went into the Sanctuary to enquire of God who from the Mercy-seat pronounced the following Sentence against him and also made a perpetual Law about this Case with some others Ver. 14. Verse 14 Bring forth him that cursed without the Camp This is the Sentence pronounced by the mouth of God from whom they expected it And first he orders the Criminal to be carried forth out of the Camp as an unclean V Numb 2 3. nay an accursed thing VII Josh 24. And let all that heard him Next he orders the Witnesses to be produced who heard him speak the blasphemous words Lay their hands upon his head This was a peculiar thing in this Case Hands being laid upon no Man's head condemned by the Sanhedrim but only upon a Blasphemer By which Ceremony they solemnly declared that they had given a true testimony against him and thought him worthy of the Death he was condemned to suffer And perhaps prayed God that all the punishment of this Sin might fall upon this Man and not upon them nor the rest of the People And so the Jews tell us their manner was to say Let thy blood be upon thy own head which thou hast brought on thy self by thy own guilt And let all the Congregation stone him This was the last part of the Sentence that when they that heard him Curse had taken off their hands all the Congregation should stone him Which is the same Punishment the Law inflicted on him that cursed his Father or his Mother XX. 9. See there Ver. 15. Verse 15 And thou shalt speak unto the Children of Israel saying Upon this occasion a new Law is made in express terms against Blasphemy Whosoever curseth his God Some of the Hebrews understand this of a Gentile who lived among them and was not yet solemnly made a Proselyte of the Gate that if he cursed the God which was worshipped in his Country he should die for it See Selden Lib. II. de Jure Nat. Gent. cap. ult And Procopius Gazaeus extends the words to such Persons as cursed the God they worshipped though he were a false God Which is according to the common Rule of the Talmudists that where we find these words isch isch man man which we well translate whosoever they comprehend Gentiles as well as Jews But no doubt this Law particularly concerned the People of Israel whom God intended by this Law to preserve from such horrid impiety as is here mentioned Shall bear his sin Be stoned See XX. 9. If the word curseth be understood in the proper sense Procopius well observes that nothing could be more sensless than this Sin and upon that account deserved stoning for he that curseth his God upon what God will he call to confirm his curse But the Hebrew words seems to import only speaking contemptuously of God Ver. 16. Verse 16 And he that blasphemeth the name of the LORD shall surely be put to death c. It is uncertain whether this be an higher degree of the Sin mentioned in the foregoing Verse or only a repetition of the same Law with a more express declaration of the punishment he should bear for his sin The Jews unreasonably understand it of him alone that expressed the Name i. e. the most holy Name of God as they say in Sanhedrim cap. 7. num 5. where Joh. Ã Coch observes out of the Hierusalem Targum on XXXII Deut. that it is thus explained Wo unto those that in their Execrations use the holy Name which is not lawful for the highest Angel to express But this is a piece of their Superstition the meaning undoubtedly is That if any Man reproached the most High he should die for it but the meer pronouncing his holy Name could be no Crime when Men might swear by it though not take it in vain VI Deut. 13. XX Exod. 7. All the Congregation shall certainly stone him As they were ordered to do with the present Offender v. 14. As well the stranger as he that is born in the Land c. By Stranger may be meant a Proselyte like the Egyptian whose Offence was the occasion of this Law But the Jews extend it to Samaritans and Gentiles only they say such were to be punished by the Sword and not by Stoning Ver. 17. Verse 17 And he that killeth any man shall surely be put to death This Law was given before XXI Exod 12. And it is not easie to give an account why it is here repeated after the Case of a Blasphemer Perhaps it was upon the occasion of the last words in the foregoing Verse As well the stranger as he that is born in the land when he blasphemeth the name of the LORD shall be put to death For after the following Laws they are repeated again as a general Rule v. 22. that no Man might think it hard a Stranger should be punished for Blasphemy as much as an Israelite when in other Cases the same Judgment passed upon them both Procopius Gazaeus thinks a Murderer is joyned with a Blasphemer because they have the same mind and intention the one desiring to destroy God if it were possible as the other doth his Neighbour Therefore the Law puts them together just as on the contrary when it commands the love of God it couples with it the love of our Neighbour So he Ver. 18. Verse 18 And he that killeth a beast shall make it good beast for beast It was not incongruous as the same Procopius speaks to annex unto the Law against Murder a Law against other Injuries And concerning this see XXI Exod. 33 34. For the Hebrew word Behemah here used signifies such domesticktame Beasts as are there mentioned Ver. 19 20. Verse 19 20. If a man cause a blemish in his neighbour as he hath done so shall it be done to him c. This Law concerns only free Persons not their Slaves and hath been explained XXI Exod. 24 25. Ver. 21. Verse 21 And he that killeth a beast he shall restore it and he that killeth a man he shall be put to death This is a short repetition of the two first Laws here mentioned v. 17 18. to make them the more regarded Ver. 22. Verse 22 Ye shall have one manner of law as well for the stranger as for one of your own Country In these and in all other Cases as well as Blasphemy v. 16. you and the Stranger shall be judged by one and the same Law For I am the LORD your God Who will neither favour
offend against this Precept if before they went into the Sanctuary they drank no more than the fourth part of a Log which contained an Egg-shell and an half If they exceeded this measure then their Ministry they say was profaned and they were liable to death by the hand of Heaven See R. Levi of Barcelona Praecept CLVIII who hath many Niceties about this matter as hath also Maimonides mentioned by the learned Dr. Outram in his Book de Sacrificiis Lib. I. cap. 6. n. 9. Lest ye die As their Brethren did See upon v. 1. where I observed it to be very probable that they were burnt with Fire from the LORD upon this account They that think it worth their while may see after what manner the Cabbalists make out this and what Reflections they make upon it in Theod. Hackspan's Cabala Judaica n. 144 145. It shall be a statute for ever throughout your Generations And such a Law there was in some Heathen Countries that no Magistrate all the year he was in Office nor any Judge while he was in Action and Employment should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much as taste a drop of Wine So Plato tells us with which Eusebius compares this Law of Moses Lib. XII Praepar Evang. cap. 25. And Chaeremon the Stoick describing in Porphery's Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. IV. the Diet of the Egyptian Priests tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them drunk no Wine at all and others very little Ver. 10. Verse 10 That ye may put a difference between holy and unholy between clean and unclean Here is the ground and reason of this Precept that they might have their Wits about them as we speak and preserve their Minds from being clouded as Nabad's and Abihu's were who put no difference between holy Fire and common and so be able both to put a difference as the first words may be translated between holy and unholy c. and also to teach the People all the Statutes which God had delivered to them as it follows in the next Verse And here it must be observed that as some days and places were more holy than others so were some parts of the Sacrifices also which they might not eat themselves but were reserved for the Altar Some Beasts also were clean and others so unclean that they might neither be offered in Sacrifice nor eaten at their common Tables XI 47. Some Men and Women also were so unclean that they were not to be admitted into their ordinary Conversation much less into the Sanctuary Chap. XII XIII Of all which the Priests were the Judges and therefore had need to be perfectly sober that they might make an accurate difference between one thing and another And for such a like reason it was the Egyptian Priests were so abstemious in drinking Wine because they looked upon it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impediment to the finding out of Truth So Chaeremon speaks in the forementioned Book Ver. 11. Verse 11 And that ye may teach the Children of Israel all the Statutes c. Which concern the Rites and Ceremonies of God's Worship Ver. 12. Verse 12 And Moses spake unto Aaron and unto Eleazar and unto Ithamar his sons that were left This was still spoken on the same day a little after what he had said to them v. 6 7. Take the meat-offering that remaineth of the offerings of the LORD made by fire c. He seems to have been afraid that Aaron's grief for the loss of his Sons might have so disturbed his Mind as to have made him negligent in some part of his duty or that Eleazar and Ithamar through mistake or forgetfulness might have offended against some of the Laws lately delivered about Sacrifices which therefore he here repeats that they might be exactly observed And in the first place that they should eat what remained of the meat-offering as was commanded VI. 16. Where it is required also as it is here to be eaten without leaven and beside the Altar in the Court of the Tabernacle of the Congregation as it is there expressed For it is most holy See there VI. 17. Ver. 13. Verse 13 And ye shall eat it in the holy place This he repeats because they might possibly have forgotten it or not sufficiently attended to the difference between things most holy and things only holy The former of which the Priests alone might eat and that only in the holy place the other all their Family might eat as he saith in the next Verse in any place that was clean Because it is thy due and thy sons due c. No body might eat it but holy Persons for so God directed Chapt. II. 3. VI. 16 17 18. VII 9 10. Ver. 14. Verse 14 The wave-breast and the heave-shoulder shall ye eat in a clean place They were not bound to eat these in the Court of the Tabernacle as in the former case v. 13. but in any part of the Camp that was not defiled Thou and thy sons and thy daughters with thee These being those which the Jews call lighter holy things might be eaten by the whole Family as was before observed For they be thy due and thy sons due which are given you out of the sacrifice of peace-offerings of the Children of Israel They were bestowed upon them by an express Grant VII 34. where though only his Sons be mentioned as they are here yet it is plain all of their Family who were clean might eat of these things See upon VII 19. Ver. 15. Verse 15 The heave-shoulder and the wave-breast shall they bring with the offerings made by fire of the fat to wave it for a wave-offering before the LORD This also he inculcates again which had been said before VII 29 30. that they must take care first to wave these things before the LORD and to burn the Fat upon the Altar for till this was done they had no right to eat these things And it shall be thine and thy sons with thee When they had been presented to the LORD of the whole Earth and he had received his part these became theirs by an express Grant from him VII 32 33 34. By a statute for ever As long as such kind of Sacrifices should last Ver. 16. Verse 16 And Moses diligently sought the Goat of the sin-offering Which had been offered for the People IX 15. And behold it was burnt This justified Moses his suspicion and fear that some mistake might have been committed in other matters because he found upon a diligent inquisition that they had burnt upon the Altar those parts of the sin-offering which they ought to have eaten themselves VI. 26 29. In which it was the easier for them to mistake without diligent observation of Moses his directions because the sin-offering which had been offered for Aaron himself was just before wholly burnt without the Camp IX 11. and so were all the Sin-offerings for the High-Priest and for the whole Congregation