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
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 ãâã ãâã ãâã ãâã ãâã he laid the Burnt-offering upon the Altar and again v. 17. in the same manner ãâã ãâã ãâã ãâã ãâã 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
contra Julianum condemned these Sacrifices of Beasts as hateful to their Gods who they fancied were pleased only with those that were made ãâã ãâã ãâã ãâã ãâã of Fruits of the Earth and of Frankincense But they might have learnt from Moses if they had pleased Julian and Porphyry being acquainted with his Books that these things were alike acceptable God having respect to the Mind of him that offered not to his Gifts Ver. 3. Verse 3 And the remnant of the meat-offering shall be Aarons and his sons To be eaten by them But that Meat-offering which was offered for the Priests themselves was to be wholly burnt and no part eaten VI. 22 23. It is a thing most holy of the offerings of the LORD made by fire Nothing is more known then the distinction which the Jews make between things most holy and the lighter holy things as their phrase is which I took notice of before The most holy were such as none whatsoever might eat of or none but the Priests and the Sons of Priests and that only in the Sanctuary and no where else See VI. 16 26. Such were all whole Burnt-offerings all the Sin-offerings and all the Peace-offerings for the whole Congregation The lighter holy things were such as might be eaten by those who were not Priests in any place within the City of Jerusalem to which their Camp now answered and such were all the Peace-offerings of particular Persons the Paschal Lamb the Tenth and the Firstlings of Cattle Ver. 4. Verse 4 And if thou bring an oblation of a meat-offering baken in the oven This is the first sort of baked Mincha's for the preparing of which there was an Oven in the Court of the Tabernacle as afterward there was in the Court of the Temple 1 Chron. XXIII 28 29. XLVI Ezek. 20. It shall be unleavened cakes of fine flour mingled with oil or unleavened wafers anointed with oil If the Cakes were thick then the Oil was kneaded together with them But if they were thin like a Wafer then it was only spread upon it before it was baked See XXIX Exod. 2. or as some will have it after it came out of the Oven Concerning its being unleavened see below v. 11. Ver. 5. Verse 5 And if thy oblation be a meat-offering baken in a pan Or in a flat Plate as we translate it in the Margin For Maimonides says this was the difference between Macabath which is the Hebrew word in this place and Marchesheth that the former was a Pan or Plate without any Rim about it and the other had one as our Frying-pans have And so Abarbinel in his Preface to this Book observes out of Jarchi that there was a Vessel in the Temple which was only flat and broad but had no rising on the sides of it So that the Oil being poured upon it when it was set on the fire ran down and increased the Flame and made the Cake hard It shall be of fine flour unleavened mingled with oil This sort of Cake seems to have been both kneaded with Oil and to have had Oil also poured upon it after it was laid upon the Plate Ver. 6. Verse 6 Thou shalt part it in pieces c. This according to Abarbinel was done as it lay baking upon the Plate Or if this Division was made after it was taken off the reason was the same because part of it was to be given to God and the rest to the Priests And pour oil thereon Upon the pieces that they might by this new Addition of fresh Oil be made more savoury It is a meat-offering And therefore to be eaten with Oil v. 1. Ver. 7. Verse 7 And if thy oblation be a meat-offering baken in the frying-pan This Vessel was not flat but deep as Abarbinel observes See v. 5. because that which was baked in it was moist and fluid It shall be made of fine flour with oil The Oil was not kneaded with this sort of Mincha but put into the Pan so that it mixed with the Flour which might be shaken and moved up and down as things are which are baken in Liquors So Abarbinels words are in his Preface to this Book Ver. 8. Verse 8 And thou shalt bring the meat-offering that is made of these things unto the LORD c. This relates to all the bake Meat-offerings before-mentioned which were to be brought to the LORD at his House and there presented to the Priest who was to bring them to the Altar when they were prepared as before directed See v. 1 2. And this variety of Mincha's was allowed that the Table of the LORD i. e. the Altar might be furnished and his Ministers that waited on him entertained with all sorts of Provisions Ver. 9. Verse 9 And the Priest shall take from the meat-offering a memorial thereof A part of the Cake of whatsoever sort it was was separated from the rest for the LORD's portion to whom it was offered as an acknowledgment of his Supream Dominion over them and in commemoration of his goodness to them And shall burn it upon the Altar Before the other parts were eaten by the Priests as was directed before about the fine Flour v. 2. It is an offering made by fire of a sweet savour unto the LORD See v. 2. Ver. 10. Verse 10 And that which is left of the meat-offering shall be Aarons and his sons c. All this Verse hath been explained v. 3. Ver. 11. Verse 11 No meat-offering which ye shall bring unto the LORD shall be made with leaven These words which ye shall bring unto the LORD seem to have a peculiar emphasis in this place importing that no Meat-offering part of which was offered upon God's Altar should be leavened For no part of that leavened Bread which was offered in Eucharistical Sacrifices VII 13. nor the two Loaves offered in the Feast of Pentecost which some mistake for an Exception to this Precept were offered upon the Altar but given intirely to the Priests as their portion Made with leaven There are many Moral Reasons given both by Jewish and Christian Writers why none of the Cakes before-mentioned should have any Leaven in them which I shall not here set down There is some probability in their Opinion who think this was ordered to refresh their Memory by putting them in mind of their Deliverance out of Egypt But Maimonides seems to me to have given the best account of this in his More Nevochim P. III. cap. 46. where he saith God prohibited this to root out the Idolatrous Customs in those days as he found in the Books of the Zabij who offered to their Gods no Bread but leavened Next to this the Account which Abarbanel gives of it is not to be disregarded who thinks it was forbidden because it would have made delay if they had waited at the Tabernacle till the fermentation was perfected For ye shall burn no leaven nor any honey in any offering of the LORD made by fire
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
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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã L. IV. the Diet of the Egyptian Priests tells us that ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
there But the Expiation of the High-Priest himself who was to make the Expiation of the Sanctuary preceded all the rest as is apparent from v. 11. Ver. 34. Verse 34 And this shall be an everlasting statute The repetition of this the third time See v. 29 31. shows of how great importance it was that this annual Solemnity should be observed Vnto you The High-Priests before-mentioned of whom he speaks in the Plural Number because none of them could continue always as I observed v. 32. but enjoyed the Office successively upon the death of their Predecessors To make an atonement for the Children of Israel for all their sins once a year This is only a repetition of what was said v. 30. that it should be incumbent on the High-Priest by a perpetual Obligation to make an Atonement for the Peoples sins on this day as it was incumbent on the People v. 29. to afflict their Souls upon this day And he did as the LORD commanded Moses The Service of this day was immediately performed by Aaron according to the fore-named order CHAP. XVII Ver. 1. Verse 1 AND the LORD spake unto Moses saying After he had ordered the great Anniversary Sacrifice in the foregoing Chapter he gives some Directions about other Sacrifices for which there would be occasion every day Ver. 2. Verse 2 Speak unto Aaron and his Sons and all the Children of Israel Who were all concerned in what follows and therefore this Command is directed to the whole house of Israel v. 3. to whom this was delivered it is likely by their Elders or else Moses himself went from Tribe to Tribe and spake to their several Families And say unto them This is the thing which the LORD hath commanded Enjoyned by a Special Law Ver. 3. Verse 3 Whatsoever man there be of the House of Israel that killeth an Ox or Lamb or Goat viz. For a Sacrifice or Offering as it follows v. 4. these being the only Creatures of the Herd and the Flock that were permitted to be brought to God's Altar There are those indeed who think Moses speaks of killing these Creatures for common use which it was lawful for them to do any where after they came to the Land of Canaan XII Deut. 15. but now they were not to kill them for their food unless they brought them to the door of the Tabernacle and there first sacrificed some part of them to the LORD before they tasted of them themselves By which their sacrificing to Daemons was prevented to which they were prone v. 7. and they also constantly feasted with God while they dwelt in the Wilderness But this is better founded upon XII Deut. 20 21. where it is supposed that they had thus done while they remained in the Wilderness and were so near to the House of God that they might easily bring thither every Beast they killed for ordinary use But they were dispensed withal as to this when they came into Canaan and could not possibly when they had a mind to eat Flesh go so far as to the Tabernacle or Temple which was many Miles from some of them Instead whereof they were bound to come at the three great Festivals and appear before God at his House wheresoever they dwelt In the Camp or that killeth it out of the Camp This seems to show that he doth not speak of killing these Beasts ad usum vescendi as St. Austin's words are for the use of eating for that they did not do out of the Camp but in their Tents but de Sacrificiis he speaks concerning Sacrifices For he prohibits as he goes on private Sacrifices lest every Man should take upon him to be a Priest c. Ver. 4. Verse 4 And bringeth it not unto the door of the Tabernacle of the Congregation to offer an offering unto the LORD In ancient time every Man had performed the Office of a Priest in his own Family But now that liberty is taken away because they had abused it to Idolatry and every Man was bound to bring his Sacrifice to the House of God where none but the Sons of Aaron could officiate and had the most sacred Obligations on them to offer only to the LORD The very Heathens themselves in future times found it necessary to enact the very same as appears by Plato in the latter end of his Tenth Book of Laws where he hath these memorable words ãâã ãâã ãâã ãâã ãâã Let this be a Law imposed absolutely upon all that no Man whatsoever have a sacred place in private Houses but when he hath a mind to offer Sacrifice let him go to the publick Temples and deliver his Sacrifice to the Priests whether Men or Women ãâã ãâã ãâã ãâã ãâã whose business it is to take care that these things be performed in an holy manner By which it appears that these were two established Principles of Religion in wise Mens minds to Sacrifice publickly and to bring their Sacrifices to the Priests who were to take care to offer them purely Unto which Moses adds one thing more that their publick Sacrifices should be offered only at one place which was a most efficacious preservative from all strange Worship nothing being done but under the Eye of the Ministers of Religion and the Governours of the People Insomuch that St. Chrysostom as our learned Dr. Spencer observes Lib. I. de Rit Leg. Hebr. L. I. cap. 4. sect 1. calls Jerusalem which was afterwards established to be this place ãâã ãâã ãâã ãâã ãâã a kind of bond or knot whereby the whole Nation were tied fast to the Judaical Religion Before the Tabernacle of the LORD Before the Divine Majesty which dwelt in the Tabernacle round about which they all inhabited and were so near it while they travelled in the Wilderness that as there was no trouble in bringing all their Sacrifices thither so they knew certainly whether to go And thus the Hebrew Doctors observe it was when they came into Canaan where while the Tabernacle was fixed in Shilo none might Sacrifice any where else But when it wandred uncertainly after Shilo was destroyed being sometimes in Mispeh sometimes at Gilgal and at Nob and Gibeon and the House of Obed-Edom they fancy it was lawful to Sacrifice in other places For so we find Samuel did 1. Sam. VII 9. IX 13. where he sacrificed in an high place XI 15. XVI 2. and David 2 Sam. XXIV 18. and Elias 1 Kings XVIII 23. But these may be thought extraordinary acts done by an immediate warrant from God for none of these Persons were Priests but Prophets guided by Divine Inspirations See Dr. Owtram Lib. I. de Sacrific cap. 2. Blood shall be imputed unto that man he hath shed blood He was to be punished as a Murderer that is die for it For to have Blood imputed to a Man in the Hebrew phrase or to be guilty of Blood is to be liable to have his Blood shed or to lose his Life Which as of old it was
Hierozoicon P. II. Lib. V. cap. 9. But this spot did not make a Priest uncapable to minister as Selden observes in the place above-mentioned unless it was a little prominent which made the blemish more apparent Or be scurvy or scabbed One of these words signifies a dry scurf or scab the other a purulent Or hath his stones broken Is bursten or hath a rupture as some expound it The LXX translate it ãâã ãâã ãâã ãâã ãâã by which Procopius Gazaeus understands an Hermophrodite Ver. 21. Verse 21 No man that hath a blemish of the seed of Aaron the Priest shall come nigh c. This seems to confirm what was observed before v. 17. that any other blemish besides these here particularly mentioned made a Man uncapable to officiate at the Altar And in the first place the Hebrew Doctors reckon five in the Ears besides the want of them An Example of which Josephus gives in the Story of Hyrcanus the High-Priest whose Ears Antigonus cut off that if he should return again he might not resume his Office Lib. I. de Bello Jud. cap. 11. He hath a blemish This general repetition is a farther confirmation that all apparent Blemishes of the same kind with these here particularly named excluded them from ministring at the Altar And there being some of them that were permanent or perpetual as they speak and others that were transient which remained but for a time no Man that had a Blemish though only of the latter sort was to minister at the Altar till it was gone He shall not come nigh to offer the bread of his God i. e. The Offerings made by Fire before-mentioned which are here plainly represented as the Meat that was served up to his Table See v. 6. If any of them did presume to offer at the Altar there were different Effects of their Contumacy according to the different sorts of their Blemishes which the Hebrew Doctors divide into three Classes as I observed v. 17. If any Man having a Blemish of the first sort ministred it profaned the very Sacrifice which he offered and he was to be scourged The second sort did not vitiate the Sacrifice but the Priest was to undergo the forenamed punishment The third sort was so inconsiderable that neither of these Effects followed upon his ministring who was blemished by them as Mr. Selden observes Lib. II. de Success in Pontif. cap. 5. p. 234. Ver. 22. Verse 22 He shall eat of the bread of his God But though such a Priest might not offer any Sacrifice yet he might eat with his Brethren of that part of the Sacrifices which was given to them for their portion which no Man in his Uncleanness might do Therefore these natural Infirmities were not Legal Impurities but only Incapacities as we speak which disabled them for their Office Here again the Sacrifices are represented as the Provision made for the Divine Majesty See v. 6 21. Both of the most holy Such were the Meat-offerings II. 3. VI. 17. the Sin-offerings VI. 25 26. and the Trespass-offerings VII 1. See XIV 13. The Shew-bread also was a most holy thing and all such were to be eaten only by the Males of the Priests Family in the holy place XVIII Numb 9 10 11 c. And of the holy Such were the Wave-breast and the Heave-shoulder of the Peace-offerings VII 35. X. 14. and the First-fruits and the Tythes But though the Peace-offerings of particular Persons were among the less holy things yet the Peace-offerings of the whole Congregation were most holy See XXIII 20. Ver. 23. Verse 23 Only he shall not go in unto the vail He was not to enter into the Sanctuary to burn Incense or to trim the Lamps c. Nor come nigh unto the Altar No nor go to the Altar of Burnt-offering which was in the Court of the LORD's House but he was to sit in the Wood-room where he was imployed in picking out all the Wood which had any Worms in it that it might be laid aside and not carried to the Altar as Maimonides and others relate He had also another imployment See XIII 2. If any Man were so presumptuous or so forgetful as to minister notwithstanding the manifest Blemish which was upon him he fell under Censure and was punished according to the degree of his Fault as I observed before v. 21. out of Mr. Selden who hath in the place there mentioned handled this more accurately than I thought it needful for me to do That he profane not my Sanctuary That he might not make others think meanly of the Service of God and consequently of God himself who would have Men in their greatest perfection minister unto him to preserve in Peoples minds a sense of his most excellent Being unto whom they ministred For which reason all the foregoing Prohibitions were given against marrying such Persons as had been vitiated c. and against mourning for the dead that they might not profane the name of their God v. 6. by doing as vulgar People did or making themselves uncapable to minister unto God as they were when they were defiled And thus Maimonides discourses upon this Subject More Nevoch P. III. cap. 45. God commanded his Ministers should wear precious Apparel and that none should be admitted to the Ministry who had any defect in his Body nay they who were deformed and ill-favoured were excluded because the Vulgar do not judge according to Mens true worth or beauty which lies in the Soul but according to their outward appearance in the comliness of their Bodies and the richness of their Garments And therefore the end of all these things was that God's House might be had in due honour and reverence My Sanctuaries This word in the Plural Number relates to the two parts of the Sanctuary the Court where the Altar of Burnt-offering stood which was an holy place and that which was properly called the Sanctuary wherein the Altar of Incense was Into neither of which a Priest that had any Blemish might enter as was said before For I the LORD do sanctifie them I have set apart both those places for my Service and therefore no Man with a blemish shall be admitted into them to perform any holy Office there Yet they might come into the Court to eat with their Brethren of holy things but not in their Priestly Garments which it was not lawful for them to use Ver. 24. Verse 24 And Moses told it unto Aaron and to his Sons and unto all the Children of Israel They were all acquainted with these Laws because they were all concerned the Service of God should be administred acceptably unto him CHAP. XXII Ver. 1. Verse 1 AND the LORD spake unto Moses saying These Commands that follow were delivered at the same time with the foregoing belonging to the same matter For though the Priests who had a blemish might eat of the holy things yet he would have them know that neither they nor such as were unblemished
A COMMENTARY UPON THE Third Book of MOSES CALLED LEVITICUS BY The Right Reverend Father in GOD SYMON Lord Bishop of ELY LONDON Printed for Ri. Chiswell at the Rose and Crown in St. Paul's Church-Yard MDCXCVIII A COMMENTARY UPON LEVITICUS THE Third Book of MOSES CALLED LEVITICUS CHAP. I. THE Greeks and Latins give it this Name of LEVITICUS not because it Treats of the Ministry of the Levites properly so called of which the Book of NUMBERS gives a fuller account than this Book doth but because it contains the Laws about the Religion of the Jews consisting principally in various Sacrifices the charge of which was committed to Aaron the LEVITE as he is called IV Exod. 14. and to his Sons who alone had the Office of Priesthood in the Tribe of Levi Which the Apostle therefore calls a Levitical Priesthood VII Hebr. 11. Verse 1. Verse 1 And the LORD called unto Moses That is bad him draw near and not be afraid because of the Glory of that Light which was in the Tabernacle XL Exod. 35. For this is a word of love as the Hebrew Doctors speak who observe that God is not said to call the Prophets of the Gentiles but we only read that God jikar met Balaam not jikra called to him as he did here to Moses Who as Procopius Gazaeus hath well observed upon this word appointed no Service of God in his House which he had lately erected without his order whereas the Worship performed in the honour of Daemons was without any Authority from him Nay there were Magical Operations in it and Invocation of Daemons and certain tacit Obligations which their Priests contracted with them For which he produces Porphyry as a Witness And spake unto him but of the Tabernacle Hitherto he had spoken to him out of Heaven or out of the Cloud but now out of his own House Into which it is not here said he bad him come as he did afterwards when the Glory of the LORD dwelt only in the inner part of the House over the Ark but he stood it is likely without the Door of the Tabernacle till the Sacrifices were appointed as it here follows and the High Priest entred into it with the Blood of Expiation I can find no time in which this can so probably be supposed to have been done as immediately after the Consecration of the Tabernacle as soon as the Glory of the LORD entred into it And so I find Hesychius understood it who observing this Book to begin with the word And which is a Conjunction used to joyn what follows with that which goes before thence concludes that the beginning of this Book is knit to the conclusion of the last and consequently what is here related was spoken to Moses on the same day he had set up the Tabernacle and the Glory of the LORD filled it When Moses might well think as the Hierusalem Targum explains it that if Mount Sinai was so exalted by the Divine Presence there for a short space that it was not safe for him to approach it much less come up into it till God commanded him he had much more reason not to go into the Tabernacle which was sanctified to be God's dwelling place for ever till God called to him by a Voice from his Presence nay he durst not so much as come near the Door where I suppose he now stood without a particular Direction from the Divine Majesty Ver. 2. Verse 2 Speak unto the Children of Israel and say unto them The Tabernacle being erected it was fit in the next place to appoint the Service that should be performed in it which consisted in such Sacrifices as are here mentioned in the beginning of this Book There could not be a more Natural order in setting down the Laws delivered by Moses than this which is here observed If any man of you bring It is the Observation of Kimchi that in the very beginning of the Laws about Sacrifices God doth not require them to offer any but only supposes they would having been long accustomed to it as all the World then was To this he applys the words of Jeremiah VII 21. and takes it for an Indication that otherwise God would not have given so many Laws concerning Sacrifices but only in compliance with the usage of the World which could not then have been quite broken without the hazard of a Revolt from him And therefore they are directed to the right Object the Eternal God and limited to such things as were most agreeable to Humane Nature An offering unto the LORD The Hebrew word Korban which we translate an Offering and the Greeks translate a Gift is larger than Zebach which we translate a Sacrifice For as Abarbinel observes in his Preface to this Book though every Sacrifice was an Offering yet every Offering was not a Sacrifice A Sacrifice being an Offering that was slain but there were several Offerings of inanimate things as those mentioned in the beginning of the second Chapter of this Book which therefore were not properly Sacrifices but were accepted of God as much as the Offering of Beasts when they had nothing better to give And therefore the same Abarbinel will have the Name of Korban to be given to these Offerings because thereby Men approached to God For it is derived from a word which signifies to draw near from whence he thinks those words in Deuteronomy IV. 7. What Nation is there that hath God so nigh unto them c. Ye shall bring He speaks in the Plural Number say some of the Hebrew Doctors who have accurately considered these things to show that two Men might joyn together to offer one thing Your offering of the Cattle I do not know what ground Maimonides had to assert in his More Nevochim Pars III. cap. 46. that the Heathen in those days had brute Beasts in great veneration and would not kill them for it is no Argument there was such a Superstition in Moses his time because there were People in the days of Maimonides as there are now who were possessed with such Opinions But he thinks God intended to destroy this false Perswasion by requiring the Jews to offer such Beasts as are here mentioned that what the Heathen thought it a great sin to kill might be offered to God and thereby Mens sins be expiated By this means saith he Mens evil Opinions which are the Diseases and Ulcers of the Mind were cured as Bodily Diseases are by their contraries Yet in the XXXII Chapter of that Book he saith God ordered Sacrifices to be offered that he might not wholly alter the Customs of Mankind who built Temples and offered Sacrifices every where taking care it may be added at the same time that they should be offered only to himself at one certain place and after such a manner as to preserve his People from all Idolatrous Rites Which if they had considered who contemned this Book of LEVITICUS as Procopius Gazaeus tells us some did
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 ãâã ãâã ãâã ãâã ãâã A word used in Crete as Eustathius notes for such kind of Vessels which some think was originally ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã as pouring the Blood upon the
different from the Oblation of First-fruits mentioned v. 12. For there they are called Resith which signifies the First-fruits at Harvest time but here Bichurim which properly imports the first ripe fruits before the rest were ready And therefore the manner of their Oblation was different from the former which follows in the Conclusion of this Verse And first he describes what he means by the First-fruits which he calls Abib i. e. full Ears of Corn but as yet green and moist which he saith therefore in the next place must be dried by the fire and then bruised and beaten in a Mortar or with a Mill and they were to be brought out of the richest or fattest of their Fields for so the last words seem to signifie Geresh Carmel which we translate Corn beaten out of full Ears for Carmel sometimes signifies a fruitful Field XXXII Isa 15. and therefore may very well be thought in this place to import the largest Ears of tender Corn. And the intention of its Contusion seems to have been that it might be reduced into Flour as it might easily be after it had been dried by the fire And therefore differed from that Meat-offering mentioned v. 1. only in this that the former was Flour of old Corn this of new and that was fine Flour sifted from the Bran this had nothing taken out of it but remained as it came from the Mortar or the Mill. And so the LXX seem to have understood it There are those indeed who think it was only thrashed out of the Husk and so offered and fancy also that from this word Geresh the Goddess called Ceres had her Name among the Gentiles Which last Conceit is the stranger since they endeavour to have it thought that the Jews derived this Custom of offering First-fruits from the Gentiles and not the Gentiles from the Jews Whereas the Gentiles had no such Custom that I can find as this to offer the First-fruits of Green Corn but only the First-fruits of their Harvest which they called Novas fruges of which the Romans thought it unlawful to taste antequam Sacerdotes primitias libassent before the Priests had offered the First-fruits as Pliny tells us Lib. XVIII cap. 2. and Censorinus saith the same cap. 1. de Die Natali Or if they did offer any First-fruits before Corn was ripe they boiled them in a Pot but did not rost them in the fire as is here directed For so Hesychius seems to say that in the Feast called ãâã ãâã ãâã ãâã ãâã which was in the Month that Answers to our April they offered ãâã ãâã ãâã ãâã ãâã the First-fruits that appeared out of the Ground which they carried about i. e. in Pots as other Authors tell us And Hesychius himself saith that ãâã ãâã ãâã ãâã ãâã signified a Pot full of Sacred Decoction Ver. 15. Verse 15 And thou shalt put oil upon it c. See v. 1. And the Priest shall burn the memorial of it part of the beaten corn thereof and part of the oil and all the frankincense All the rest that was not burnt was the Priests portion except the Frankincense which is here ordered to be intirely offered to God See v. 2. and made this and such like Offerings be called an Offering of a sweet savour unto the LORD v. 2.9 12. It is an offering made by fire unto the LORD See upon v. 9. CHAP. III. Ver. 1. Verse 1 AND if his oblation be a sacrifice of peace-offering Having given orders about whole Burnt-offerings in the first Chapter and Meat-offerings which had something of that Nature in them in the second he proceeds to Peace-offerings which in the Hebrew are called Schelamim from the word Schalam either as it signifies Retribution or Peace and Concord They that take it in the first sence think the reason of the name to be from this That God the Offerer and the Priest had each of them their portion assigned to them of this Sacrifice And they that follow the second sence do not much differ when they say That these Sacrifices were Symbols of Friendship between God and the Priests and those that brought them for all these feasted at a Common Table as R. Levi ben Gersom expresses it For part being offered on the Altar and the Priest having taken his share the rest was given to him that offered the Sacrifice So that it was called a Peace-offering saith Abarbanel in his Preface to this Book because it made Peace or rather declared Peace between the Altar the Priest and the Owner But they seem to me to have given the best account of this who because Peace in their Language signifies Prosperity and Happiness think these were called Peace-offerings because they were principally thankful Acknowledgments of Mercies received from God's Bounty For there being three sorts of them mentioned VII 15 16. that of Thanksgiving is the first called Totheh Acknowledgment of some Benefit received The Gentiles called such Sacrifices ãâã ãâã ãâã ãâã ãâã as appears from many places of Dionys Halicarn L. VI. L. VIII where there are these words ãâã ãâã ãâã ãâã ãâã Plutarch calls them ãâã ãâã ãâã ãâã ãâã particularly in the Life of Agesilaus where he saith ãâã ãâã ãâã ãâã ãâã which is a perfect Description of such Sacrifices as are here appointed with part of which they entertain'd their Friends They are also called by those Writers ãâã ãâã ãâã ãâã ãâã especially when they had respect to any great Danger they had escaped for which they offered these thankful Acknowledgments The LXX calls such Sacrifices ãâã ãâã ãâã ãâã ãâã If he offer it of the herd whether it be a male or female A whole Burnt-offering was to be only of a Male for being wholly Gods and offered purely for his Honour it was to be of the very best I. 3. But Peace-offerings being also for the profit of him that offered them who had the greatest share of them it was at his liberty whether he would offer a Male or a Female Directly contrary to the Egyptian Customs if they were the same now that they were in the time of Herodotus who saith expresly ãâã ãâã ãâã ãâã ãâã it was not lawful among them to sacrifice Females L. II. cap. 41. He shall offer it without blemish c. See I. 3. Ver. 2. Verse 2 And he shall lay his hand upon the head of his offering The Man who brought the Offering was to lay his hand upon the Head of it as was ordered in the whole Burnt-offering and Sin-offering See Ch. I. v. 4. It might not be done by a Deputy unless he was Heir to one that had vowed this Sacrifice and died before he had performed it in which case the Heir was to do what the Man himself should have done if he had been alive as Maimonides observes In this Sacrifice laying on of hands seems to have been done not only with Prayer to God that he would accept the Oblation which the Jews say always accompanied this
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
that none might presume to take the liberty to burn the Bullock in any other place Ver. 13. Verse 13 And if the whole Congregation of Israel sin through ignorance The Jews generally understood by the whole Congregation the great Sanhedrim who represented the whole People of Israel So Maimonides in his More Nevochim P. III. cap. 41. and in his Treatise of Sacrifices and R. Levi of Barcelona Praecept CXVIII For they sometimes erred in Judgment and thereby misleading the People they were bound when they found their Error to offer this Sacrifice Yet the Talmudists have raised many Disputes upon this Point and made various Cases in some of which the House of Judgment was bound to offer the Sacrifice here appointed and not they who followed their Sentence and others there were in which they who followed their Sentence were bound and not the Judges themselves But if Moses his words be well considered it will appear that he speaks of a Sin committed by all the People in doing something which God had forbidden by making wrong Constructions of the Law or by common false Opinions or popular Customs For the whole Congregation is here plainly distinguished from the Elders of the People v. 15. which is certainly the name for their Judges and Governours It was Mr. Selden's intention to have treated largely of the Sense and Notion of this Law as appears by what he saith of it L. II. de Synedriis cap. 14. n. 4. where he refers his Reader to the third Book on that Subject for an account of this place In the beginning of which cap. 1. n. 1. he signifies his intention to explain what the Office of the Sanhedrim was in offering Expiatory Sacrifices for the whole Congregation Which he repeats again cap. 10. n. 1. with this addition that they made this Sacrifice in the name of all the People when they offended as a Community But he did not live to pursue his intentions being diverted by long Digressions about other Matters yet he shows sufficiently his Opinion was that this Sacrifice was not offered for the Sanhedrim but by them for the People And the thing be hid from the eyes of the Assembly They are not sensible of their mistake for the present but afterward discover it either by themselves or by their Rulers And they have done somewhat against any of the Commandments of the LORD concerning things which ought not be done Have offended against some of the negative Precepts as the Jews speak which forbid such things to be done See v. 2. And are guilty Are sensible of their guilt Ver. 14. Verse 14 When the sin which they have sinned against it is known When they have discovered what Precept they have violated Then shall the Congregation offer a young bullock for the sin Without blemish as was required for the Sin of the High-Priest v. 3. And bring him before the Tabernacle of the Congregation i. e. Cause the Bullock to be brought thither by some of his People in the name of all the rest Ver. 15. Verse 15 And the Elders of the Congregation shall lay their hands upon the head of the bullock c. They were to do this as Representatives of the People See v. 13. and the end of laying on their hands v. 4. And the bullock shall be killed before the LORD Either by some of them or some of the People whom they appointed See v. 4. Ver. 16. Verse 16 And the Priest that is anointed That is the High-Priest See v. 5. All the rest that follows to v. 22. is exactly the same that is prescribed in the foregoing Offering for the High-Priest himself Only R. Solomon Jarchi hath a nice observation on the next Verse that it is not said in this case as it is in the former he shall sprinkle of the Blood seven times before the vail of the Sanctuary but only before the vail without the addition of hakkodesh of the Sanctuary as it is v. 6. Because saith he if the High-Priest only sin the Holiness doth not depart but if all the Congregation sin then it doth depart As if a Province rebel against a Prince his Family stands but if there be a general defection he must fall He hath the like observation upon v. 22 23. but it seems too subtil For in the 18th Verse Moses only saith he shall put some of the Blood upon the horns of the Altar without adding of sweet incense as before v. 7. and yet it is manifest he means the same Altar and what was done in this Sacrifice was as acceptable as what was done in the other Ver. 22. Verse 22 When a Ruler hath sinned and done somewhat through ignorance against c. The word Nasi which we translate Ruler signifies the Head of a Tribe in I Numb 4.16 VII 2. But the Jews commonly understand it peculiarly of the Head or Prince of the great Sanhedrim who when they were under the Government of Kings was the King himself Thus the Misna gathers from these words in the Text when he sinneth against any of the Commandments of the LORD his God which signifie him say the Doctors that hath no Superior but the LORD And so the Gemarists understand it also as Mr. Selden shows L. II. de Synedriis cap. 16. p. 666. But I think it is most reasonable to extend this to all great Officers and Judges who had a peculiar relation to God and therefore were called by his Name Concerning things which should not be done See v. 2. And is guilty Acknowledges that he hath offended God by the Sin which he hath committed Ver. 23. Verse 23 Or if his sin wherein he hath sinned come to his knowledge If we retain this Translation and do not render the first word and but or then the foregoing words in the latter end of v. 22. veashem must be translated not is guilty but and acknowledges his guilt Which seems to be the true sense for when Men sin they are guilty though the sin was committed ignorantly but they do not acknowledge their guilt till they see it as Moses here supposes they might when they considered better or some Body informed them aright So these words signifie or his sin is made known unto him Thus L'Empereur very judiciously translates this whole passage And he acknowledges himself guilty or his sin be shown to him Otherwise there is no room for this disjunctive Particle See his Annot. upon Bava kama cap. 7. sect 1. and cap. 9. sect 4 5. And thus we our selves translate the first part of this disjunction in the latter end of the foregoing Verse V Hosea 15. acknowledge their offences He shall bring his offering a Kid of the Goats His Sacrifice was of less value than the two former From which Mr. Selden concludes that the High-Priest was not always the Head of the Sanhedrim L. II. de Synedr cap. 16. p. 653. For their Sacrifices were very different which argues a difference in their Persons And the Misna says
if the High-Priest were put out of his Office his Sacrifice was still the same viz. a Bullock without blemish but it was not so with the Nasi or Ruler who offered only the Sacrifice of a private Man if he lost his Office A male without blemish It was to be the best of this kind though not equal to the Sacrifice for the High-Priest and the whole Congregation See v. 28. Ver. 24. Verse 24 And he shall lay his hand upon the head of the Goat Of this see v. 4. And kill it in the place where they kill the burnt-offering before the LORD Where that was see Chap. I. ver 11. Neither of the two fore-mentioned Offerings for the High-Priest or the whole Congregation are ordered to be killed here but only before the LORD v. 14 15. that is in any part of the Court but that which was proper to the Burnt-offering and the common Sin-offering as it here follows It is a sin-offering And therefore was to be killed where the Burnt-offering was for so it is ordained VI. 25. that all Sin-offerings should be there slain Which doth not imply that the two former were not Sin-offerings but that they were not of the common sort as appears by the carrying of their Blood into the Sanctuary and burning their Flesh without the Camp which are not ordered either in this or in the following Sacrifices Ver. 25. Verse 25 And the Priest shall take of the blood of the sin-offering with his finger By dipping his finger into it v. 6 17. And put it upon the horns of the Altar of burnt-offering Whereas the Blood of the two former was put upon the Horns of the golden Altar in the Sanctuary v. 7 18. And shall pour out his blood at the bottom of the Altar of burnt-offering See v. 18. Ver. 26. Verse 26 And he shall burn all his fat upon the Altar c. See chap. III. 9. It is not here said what should be done with the Flesh which in the two fore-going Offerings is ordered to be burnt without the Camp v. 12 21. But in chap. VI. 26 29. and XVIII Numb 9 10. the Law of the Sin-offerings is set down to be this that the Priest and his Sons should eat it in the Sanctuary and no where else provided also that they were free from uncleanness XXII 4. And the Priest shall make an atonement for him as concerning his sin By this Sacrifice his Guilt was expiated which must be understood to be the effect of the Sacrifice for the High-Priest though it be not expressed as it is in that for the whole Congregation v. 20. And it shall be forgiven him So that he should not be liable to the Punishment of cutting off as the Jews understand it who fancy such sins to which that is threatned are here spoken of See v. 1. Rather he was restored to Communion with the People of God from which he was separated while he remained in a known Guilt Ver. 27. Verse 27 And if any one of the common people sin through ignorance Commit the same Offence that a Ruler or publick Officer doth And be guilty or if his sin which he hath committed come to his knowledge See how this ought to be translated v. 22 23. Ver. 28. Verse 28 That he shall bring his offering a Kid of the Goats a female without blemish Being a common Person less was required of him than of a Prince who was to offer a Male v. 23. which in all Creatures was of greater value than a Female as Maimenides observes who reckons up three and forty offences of this sort that might be committed imprudently in his Treatise called Schegagoth in one of which viz. worshipping an Idol ignorantly the Sacrifice was the same for a private Man as for the King or the High-Priest or the Priest anointed for War But in all the other XLII a female Goat or Lamb sufficed for a private Man cap. 1. sect 4. And this Sacrifice they call stated or fixed because no Man offered more or less whether Rich or Poor Man or Woman except only those who eat holy things or entred into the Sanctuary whose Sacrifices were higher or lower as they speak And there were three things if we may believe them which though committed by Error were expiated by no Sacrifice viz. Blasphemy neglect of Circumcision and not keeping the Passover So R. Levi of Barcelona Praecept 119. Which seems to be an unreasonable Opinion since Idolatry committed ignorantly they say was comprehended within this Law Ver. 29. Verse 29 And he shall lay his hand upon the head of the sin-offering c. This Verse and the following with the beginning of v. 31. contain nothing but what was ordered about the foregoing Sacrifice v. 24 25 26. Ver. 31. Verse 31 And the Priest shall burn it upon the Altar for a sweet savour unto the LORD This is a phrase used concerning Burnt-offerings I. 9 13. and Peace-offerings III. 5 16. but it is not said of any of the foregoing Sin-offerings that the burning of them or their Fat was for a sweet savour unto the LORD The reason of which I am not able to give unless it were to comfort the lowest sort of People with hope of God's Mercy though their Offering was mean in comparison of those offered by others Abarbanel gives this reason for it because a Sin of Ignorance being a less Fault in a common Man it was a sign of great probity in him to bring a Sacrifice for the Expiation of it But for the High-Priest or Senate or Ruler of the People to be ignorant of the Law was such a high Crime that it was no commendation to them to bring a Sacrifice for their Purgation Ver. 32. Verse 32 And if he bring a Lamb for a sin-offering c. For which reason God was pleased to accept a Lamb and that a Female of those who were not able to bring a young Kid. Ver. 33. Verse 33 And he shall lay his hand upon the head of the sin-offering and slay it c. This and the next Verse differ not from the foregoing and therefore need no Explication Ver. 35. Verse 35 And the Priest shall burn them upon the Altar according to the offerings made by fire unto the LORD Or rather upon the Offerings or after the Burnt-offering See III. 5. And the Priest shall make an atonement for his sin c. And if by the same Error he had committed several sins there was a distinct Atonement to be made for every one of them So that if he had committed ignorantly the XLIII Offences before-mentioned though it were by one and the same Error he was bound to offer as many expiatory Sacrifices as Maimonides resolves in the fore-named Treatise Schegagoth cap. 4. This and such like things made this Law a Yoke which they were not able to bear as St. Peter speaks XV Acts 10. CHAP. V. Ver. 1. Verse 1 IF a soul sin In the manner following And hear
the voice of swearing and is a witness Being adjured in the Name of God when he is called to be a Witness in a Cause to speak the Truth For Judges had this power to use such Adjurations that they might either draw a Confession from an accused Person or a faithful Testimony from a Witness Of the former of which there is a solemn Form remaining in Scripture 1 Kings XXII 16. 2 Chron. XVIII 15. as Grotius hath observed upon XXVI Matth. 63. And Dr. Hammond upon the same place hath observed instances of the latter 1 Kings VII 31. XXIX Prov. 24. And Micah's Mother seems by her own Authority to have adjured her Family as they dreaded the Vengeance of the Divine Majesty to discover if they knew any thing of the Eleven hundred Shekels of Silver which had been stoln from her XVII Judg. 2. In all which Cases Men were bound to answer as much as if they had taken a solemn Oath so to do Insomuch that our blessed LORD himself being thus adjured made an Answer to the Court of Judgment though before he had stood silent Whether he hath seen or known of it Whether he can say any thing of the Matter in question either from his own Knowledge or from the Information of credible Persons If he do not utter it Declare what he knows being thus adjured Then he shall bear his iniquity Let him not think it is no offence to suppress the Truth when he is so solemnly admonished to declare it but offer such a Sacrifice for his sin as is prescribed v. 1. which belongs to all the following Cases The Jews make four sorts of Oaths in their Courts or commerce one with another as Mr. Selden hath observed out of their Writers L. II. de Synedr cap. 11. n. 8. which are rash Oaths vain Oaths of which they also make four sorts Oaths about Trusts mentioned VI. 2 3. and this which they call the Oath of Testimony which they say every Man was bound to give before the Sanhedrim when he was required With this distinction between Capital and Pecuniary Causes that in the latter a Man was not bound to come and testifie unless he was cited by the Plaintiff or by the Court but in Capital Causes and in such things as the Law prohibited as if a Man saw another smite his Neighbour he was bound to come of his own accord without any Summons and give his Testimony in Court Yet in this they make some difference as may be seen in R. Levi Barcelonita Praecept CXX They who would see more of these several sorts of Oaths among the Jews may find them consider'd in Sam. Petitus his Var. Lectiones cap. 16. And such a Law as this there was anciently in other Countries that he who saw a Crime committed if he could not hinder it should be bound at least to prosecute the Malefactor So the Egyptian Lawgiver saith concerning Theft which a Man saw committed ãâã ãâã ãâã ãâã ãâã to prosecute the Law against that Crime So Plato uses the same word ãâã ãâã ãâã ãâã ãâã L. IV. de Legibus saying that he who knew of such a Fact or had certain Information of it ãâã ãâã ãâã ãâã ãâã and doth not prosecute the Person that did it ãâã ãâã ãâã ãâã ãâã let him be liable to the same punishment See Henr. Stephanus his Praefat. ad Fontes Juris Civilis Ver. 2. Verse 2 Or if a soul touch any unclean thing whether it be a carcase of an unclean beast c. The Hebrew Doctors expound this of such Persons as having touched any of the unclean things which are mentioned in this Verse and in the next came into the Sanctuary or did eat of the holy things Which they gather out of VII 20 21. and XIX Numb 20. where cutting off is threatned to those who knowingly were so guilty For otherwise it was sufficient for a Man's Expiation who touched any unclean thing to wash himself and his uncleanness lasted only till the Evening See Chap. XI and Numb XIX But why may it not be meant of those who neglected to wash themselves Who were to expiate that neglect by a Sacrifice He also shall be unclean and guilty Obliged to offer the Sacrifice prescribed v. 6. for eating that which is holy saith Rasi or coming into the Sanctuary Ver. 3. Verse 3 Or if he touch the uncleanness of man c. Such uncleannesses as are mentioned in the XIIth XIIIth and XVth Chapters of this Book And if it be hid from him when he knoweth of it then he shall be guilty The words may be translated Whether he did it ignorantly or had some knowledge of it and yet offended he shall be obliged to offer the Sacrifice mentioned v. 6. Ver. 4. Verse 4 Or if a soul swear This the Hebrew Doctors expound of that sort of Oath which they call futil or rash when a Man saith he hath done or will do or not do a thing that is in his power to do Pronouncing with his mouth It was to be uttered in words and not meerly thought in his mind To do evil or good That he hath done a thing or not done it of whatsoever kind it be or that he will or will not do it For these four kinds of Oaths of this sort the Hebrew Doctors make two about things past and two about things to come See Selden de Synedr L. II. cap. 11. n. 8. As if he swear that he did eat or he did not eat of such a meat did talk or not talk with Reuben or Simeon c. Rasi thinks by doing good is meant something for his own advantage and consequently by doing evil we are to understand afflicting himself or punishing his Servant c. But it may as well be understood generally of all things whatsoever which are comprehended under the name of good and evil And it be hid from him He did not rightly understand or consider the thing about which he sware whether it was in his power for instance to do what he swore he would do or whether he could lawfully do it or if through forgetfulness he omitted to do what he might have done Some interpret these and the following words as those of the foregoing Verse He shall be guilty in one of these Obliged to offer a Sacrifice as it follows v. 6. if he have sworn rashly in any of the foregoing instances Ver. 5. Verse 5 And it shall be when he shall be guilty in one of these things that he shall confess that he hath sinned in that thing When he laid his hand upon the Head of his Sacrifice this Confession of his Offence it is likely was made without which his Sacrifice would have been of no avail So all the Hebrew Doctors understand it Particularly Abarbanel upon the XVIth Chapter of this Book saith That Confession was necessary to be added to every Sacrifice for sin For what is here commanded in this Case they resolve belongs to all Sin-offerings and
any Oil to it which was more costly and also had something of Magnificence in it Kings and Priests being anointed and therefore not becoming the meanness or the grief and humility of the Person that brought this Offering For which reason Frankincense was also omitted being a pleasant thing and not fit to be added to an Offering for sin which was offensive to God To this purpose the same R. Levi in the same place And we find this imitated also by the Heathen for Pliny saith in his Preface to Vespasian before his Natural History Mola tantum salsa litant qui non habent thura Ver. 12. Verse 12 Then shall he bring it to the Priest Confessing his Sin to him as is ordered v. 5. for which he desired this Offering might be accepted And the Priest shall take his handful of it even a memorial thereof For an Acknowledgment of his Fault and as a Caution to him hereafter Ver. 13. Verse 13 And the Priest shall make an atonement for him as touching the sin that he hath sinned in one of these With one of these three fore-mentioned Sacrifices either with a Lamb or with two Turtles or young Pigeons or with fine Flour For as Rasi hath observed there are three sorts of Men Rich Poor and very Poor and so three sort of Offerings are prescribed in this Chapter sutable to each of their Abilities And the remnant shall be the Priests as a meat-offering See Chapter the second v. 2 3. where the whole Meat-offering except one handful is given to the Priest who had nothing at all of some of the Sin-offerings mentioned in the foregoing Chapter v. 12 21. which were intirely consumed Ver. 14. Verse 14 And the LORD spake unto Moses saying Here begin the Orders which were given to Moses about another sort of Sacrifice near of kin to the former but delivered it is likely at some other time after he had written down the foregoing Laws about Sin-offerings See IV. 1. Ver. 15. Verse 15 If a soul commit a trespass In the Hebrew this is a different phrase from what hath been hitherto used signifying another sort of Guilt And sin through ignorance in the holy things of the LORD By applying to his own private use any thing that was dedicated to God as Maimonides expounds it in his More Nevochim P. III. cap. 46. which might be committed in the payment of Tithes and in First-fruits and the First-born of Cattle or medling with that part of the Sacrifice which belonged to the Priest alone Which things he that committed presumptuously was to be cut off XV Numb 30. but if ignorantly he was to do as here is directed in this Verse But these words seem to be particularly restrained to the last of those things now mentioned eating any part of the Sacrifice which belonged to the Priest alone XXII 14. and the end of this Law as R. Levi Barcelonita speaks Praecept CXXII was to excite fear and reverence in all those who approached unto holy things Then he shall bring for his trespass unto the LORD a Ram without blemish out of the flocks As a Sheep was a more noble Species among Creatures than a Goat so a Ram was of a greater value among Sheep than a Female and therefore this Sacrifice was more costly than the Sin-offering mentioned v. 6. With thy estimation Besides his Sacrifice he was to make Satisfaction in Money according as the Priest should esteem the damage For that 's the meaning of with thy estimation according to the value thou shalt set upon the thing which he applied to his own use By shekels of silver At least two Shekels as the Jewish Doctors resolve After the shekel of the Sanctuary See XXX Exod. 13. The Jews were thus confined to these Rites and such as are mentioned v. 8 9. in the rest of these Prescriptions that there might be no room for Idolatrous Ceremonies nor might Men among themselves be left at liberty to invent impious or frivolous ways of Worship and that the Obedience of good Men might be also exercised in these minute matters and the contempt of wicked People be the more apparent in refusing to comply with these known Laws of God For a trespass-offering The Hebrew word Ascham which we translate Trespass-offering is so near of kin to Chattah which we translate Sin-offering that one of them is sometimes used for the other as I observed upon v. 6. yet there is a real difference between them though it be not easie to determine wherein it consists For the greatest Men differ in their opinion about the quality of the Offences for which these two kinds of Sacrifices were to be offered Some saying that the Offences for which Ascham was offered were inferior to those for which Chattah was offered which is the Opinion of Maimonides in his More Nevochim P. III. cap. 46. Others on the contrary think that the Offences which were expiated by Ascham were more grievous than those expiated by Chattah which is the Opinion of no less Man than the deservedly admired Bochartus in his Hierozoicon P. I. Lib. II. cap. 33. Where he adds that the former sort of sins were committed knowingly the other only ignorantly For so the LXX translate Chattah by ãâã ãâã ãâã ãâã ãâã which seems to denote a Fault committed by Error and Mistake but Ascham by ãâã ãâã ãâã ãâã ãâã which carries in it the Notion of something premeditated and designed But this is directly contrary to the very words of Moses here in this Verse which expresly speak of a Trespass committed through ignorance Aben-Ezra therefore distinguishes these two much better making Chattah to significe a Sacrifice which was made for the purging Offences committed through ignorance of the Law and Ascham for such as were committed through forgetfulness of the Law But as he gives no proof of this so he was sensible it was liable to exception there being one of this sort of Sacrifices mentioned v. 17. which he saw could not be comprehended under this Rule Others therefore think the former hath respect to Offences against God and the latter to those against Men not observing that the very same sort of sin which when it was known is called Chattah when it was doubtful is called Ascham From whence a very learned Person of our own now with God who had much and long considered this matter concludes That an Offence was peculiarly called Ascham which is a name for the Sin as well as for the Sacrifice as Chattah also is about which either a Man was dubious as in the following Verse or did a manifest damage to other Men. There being no Ascham or Trespass-offering commanded to be offered by the Law but for such Offences as were so committed against God that their Neighbours also were injured by them As in the Case of those who did eat holy things here mentioned whereby the Priests were damaged and of those mentioned VI. 2 3 4. and such as lay with a
Bond-woman betrothed to another XIX 20 21. Which are all the Cases belonging to this matter excepting that of the Nazarite defiled by the dead VI Numb 12. and of the Leper XIV 12. who were to be purged with a Sin-offering as well as with a Trespass-offering and therefore not to be considered in this matter See Dr. Owtram L. I. de Sacrificiis cap. 13. n. 8. and Samuel Petitus his Variae Lectiones cap. 22. who hath said the same but not so fully and distinctly If this do not satisfie yet it is plain the Sacrifices which go by this Name of Trespass-offerings and the Rites also about them were so different that they are sufficient to distinguish them from the other For none but Rams and Male-Lambs were admitted for Trespass-offerings which were not used at all in any Sin-offerings And the Blood of the Sin-offerings was put upon the Horns of the Altar as was noted in the foregoing Chapter v. 7 18 25. but that of the Trespass-offerings was sprinkled round about upon the Altar VII 2. Sin-offerings also were offered for the whole Congregation of Israel IV. 13. but Trespass-offerings only for private Persons which made Bonsrerius I suppose after a long discussion of this matter to conclude That the difference betwen Sin and Trespass consisted only in the Sacrifices which were offered for them See him upon the IVth Chapter of this Book v. 1. Ver. 16. Verse 16 And he shall make amends for the harm he hath done in holy things and shall add a fifth part thereunto c. Besides the Compensation mentioned in the foregoing Verse for the damage that was done according to the valuation made by the Priest there was a fifth part more to be added thereunto and given to the Priest who had suffered the damage And the Priest shall make an atonement for him with the Ram of the trespass-offering and it shall be forgiven him The Atonement was not made nor Forgiveness obtained till full Satisfaction for the wrong had been made Ver. 17. Verse 17 And if a soul sin and commit any of these things c. i. e. did eat any of the holy things before-mentioned which God forbad any but the Priests to eat Though he wist it not i. e. Be not certain whether they were holy or no. For the Hebrews generally call this Ascham Talui a dubious Trespass-offering being in a matter about which a Man was in Suspense whether he had offended or not Yet he is guilty and shall bear his iniquity He shall be obliged to offer this sort of Sacrifice Which was ordained saith R. Levi Barcelon Praecept CXXIII to make Men cautious and fear to sin and to attend diligently in all their Actions that they transgressed not the Laws of God Ver. 18. Verse 18 And he shall bring a Ram without blemish out of the flock with thy estimation c. The Offering before appointed v. 15 c. with this difference only that no fifth part was in this Case to be added because it was not certain whether he had transgressed or no. The Priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not Did not know whether he had offended or not which distinguishes this from the Sin of Ignorance mentioned v. 15. And it shall be forgiven him But if he afterwards came to have a certain knowledge of his Offence he was not excused by this dubious Offering as Rasi observes but was bound also to offer a Sin-offering Ver. 19. Verse 19 It is a trespass-offering In this case a Sacrifice must be offered as well as in a certain Trespass He hath certainly trespassed against the LORD The words in the Hebrew are Ascham ascham lajhova which I think should be translated A Trespass-offering certainly unto the LORD That is in this doubtful case let him take a sure course by offering the Sacrifice here prescribed For though neither this sort of Sacrifices nor Sin-offerings were to be voluntarily which was proper only to whole Burnt-offerings and Peace-offerings yet the very suspicion of a Guilt required a Sacrifice As for all those Offences which might be committed by Men who had no sense nor suspition of them they were expiated by the Sacrifices which were offered for the whole Congregation at certain stated times but no particular Person was to offer either Sin-offering or Trespass-offering of his own accord unless he knew or feared he had contracted some Guilt I cannot think fit to conclude this Chapter without taking notice how Jonathan paraphrases these last words of it who instead of saying he hath trespassed as it is commonly translated against the LORD saith against the Name of the Word of the LORD Which is an observation that might have been made in my Notes upon the two foregoing Books of Moses where many such passages occur which I did not mention And I should not have done it now being unwilling to swell this Commentary with any thing that doth not tend to the explaining the sense of the Text did not the impious Pamphlets that have lately been spread abroad against the Doctrine of the ever Blessed Trinity made it necessary for me to take this occasion to assert That this Doctrine was not unknown to the ancient Jews as appears even from the frequent mention of the Word of the LORD in the Chaldee Paraphrasts where the Hebrew hath only JEHOVAH or the LORD For which I can see no reason at all if there had not been a Notion among them of more Persons than One who were JEHOVAH It doth not always indeed carry this signification in it but there are very many places where by the WORD of the LORD cannot be meant a word spoken by the LORD or any thing else but a person speaking or acting c. who is the LORD There is a famous instance of it in XXVIII Gen. 20 21. where Jacob's Vow is thus translated by Onkelos Jacob vowed a vow saying if the WORD of the LORD will be with me and keep me c. then shall the WORD of the LORD be my God Where the WORD of the LORD is so plainly made the Object of his Adoration that it evidently shows they had a Notion in those days when Onkelos lived which was about our Saviour's time of more Persons than One who was the LORD The Hierusalem Targum also speaks this so clearly that one cannot but be something amazed to meet with such Expressions in it as those upon III Gen. 22. The WORD of the LORD said Behold Adam whom I have created is my only begotten in this World as I am the only begotten in the Heavens above Which may fairly induce a belief that St. John used the known Language of those times when he declared our blessed Saviour's Godhead under the Name of the WORD who was in the beginning with God and was God I Joh. 1. CHAP. VI. Ver. 1. Verse 1 AND the LORD spake unto Moses saying What here follows belonging unto the same
Mr. Selden L. III. de Synedr cap. 11. n. 6. where he likewise observes that Chiskuni is of opinion that such of the Family of the Priests as were both excluded from their Ministry in the Sanctuary and from wearing the holy Garments by reason of some defect in their Bodies were permitted to perform this Office of carrying away the Ashes And carry forth the Ashes without the Camp into a clean place See IV. 12. The fore-mentioned Rasi will have it that they needed not to take away all the Ashes every day but only a shovel full which they laid beside the Altar And when the hollow place of the Altar was so full that there was no room to lay on the Wood they were bound to empty it and carry all the Ashes away Ver. 12. Verse 12 And the fire upon the Altar shall be burning in it it shall not be put out This Precept is repeated again in the next Verse as it was mentioned once before v. 9. For which there is a just reason as Abarbanel makes account For in the ninth Verse he requires that the Wood for the Evening Sacrifice should be so ordered and attended that the fire might be kept in till the Morning And then here in this Verse he requires there should such care be used in taking away the Ashes that the fire might still remain and not be extinguished After which speaking of the Morning Sacrifice in the latter part of this Verse he requires in the next v. 13. that such a quantity of Wood should be laid on the Altar when they offered it that the fire might be kept in till the Evening Sacrifice or that if there were any extraordinary Sacrifices brought besides the daily Burnt-offering the Priests should still add more Wood that the fire might not be put out by that means but be able to devour them And the Priest shall burn wood on it every morning c. The Hebrew word for Wood being in the Plural Number R. Levi of Barcelona concludes there were more bundles than one brought in every day And from this place and I. 7. he gathers there were three The first of which he calls the great heap with which the daily Sacrifice and the rest for which there was occasion were offered of which he thinks Moses speaks in the ninth Verse of this Chapter The second was lesser which was laid at the side of the other that they might have Coals for the burning Incense and this he thinks intended here And the third was meerly to keep in the fire perpetually of which he thinks Moses speaks in the next Verse The Misna also tells us that there being seven Gates to the great Court of the Sanctuary three on the North and as many on the South and one at the East the first on the South-side was called the Gate of burning because at that Gate they brought in the Wood which was to preserve the fire perpetually on the Altar See Codex Middoth cap. 1. sect 4. And he shall burn thereon the fat of the peace-offerings This fat of the Peace-offerings was to be burnt together with the Burnt-offering and not separate from it by which means the Burnt-offering was the sooner consumed and more room was made for other occasional Sacrifices Ver. 13. Verse 13 And the fire shall be ever burning upon the Altar This fire was not kindled by the Priests but by God himself who sent it from Heaven to consume the first Sacrifice that was offered by Aaron IX ult From which time they were bound to take care that it never went out that so their Sacrifices might be constantly offered by Celestial fire because it was the continuation of that fire which came from Heaven by a continual addition of Fewel whereby it was preserved And so it continued as the Jews affirm till the Captivity of Babylon and after it as some of them would have us believe who fancy it was preserved in a Pit by the care of some religious Priests till their return though against the common Tradition among them which is That there was no sacred fire in the second Temple for they reckon this among the five things which were wanting there and had been in the first And as for the constant continuance of this fire there was care taken that wood should be laid up in the Temple for the maintenance of it so in order thereunto there was a certain set time when the People were obliged to carry wood thither which made a kind of Festival called by Josephus ãâã ãâã ãâã ãâã ãâã L. II. de Bello Judaico cap. 31. ãâã ãâã ãâã ãâã ãâã c. it being the Feast of the Wood-carrying when it was the custom for all to bring up Wood for the Altar that there might be no want of Fewel for the fire which was never to go out It shall never go out This was a thing so famous that it was imitated among the Gentiles who thought it ominous to have their Sacred fire go out and therefore appointed Persons on purpose to watch it and keep it perpetually burning as appears by the Vestal Virgins at Rome whose great business it was to look after the Eternal fire as they called it imagining the extinction of it purported ãâã ãâã ãâã ãâã ãâã the destruction of the City as Dionysius Halicarn speaks This Institution is ascribed both by him and by Plutarch unto Romulus into whose History many things were translated by the ancient Pagans out of these Sacred Records of Moses as the Learned Huetius hath made probable in his Demonstratio Evangel Propos IV. cap. 9. n. 8. The Greeks also preserved such a ãâã ãâã ãâã ãâã ãâã inextinguishable fire at Delph and the Persians in like manner and many other People as Bochartus hath shown in his Hierozoicon P. I. L. II. cap. 35. and Dilheirus before him in a special Dissertation as he calls it de Catozelia Gentilium cap. 11. where he hath heaped up a great deal to this purpose and among other things hath this conjecture that the Grecian ãâã ãâã ãâã ãâã ãâã and the Roman Vesta had their Names from the Hebrew word Esch or the Chaldean Escha which signifie fire The conjecture of David Chytraeus also is no less ingenious who derives those Names from Eschgal the fire of the LORD Ver. 14. Verse 14 And this is the law of the meat-offering He doth not speak of the Offerings which accompanied the daily Burnt-offerings but of those which were offered alone mentioned in the second Chapter Where directions are given of what they should consist and also how much the Priest should have for his portion but here are some things added concerning the place where they should be eaten by the Priests and concerning those Meat-offerings which were peculiarly to be offered for themselves The sons of Aaron shall offer it before the LORD before the Altar Or rather upon the Altar for so the Hebrew phrase on the face of the Altar signifies Or else
the meaning is he shall present it to the LORD before the Altar and then afterward as is directed in the next Verse burn an handful of it upon the Altar And so the Rule is Chapter second v. 8 9. When it is presented to the Priest he shall bring it to the Altar c. Ver. 15. Verse 15 And he shall take of it his handful of the flour of the meat-offering c. According to the prescription in the second Chapter v. 2. where all this Verse is explained Ver. 16. Verse 16 And the remainder thereof shall Aaron and his sons eat If they had no pollution upon them XXII 6. See Chapt. II. 3. The reason of the Precept was as R. Levi Barcel observes Praecept CXXXIII that it preserved the dignity of the Sacrifice to have it eaten only by the Priests and by them I may add only in the holy place and not carried out from thence as it here follows With unleavened bread shall it be eaten There is nothing in the Hebrew Text to answer unto the word with which makes the sense unaccountable that otherwise is easie and natural If we translate it as the Hebrew words plainly signifie unleavened it shall be eaten See X. 12. In the holy place There was a room in the Court of the Priests where they ate these holy things as Kimchi observes upon XLII Ezek. Which may be confirmed out of XVIII Numb 10. where the most holy place can signifie nothing but the Court of the Priests as L'Empereur rightly understands it in his Annot. upon Middoth cap. 2. sect 6. In the Court of the Tabernacle of the Congregation they shall eat it As the Priests did eat it in their own Court so their Male-children had a place in the Court of the Israelites wherein to eat it X. 12 13. And they are all said to eat before the LORD because this was a part of the Tabernacle as was also the Court of the Women where there was a place for the Priest's Daughters to eat as well as their Sons of the Firstlings that were offered to the LORD XVIII Numb 19. Ver. 17. Verse 17 It shall not be baken with leaven There were two little rooms at the East-gate of the Court of the Temple called The Gate of Nicanor one of which was a Vestry for the Priests to put on their Garments when they went to Minister and the other was for baking this flour and that mentioned v. 21. So they tell us in Middoth cap. 1. sect 4. And therefore it is ordered to be baken without leaven because it was a part of the LORD's Sacrifice which being offered unleavened Chapt. second v. 11. the remainder must needs be unleavened also because the whole was God's and the Priests could have it no other ways than it was offered unto him I have given it to them for their portion of my offerings made by fire That is of the Meat-offerings before-mentioned It is most holy c. This is the reason why it was not to be carried to be eaten out of the holy place See Chapt. second v. 10. As is the sin-offering and as the trespass-offering See v. 26. and VII 6. Ver. 18. Verse 18 All the males among the children of Aaron shall eat of it And none but they because it was a thing most holy It shall be a statute for ever in your generations That is as long as the Law about Sacrifices shall last Every one that toucheth them shall be holy According to this translation of these words the meaning is That it was not sufficient to be descended of Priests and to be Males but they were also to be free from any legal defilement who were admitted to eat of this Offering XXII 6. But these very words which we here translate every one in the 27th Verse we translate whatsoever and then the meaning is Every thing that toucheth them shall be made holy by them That is the very Dishes into which such holy things were put or the Spoons or Knives wherewith they were eaten were never to be imployed to any other use See XXIX Exod. 37. Ver. 19. Verse 19 And the LORD spake unto Moses saying At the same time the LORD gave direction about another Offering near of kin to the former but not yet mentioned Ver. 20. Verse 20 This is the offering of Aaron and his sons which they shall offer unto the LORD The Jews call this a Mincah of imitation which every High-Priest and every other Priest as they understand it were bound to offer when they were Consecrated and the High-Priest to continue every day as long as he lived So Abarbanel in his Preface to this Book Section 2. reckoning the various sorts of Meat-offerings makes this the fourth kind which the High-Priest offered every day and every other Priest once in his Life viz. when he first was admitted to Minister at the Altar at the Age of twenty years For both these Meat-offerings saith he are comprehended in this Verse But it may as well be understood only of Aaron and his Successors in the Priesthood of whom the following words seem to speak and not of the common Priests In the day when he is anointed The Hebrew word bejom may be translated from the day and so the Jews understand it that he was to make this Oblation not only upon the day of his Consecration but ever after as I said every day as long as he continued in the Priesthood And so the next words seem to explain it The tenth part of an Ephah of fine flour for a meat-offering perpetual half thereof in the morning and half at night The High-Priest saith Josephus L. III. Antiq. cap. 10. sacrificed twice every day at his own charges and then he describes this very Offering which was distinct from that which attended the daily Burnt-offering as appears by the quantity of this Meat-offering and by the manner of ordering it For that seems to have been raw Flower mixed with Oil but this baken as it follows in the next Verse See XXIX Exod 40 41. The reason why it is here mentioned is because it was a Mincah or Meat-offering of whose Rites Moses is treating and this is an Exception from the rest Ver. 21. Verse 21 In a pan shall it be made with Oil. With three logs of Oil as the Jews determine And when it is baken See v. 17. Thou shalt bring it in Unto the Altar And the baken pieces shalt thou offer c. If it was a Meat-offering of the High-Priest it was divided into XII pieces as Maimonides saith if of a common Priest for they will have both to be included in this Law then into X pieces which were so exactly divided that half of them were offered in the Morning and the other half in the Evening And the handful of Frankincense which they say was offered with them was in like manner divided and burnt on the Altar Maase Korban cap. 13. Ver. 22. Verse 22 And the Priest of
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 ãâã ãâã ãâã ãâã ãâã 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
peace-offerings that pertain unto the LORD By these last words it appears that the whole Offering was the LORD's whose Bounty entertained him and his Friends to whom he gave the greatest part of it Having his uncleanness upon him c. In this Verse and in the next every one that had any legal defilement upon him is prohibited under a severe Penalty to eat of the Peace-offerings And they might be made unclean either by impurity in their own Body or by the contact of unclean things of the former of which he speaks in this Verse and of the other in the next Both were to be punished with cutting off which hath been explained elsewhere XVII Gen. 14. From whence it was that the Jews were so very careful not to go into the Judgment-Hall when our Saviour was condemned lest they should be defiled but that they might eat the Passover XVIII John 28. at which Feast Peace-offerings were offered together with the Paschal Lamb. See more of this XXII 2 3 4. Ver. 21. Verse 21 Moreover the soul that shall touch any unclean thing as the uncleanness of man or any unclean beast or any abominable unclean thing All these several sorts of Uncleanness contracted by touching things unclean we shall find in the following Chapters XI c. And shall eat of the flesh of the sacrifice of peace-offerings which pertain unto the LORD even that soul shall be cut off c. The intention of such Precepts was that the greater Reverence as Maimonides speaks P. III. More Nevoch cap. 41. might be maintained towards the Sacrifices which were offered unto God Upon which account Julian highly commends Moses who he saith as St. Cyril quotes his words Lib. IX contra Julian was ãâã ãâã ãâã ãâã ãâã truly religious about the eating of holy things which he proves from these very words of Moses But his conclusion from thence was very frigid as St. Cyril calls it That Christians were therefore to blame because they would not partake of such Sacrifices for we abstain not from them saith that Father as unclean things but ãâã ãâã ãâã ãâã ãâã we rather make a progress as from Types unto the Truth Ver. 22. Verse 22 And the LORD spake unto Moses saying At the same time that all these Precepts were ordered to be delivered to the Priests he takes occasion to repeat several Precepts he had before given which concern all the People because it was of great moment to have them observed Ver. 23. Verse 32 Speak unto the children of Israel saying ye shall eat no manner of fat Because this was God's part and therefore not to be eaten by any one but burnt on his Altar See III. 16 17. And the reason Maimonides gives why it was reserved for him alone was because it was very delicious to the Taste More Nevoch P. III. cap. 41. Of Ox or of Sheep or of Goat The Jews restrain this Precept to these three sorts of Creatures which were the only Beasts that were offered at the Altar taking the Fat of all other Beasts to be lawful So R. Levi before-mentioned Praecept CXLIX Ver. 24. Verse 24 And the fat of the beast Of any of the fore-named Beasts which alone were allowed in Sacrifices That dieth of it self and the fat of that which is torn with Beasts may be used in any other use c. Though the Flesh of such Beasts was unclean yet they might apply the Fat when separated from the Body to any use only they might not eat it Ver. 25. Verse 25 For whosoever eateth the fat of the beast of which men offer an offering made by fire unto the LORD This seems to justifie the Opinion of those Jews who restrain the eating of Fat only to the three sorts of Creatures mentioned v. 23. as was there observed Even the soul that eateth it shall be cut off from his people If he did it presumptuously but if through inanimadvertence he was to be scourged as the Jewish Doctors affirm Yet if he did it a third time scourging did not suffice but they shut him up in a little Cave where he could not stand upright nor had room to sit down and there fed him with the Bread and Water of Affliction till his Bowels were sorely pinched c. as Maimonides describes this punishment See Schickard's Mischpat Hammeleck and Carpzovius his Annot. on him cap. 2. Theorer VII Ver. 26. Verse 26 Moreover ye shall eat no manner of blood whether it be of fowl or of beast See III. 17. Men were very prone to this in those times as Maimonides thinks whereby they ran into Idolatrous Worship Which was the reason God restrained them from it by threatning cutting off v. 27. to those who were guilty of it More Nevoch P. III. cap. 41. In any of your dwellings This is added to signifie that they might no more eat of the Blood of those Beasts which they killed at home than of those slain at the Altar Ver. 27. Whatsoever soul it be that eateth any manner of blood even that soul shall be cut off c. The reason of it is given XVII 10 11. But the Jews here distinguish particularly R. Levi Barcelonita Praecept CXLVIII between the Blood of the Soul or the Life as they speak and the Blood of a Member The former which run out freely when the Beast was killed in which was the Life of the Beast is that which is here meant as Moses more fully explains it in the place before-mentioned The other which remained in the several parts of the Beast they lookt upon as belonging to the Flesh and therefore might be eaten with it Ver. 28. Verse 28 And the LORD spake unto Moses saying He delivered at the same time some other Rules to be observed by the People in these Matters See v. 22. Ver. 29. Verse 29 Speak unto the children of Israel saying He that offereth the sacrifice of his peace-offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace-offerings The meaning may be no more than this that before he and his Friends feasted together as is directed v. 15 c. he was to take care to bring his Oblation unto the LORD that is to see that God had his part of the Peace-offering for till that was offered none could meddle with the rest But if the import of the Hebrew words be well observed they seem to have a further meaning which is that whensoever any Man brought the Sacrifice which in the Hebrew is here called Zebach of his Peace-offerings he should also bring his Oblation which in distinction from the other is called Korban that is a Mincha or Meat-offering together with it that the Feast which was to be made might be compleatly furnished with Bread and Wine as well as the Flesh of the Sacrifice Ver. 30. Verse 30 His own hands shall bring the offerings of the LORD made by fire the fat with the breast it shall he bring The Sacrifice being
was gathered together The word we translate Assembly is the same with that in the foregoing Verse which we translate Congregation that is as I said the Assembly of the Elders Vnto the door of the Tabernacle of the Congregation That they might be Witnesses of what was done and satisfie all the People that Aaron and his Sons did not intrude themselves into this Office but were solemnly called and consecrated to it by Moses the Servant of the LORD It is likely also that as many of the People as the place would conveniently hold met together to be Spectators of this Solemnity Ver. 5. Verse 5 And Moses said unto the Congregation this is the thing which the LORD commanded to be done I am now about to execute what God hath formerly commanded when I was with him in the holy Mount XXIX Exod. 4. At what time this was executed is a question among learned Men. And our great Primate of Ireland places this Consecration of Aaron and his Sons together with the Tabernacle and all things belonging to it in the second Month of the second Year after they came out of Egypt moved thereunto I suppose by what is said in VII Numb 1 2. So that according to his Opinion the numbring of the People and the separation of the Levites to God's Service preceded this Action But I do not see any reason why we should not think all things were done in the order wherein they are here related And then this Consecration was performed in the first month of that year after the Tabernacle had been erected and set apart for the Habitation of the Divine Majesty See XL Exod. 17 18. Ver. 6. Verse 6 And Moses brought Aaron and his sons To the door of the Tabernacle of the Congregation as he had been directed XXIX Exod. 4. And washed them with water As is there also directed having first likewise washed himself XL. 31. Ver. 7. Verse 7 And he put upon him the Coat and girded him with the girdle c. Moses by an extraordinary Commission from God performed the Office of an High-Priest on this day and the six days following And put Aaron in possession of this Office by cloathing him with the Garments here mentioned according to the orders which had been given XXIX Exod. 5 c. which was thought sufficient for the Consecration of an High-Priest after the Captivity of Babylon when they wanted the holy Oil as hath been before observed Whence Philo often calls Moses by the name of ãâã ãâã ãâã ãâã ãâã i.e. High-Priest And in Schemoth Rabba the Tradition is that he continued High-Priest all the time they continued in the Wilderness though others they confess are of opinion which is the truth that he officiated only the seven days of the Consecration after which this Office was settled in Aaron See Selden L. I. de Succession in Pontificatum cap. 1. Ver. 8. Verse 8 And he put the breast-plate upon him also he put in the breast-plate the Vrim and the Thummim See XXVIII Exod. 30. It is observable that he saith nothing here in this place of the precious Stones but only mentions Vrim and Thummim as in XXXIX Exod. 10. where he describes the same thing he makes mention only of the four rows of Stones but saith not one word of Vrim and Thummim which I look upon as a proof that they were all one Ver. 9. Verse 9 And he put the Mitre upon his head and upon the Mitre the golden Plate the holy Crown c. According as God commanded him in XXVIII Exod. 36 37 c. XXIX 6. Ver. 10. Verse 10 And Moses took the anointing oil and anointed the Tabernacle and all that was therein See XXIX Exod. 26 c. and XL Exod. 9 10 11. There being several ways of anointing a Thing or Person either by pouring Oil upon them or by putting it upon them with the finger or by sprinkling it is not an improbable Conjecture of Fortunatus Scacchus that Moses anointed the Tabernacle and its Utensils by dipping his finger in the Oil and putting it upon them For though the word Maschah which he useth for anointing be general yet the Vulgar expressing it by linivit and the LXX by ãâã ãâã ãâã ãâã ãâã which import this particular sort of anointing and there being different words used to express the anointing of the Altar and of Aaron it may well incline one to his Opinion Myrothec 2. Sacr. Elaeochrism cap. 70. And sanctified them Set them apart by this unction for the holy use for which they were designed Ver. 11. Verse 11 And he sprinkled thereof upon the Altar seven times and anointed the Altar and all its vessels c. We do not find this expresly before directed but the intention of anointing the Altar being to make it most holy because it was to sanctifie all that was laid upon it XXX Exod. 29. XL. 10. it was very fit it should be both sprinkled seven times with Oil and also anointed in token of its extraordinary Sanctity which was put upon it by this very solemn Rite For here are two distinct words about this anointing the first is jaz he sprinkled of the Oil upon it and then jimshach he anointed it by putting some of the Oil on it whereas it is said of the Tabernacle and of the things there only jimshach he anointed them without any sprinkling Some think that the Altar being mentioned twice in this Verse he speaks of the Altar of Incense as well as of the Altar of Burnt-offerings But it is plain by those places in Exodus it was the Altar of Burnt-offerings which was thus sanctified and here the Laver and its foot which stood in the same Court is said to be sanctified with it As for the Altar of Incense it is included in what is said in the foregoing Verse that he anointed the Tabernacle and all therein Both the laver and his foot to sanctifie them It may be thought that he sprinkled with Oil the Laver and its Foot as well as anointed them which is the opinion of the fore-named Fort. Scacchus But the Hebrew words will not warrant it for they only signifie that they were anointed as the Altar was after its aspersion Ver. 12. Verse 12 And he poured of the anointing oil upon Aarons head Here now is a third word distinct from the two former viz. jitzok which signifies there was more done to Aaron than to any of the holy things to sanctifie him to his office For the holy Oil was poured on his Head And anointed him Perhaps he drew the Oil with his finger upon his Forehead after it was poured on his Head as the Jews think he did See XXIX Exod 7 8. XXX 30. XL. 13. To sanctifie him i. e. Set him apart to this Sacred Office Now this Consecration of Aaron and his Sons being mentioned here together with the Consecration of the Tabernacle and all belonging to it it hath made some conclude that both were done at
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 ãâã ãâã ãâã ãâã ãâã 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
here by devoured them took away their Breath in a moment From which Expression the Hebrew Doctors conclude that when any body was condemned to be burnt it was not to be consumed to Ashes but only exanimated by the Fire because this is called devouring or burning here in this place See Gamera Sanhedrim cap. 7. n. 1. And they died before the LORD Fell down dead in the House of God Which may seem too great a Severity till it be considered how reasonable and necessary it was to inflict a heavy Punishment upon the first Transgressors of a Law concerning a Matter of great moment to deter others from the like Offence Many instances of which there are in Scripture Some observed by St. Chrysostom upon VI Psal 2. where he gives this account why the Man who gathered a few sticks upon the Sabbath-day was adjudged to be stoned as Blasphemers were because it was a very heinous thing ãâã ãâã ãâã ãâã ãâã c. as soon as a Law was enacted immediately to break it which made it necessary it should be thus severely punished to strike such a Terror into others that they might not dare to do the like Which was the reason he observes of the sudden Death of Ananias and Sapphira mentioned Acts V. Isidore of Peleusium hath made the same observation Lib. I. Epist. 181 and goes so far back as to our first Parents who were dreadfully punished for a seemingly small Offence because they were the first Transgressors The same others have observed of the punishment of Cain who committed the first Murder of the filthiness of Sodom of the Idolatry of the Golden Calf the Covetousness and Sacriledge of Achan the Disobedience of Saul the first King of Israel the sudden Death of Vzzah who was the first that presumed to touch the Ark of God Ver. 3. Verse 3 And Moses said unto Aaron To satisfie him in the Justice and Wisdom of this dreadful stroke at which he could not but be extreamly afflicted This is that the LORD spake saying I will be sanctified in them that come nigh me To come nigh unto God is in the holy Language to perform the Office of a Priest XIX Exod. 22. XVI Numb 5. who having the honour of attending upon the Service of the Divine Majesty were bound to approach into his Presence with the greatest Reverence We do not read indeed those very words which Moses here recites in the foregoing Books But as many things were spoken to them which are not recorded so the sense of these words are in the place forenamed XIX Exod. 22. and the reason of them in XXIX Exod. 43 44. where the Tabernacle being said to be sanctified by the Divine Glory and the Priests being sanctified to minister unto him therein which was seven days a doing as we read here VIII 35. they were plainly taught to draw nigh to God with a holy Fear and to do nothing rashly nor without order from him For God being peculiarly known by the Name of the Holy One i. e. who hath incomparable Perfections such as no other Being hath he justly required to be accordingly worshipped sutable to his most surpassing Greatness by peculiar Rites of his own prescribing in a different manner from all other Beings It was for instance below his Emenency or rather Supereminent Majesty to have common Fire such as they imployed in their Kitchins used for the burning Sacrifice upon his Altar And in like manner all other parts of his Service were in reason to be performed after such a fashion as might signifie their sense of the peculiar Excellencies of the Divine Nature who therefore sent Fire from Heaven as only fit to burn perpetually upon his Altar And before all the people will I be glorified This may be thought to be but a solemn Repetition of what was spoken before as the manner is in these Books to deliver the same thing twice in different words Or the meaning is if they who draw nigh to me will not sanctifie me I will vindicate my own honour by such Punishments as shall openly declare to all that I am the Holy One. Thus God is said to be honoured upon Pharaoh by drowning him in the Red-sea XIV Exod. 4. And Aaron held his peace Silently adored the Justice of the Holy One and did not complain of his Severity For this doth not seem to be the effect meerly of great Grief but of great Reverence to the Divine Majesty Ver. 4. Verse 4 And Moses called Mishael and Elzaphan the sons of Uzziel the uncle of Aaron It appears from VI Exod. 18. that Vzziel the Father of Mishael and Elzaphan v. 22. was the younger Brother of Amram the Father of Aaron and consequently Aaron's Uncle And said unto them Come near and carry your brethren All near Kindred are called Brethren in Scripture And these Cosin Germans of theirs are appointed to carry them out because Aaron's other Sons were now attending upon God in their Ministration upon the Day of their Consecration But without this special order these two Persons could not have been admitted to come near into the very Sanctuary being not of the Family of Priests though of Kin to him From before the Sanctuary See v. 2. Out of the Camp For anciently they buried not in their Cities but in the Fields adjacent to them XXIII Gen. 9 17. and so they did in after times XXVII Matth. 7. and VIII Luke 27. where the Tombs are plainly intimated to be without the City Ver. 5. Verse 5 So they went near There being two Accents upon the Hebrew word for draw near the Cabbalists from thence observe I know not upon what grounds that these Men did not come into the very Sanctuary where the dead Bodies lay but drew them out with long Poles and those of Iron being afraid of the Fire wherewith Nadab and Abihu had been killed or rather fearing to go into the Sanctuary or too near it See Hackspan's Cabala Judaica n. 58. And carried them out in their Coats c. Their Linen Vestments wherein they ministred which having touched dead Bodies were no more fit to be used in the Divine Service As Moses had said As he had directed in his order which he gave them Ver. 6. Verse 6 And Moses said unto Aaron and unto Eleazar and unto Ithamar his sons These two were all the Sons that Aaron had now remaining from whom came two great Families of the Priests which in the days of David we find very numerous though more of the House of Eleazar than of the other when they were by him divided into XXIV Classes and had their Courses of waiting appointed them 1 Chron. XXIV 4 c. Vncover not your heads The Hebrew Doctors interpret it quite contrary Let not the head of your hair grow so long that is as to cover their Faces which was the custom of Mourners 2 Sam. XV. 30. XIX 4. and many other places And thus Onkelos and the Arabick Version set forth by
Erpenius and many of the Jewish Commentators such as R. Solomon and Aben-Ezra who give the same account of XXI Lev. 10. where the same thing is required of the High-Priest And the time of their letting their Hair grow on such occasions they determine by the Law of the Nazarites who were not to cut their Hair all the time of their Vow of Separation which the Jews say was at least XXX days VI Numb 5. Therefore the Priests were not to let their Hair grow so long if they did they were uncapable of officiating Only they make this difference between the common Priests and the High-Priest that this Law did not bind the Priests at all times but only in their Course of Ministration but the High-Priest whose Presence was always necessary in the Sanctuary might never let his Hair grow but was bound every Week to have it cut even on the Eve of the Sabbath See Selden L. II. de Success in Pontiff cap. 6. But the foundation of all this is not very strong for it relies chiefly on the use of the Hebrew word ãâã ãâã ãâã ãâã ãâã in that place of Numbers VI. 5. where it signifies Hair from whence they conclude the Verb here may have the same Notion and signifie the growth of Hair But this is not the usual signification of it in Scripture where it commonly imports the rejection of something as of good Counsel I Prov. 25. of Reproof or Instruction XIII Prov. 18. XV. 32. And being joyned with the Head plainly signifies the uncovering it See V Numb 18. And therefore so the LXX understand it here as if they were forbidden to put off their Bonnets But that they always did as soon as they had performed their Sacred Office in the Sanctuary and therefore it may be meant of making their Heads bare by shaving them or bald by pulling off the Hair as the manner was in Mourning XV Isa 2. XLI Jer. 5. XLVIII 37. and many other places And in this the Priests among the Jews directly opposed those among the Egyptians who shaved their Heads as appears by what Minutius Faelix and Lampridius in the Life of Commodus say concerning the Priests of Isis And Herodotus also in his Euterpe whose words are these ãâã ãâã ãâã ãâã ãâã In other places the Priests of the Gods nourish their hair but in Egypt they are shaved Neither rend your Clothes Which was another Rite of Mourning not only among the Jews but among all People in ancient Times especially in the Eastern Countries as every one knows that hath read any of their Authors See I Job 20. And it was used on many other occasions among the Jews as well as in their Funerals particularly when any Man blasphemed XIV Numb 6. 2 Kings XIX 1. when any ill Tidings came which put them into a Passion 2 Kings V. 7. or any Misfortune befel them XLIV Gen. 13. XI Judg. 35. But was thought so unseemly in a Priest especially when he ministred that the Jews say they whose Garments were rent by accident were as uncapable of ministring as they who rent them themselves in Mourning The reason of this Precept was as R. Levi of Barcelona well observes Praecept CLV that it being not allowed in those Countries for Mourners to come into the Presence of their Kings as appears by the History of Esther much less was it seemly for any that attended upon the Divine Majesty to come into his House in such a Habit. Lest ye die As Nadab and Abihu did For after such a Monition as this they had highly dishonoured God if they had appeared in his Sanctuary in such an indecent manner And wrath come upon the people For want of Priests to make atonement for them when they offended But let your brethren the whole house of Israel bewail the burning which the LORD hath kindled He doth not prohibit the rest of the People who were not Priests to mourn for them but rather requires it of them all that they might be sensible of their loss and of the the sin which was the cause of it And it is likely the People bewailed them by rending their Clothes and baring their Heads and putting Ashes upon them or some such Rites then in use among them Ver. 7. Verse 7 And ye shall not go out from the door of the Tabernacle of the Congregation For it is supposed the seven days of their Consecration were not yet quite ended VIII 35. or they had begun some other Ministration in the Sanctuary and therefore were not to stir out of the Court of it till it was sanctified And the Hebrews think this Law did not only bind Aaron and his Sons at this time but their Posterity for ever that if they heard of the death of any of their Kindred when they were ministring in the Sanctuary they should not stir from their Duty For that would have been to show a greater affection to a dead Friend than to the living God This appears to be true by the like command to this and in the same words laid particularly upon the High-Priests XXI 12. For the anointing of the LORD is upon you You are devoted and consecrated by a Solemn Unction VIII 10 c. to the Service of God which must not be omitted out of respect to any Person whatsoever For in this Precept as R. Levi Barcelonita observes Praecept CLVII the Dignity and Majesty of the Divine Worship was consulted which if his Ministers had deserted on such occasions for a moment would have been brought into contempt For it would have been a declaration that there was something in the World more to be regarded than God's Service And therefore the punishment of Death is threatned in the foregoing words to those who were guilty of such an offence And they did according to the word of Moses Staid in the Tabernacle without any of the usual Tokens of Mourning Wherein they performed an eminent piece of Obedience to God whose commandment suppressed those natural Affections which are very hard to be kept in subjection Ver. 8. Verse 8 And the LORD spake unto Aaron saying It may be thought that the LORD was so pleased with his Obedience that he himself now spake unto Aaron whereas hitherto he had spoken to him by Moses Ver. 9. Verse 9 Do not drink wine nor strong drink thou nor thy sons with thee By Wine every one knows is meant that Liquor which is pressed out of Grapes And by Schechar which we translate strong Drink is meant such Liquors as were made in imitation of Wine of Dates or Figs and many other sorts of Fruits also that which was made of Honey which we call Mede and Metheglin There are many sorts of such Liquors mentioned by Pliny in his Natural History Lib. XIV cap. 16. which he calls Vina factitia When ye go into the Tabernacle of the Congregation To perform your Ministry At other times they might drink Wine and if we may believe the Jews they did not
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
any other on which they fell they might much more abhor to eat any unclean Creature and thereby be kept a separate People from all other Nations from whose familiar Conversation they were by this means restrained and consequently in less danger to learn their Idolatrous Customs Whether it be oven or ranges for pots c. Some translate the last words simply pots and Conr. Pellicanus hath pertinently observed that those places where Meat and Drink were commonly prepared such as Ovens and Pots and Wine-vessels and Cellars it became them to preserve very clean and pure which is the reason that Moses requires them to be broken down if any part of the Carcase of unclean Creatures fell upon them For they are unclean Rendred hereby unfit for use And shall be unclean unto you And therefore shall not be used by you as heretofore Ver. 36. Verse 36 Nevertheless a fountain or pit or cistern as some translate it wherein there is plenty of water shall be clean This Exception seems to have been a merciful Provision for their speedy Cleansing from such Pollutions as they frequently contracted by allowing them to make use of any Collection of Waters notwithstanding any such Carcase had fallen into them in their own private Grounds as well as in the publick Baths such as Bethesda seems to have been which had five Porches that they who laboured under the same sort of Pollution might betake themselves to the same Porch and go down into the Water together If this had not been permitted it might have been impossible considering the few Rivers they had in that Country to have cleansed themselves after their Defilements But that which toucheth their carcase shall be unclean The Man who drew out these Carcases out of such Waters was to be unclean till the Even i. e. Separated as I said before from the Tabernacle and from common Conversation Or the meaning may be that the Instrument whatsoever it was which he used to pull the Carcase out of the Fountain or Cistern should be unclean and not used any more Ver. 37. Verse 37 If any part of their carcase fall upon any seed which is to be sown it shall be clean If a Mouse for instance was found dead among the Wheat that was to be sown it might notwithstanding be used for Seed But other Wheat which was not intended for Seed was made unclean and might not be used till it was washed The reason of this difference is plain because the Seed that was to be sown went through many alterations before it could become Food which took away all the pollution Ver. 38. Verse 38 But if any water be put upon the seed and any part of their carcase fall thereon it shall be unclean unto you Wet Seed might be supposed to have received some tincture from the Carcase which dry did not And not being so fit to be sown till it was dry was in that time to be cleansed Ver. 39. Verse 39 And if any beast of which ye may eat die Either of it self or torn by Wild-beasts or be suffocated so that the Blood remain in the Veins He that toucheth the carcase thereof shall be unclean until the even Such Meat became unlawful not only to be eaten but to be touched Ver. 40. Verse 40 He that eateth of the carcase of it shall wash his clothes and be unclean until the even he also that beareth the carcase c. See v. 24 25. He speaks of such as eat of this Meat ignorantly for if they did it knowingly it was a presumption to which cutting off is threatned XV Numb 30. Ver. 41. Verse 41 And every creeping thing that creepeth upon the earth Except those before-mentioned v. 21 c. Shall be an abomination it shall not be eaten Such as Worms and Serpents which for this very reason are counted vile and filthy because they crawl upon the Earth Ver. 42. Verse 42 Whatsoever goeth upon the belly and whatsoever goeth upon all four and whatsoever hath more feet c. This Verse seems to be an Explication of the foregoing For some creeping things have such short feet that they are not to be discerned by our naked Eyes but they appear as if they went upon their Bellies Others have feet apparently and some only four as Moles c. others have many more than four as Caterpillars and Hoglice which we call Millepedes and those called Centapees in the Philipine Islands mentioned in Dampier's late Voyage round the World p. 320. not because they have really a thousand or an hundred feet but because they have a great many And the Scolopendra which the Arabians call Nedall is another of this sort which they say hath precisely XLIV feet viz. XXII on each side as Bochart notes Lib. IV. c. 6. p. 1. And so the English call the Centapees before-mentioned forty legs which are on each side of the Belly Among all the creeping things that creep upon the earth Here Nachmanides is something curiously critical and bids us observe that Moses speaking both here and in the foregoing Verse not meerly of creeping things but of such as creep upon the Earth doth not intend such little Worms as are in Pease or Figs or Dates or other Fruit which were not included in this Precept but might be eaten Ver. 43. And ye shall not make your selves abominable by any creeping thing that creepeth neither shall ye make your selves unclean with them that ye should be defiled thereby They made themselves abominable if they did eat them and they made themselves unclean if they did but touch them R. Levi of Barcelona fancies that in this Verse Moses speaks particularly of things creeping in the Waters as in the foregoing of things creeping on the Earth And then as all those Worms which are in Fruit were not to be deemed unlawful so all those little Animals which move in the Waters might be drank together with the Water which was drawn out of Wells or Pits c. and which were bred in Water kept in Vessels Ver. 44. Verse 44 For I am the LORD your God See III Exod. 15 18. Ye shall therefore sanctifie your selves By this separate sort of Diet and other fore-mentioned Observances And ye shall be holy for I am holy The word holy signifies sometimes that which is most excellent and highly exalted above all other things In which sense God here puts them in mind that he being the most eminent in all Perfections incomparably above all the Gods of the Nations both in his Nature and in his Works particularly in their Redemption out of Egypt v. 45. it was but reasonable that they should be distinguished from all other Nations in their manner of living and particularly by abstaining from all the Defilements before-mentioned For he having declared them an holy People XIX Exod. 6. it was but just that they should live after another fashion than the rest of the World and look upon those things as unclean to them which
Divine Presence no more than the Mother till the days above-mentioned were accomplished Ver. 8. Verse 8 And if she be not able to bring a Lamb then she shall bring two Turtles and two young Pigeons c. This was a merciful provision for the poorer sort as in other cases V. 7 11. And from this very place we may learn in how mean a Condition the Mother of our LORD was who for her Purification did not bring a Lamb unto which her Piety no doubt would have prompted her if she had been able but only this lower sort of Offering as we read II Luke 24. And the Priest shall make an atonement for her and she shall be clean This Sacrifice was as available as the other to restore her to Communion with God's People The Greeks imitated this among whom the fortieth day was insignis as Censorinus speaks famous or remarkable upon more accounts than one For Women with Child did not go to the Temple ante diem quadragesimum before the fortieth day and after their Delivery commonly they were not fit to go out till forty days more his words are quadraginta diebus pleraeque foetae graviores sunt nec sanguinem interdum continent during which time their little ones were sickly never smiled nor were out of danger Which is observed by that great Physician Celsus Lib. II. cap. 1. Maxime omnis pueritia primum circa quadragesimum diem periclitatur And therefore when this day was past they were wont to keep a Feast as Censorinus there tells us cap. 11. de Die Natali which they called ãâã ãâã ãâã ãâã ãâã at which time it is likely they offered Sacrifices also as the Jewish Women did CHAP. XIII Ver. 1. Verse 1 AND the LORD spake unto Moses and Aaron saying Here God speaks to Aaron again as well as unto Moses See XI 1. because he and his Posterity were peculiarly concerned in the following Laws about the Leprosie both in judging and cleansing of it Ver. 2. Verse 2 When a man shall have in the skin of his flesh For there this Disease lay and shewed it self A rising a scab or a bright spot The Leprosie appeared in one of these three forms either as a tumor or swelling or a scab or a bright spot in the skin And it shall be in the skin of his flesh like the plague of Leprosie There were some Swellings and Scabs and Spots which were not the Leprosie but only like it And therefore Moses here teaches the Priests how to discern between a true Leprosie and the resemblance of it that accordingly they might either pronounce a Person clean or unclean shut him up or let him have his liberty shave him or let his Hair grow Plague of Leprosie If we may believe Pliny Lib. XXVI cap. 1. this Disease was peculiar to Egypt which he calls genetrix talium vitiorum And if Artapanus in Eusebius saith true Lib. IX Praepar Evang. cap. 27. Pharaoh who sought to kill Moses was the first who was struck with this Disease and died of it So false is the story of Manetho who to hide the true cause of the Israelites departure out of Egypt saith that they cast out a company of leprous People of whom Moses was the Captain Out of Egypt it is likely this Disease spread into Syria which is noted likewise to have been much infested with such foul irruptions in the Skin which have as many various names as there are Risings or Breakin gs out or Spots there and are commonly all comprehended under the name of Leprosie as P. Cunaeus observes L. II. de Republ. Judaeorum cap. ult But Moses here distinguishes them and seems to instruct the Israelites that the Leprosie which he speaks of was no common Disease but inflicted by the Hand of Heaven So the Hebrew Doctors understand it particularly R. Levi Barcelonita Praecept CLXVIII a leprous Man ought not to look upon his disease as a casual thing but seriously consider and acknowledge that some grievous sin is the cause of it Which made the knowledge of their Priests so admirable as the Author of the Book Cosri speaks P. II. sect 58. that they were able to understand what was divine in the Leprosie and what was from natural temper For that there was something Divine in it is confirmed by the story of Naaman 2 Kings V. 7. where the King of Israel plainly declares none but God could cure a Leper whom therefore they lookt upon as smitten by God and thence called the Disease the Plague or stroke of Leprosie and sometimes simply the Plague or Stroke v. 3 5 17 22. of this Chapter For they could not understand how such a Pestilent Disease as infected not meerly Mens bodies but the very Walls of their Houses and Garments should proceed meerly from ordinary Causes and therefore they thought there was an extraordinary hand of God in it Then he shall be brought to Aaron the Priest or unto one of his sons the Priests Not to the Physicians but to the Priests who were the only Judges whether it was a true Leprosie or no And if it were could best direct him to his cure by Repentance and Prayer to God and cleanse him when he was cured But they might resort to any Priest whatsoever as Mr. Selden observes out of the Talmud where there is a large Treatise of this matter though he was maimed in any part of his Body and so unfit to minister at the Altar provided his eyes still continued good Lib. II. de Synedr cap. 14. num 5. Ver. 3. Verse 3 And the Priest shall look on the plague in the skin of his flesh When there is a suspicion that it is the Leprosie The same great Man observes that this inspection might be made upon any day of the Week but the Sabbath or Festivals Yet not in the night nor in any hour of the day but the IVth Vth VIIIth and IXth For they accounted the morning evening and noon not such proper times to make this inspection Which they say also might be made by any Israelite though none but the Priest could pronounce one clean or unclean For though perhaps the Priest was ignorant and stood in need to be informed by wiser Persons than himself yet that Man who was not a Priest could only direct him what to judge but not give the Judgment According to that Law XXI Deut. 5. Out of their mouth or by their word shall every stroke be tried which particularly relates to the Leprosie XXIV 8. And when the hair in the plague is turned white c. He begins with the last of the three Indications of a Leprosie viz. the bright Spot In which if the very Hair was turned white and it was not only a superficial whiteness but the Spot seemed to have eaten deeper into the very Flesh then it was to be judged a true Leprosie R. Levi Barcelon expresses it thus when there was one or more places so white that their whiteness was
Hair of his head and his beard and his eye-brows And he shall wash his clothes This seems to be a second washing after the first at the end of seven days And the Hebrew Doctors note that the killing of the Bird the shaving and the sprinkling were all to be done in the day time the rest might be done either by day or by night Also he shall wash his flesh in water His whole Body For which end such a measure is prescribed by the Hebrew Tradition as would cover it intirely And he shall be clean So as to be not only restored to his Tent but admitted to go to the Tabernacle of the Congregation and offer the Sacrifices appointed in the following part of this Chapter for his compleat Purification Till which time he was called Mechussar Kapparah one that needed Expiation and was not permitted to eat of the holy things Ver. 10. Verse 10 And on the eighth day If we may believe the Hebrew Tradition he washed himself again on this day in the Court of the Women where there was a Room called the Chamber of the Lepers provided for that purpose So Maimonides Which great Caution was imitated by the primitive Christians who would not receive great Sinners into their Communion again till they had made a long trial of the Truth of their Repentance He shall take two he-lambs without blemish and one ewe-lamb without blemish There were three kinds of Sacrifices to be offered upon this occasion viz. a Trespass-offering a Sin-offering and a Burnt-offering for which these three Lambs were to be provided Of the first year Such were all the Lambs to be both Male and Female And three tenth deals of fine flour for a Meat-offering To each of these Sacrifices there was a Meat-offering appointed consisting of a tenth part of an Ephah of fine Flour i. e. an Omer See XVI Exod. 36. Which is a thing unusual for we read of no Meat-offerings ordered in the IV. and Vth Chapters of this Book which treat of them to accompany either Trespass-offerings or Sin-offerings But there were peculiar Rites belonging to the cleansing of a Leper different from the common Usages to make him sensible how great a Mercy he had received from God who alone could cure this Disease which his hand had inflicted Mingled with oil As the manner was in Meat-offerings See Chap. II. v. 1. And one log of oil Which served to another purpose mentioned v. 15 16. of this Chapter And Oil being of an healing vertue may be thought to denote the perfect Health and Soundness to which the Leper was now restored as the fragrancy of it put him in mind of the Happiness he now enjoyed A Log was the smallest Measure among the Jews containing about half a Pint of our Measure as a very learned Prelate of our own Dr. Cumberland hath computed in his Scripture Weights and Measures p. 86. Ver. 11. Verse 11 And the Priest that maketh him clean Who performeth this office of declaring the Leper perfectly clean Shall present the man that is to be made clean and those things before the LORD at the door c. He set the Man in the first place at the East-gate of the Court of the Israelites which in after times was called the Gate of Nicanor with his face towards the Sanctuary For here all those who needed Expiation stood it being unlawful for them to enter into the Court of the Israelites until the Expiation was made So Maimonides observes in his Treatise called Mechussare Kapparah sect 4. Ver. 12. Verse 12 And the Priest shall take one he-lamb and offer him Next he was to bring one of the Lambs to the same place and present him to the LORD as is directed in the end of the Verse For that 's meant here by offering him the slaying of him following in the next Verse For a Trespass-offering After the manner that the Trespass-offerings were offered of which see Chap. VII that he might beg pardon of God as Abarbanel understands it for such sins as he had ignorantly committed And the log of oil Which was presented at the same time with the Lamb. And wave them Both the Lamb and the Log of Oil. For a wave-offering before the LORD Which was done by waving them to and fro up and down and turning towards all the four quarters of the World as was noted before But Maimonides saith this was waved towards the East and if he waved them both together or separated one from the other the Lamb first and afterward the Log of Oil it made no difference Ver. 13. Verse 13 And he shall slay the Lamb. The Lamb was brought saith the same Author in the fore-named Treatise to the Door of the Court where the leprous Man stood who stretcht out his hands into the Court and laid them upon his Sacrifice after which it was killed as is here directed In the place where he shall kill the sin-offering and the burnt-offering See VI. 25. In the holy place In the Court of the Tabernacle at the North-side of the Altar of Burnt-offering Chap. I. 11. which was a place more holy than the Entrance or East-end of the Court where the Peace-offerings were to be killed III. 2. For as the sin-offering is the Priests so is the trespass-offering See VII 7. Both of them were to be eaten by the Priests in the Court of God's House and therefore were equally holy It is most holy See II. 3. Ver. 14. Verse 14 And the Priest shall take some of the blood of the trespass-offering There stood two Priests as Maimonides represents it in his Treatise before-mentioned sect 4. ready to receive the Blood of the Lamb one in an holy Vessel with which he sprinkled the Altar the other in his right hand which he poured into his left And then with the fore-finger of his right hand put it upon the right Ear c. of him that was to be cleansed And the Priest shall put it upon the tip of the right ear of him that is cleansed and upon the thumb of his right hand and upon the great toe of his right foot The Priest standing within the Court at the Entrance of it and the Man standing still without the Man thrust his Head within the Gate and the Priest put some of the Blood which he held in his hand upon the tip of his right Ear. After which the Man stretcht out his right Arm and the Priest put some of the same Blood upon the Thumb of his right Hand and next his right Leg on the great Toe of which he likewise put some more Blood Thus Maimonides in the same place Where he saith If the Priest had put the Blood upon the left Ear Thumb or Toe all had been of no effect And he adds sect 5. that the Blood was put upon half of the flap of his Ear and upon the whole breadth of the top of his Thumb and great Toe for if he put it on the sides
And he shall take the cedar-wood and the hysop c. This whole Verse is explained before v. 6. which differs not from this in any thing but only that the living Bird is there mentioned in the first place and here in the last and in this Verse is more distinctly declared that all these things should be dipped in the blood of the slain Bird and in the running water Ver. 52. Verse 52 And he shall cleanse the house with the blood of the bird c. There is nothing to be observed here more than before but only this That the House is said to be cleansed by the living Bird as well as by the blood of that which was slain its flying away being a declaration the House was free for any Man's Habitation Thus the Scape-goat which was let run into the Wilderness took away the Sins of the People as well as the Goat offered at the Altar See XVI 5. Ver. 53. Verse 53 And he shall let go the living bird out of the City into the open field This justifies what the Jewish Doctors say upon v. 7. See there And make an atonement for the house An Atonement was made for the House no otherways than for the Altar See upon v. 18. by cleansing it so as to make it fit for any Man to dwell in it And it shall be clean The Owner who was commanded to forsake the House v. 36. or any one else might return to it and inhabit it as before it was suspected to have the Plague in it Ver. 54. Verse 54 This is the law for all manner plague and leprosie and scall The Rule whereby to judge and to cleanse all Leprosies in the Bodies of Men and that Leprosie in the Head or the Beard called a Scall XIII 30 31 32 to v. 38. Ver. 55 56. Verse 55 56 And for the Leprosie of a garment and of an house and for a rising c. The foregoing Verse and these two are a recapitulation of the Laws delivered in the XIIIth Chapter and in this Ver. 57. Verse 57 To teach when it is unclean and when it is clean To guide the Priest in judgment when to pronounce a Man a Garment or an House infected with the Leprosie or when to declare them free from it This is the Law of Leprosie Here is a Conclusion of what belongs to this Matter Which prophane Minds who love to disparage the Holy Scripture and admire no ancient Authors but such as Homer Virgil and Plautus to use the words of Pellicanus upon v. 39. may deride as unworthy to be made a part of a Divine Law But Men better disposed may discern herein the great goodness of God to the Israelites whom he had adopted for his peculiar People in taking care to give them Precepts about all manner of things which were many ways profitable both for the regulating their Manners and preserving their Health and accustoming them to an exact Obedience to him in every thing And who doth not see that by these external Rites and Ceremonies he admonishes us to keep pure Consciences void of Offence both towards God and Men in a strict observance of all the Rules of our most holy Religion CHAP. XV. Ver. 1. Verse 1 AND the LORD spake unto Moses and to Aaron saying For Aaron was particularly concerned to see these Laws observed as well as the foregoing Ver. 2. Verse 2 Speak unto the Children of Israel and say unto them Moses it is likely first delivered these Laws to them in the presence of Aaron who afterward instructed and exhorted them to the observance of them When any man hath a running issue He speaks of that Disease which Physicians call a Gonorrhaea which commonly proceeded from an ill course of Life and had in those Countries a great virulency in it If it proceeded meerly from some strain in the back by carrying too great a Burden or by violent leaping and several other natural Causes which Maimonides enumerates in his Mechuss Kapparah cap. 2. the Man was not defiled with it nor concerned in this Law And therefore the Causes from whence it proceeded were diligently to be considered as Maimonides there admonishes which might be discerned by such effects as made it a very nasty and offensive Disease in those hot Countries as it is sometimes here in these colder Climates Out of his flesh The word Flesh signifies the Secret Parts as it doth VI. 10. XVII Gen. 13. XVI Ezek 26. and other places Because of his issue he is unclean Upon that account alone he was to be kept from the Sanctuary and separated from Company See v. 31. Ver. 3. Verse 3 And this shall be his uncleanness in his issue The Rule whereby to judge of it Whether the flesh run with his issue or his flesh be stopped from his issue it is his uncleanness Whether there were a continued distillation of the corrupt Matter or it was so coagulated as to stop in the passage either way it made the Man unclean Be stopped from his issue Rather with his issue as the Hebrew words will bear Ver. 4. Verse 4 Every bed whereon he lyeth that bath the issue is unclean and every thing whereon he sitteth c. This and the following Verses unto v. 13. are a demonstration that this Disease made a Man legally Unclean to a very high degree being so offensive that not only every thing he touched became unclean but whosoever touched such things was made unclean also There is little in them that needs any Explication the only difficulty was to know whether a Man laboured under this Disease Which was not wholly left unto his Conscience to determine but his Countenance discovered it the continual Flux making a great alteration in the whole habit of his Body For virulent Gonorrhaea's sometimes last several years as Th. Bartholinus saith he knew one that had it ten years and was reduced to skin and bone being frequently accompanied with Inflamations and Ulcers in the neighbouring parts from which the filthy Humor flows Bartholin Histor Artatom Cent. II. Hist XXXVI Ver. 5. Verse 5 And whosoever toucheth his bed Upon which he hath lain Shall wash his clothes and bathe himself in water and be unclean until the even Which was the Law in other Cases when Men bad touched an unclean thing XI 28. Ver. 6. Verse 6 And he that sitteth on any thing whereon he sat that hath the issue Though he did but just sit down and did it ignorantly presently rising up a-again as soon as he knew his Error he became defiled and might not go to the Sanctuary till he was purified by washing his Clothes and himself in water Ver. 7. Verse 7 And he that toucheth the flesh of him that hath the issue That is any part of his Body Ver. 8. Verse 8 And if he that hath the issue spit upon him that is clean c. By the same reason if he blowed his Nose upon him it defiled him Then he shall wash his
Purification after it might preserve them from the immoderate use of it So those words of his signifie ãâã ãâã ãâã ãâã ãâã Quaest XX. in Levit. Ver. 19. Verse 19 And if a woman have an issue and her issue in her flesh be blood In the Hebrew the words run much clearer And a woman when she shall have an issue of blood and her issue be in her flesh The latter part of which are added to distinguish this from bleeding at the Nose or from the Haemorroids which did not pollute any body For the word Flesh here signifies as it doth v. 2. She shall be put apart seven days From her Husband and from the Sanctuary to which these sorts of Uncleanness have a peculiar respect as I before noted And Maimonides here not unfitly observes That whereas the Zabij accounted a Man polluted if he did but speak with a menstruous Woman or if the Wind which came from the quarter where she was blew upon him God only required her not to meddle with Holy Things nor to approach to the Sanctuary Otherwise she might eat all manner of common Meat and perform all Domestick Offices for her Husband as formerly only not lie with him while she remained in this condition So he explains this More Nevoch P. III. cap. 47. And whosoever toucheth her shall be unclean until the even If they were grown Persons as Menochius well observes for Infants were excepted from this Pollution by their Age and the Necessities of Nature The same is observed by Maimonides in the Chapter fore-named That the more frequent any of these Uncleannesses were the greater and longer Purifications were required As touching of a dead Body especially of Friends and Neighbours being the most usual it could not be cleansed but by the Ashes of the red Heifer which were not easily had and not till seven days were passed In like manner Fluxes and menstruous Pollutions because they oftner hapned and were more grievous than touching the unclean those therefore that laboured under them had need of seven days Purification but they that touched them of one day only before they became clean Ver. 20. Verse 20 And every thing that she lieth upon in her separation shall be unclean c. The very same sort of Uncleanness was contracted in this Case as in the foregoing v. 4 c. For if we believe some Authors it might not only be properly called her sickness but such an one as had some infection in it at least something offensive in those hot Countries See Pliny Lib. VII 5. and L. XXVIII 2. Ver. 21. Verse 21 And whosoever toucheth her bed c. This and the two following Verses contain the very same Prohibitions in this Case which were given in the other See v. 5 6 c. Ver. 24. Verse 24 If a man lie with her at all i. e. Unwittingly not knowing in what condition she was for if he did it knowingly both of them were liable to be cut off XX. 18. He shall be unclean seven days As having contracted one of the greatest sorts of Uncleanness v. 19. For though this Flux was natural and beneficial and therefore could have no sort of Uncleanness in it but what was made by this Law yet there was a great reason for the keeping Men from the Company of Women in this condition if Leprosies and such like Diseases were thereby propagated as Theodoret says some think ãâã ãâã ãâã ãâã ãâã c. Especially since they were so libidinous a People as he describes them in words of a very bad signification that it was highly necessary to lay such restraints upon them and to make even involuntary Pollutions very penal that they might learn ãâã ãâã ãâã ãâã ãâã that all wilful Uncleannesses were far more detestable Ver. 25. Verse 25 And if a woman have an issue of blood many days out of the time of her separation c. As before he spoke of the natural Course of the Blood so here of a Disease which Procopius Gazaeus calls malum immedicabile an incurable Evil. So it sometimes proved as appears by the story of the Woman in the Gospel whose case this was IX Matth. 20. All the days of the issue of her uncleanness shall be as the days of her separation She was to be in the same condition with the Woman mentioned v. 19. who was put apart seven days i. e. as long as her Uncleanness lasted Which made the case of those that laboured under this Infirmity very lamentable because it continued in some many years Ver. 26. Verse 26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation c. Like the Bed and the Seat of her mentioned v. 20. Ver. 27. Verse 27 And whosoever toucheth these things shall be unclean c. As in the case fore-mentioned v. 21. Ver. 28. Verse 28 But if she be cleansed of her issue Cured of her Disease Then shall she number to her self seven days For a trial whether it was a perfect Cure or no. After that If there were no return of the Flux She shall be clean So as to be restored to common Conversation but not to the Sanctuary till the following Oblations were made Ver. 29. Verse 29 And on the eighth day she shall take unto her two turtles or two young pigeons c. The same Sacrifices which were prescribed in the case of a Man who was cured of an Issue v. 14. And this relates only to the extraordinary Flux out of or beyond the usual Course of Nature v. 25. for it would have been too burdensom unto some Persons if they had been bound to offer thus once a Month. Ver. 30. Verse 30 And the Priest shall make an atonement for her before the LORD c. See v. 15. Ver. 31. Verse 31 Thus shall ye separate the Children of Israel from their uncleanness Take care that they separate themselves by instructing them when they are under any of the fore-named Impurities to observe the Directions now given Thus the LXX and the Vulgar Latin understand these words That they die not in their uncleanness Lest I punish them with death if they approach unto my Sanctuary having any of the fore-mentioned Uncleannesses upon them When they defile my Tabernacle that is among them This shows what is meant by Separation and Putting apart in the foregoing Verses which was principally from the Tabernacle where God dwelt Out of respect to which and to preserve their due regard to it that is to God himself all these Cautions were given as I observed before v. 15. of this Chapter And see Chapt. XII v. 4. what I noted out of Maimonides who discourses excellently on this Subject in his More Nevoch P. III. cap. 47. where he observes That there could not well be a more notable means contrived to maintain an holy fear and reverence of the Divine Majesty upon their Minds than to forbid every Person that was any way
polluted to come unto his Sanctuary For there were so many sorts of Pollutions made by the Law that it was very hard to avoid falling under some of them and consequently a business of great care circumspection and labour to approach as they ought into the Divine Presence For if a Man escaped defilement by a dead body yet he could not easily avoid being defiled by some of the eight creeping things which he might chance to tread upon or might fall on his Meat or his Drink And if he escaped these yet he might be defiled involuntarily by the means mentioned here v. 16. or by touching a menstruous Woman or one that had a Flux of Blood or at least by touching their Bed their Seats or something belonging to them c. All which kept a Man from the Sanctuary which he could not enter therefore when he pleased but was to stay a certain time before he could be admitted to worship God there and not then neither till he had washed himself By all which actions reverence affection and devotion was preserved to the Sanctuary and Men were excited to great humility which in this was principally regarded Ver. 32. Verse 32 This is the law of him that hath an issue c. In this and the next Verse he recapitulates the Matter of this Chapter as he did in the latter end of the foregoing sum up the Contents of that Ver. 33. Verse 33 And of him that hath an issue of the man and of the woman Even of the Person that hath an issue whether it be Man or Woman c. CHAP. XVI Ver. 1. Verse 1 AND the LORD spake unto Moses after the death of the two sons of Aaron This Chapter would have naturally followed the Tenth Chapter where the death of those two Persons is related if that had not occasioned the inserting some other Laws about Uncleanness See Preface to Chapter XI which being delivered Moses now goes on to give direction about the great Sacrifice in which the whole Nation was concerned as he treated of lesser and common Sacrifices in the beginning of the Book When they offered before the LORD and died See X. 1. This is mentioned again to make the Priests careful not only to Sacrifice unto the LORD alone but after such a manner as he ordered Ver. 2. Verse 2 Speak unto thy brother Aaron that he come not at all times into the holy place within the vail Into the holy place without the Vail he or some of the other Priests were bound to go every day Morning and Even when they offered Incense But into this as none of them might go at all so he not at all times when he went into the other but only upon one particular occasion which is mentioned here in this Chapter Before the Mercy-seat which is upon the Ark. This being the place of God's special Presence none might enter into it but his principal Minister and he no oftner than the Divine Majesty allowed which was only once a year it appears from v. 29. when he offered the great Sacrifice here prescribed And so much was intimated to Moses before XXX Exod. 10. And the Jews add That on this day of the year he might go in but four times once to burn Incense a second time to sprinkle the Blood of the Bullock then to sprinkle the Blood of the Goat and lastly to fetch out the Censer wherein he burnt Incense If he went in a fifth time he died for his presumption as they say particularly R. Levi Barcel Praecept CCLXXXVI Such sacred places the Gentiles had in some Countries which according to this pattern were opened only once a year Particularly Pausanias mentions in his Book Boeotica the Temple of Dindymene which they thought it was not lawful to open more than one day in the year ãâã ãâã ãâã ãâã ãâã And the same he saith of another in the same Book and in his Eliaca of the Temple of Orcus ãâã ãâã ãâã ãâã ãâã c. It is opened once every year See Dr. Owtram's excellent Book De Sacrificiis Lib. I. cap. 3. Lest he die As his Sons had done for their Presumption in offering with other fire than God allowed In the like danger Aaron himself had been if he had come into the Divine Presence without his leave and without such caution as is given v. 13. which is the reason of this order here delivered to Moses and by him to Aaron for the prevention of any such dangerous mistake For I will appear in the Cloud upon the Mercy-seat That was God's own Dwelling-place where his GLORY appeared into which therefore none might enter but when he appointed and as he directed The only difficulty is what is meant by the Cloud wherein he saith he will appear on the Mercy-seat One would think he meant as usually the Cloud wherein the Divine Glory resided XL Exod. 34 35. 1 Kings VIII 10 11. But the Cloud seems to have been on the out-side of the Tabernacle and within a Glory or great Splendor only unclouded And therefore most I think understand this of the Smoak of the Incense that the High-Priest burnt when he entred into the most holy place which was the Cloud wherewith the Mercy-seat was then covered v. 13. And there is great reason for this Opinion for if there had been a Cloud in the most holy place over the Mercy-seat before the High-Priest entred what need had there been to make a new Cloud of Smoak as he is ordered v. 13. when the Divine Glory was sufficiently obscured already Besides in the place before-mentioned XL Exod. the Cloud as I now observed is said to be without the Tabernacle and to cover it the Glory only being within and in the other place of the Book of Kings and 2 Chron. V. 13 14. it is said only to fill the House of the LORD i.e. the Body of the Temple but not to be settled upon the Mercy-seat Where we may very well doubt whether there was any Cloud or no but only the Divine GLORY The only ground that I can see for it is that God is said there to dwell in thick darkness which seems to import that the Divine GLORY was wrapt up in a Cloud But however that be expounded these words which we here translate I will appear in the Cloud upon the Mercy-seat may very well be rendred I will be approached in a Cloud i. e. of Incense For so this word we translate appear is used XXIII Exod. 15. not for God's appearing to them but for the Peoples appearing before him and this sense the 13th Verse seems to inforce as Campegius Vitringa hath observed Lib. I. Observ Sacr. cap. 11. Ver. 3. Verse 3 Thus shall Aaron come into the holy place As he might come into it only once a year so then with such preparation and in such a manner as is here prescribed And the Jews say that he was separated from his own House and Family seven days before and
or any Metal provided one of them was not bigger than the other nor one of Gold the other of Silver c. but both every way equal as the Goats were to be Upon one of these Lots was written the name of the Goat which was for the LORD and on the other that which was for Azazel And then the Priest shaking the Urn and putting in both his hands as it there follows in Joma cap. 4. took up a Lot in each And if he brought up God's Lot in his right hand the Sagan who stood there said My Lord lift up thy right hand If in his left hand the Head of the Fathers said Lift up thy left hand And so the Priest let the right hand Lot fall upon the Goat that stood on the right hand and his left hand lot upon the other One lot for the LORD To be offered unto the LORD at the Altar The other lot for the scape-goat Or as it is in the Hebrew for Azazel as some have anciently translated it Now why a Goat was offered in Sacrifice and another Goat let go free laden with their sins rather than any other Creature may be understood perhaps from the inclination of the Heathen World in those days when they worshipped Daemons in the form of a Goat The Egyptians were famous for this and the Israelites themselves it appears from the XVIIth Chapter of this Book v. 7. were prone to offer Sacrifices le Seirim which signifies Daemons in that form And therefore to take them off from such Idolatrous Practises God ordained these Creatures themselves to be sacrificed and slain to whom they had offered Sacrifice And the young ones he appointed for this purpose for so Seirim signifies which the Egyptians most of all honoured and abhorred to offer or kill So Juvenal Nefas illic foetum jugulare Capellae Satyr XV. V. II. Now from hence perhaps it was that some fancied Azazel signified the Devil as R. Menachem and R. Eliezer among the Jews Julian among the Heathen and some great Men lately among us Who conceive that as the other Goat was offered to God at the Altar so this was sent among the Daemons which delight to frequent desert places and there appeared often in the shape of this Creature But this will not agree with the Hebrew Text which says this Goat was for Azazel as the other was for the LORD Now none sure will be so prophane as to imagine that both these Goats being set before the LORD and presented to him as equally Consecrated to him he would then order one of them to be for himself and the other for the Devil We must therefore be content with our own Translation which derives the word Azazel from Ez a Goat and azal to go away and fitly calls it the Scape-goat So Paulus Fagius and a great many others against which I see nothing objected but that Ez signifies a she Goat not a he Which made Bochartus fetch this word from the Arabick in which Language Azala signifies to remove or to separate And this agrees well enough with the name of this Goat according as the ancient Translators understood it some of which as Symmachus render it ãâã ãâã ãâã ãâã ãâã the Goat going away others as Aquila ãâã ãâã ãâã ãâã ãâã the Goat let loose and the LXX ãâã ãâã ãâã ãâã ãâã In which they had no thought of the notion of this word among the Greeks who called those Daemons by this name who were esteemed ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã as J. Pollux speaks averters of evil things from them But simply meant as Theodoret interprets it ãâã ãâã ãâã ãâã ãâã the Goat sent away into the Wilderness And so St. Hierom expounds it Hircus emissarius which agrees with the notion which Bochartus puts upon the word out of the Arabick Tongue This Goat being sent away into remote places there to remain separate from the Flock to which he belong'd and that upon a Mountain as the Jews fancy in the Wilderness of Sinai which from this Goat was called Azazel But I see no ground for this Ver. 9. Verse 9 And Aaron shall bring the Goat upon which the LORDS lot fell In the Hebrew the word is went up For he first took it up out of the Urn and then let it fall upon the Goat And offer him for a sin-offering Devote him to God to be a Sacrifice for their Sins beseeching him to accept of this Sacrifice for that end So the word offer I observe signifies v. 6. order being given afterwards for the killing of the Goat v. 15. Ver. 10. Verse 10 But the Goat on which the lot fell to be the Scape-goat shall be presented alive before the LORD This shows that the Scape-goat was equally consecrated and devoted to God as the other was though not to be killed but sent away alive after the other had been offered in Sacrifice To make an atonement with him For this was a Sin-offering though not slain no less than the other as appears from v. 5. which shows these two Goats made but one Sin-offering Which was partly slain at the Altar and partly let go as it here follows to run whether he would the more perfectly to represent the taking away of their Sins and removing their iniquity as the Prophet speaks III Zach. 9. by vertue of this Offering for them Some indeed have thought that this Goat was not sacrificed but only presented alive before God and so let go lest it should be thought God could not forgive their Sins unless he was appeased by some slain Beast which imagination was destroyed by letting this Sin-offering be left alive at full liberty to run quite away But I can see no ground for such a Construction because these were not two but one Sin-offering as I said before which being slain in part established that opinion in them of the impossibility of obtaining reconciliation without a bloody Sacrifice Certain it is that the whole Law supposes this that without shedding of blood is no remission as the Apostle observes IX Hebr. 22. And therefore it will be more agreeable to the Holy Scriptures if we think as some do That the first Goat represented our LORD in his Sufferings and this other in his Resurrection whereby he was freed from the Bands of Death both his Death and his Resurrection being for our Deliverance as the Apostle shows IV Rom. ult And let him go free Whether he pleased For so the Hebrew word Schalac send him away or dismiss him signifies in Scripture intire liberty such as God demanded for the Israelites from Pharaoh IV Exod. 23. V. 1. For a Scape-goat Into remote places Into the Wilderness In token their sins were quite carried away to be found no more for the Goat was not meerly sent into the Wilderness but into the most desert places of it as appears from v. 22. Ver. 11. Verse 11 And Aaron shall bring the Bullock of the sin-offering
and then prayed for all that should believe on him i. e. the whole Congregation of Christian People from v. 20. to the end Immediately after which he went to the place where he was apprehended and led to be Condemned and Crucified XVIII John 1. See Dr. Owtram de Sacrificiis Lib. II. cap. 3. n. 3. Ver. 18. Verse 18 And he shall go out unto the Altar that is before the LORD These words before the LORD seem to restrain this to the Golden Altar where Incense was offered in the Sanctuary and so I find it is generally interpreted even by the Jews themselves in Joma cap. 5. sect 5. as well as Christians But the words he shall go out plainly signifie his coming from the Sanctuary where the golden Altar was and had been cleansed we may well suppose together with it v. 16. into the outward Court to the Altar of Burnt-offering which was also before the LORD XXIX Exod. 11. though at a greater distance from him and which one would think stood in need to be cleansed as much as the Altar of Incense Now unless it was ordered to be cleansed in these words I can see no care taken about it at all In XXX Exod. 10. there is express mention indeed made of making an atonement upon the Altar of Incense once a year and nothing said of the other and if we will so understand it here then the words he shall go out must have respect to his going into the holy place mentioned in the Verse before And make an atonement for it This is generally understood as I said of the golden Altar because such express mention is made of its Purification yearly in the place now mentioned XXX Exod. 10. And no doubt that which is here commanded was done there when he made Atonement for the Table where it stood But there being the same need as I said to expiate the other Altar where no fewer Errors had been committed than here and which stood nearer to an unclean People who incompassed it I cannot but think that it s here included And shall take of the blood of the Bullock and of the Goat He put the Blood of the Bullock and of the goat together and then poured them into another Vessel that they might be well mingled For here is no command in this place that he should go round the Altar twice and tip the Horns of it first with the Blood of the Bullock and then of the Goat separate one from the other as the Misna in Joma observes cap. 5. sect 4. And put it upon the horns of the altar round about He began at the North-east corner and so went to the North-west and from thence to the South-west and lastly to the South-east and as he came near to each corner he put the Blood upon it So the Jews describe this matter in the same place sect 5. Ver. 19. Verse 19 And he shall sprinkle of the blood upon it with his finger seven times Not upon the middle of the Altar but nigh the corners viz. in the place where he ended when he put the Blood upon the horns of the Altar So the Jews say in the place above-named sect 6. And I do not see why the Particle upon should not be expounded here as in v. 15. if their interpretation be true to signifie that he sprinkled the Blood before the Altar which he did not touch And shall cleanse it and hallow it from the uncleanness of the Children of Israel The Jews refer this cleansing to his taking the Coals and the Ashes from the Altar that he might sprinkle the Blood in a clean place And then the words are to be translated He shall sprinkle the blood c. having cleansed and hallowed it But the conclusion of the Verse determines us to another fense which is That by sprinkling the Blood he cleansed and sanctified it from the uncleanness of the children of Israel whereby it had been defiled the Priests having either come in their uncleanness thither or not performed their Service as they ought there and the People thereby remaining in their Impurities Now when the High-Priest had done all this the Jews say in the Misna before-named he poured the rest of the Blood of the Bullock and Goat at the bottom of the Altar of Burnt-offerings where I conceive he concluded this Atonement for there was a conveyance to carry it away as I observed upon IV. 7. And they make account also that if every thing was not done in this order it was ineffectual and was to be done over again For example If the Blood of the Goat was sprinkled before the Blood of the Bullock contrary to the directions v. 14 15. he returned and sprinkled the Blood of the Goat after that of the Bullock c. Ver. 20. Verse 20 And when he hath made an end of reconciling the holy place Making it fit to continue God's dwelling place v. 16. And the Tabernacle of the Congregation By this I think is meant the Sanctuary and every thing in it particularly the golden Altar And the Altar Of Burnt-offerings where he ended his Atonement for the whole House of God He shall bring the live Goat Two had been presented to the LORD v. 7 10. that is solemnly consecrated and devoted to be expiatory Sacrifices one of which having been slain the other was now brought to be made an Expiation for Sin after another manner And he was brought no doubt to the door of the Tabernacle of the Congregation where they were wont to lay their hands upon other Sacrifices I. 3 4. Ver. 21. Verse 21 And Aaron shall lay both his hands upon the head of the live Goat Laying of the hand upon the head of the Beast was a Rite used in all sorts of Sacrifices whether Burnt-offerings Peace-offerings or Sin-offerings See I. 4. III. 2. IV. 4 33. In which places mention is made only of laying on his hand But here the High-Priest is commanded to lay on both hands as he and his Sons did in the Sacrifice of the Bullock and the Ram at their Consecration VIII 14 18. The meaning of which was the more solemnly and intirely to devote the Sacrifice to the uses for which it was designed which in this Sacrifice was to bear all their Sins For they were all laid upon this Sacrifice unto which the punishment of them was transferred This Rite signifying as much as if they had said Whatsoever we have done amiss let not us but this Sacrifice be charged with it that is let it bear the punishment which we deserve Such phrases there are 2 Sam. I. 16. IX Esther 25. VII Psal 16. and other places And confess over him This must have been understood if it had not been expressed for imposition of hands was always accompanied with Prayer of one sort or other according to the occasion of it Insomuch that the Jews say Where there is no Confession of Sins there is no Imposition of Hands for
Cloth was tied to the Gate of the Temple and if it turned white when the Goat was sent away as they pretend it usually did there was great joy among the People because it was a sign their sins were forgiven according to that of the Prophet I Isa 18. Though your sins be as scarlet they shall be white as snow c. But if it did not change its colour into white they hung down their heads and were full of sorrow they looking upon it as a Token of God's anger Which I relate only for this purpose that I may take notice how the same Authors who tell this story confess that for forty years before the destruction of the second Temple that is from the time of our Saviour's death this shred of Cloth never changed its colour at all Which if it be true was a notable Token of the Wrath of God coming upon them for their crucifying the LORD Christ Ver. 23. Verse 23 And Aaron shall come into the Tabernacle of the Congregation All that the High-Priest did about the Scape-goat was performed at the Door of the Tabernacle of the Congregation where he laid his hands upon him and confessed over him all their sins See v. 20 21. which being done and he having sent the Goat away he is now ordered to come into the Sanctuary it self And shall put off the linen garments which he put on when he went into the holy place See v. 4. The Jews say there were two sorts of white Garments which he wore on this day One in the Morning which were made of fine Linen of Pelusium which was a third part of greater value than those he wore in the Evening which were of Indian Linen Now here he speaks only of the Garments that he wore in the Morning wherein he had hitherto officiated but is ordered after he had done all this to put them off there being many other things to be still performed upon this day yea he was to go once more into the holy place in order to which he put on other Garments as will appear in what follows And shall leave them there Never to be used more either by him or by any body else But they were laid up when they were left and new ones made against the next year as the Gemara upon the third Chapter of Joma relates And the same is affirmed by Maimonides R. S. Jarchi and others mentioned by Braunius L. II. de Vest Sacerd. cap. 25. n. 9. R. Levi Barcelonita also gives the same Exposition of it Praecept 99. and see Mr. Selden Lib. III. de Synedr cap. 11. p. 143. Ver. 24. Verse 24 And he shall wash his flesh with water in the holy place Either in the Laver which stood in the outward Court or in a Room in the Tabernacle which in after time was called Happervah where the Priest they say washed himself upon this day every time he changed his Garments And this agrees well enough with the words of Moses which here follow that when he had put on his Garments he should come forth that is from this Chamber to perform such Offices as are after mentioned The end of this washing in this place seems to have been that he might purifie himself after he had touched the Goat which bare all their iniquities v. 21. as the Man that carried him into the Wilderness was to wash after he had done that business v. 26. Though others will have it that it was in token he had now finished the Expiation Certain it is here is another washing distinct from that mentioned v. 4. when he put on the white Garments Which in part justifies what the Misna saith in Joma cap. 3. sect 3. that the High-Priest washed five times upon this day all in the House Happervah except the first which could not be in the Court of the Tabernacle because he was to wash before he entred into it For there were five Ministeries to be performed upon this day at each of which he changed his Garments and between every Ministry when he changed his Garments he washed himself There is a long Discourse about this and about washing his hands and his feet in Torah Cohanim quoted by our learned Country-man Mr. Sheringham in his Annotations upon Codex Joma p. 57. c. which they endeavour to ground upon the very words of this Verse Now as the leading of Christ into the Wilderness upon the Day of Atonement was fore-shadowed by the Ceremony of the Scape-goat so his Baptism on the same day was as expresly fore-shadowed or prefigured as any event concerning him either was or could be by the Legal Ceremony here mentioned of Aaron's washing his Body in the holy place They are the words of Dr. Jackson in Christ's Answer to John's Question sect 64. where he endeavours to make out this And put on his garments Viz. His other Garments wherein he officiated upon other days which the Jews call his golden Garments to distinguish them from the white Garments which alone he wore when he went into the most holy place And the Jews call by this name of golden Garments all the eight Garments of the High-Priest four of which were common to him with the lower Priests and were made only of Linen yet they never call them by the name of white Garments which they appropriate to those in which he went into the most holy place the other four which gave the name to all the rest were proper only to the High-Priest himself viz. the Robe which had Bells of Gold at the bottom the Ephod the Breast-plate and the Golden-plate upon his forehead which being put over the other four common Garments made him appear as if he were all clothed in Gold For they either consisted of solid Gold as the Plate on his forehead or had solid Gold appendant as the Robe had or had Gold interwoven as the Ephod and the Breast-plate Now he put on these after he had put off the Linen Garments mentioned v. 4 23. which were never used but when he ministred in the Holy of Holies where he did not appear with the Breast-plate of Vrim and Thummim and the rest of the golden Garments as some learned Men have imagined particularly Corn. Bertram in his Book de Republ. Hebr. cap. 7. where he saith Hujus Sacerdotis erat semel in anno adytum sanctuarij adire indutus ipso Ephode It belonged to the High-Priest to go once in the year into the most secret place of the Sanctuary clothed with the Ephod Which is directly contrary to v. 4. of this Chapter But many other great Men have fallen into the same mistake See J. Braunius de Vestitu Sacerdot Hebr. Lib. II. cap. 20. n. 29. cap. 25. n. 9 10. And come forth From the place where he put on his golden Garments unto the Altar of Burnt-offerings And offer his burnt-offering and the burnt-offering of the people I take this for the daily Evening Sacrifice which usually was
the punishment of every one who killed another Man IX Gen. 6. so here he is condemned to die who sacrificed any where but at the Tabernacle And that man shall be cut off from among his people This not another punishment unless we suppose it relates to his Posterity and therefore the first word should be translated not and but for And the meaning either is that the Magistrate should pass the Sentance of Death upon him or God would destroy him himself The latter sense is most probable because he threatens v. 10. to execute Vengeance with his own hand upon him that was guilty of eating Blood It is thought indeed by some that cutting off doth not signifie death but as in other places of this Book cutting off is so evidently joyned with death that so little cannot be meant by it as depriving such Persons of the priviledges of God's People for instance when any offered his Children to Moloch XX. 2 3 4 5. or did not afflict his Soul on the Day of Atonement XXIII 29 30. so here in this place it most certainly signifies the putting him that was guilty of this Crime to death because he was to be punished as a Murderer Which severe Penalty was enacted in this case to preserve the Israelites from Idolatry For if they had been permitted to offer Sacrifice where they pleased they might easily have forsaken God by altering the Rites which he had ordained nay by offering to strange Gods particularly to the Daemons which in those days frequented the Fields and indeavoured to perswade the ignorant that they were Gods as seems to be intimated in the next Verse and v. 7. Ver. 5. Verse 5 To the end Or For this cause i. e. to avoid that heavy punishment before-mentioned That the Children of Israel may bring their Sacrifices Or Shall bring as the Vulgar Latin translates it regarding the sense more than the words Ideo Sacerdoti offerre debent c. Therefore they ought to bring to the Priest their Sacrifices c. Which they offer in the open field Where the Pagans erected their Altars to procure fruitfulness to their Fields Insomuch that Libanius saith in his Oration ãâã ãâã ãâã ãâã ãâã that the Temples or Holy Places were the very Soul or Life of the Fields ãâã ãâã ãâã ãâã ãâã And that in them lay the hope of the Husbandmen ãâã ãâã ãâã ãâã ãâã How old this Idolatry was we cannot certainly tell but it continued a long time among the Israelites as we learn from the Prophet Jeremiah XIII 27. and Hosea XV. 11. where he saith Their Altars were as heaps in the furrows of the field that is there were abundance of them notwithstanding this early prohibition given by Moses And among the Gentiles Festus tells us they offered Sacrifices to the terrestrial Gods in terra upon the very ground according to the Hebrew phrase here on the face of the field but to the infernal Gods in terra effossa in holes or pits digged in the Earth and to the caelestial in aedificiis à terra exaltatis in Buildings exalted above the Earth i. e. upon Altars which had their name from hence ab altitudine from their height as both he and Servius also tell us And every one knows that they delighted to set them in high places on the tops of Mountains and Hills especially where there were Groves and shady Trees under which they set them even in Valleys and in the High-ways Fields and Meadows For they were so fond of them that those who were against erecting of Temples to their Gods as Zeno was yet never sacrificed without Altars which they set in the open Air to signifie they believed he whom they worshipped could not be circumscribed Even that they may bring them unto the LORD Or They shall bring them even unto the LORD who had settled his Habitation at the Tabernacle and would be worshipped no where else with Sacrifices Vnto the door of the Tabernacle of the Congregation unto the Priest Here seems to be another reason why they were not permitted to offer in the Field because God would have none but the Priests Men appointed by himself to attend for this purpose at his House to offer Sacrifices to him according to the Rites he had prescribed And offer them for peace-offerings unto the LORD Upon these words Nachmanides grounds the forenamed opinion That whilst the Jews continued in the Wilderness they ate no Meat at their own private Tables but what had been first offered to God at the Tabernacle Behold saith he God commanded that all which the Israelites did eat should be Peace-offerings Which was afterwards altered when they came to Canaan and lived remote from the House of God And such a Custom prevailed among the Gentiles who would not sit down to eat at their Tables till they had offered Bread and Wine unto their Gods Thus it was among the Chaldees as appears from I Daniel 8. But then they had many Altars every where even in their own private Houses Whereas here in the Wilderness there was but one Altar which could not contain all the Fat that was to be burnt on it every day if we suppose the Israelites to have commonly killed Beasts for their own eating It seems to be the truer opinion that they seldom or never did that while they were in the Wilderness but all the Beasts they killed were for Sacrifice of which Moses here speaks So R. Levi Barcelonita Praecept CLXXXVII and other Jewish Doctors they are here forbidden to offer a Sacrifice to God any where without the Tabernacle He mentions indeed only Peace-offerings but the reason is because they were most common being offered not only for all the Mercies they had received but for all they desired to obtain from God as Abarbanel observes upon the VIIth Chapter of this Book where the several sorts of them are mentioned Men were more forward also to bring these Offerings than any other because they were to have their share of them and feast upon them Ver. 6. Verse 6 And the Priest shall sprinkle the blood upon the Altar of the LORD at the door of the Tabernacle This depends upon the foregoing command of offering all their Sacrifices at the Tabernacle that so the Blood might be sprinkled upon the Altar and poured out at the bottom of it as is required in other places of this Book and not kept together in a Vessel or a hole in the Ground As the manner of the ancient Idolatry was when they offered their Sacrifices in the Field and sate about this Blood and feasted upon the Flesh of their Sacrifice So Maimonides saith the Custom of the Zabij was More Nevoch P. III. cap. 46. And burn the fat So the manner was in all Sacrifices which is said also to be for a sweet savour unto the LORD See I. 8 9. III. 3 5. IV. 35 c. Ver. 7. Verse 7 And they shall no more It seems by this they had been guilty
therefore saw his Neighbour kill a Beast and neglect to cover its Blood with Dust he was bound to go and do it himself because God speaks here unto the Children of Israel i. e. to all of them v. 12. as R. Levi Barcelonita glosses Praecept CLXXXV And the forenamed MS. mentioned by Wagenseil saith they covered the Blood with this form of Benediction Blessed be the LORD our God the King of the World who hath sanctified us with his Precepts and commanded us to cover Blood Which shows they thought this a Precept of great weight Ver. 14. Verse 14 For it is the life of all flesh c. Whether of Beasts or Fowl before-mentioned and therefore prohibited to be eaten by them as was before observed because it was offered to God and accepted by him for their Life when they had forfeited it by their sins Therefore I said unto the Children of Israel ye shall eat the blood of no manner of flesh See v. 12. Where the same thing is said but not so fully as here for he only saith in that Verse No soul of you shall eat blood but in this Ye shall eat the blood of no manner of flesh For the life of all flesh is the blood thereof This is so often repeated no less than three times in this Verse the more to deter them from eating Blood which was the Life of the Beast and therefore offered to God as the LORD and Giver of Life and consequently belong'd to no Body else Ver. 15. Verse 15 And every soul that eateth that which dieth of it self And consequently had the Blood remaining in it as all things also which were not rightly killed had the Hebrews think and therefore here forbidden Or that which was torn with Beasts Which was nothing else as Maimonides speaks but the beginning to be a dead Carcase More Nevochim P. III. cap. 48. Whether it be one of your own Country or a stranger By a Stranger is meant one that had embraced the Jewish Religion for other Gentiles might eat such things Nay the Israelites themselves as Maimonides observes when they went to War and entred the Countries of the Gentiles and subdued them might eat that which died of it self or was torn of Beasts nay Swines-flesh and such like Food when they were hungry and could find no other Meat See Schickardi Mishpat Hamelek cap. 5. Theor. 18. He shall both wash his clothes and bathe his flesh in water c. When he had eaten these things unwittingly and came to know it he was thus to purifie himself If he did it knowingly it was an high Crime against an express Law repeated more fully XIV Deut. 21. and punished as some think with Death But I suppose they mean he was obnoxious to the Divine Displeasure and in danger to be cut off by him if he did not offer a Sacrifice to expiate his Offence which seems to be allowed in such Cases as it was for greater Offences VI. 1 2 c. And the Jewish Doctors say he who violated this Law was only to be beaten for cutting off either by the hand of God or the Court of Judgment was not threatned to sins of so light a Nature as this So Maimonides observes in his More Nevoch P. III. cap. 41. Ver. 16. Verse 16 But if he wash them not nor bathe his flesh he shall bear his iniquity Be liable to be punished by God for the neglect of the means of his Purification And if while he continued thus unclean he adventured to eat of the Peace-offerings he was in danger to be cut off from his People VII 20. CHAP. XVIII Ver. 1. Verse 1 AND the LORD spake unto Moses saying It is not said when the LORD delivered these Laws to Moses but it is likely after the other and before those that follow Ver. 2. Verse 2 Speak unto the Children of Israel and say unto them They were all concerned in these Laws about Marriage and therefore they are directed to the whole Body of the People who received them I suppose by their Elders and Heads of the Tribes to whom Moses delivered them and charged they should be communicated to every Family and Houshold See XVII 2. I am the LORD your God I have a right to give you Laws being your Soveraign upon more Titles than one to which all Human Customs must yield though long practised and spread every where in the World This reason is mentioned six times in this Chapter and oftner in the next See v. 4. Ver. 3. Verse 3 After the doings of the Land of Egypt wherein ye dwell shall ye not do and after the doings of the Land of Canaan whither I bring you shall ye not do The Manners of these two Countries of Egypt wherein they had dwelt a long time and of Canaan wherein they were going to settle they were in the greatest danger to imitate Especially in taking the liberty of making such Marriages as they saw practised among them against which they are here severely cautioned But though these words seem to have a particular respect to those Marriages yet Maimonides extends them to all their other Practices for which they could see no reason Magick being in much use among them in dressing their Trees and ploughing their Ground and such like common things in which they had a respect also to the disposition of the Stars of Heaven which led them to the Worship of them as he shows at large in his More Nevoch P. III. cap. 37. R. Levi Barcelonita also extends these words to the Customs of all other Nations Praecept CCLXII which he that observed was to be beaten But the Doings or Customs which Moses here speaks of seem to be those that follow v. 6 7 c. as appears from v. 24 c. And the other Customs of those Nations about their Clothes and cutting their Hair which the forenamed Author mentions are forbidden in other places Neither shall ye walk in their Ordinances The Hebrew word Chukkoth which we commonly translate Statutes and here Ordinances seems to import that the incestuous Marriages here mentioned were allowed by the Laws and Constitutions of those Countries which made their Wickedness the more intolerable v. 24. Ver. 4. Verse 4 Ye shall do my Judgments and keep my Ordinances to walk therein Frame your Lives according to the Laws and Rules which I give you to observe and not according to their wicked Practises which were grown into Customs and Precedents The Gemara Babylonica mentioning these words saith it is a Tradition of their Doctors that by Mishpatim which we translate Judgments are to be understood such Natural Laws as all Mankind are bound to observe though there were no written Commands for them such as those against Idolatry and those about uncovering the Nakedness of such near Relations as are here mentioned and Murder c. And by Chukkim Ordinances or Statutes such Laws are meant as depended only on the Pleasure of God and obliged none but
those to whom they were given such as those about Meats and Garments and Leprosie c. Against which lest any one should object it is here added I am the LORD your God I am the LORD your God I who am your Soveraign LORD and by redeeming you from the Egyptian Bondage am become in a special manner your God have ordained these things Therefore let no Man dispute them or make a question of them as the forenamed Gemara expounds these words See Selden Lib. I. de Jure N. G. cap. 10. p. 122. where he observes that the Laws called Statutes are in their Language such as depend only on the Royal Authority Ver. 5. Verse 5 Ye shall therefore keep my Statutes and my Judgments Observe the Laws before-mentioned For the word we here translate Statutes is the same with that translated Ordinances in the foregoing Verse Which if a man do he shall live in them Not be cut off but live long and happily in the enjoyment of all the Blessings which God promised in his Covenant with them I am the LORD Who will faithfully keep my Covenant and fulfil my Promises VI Exod. 3. Ver. 6. Verse 6 None of you In the Hebrew the words being isch isch as much as to say Man Man that is no Man the Talmudists take it as if he had said neither Jew nor Gentile For all Mankind they say are comprehended under these Laws about Incest Nay the very Karaites or those who adhere only to the Scripture and reject all Talmudical Expositions are of this mind as Mr. Selden observes Lib. I. de Vxore Hebr. cap. 5. But the Talmudists themselves do not all understand this matter alike For some of them think all the Gentiles at lest those who were under the Dominion of the Israelites were bound to refrain from all incestuous Marriages to which Death is threatned by the Law But others of them think they were concerned only in those six things which were unlawful before the Law of Moses was given See Selden Lib. V. de Jure Nat. Gent. cap. 1. and cap. 11. p. 596 c. But the ancient Hebrews give a good reason for all these Laws as Grotius observes Lib. II. de Jure Belli Pacis cap. 5. sect 13. n. 2. Shall approach Some of the Jews have been so rigorous as to expound this word as if it bound them not to have any familiarity with the Persons after named R. Levi Barcelonita Praecept CLXXXVIII which is against all Reason and natural Affection The plain sense is they should not approach or come near to them for the end afterward mentioned viz. to uncover their Nakedness Nay this very phrase is used for the same thing XX Gen. 4. without the addition of uncovering their Nakedness Any that is near of kin to him It must be confessed that these words near of kin do not sufficiently express the full sense of the Hebrew phrase nor are they of a determinate signification for a Man maybe near of kin to a Woman who is not the remainder of his flesh as the Hebrew phrase is that is so near of kin to him that nothing comes between them This is properly the nearness of flesh here spoken of she that is immediately born of the same Flesh that a Man is or she out of whose Flesh he is born or she that is born out of his Flesh that is in plainer words a Man's Sister Mother or Daughter These are a Man 's own immediate Relations which the Karaites call the Foundation and Root of all that is here forbidden as Selden notes Lib. I. Vx Hebr. cap. 2. For the sake of whom the rest here mentioned are prohibited having a nearness of flesh to them viz. his Father or Mother's Sister his Grand-daughter and his Niece For the best Explication of this Phrase is the express Particulars mentioned by God himself in this place To uncover their nakedness To have Carnal knowledge of her as the Scripture modestly speaks in other places For nakedness in the holy Language signifies the Secret Parts which natural Modesty teaches all civilized People to cover and not to reveal them to any but those whom they marry Therefore not to uncover the nakedness of the Persons here named is properly not to take them in Marriage and much less to have Knowledge of them without Marriage Answerable to this is the Name of a Virgin whom the Hebrews call Alma which is as much as covered clothed or veiled because those parts were never exposed to any one but those to whom they were espoused and joyned in Marriage I am the LORD By my Authority who am your Soveraign and the Soveraign of the World these Laws are enacted and I will punish those that break them Ver. 7. Verse 7 The nakedness of thy father or the nakedness of thy mother thou shalt not discover It is commonly thought by Interpreters that the Particle we translate or is here as much as that is for so it signifies in some places particularly 1 Sam. XXVIII 3. So that the latter part of the Verse is only an Explication of the former and makes them but one Prohibition against a Man's marrying his Mother And this indeed the next words seem to imply she is thy Mother who bare thee and therefore not to be taken to be thy Wife much less to be otherwise known by thee But we may as well think that the nakedness of the Father and of the Mother are both here mentioned to show neither the Daughter might marry her Father nor the Son his Mother and consequently that in all the following Particulars Women were concerned just as Men were though the Men be only mentioned And under the Name of Father and Mother are comprehended Grandfather or Grandmother or other Progenitors before them She is thy mother thou shalt not uncover her nakedness This is the very first Prohibition it being a going back in Nature for a Man to marry his Mother Which though it was practised in those days by the Canaanites and Egyptians and by the Persians also in after times and some other Eastern Countries yet in the Western part of the World as Mr. Selden observes such Marriages were nunquam non execranda execrable in all Ages Lib. V. de Jure Nat. Gent. cap. 11. p. 601 c. Such were the Marriages of Oedipus with Jocasta of Nero with Agrippina Pelopeja and Thyestes her Father of whom Aegistus was born which every Body detested See Grotius de Jure Belli Pacis Lib. II. cap. 5. sect 2. For the Law of Nature was against such Marriages notwithstanding the practice of Persons nay whole Nations whom God gave up to ãâã ãâã ãâã ãâã ãâã as St. Paul shows dishonourable affections for their other sins especially for their forsaking him and falling to Idolatry Maimonides gives this as the general reason of prohibiting this and all the following Marriages because the Persons here forbidden to be so joyned together are all in
their Children as it is explained XVIII Deut. 10. This was a Spiritual Adultery and therefore here mentioned Pass through the fire to Molech It is certain that Molech was particularly worshipped by the Children of Ammon at least in future Ages 1 Kings XI 7. but seems to have been the Name of many of the Heathen Gods and the same with Baal both of them signifying Dominion This appears by comparing XIX Jer. 5. with XXXII 35. But more especially it signifies the Sun the Prince of the Heavenly Bodies See Vossius de Orig. Progr Idolol Lib. II. cap. 5. as the Queen of Heaven was the Moon VII Jer. 18. Now it is evident by several passages in Scripture that the ancient Pagans whom the Israelites were prone to imitate not only made their Children pass through the fire but also offered them in Sacrifice unto Molech The former I take to be forbidden in this Law the latter in XX. 3. where giving their Children to Molech is prohibited under a severe Penalty of being put to death for that Crime whereas there is no Penalty annexed here to their making them pass through the fire Which I take therefore to have been a less Crime than the other though an idolatrous Rite practised by those who abhorred the cruelty of offering the very Life of their dear Children to Molech Instead of which this Rite was devised of making them pass through the fire for though the word fire be not here in the Hebrew Text yet it is understood by all and expressed XVIII Deut. 10. by way of Purification and Lustration as they called it and by this means to dedicate them to the Worship and Service of Molech And therefore being a Rite of Initiation whereby Parents consecrated their Sons and Daughters to their Deities we never find it mentioned in Scripture but only concerning Children not concerning Men and Women whom the Israelites are forbidden to dedicate in this manner which was in truth to alienate them from the LORD God of Israel Now that this was practised among the ancient Pagans as a Rite of Initiation appears particularly in the Mysteries of Mithra See Suidas upon that word and continued long among the Persians if we may believe Benjamin Tudelensis in his Itinearium p. 214. See G. Schickardi TARICH p. 126 c. And this very phrase make to pass unto for the word fire as I said is not here mentioned signifies as much as ad partes ejus transire to be addicted to any one like that phrase ãâã ãâã ãâã ãâã ãâã to come unto God XI Hebr. 6. And so this Hebrew Phrase is used XIII Exod. 12. and may very well be thus understood here for devoting or making over their Children unto Molech For the Heathen thought their Children unclean and obnoxious to the Anger of their Gods and consequently in danger to be taken away from them if they were not thus expiated as Maimonides tells us More Nevoch P. III. cap. 37. And on the contrary they fancied as R. Levi Barcelonita observes Praecept CCVIII that if only one of their Children were thus consecrated to Molech all the rest were blessed and should be prosperous For he very nicely takes notice that the Israelites are forbidden to make any of their seed to pass through the fire It not being the manner he saith to make them all pass But the idolatrous Priests to make the People more willing to this Service cunningly perswaded them that if any one Child was offered to Molech it procured a Blessing upon all and if there was only one Child in a Family they laid no Obligation on the Parents to do this The manner of doing it at this distance of time cannot certainly be known Some say their Parents carried them through two fires upon their shoulders Others that they were led between them by their Priests and so R. Levi in the place before-named The Father delivered the Child to the Priest in the name of the Idol just as it is said concerning Legal Sacrifices XV. 14. he shall give them to the Priest Others think that the Priest or some Body else waved the Child about in the very flame while Men and Women danced round the fire nay leaped through the flame And Joh. Coch observes upon the Title Sanhedrim cap. 7. n. 7. that some are of the opinion the Children thus dedicated did not walk but dance through the fire which being an emblem and representative of the Sun plainly signified such Children were consecrated to that Deity And this comes nearer to the Hebrew phrase as we translate it that they did not pass between fires but through the fire But which way soever it was done whether they waved the Child through the very fire and presented it to Molech before whom the fire was kindled or led it between two fires when they had so done the Priest restored the Child to the Father again And in some such way Ahaz made his Son to pass through the fire according to the abomination of the Heathen 2 Kings XVI 3. which cannot be meant of his burning him for Hezekiah his Son outlived him and succeeded in his Throne See Theodoret in IV King Quaest 47. Maimon de Idol c. 6. sect 14. n. 4 5 6 7. and Vossius his Notes with Simeon de Muis in CVI Psal 37. Neither shalt thou prophane the name of thy God By offering their Children to Molech they in effect rejected and disowned as I before observed the LORD God of Israel which was to pollute his Name by giving that honour which was due to him alone unto another God For he gave them Children who were therefore to be devoted to none but him I am the LORD The only Soveraign of the World who will severely punish the Transgressors of this Law Ver. 22. Verse 22 Thou shalt not lie with mankind as with woman-kind it is an abomination A detestable wickedness condemned by all Nations though practised by some lewd Persons among them Insomuch that the Apostles of Christ make mention of it with the greatest abhorrence I Rom. 27. 1 Corinth VI. 9. 1 Tim. I. 10. For not only several of the Roman Emperors were infamous upon this account but some also of the Greek Philosophers This Prohibition is repeated according to Maimonides in XXIII Deut. 17. whom our Translation follows there shall not be a Sodomite of the Sons of Israel But Onkelos interprets that place otherwise Ver. 23. Verse 23 Neither shalt thou lie with any beast c. i. e. Of any kind whatsoever Some are apt to say What need was there of such Prohibitions when it is so monstrously unnatural to mix with Creatures of a different Species from us as all Beasts are But such Persons do not understand that this was not only practised in Egypt against whose doings he cautions them v. 3. but was also made a piece of Religion Women devoted to the Worship there used most filthily submitting to the Lust of their sacred Goats So Strabo tells
Governours CHAP. XIX Ver. 1. Verse 1 AND the LORD spake unto Moses saying The following Precepts which contain in a manner all their Duty seem to have been delivered to Moses immediately after the former being in great part a Repetition of some principal things which had been already commanded Ver. 2. Verse 2 Speak unto all the Congregation of the Children of Israel It is uncertain whether he delivered these Precepts only to their Elders and Heads of their Tribes to be communicated by them to the People or at several times he called every Family of every Tribe and spake these words to them himself And say unto them Ye shall be holy for I the LORD your God am holy This very thing was said to them before with respect to several Meats which are forbidden them XI 44. See there And now is repeated with a peculiar respect as Maimonides thinks More Nevoch P. III. cap. 47. to the filthy Marriages and abominable Idolatries mentioned in the foregoing Chapter as it is repeated again in the next Chapter XX. 7 26. with respect to some other things It being a general reason why they should be separated from all other People by the observation of peculiar Laws which is the meaning of being holy because they were the Worshippers of him whose most excellent Nature transcended all other Beings not only in Purity but in all other Perfections Ver. 3. Verse 3 Ye shall fear every man his mother and his father This Duty is called Honour in the fifth Commandment XX Exod. 12. and the Father there put before the Mother which being here called fear and the Mother put before the Father it shows saith Maimonides that honour and fear are equally due to both without any difference And the proper Expressions of Fear and Reverence are according to those Doctors not to sit in their Seat nor to contradict them in any thing they say much less to cavil against them nor to call them by their proper names but to add the Title of Sir c. as we speak or the like And the Expressions of Honour are not to sit down in their Presence and to provide them with Necessaries if they fall into Poverty c. See Selden Lib. II. de Synedriis oap 13. p. 557 c. and R. Levi Barcelonita Praecept XXVII And keep my Sabbaths Obedience as well as Reverence is included in the word Fear but if Parents commanded them to break the Sabbath-day or to profane any other day consecrated to God's Service they were not to be obeyed I am the LORD your God I rested on the Sabbath-day who am your Soveraign and therefore have power to require you to rest on any other days Particularly on the great Day of Atonement XVI 31. when I am so gracious as to accept of an Expiation for all your sins This is repeated v. 30. and XXIII 3. Ver. 4. Verse 4 Turn ye not unto Idols Not so much as to look upon them no nor to think of them as R. Levi Barcelonita expounds it Praecept CCXXV. much less to enquire after what manner the Gentiles worshipped them which is expresly forbidden XII Deut. 30. for by this means they might be allured to Idolatry The word we here translate Idols is a word of contempt signifying a thing of nought Or as some of the Jews will have it this word Elilim is compounded of the Particle al signifying not and El i. e. God As much as to say which are not gods and therefore called in Scripture Vanities which can do neither good nor hurt Nor make to your selves molten gods This seems to have respect to the Golden Calf which they made to worship and is called a molten Calf XXXII Exod. 4. But all graven Images are no less forbidden for if to look towards an Idol was a sin much more was it to make an Image of any sort to worship it The Jews are something curious in their observations upon this Precept For in the Book Siphra they say that they might not make molten Gods for others much less for themselves Whence that saying He that makes to himself an Idol violates a double Precept first in making it and then in making it to himself See R. Levi before-mentioned Praecept CCXXVI I am the LORD your God The same reason is given in the foregoing Verse for the observation of their Sabbaths and that of the seventh day every Week was ordained in memory of the Creation of the World and consequently intended as a Preservative from Idolatry as I observed upon Exod. XX. 8. which perhaps makes these two Precepts be here put together But it is evident Moses doth not observe the order wherein these Precepts were first delivered but rather inverts it beginning with the fifth Commandment and so going back to the fourth and here to the two first Ver. 5. Verse 5 And if ye offer a Sacrifice of peace-offerings unto the LORD As they were to avoid all Idolatry so they were to be careful to perform the Service due to the true God in a right manner Peace-offerings are only mentioned because they were the most common Sacrifices being of three sorts See VII 11 c. XVII 5. Ye shall offer it at your own will Either of the Herd or of the Flock Male or Female III. 1 6. Or rather as the Vulgar Latin and the LXX understand it they were to offer it so that it might be acceptable to the LORD according to the Rules prescribed in the seventh Chapter Ver. 6. Verse 6 It shall be eaten the same day ye offer it and on the morrow This shows he speaks particularly of those Peace-offerings which were a Vow or a voluntary Offering VII 16. for Sacrifices of Thanksgiving might not be kept till the morrow but were to be eaten on the same day v. 15. of that Chapter See the reason of this XXIII Exod. 18. the latter end And if ought remain till the third day it shall be burnt with fire See VII 17. Ver. 7. Verse 7 And if it be eaten at all on the third day it is abominable See VII 18. It shall not be accepted See there This seems to justifie the sense which the Vulgar puts upon those words v. 5. which we translate according to thy will Ver. 8. Verse 8 Therefore every one that eateth it shall bear his iniquity See VII 18. Because he hath profaned the hallowed things of the LORD By keeping them till they were in danger to stink or to be corrupted That soul shall be cut off from his People By the Judges if the thing was known otherwise by the Hand of God Ver. 9. Verse 9 And when ye reap the harvest of your Land Which was a time of great joy when they offered its likely many Peace-offerings of that sort before-mentioned Thou shalt not wholly reap the corners of thy field But leave a sixtieth part as their wise Men have determined it and that in the extream part of the Field rather than any other place
which forbids them to covet their neighbours wife which did not give them leave sure to covet the Wife of a Gentile provided they did not covet the Wife of an Israelite A Neighbour therefore is every other Man as in XXII Deut. 26. and more plainly in XI Exod. 2. where the Egyptians are called their Neighbour And therefore D. Kimchi saith very honestly upon the XVth Psal 3. A Neighbour is every one with whom we have any dealing or conversation Which justifies our blessed Saviour in making this Command of Loving their Neighbours as themselves to reach all Men with whom they had to do X Luke 27 28 c. I am the LORD Unto whom you are all equally subject and upon that account ought to love one another See v. 34. Ver. 19. Verse 19 Ye shall keep my statutes This may be thought to be premised to what follows lest such Commands as are contained in this Verse seeming small should be neglected by them Thou shalt not let thy Cattel or rather make them gender with a divers kind As Horses with Asses Goats with Sheep c. whose mixture one with another they were by no means to procure But if they did of themselves come together it was lawful to use such Heterogeneous Creatures as were so produced For they did not abhor the use of Mules which were either begot by accident among them or brought from other Countries to them The reason the Jews commonly give for this Precept is because God having made all things perfect in their kind it was a presumptuous attempt to go about to mend his Creation and add to his Works By this means also Men were deterred from unnatural Mixtures which they saw to be abominable in Brutes So R. Levi Barcelonita Praecept CCXLIX and Philo whose words are very ingenious Lib. de Creatione Princip Things of the sâme kind were made for Society one with another but things heterogeneous as we call them were not intended to be mixed and associated and therefore he who attempts to mingle them ãâã ãâã ãâã ãâã ãâã wickedly destroys the Law of Nature To the same purpose Josephus See Selden Lib. VII de Jure N. G. sec Hebr. cap. 3. p. 798. Maimonides also himself gives this reason of this Precept More Nevoch P. III. cap. 49. where he saith No Creature hath a desire commonly to mix with a Creature of another kind and therefore Men ought not to promote such a desire But after all there might possibly be a respect in this Precept to some Idolatrous Customs which Moses intended to prevent or abolish for there is good ground to think the following Precepts in this Verse were so intended and in after times some Gentiles did procure such Mixture of Creatures as are here forbidden Mules for instance in honour of their Gods See our learned Dr. Spencer Lib. II. de Leg. Hebr. Ritualibus cap. 20. where he indeavours to prove that by Cattel in this place are peculiarly meant Oxen and Asses which were used in Husbandry and are of such different Natures that none would ever have thought to procure their Conjunction unless he had been moved to it by the Devil Thou shalt not sow thy field with mingled seed The reasons of this according to the Jews are the same with the former and R. Levi extends it to Trees which he saith they were not to ingraft of different kinds one upon another But it concerns they say only such Seeds and Plants as are for Mens food not those which are for Medecine Praecept CCL But Maimonides found a particular reason for this Precept from the Idolatrous Customs of the old Zabij Who not only sowed different Seeds and grafted Trees of a divers kind upon one another in such or such Aspect of the Planets and with a certain form of words and fumigations but also with abominable filthiness at the very moment of the Incision Which he proves out of a Book concerning the incision of an Olive into a Citron and doubts not that God forbad his People to sow with mingled seed that he might root out that detestable Idolatry and those preternatural Lusts which abounded in those days More Nevoch P. III. cap. 37. Neither shall a Garment mingled of linen and woollen come upon thee In the Hebrew the words are A Garment of mixtures of Schaatnez shall not come upon thee But that they might certainly know what Schaatnez was it is explained in XXII Deut. 11. to signifie as we translate it a Garment of Woollen and Linen mixed together The Jews have taken abundance of pains to find out the original of this word which Bochartus derives from the Arabick word Saat which signifies to mingle and nez which signifies to weave Hierozoicon P. I. Lib. II. cap. 45. But Joh. Braunius I think hath demonstrated that it doth not import the weaving of any different things together but only of Linen and Woollen and that by Woollen is to be understood only what is made of the Wooll of Sheep not of Camels or Goats which they called by the same name Lib. I. de Vestitu Sacerd. Hebr. cap. 4. n. 2 3 6. Where he observes out of Maimonides in his Halach Kelaim that if a Man saw an Israelite wear such a Garment it was lawful for him to fall upon him openly and tear his Garment in pieces although he were his Master who taught him Wisdom And the reasons for this abhorrence are commonly such as are given of the former Precepts to preserve them from the horrid Confusion which was among the Gentiles by incestuous and unnatural Mixtures But Maimonides takes it to have been principally intended as a Preservative against Idolatry The Priests of the Gentiles in those times wearing such mixed Garments of the product of Plants and Animals with a Ring on their finger made of some Metal as he says he found in their Books More Nevoch P. III. cap. 37. By which mixture it is likely they hoped to have the beneficial influence of some lucky Conjunction of the Planets or Stars to bring a Blessing upon their Sheep and their Flax. Ver. 20. Verse 20 Whosoever lieth carnally with a Woman that is a bondmaid betrothed to an husband The Jews had some Servants that were Gentiles who if they embraced the Jewish Religion were baptized sometimes with the reservation of their Servitude and sometimes with the full grant of Liberty But some there were in a middle Condition partly free and partly servile viz. when part of their Redemption-money had been paid and part was still behind Now as while a Woman was a perfect Slave no Israelite might marry her so when she was partly free though he might Espouse her and the Espousals were valid yet they could not be of full force till her liberty was perfected And of such a Maiden the Hebrew Doctors understand Moses to speak in this place that was in part free but not wholly as the next words interpret it And not at all redeemed nor
a plain Contempt of God and of his Sanctuary which they forsook as if it had not been an holy but a defiled place Otherwise they would have kept to it and offered no where else nor after any other manner than according to the Rites thereof And to profane my holy Name By giving the Name of God and his Honour to such an abominable Idol Ver. 4. Verse 4 If the People of the Land In that part of the Country where this Crime was committed Do any way hide their eyes from the man when he giveth of his seed unto Molech and kill him not If they connived at what he did and dissembled their knowledge of it or would not speak the whole Truth and endeavour to convict him of this foul Crime that he might be stoned Ver. 5. Verse 5 Then will I set my face against that man and against his family As the Idolater was liable to this punishment from the hand of Heaven See v. 3. so they that favoured him and would not testifie against him when they knew him guilty fell under God's high displeasure which is meant by setting his face against them and so did all their Children whom God threatens to destroy He speaks indeed in the singular number because commonly in such cases there was some one Person by whose Authority others were perswaded to wink at such Offences and not to discover what they knew of them But all such Men are threatned with the Divine Vengeance in the next words And will cut him off and all that go a whoring after him c. That is all others who following his Example favour such Idolaters and protect them from punishment For every one knows that Idolatry is called by the name of Whoredom in Scripture because God having espoused the Israelites to himself as his peculiar People their forsaking him to serve other Gods was a Spiritual Adultery To commit whoredom with Molech i. e. To worship him as their God Ver. 6. Verse 6 And the soul i. e. The Person That turneth after such as hath familiar spirits and after wizards Who they were that pretended to have familiar Spirits or were Wizards see XIX 31. where they are commanded not to regard them and here if any did consult them which is called turning after them cutting off is threatned to them that is shortning their days for such Persons are reckoned by the Jews as the chief of those six sorts of sinners who were liable to the first kind of Excision which I mentioned v. 3. As for the Man himself who had a familiar Spirit or was a Wizard he was to be stoned if he was discovered and convicted v. 27. And so they observe in Sanhedrim cap. 7. n. 7. To go a whoring after them It was a kind of Idolatry to seek to such People for advice or relief being a forsaking of God and putting confidence in them Though sometimes to go a whoring signifies the commission of any grievous sin which Idolatry usually led men unto as Mr. Selden hath noted Lib. III. de Vxore Hebr. cap. 23. There is some reason to think there was something magical in the Oblation of their Children to Molech and that thereby they consulted with Daemons about things future or secret because such Superstitions are here immediately forbidden after the Prohibition of giving their Children to Molech and because they are frequently joyned together in other places as in XVIII Deut. 10 11. 2 Kings XVII 17. XXI 6. Certain it is that in after times they did Sacrifice Children ãâã ãâã ãâã ãâã ãâã that they might Divine by looking into their Bowels as Joh. âââsius hath shown out of Porphyrius Philostratus Herodotus and others Lib. de Victimis Humanis Pars I. cap. 17. I will even set my face against that soul c. See v. 3 5. Ver. 7. Verse 7 Sanctifie your selves therefore Worship therefore God alone to whose Service you are set apart And be ye holy Keep your selves free from all Idolatry See 11.44 I am the LORD your God See XIX 2 3 10 c. Ver. 8. Verse 8 And ye shall keep my Statutes and do them Be governed by these Laws and not by the Customs of other People I am the LORD which sanctifie you Separated you to my self from all other People by peculiar Laws which I have given you Ver. 9. For every one Or If any one the Particle we translate for signifying frequently with or if That curseth his Father or Mother Reproacheth them with Imprecations Shall surely be put to death i. e. Be stoned And it made no difference whether he cursed them when they were alive or after their death as R. Levi Barcelonita says the Rule of their Doctors was yet they resolve that unless he cursed them by some proper name of God he was not liable to be put to death but was only scourged Praecept CCLXI See XXI Exod. 17. His blood shall be upon him When the Law only saith a man shall die the death the Jews understand it of strangling which was the easiest punishment among them For where there was not an express mention of the kind of death they thought the most favourable was to be inflicted But when the Law adds his blood shall be upon him they say it is meant of stoning And the meaning of this phrase is he shall perish by his own fault and therefore his blood that is his death shall not be vindicated The blood of one that was slain being innocent was upon the Murderer and therefore avenged But he that was put to death for his Crimes had his Blood upon himself and no body was to bear it the Executioner himself being not guilty of Blood Ver. 10. Verse 10 And the man that committeth adultery with another mans wife c. By the ancient Law of Draco and Solon the Husband of the Adulteress if he found them in the fact might kill them both or put out their Eyes or stigmatize them or make the Adulterer pay a Fine if he had a mind to spare his Life See Meursius in his Themis Attica Lib. I. cap. 4 5. and the Leges Atticae set forth by Petitus Lib. VI. Tit. 4. where it appears that it was infamous for the Husband to live with his Wife after she had committed Adultery And that it was unlawful for her to enter into the publick Temples or go dressed in the Streets If she did any body might tear off her Clothes and beat her only not kill her See S. Petiti Comment p. 460. c. The adulterer and adulteress shall surely be put to death It is not left to the Husband's liberty by this Law whether he would spare their Lives or no but the Fact being proved they were both to die for it Only it is not said here what kind of Death they should suffer nor was the same kind of Death inflicted upon all that were guilty of this Crime For if the Daughter of a Priest play'd the Adulteress she was
People either at a common Table or in their Prayers or Sacrifices Ver. 25. Verse 25 Ye shall therefore put difference between clean beasts and unclean c. According to the prescriptions in the XIth Chapter which are here briefly repeated to inforce the observation of the foregoing Precepts against such incestuous Marriages as other Nations allowed their Law not permitting them so much as to eat such Meat as those Nations did but to account many things which they freely used unclean and abominable Ye shall not make your selves abominable c. See XI 43. Which I have separated from you as unclean Forbidden you to eat and thereby separated you from all other People Which had this intention in it among others already mentioned that this Nation from whom the MESSIAH was to spring might be kept pure and sincere free from all mixture with strange People unto which nothing contributed more efficaciously as an excellent Person hath observed than the difference of Meat which made it not easie for them to contract Acquaintance much less Friendship with other Nations And truly unless the People from whom the Messiah was to come had been kept separate from other Nations either all hope of him would have been lost or many in every Country to the great hurt and destruction of Mankind would have pretended to be the Person Whereas by keeping them a People distinct by themselves it came to pass that all Countries thereabouts were filled with a report that the Lord of the World shall come out of Judaea See Joh. Wagenseil Confut. Carm. Lipman p. 554 c. Ver. 26. Verse 26 And ye shall be holy unto me for I the LORD am holy See XI 44. XIX 2. and v. 7. of this Chapter And have severed you from other people that ye should be mine The very difference of Meats which they used was a Token that God had separated them from other People to be subject to such Rites and Laws as he ordained and hereby also they were so severed from others as to be kept from the most familiar Conversation with them which is at Meals and thereby they were preserved from the danger of being seduced to the Worship of strange Gods Ver. 27. Verse 27 A man also or woman that hath a familiar spirit or that is a wizard c. The consulting such Persons is forbidden XIX 31. and the penalty added v. 6. of this Chapter and here the Persons themselves who were proved to have a familiar Spirit or to be a Wizard what they are see there are condemned to the heaviest punishment which was by being stoned to death For which Severity Maimonides gives this reason Because it is the very Scope of the whole Law to root out Idolatry and abolish the very name of it And therefore God ordered Magicians to be stoned because without doubt they are Idolaters though in a manner peculiar and different from the Vulgar And the greater part of such evil Arts being practised by Women which is the ground he thinks of that Law XII Exod. 18. towards whom Men are naturally pitiful therefore Moses saith in this place A man also or woman that hath a familiar spirit c. like to which we find in no Precept not about the prophanation of the Sabbath but in this case it was necessary expresly to mention Women as well as Men because of Mens natural tenderness and clemency towards Women Thus he More Nevoch P. III. cap. 37. Procopius Gazaeus his Gloss on these words is very pious but something fanciful He that is hardned like a stone to vertue deserves to be stoned For Magick commits Murders digs up Sepulchres disturbs the souls of men For Magicians are Men who corrupt Human Nature CHAP. XXI Ver. 1. Verse 1 AND the LORD said unto Moses speak unto the Priests This Law about the Priests perhaps follows that last mentioned v. 27. of the foregoing Chapter to show unto whom they should resort and of whom they should inquire viz. of the Priests who should always be ready for any Priestly Office and for common Conversation The sons of Aaron His Daughters were not concerned in the following Prohibitions because they had nothing to do in offering Sacrifices as Maimonides observes More Nevoch P. III. cap. 47. There shall none be defiled for the dead By touching the dead Body or coming as the Hebrews say within four Cubits of it or entring into the House where it lay though it were to take care of the Funeral or by following the Corps to the Grave or making any Mourning for the Dead Because by these things they were legally polluted for no less than seven days XIX Numb 11 14. and consequently unfit for the Service of God and for Conversation with their Neighbours Who had the greater Reverence also for them when they saw their Dignity to be so great that they were not permitted to perform such Offices as others were obliged unto For this no doubt was intended very much to put an honour upon the Priesthood as it was also in other Nations particularly among the Romans who would not have their Pontifex to look upon a Funeral as Bochart observes out of Seneca Hieroz P. I. Lib. III. cap. 4. and the Flamen Dialis might not go into the place where the Coffin was For which reason as Servius tells us ad Lib. III. Aeneid they ordered a Bough of a Cypress-Tree to be stuck at the door of the House where a dead Body lay that the High-Priest might not ignorantly go into it It appears also by Plato that it was thus likewise among the Greeks For he would have the Priests of both Sexes to accompany one that had discharged the Office of a Censor well unto his Grave when he was buried as unto a pure Funeral ãâã ãâã ãâã ãâã ãâã but for this he says they must ask leave of Apollo Lib. XII de Legibus p. 947. See Porphyrius de Abstin Lib. II. sect 50. Among his people The Jews are so Critical as from the word beammo among his People to gather that if a Man did not die among his People but in a strange Country where there was no Body to take care of his Funeral and see him buried a Priest might do it himself rather than his Body should lie above ground Ver. 2. Verse 2 But for his kin that is near unto him Here is an Exception to the general Rule because it would have been very hard to restrain natural Affection from carrying them to their Parents and Children and Brethren and Sisters when they died Which Cases would not often happen as Maimonides observes in the place before alledged and they are particularly named that there might be no mistake nor any colour to extend this Indulgence to Relations more remote For his mother and his father and for his son and for his daughter and for his brother If any have a mind to know the Rabbinical Reasons Why the Mother is here put before the Father and v. 11.
such a part of their Family that they left them to their Children who succeeded them And therefore they also were allowed to eat of the Meat of the Priest Ver. 12. Verse 12 If a Priests daughter also be married unto a stranger Unto one that is not of the Family of the Priests She may not eat of an offering of the holy things She lost her right to eat of those holy things which she did partake of while she remained a part of her Father's Family For that intitled Persons to this Priviledge insomuch that a Priest taking a Wife out of another Family she might eat of them because she was one with him and therefore had more right than a Servant But for the same reason a Priest's Daughter married to a Stranger might not eat of them because she was gone out of his into another Family Ver. 13. Verse 13 But if the Priests daughter be a widow or divorced and have no child If she had any Children they and she made another Family and they being begotten by a Father who was not a Priest had no right to eat of the Priest's meat But if she was left without Children then she was accounted still one of her Father's Family provided she returned as it follows to live with him And is returned to her fathers house as in her youth To be a part of his Family as she was before she married X. 14. She shall eat of her fathers meat Have the same priviledge she had when she was a Virgin But there shall no stranger eat thereof This seems as I said particularly to relate unto her Children if she had any who being begotten by one of another Family were lookt upon as Strangers See v. 10. Ver. 14. Verse 14 And if a man Who hath no right to them Eat of the holy thing unwittingly Not knowing it to be an holy thing Then he shall put the fifth part thereof unto it Besides his Sacrifice which he was bound to offer for his Trespass See V. 15. And shall give it unto the Priest with the holy thing He could not give the Priest the holy thing which he had eaten but the meaning is that he should make satisfaction to the Priest for the Damage done to him by paying him the true worth of the thing and the fifth part more of its value See V. 16. Ver. 15. Verse 15 And they shall not profane the holy things of the Children of Israel which they offer unto the LORD This seems to refer to the Persons before-named none of which should presume to profane Sacred things by eating them when they did not belong to them The Priests seem also to be concerned in it who were not to suffer them to eat such holy things as it follows in the next Verse Or if it intirely relate to the Priests the meaning is they should not profane holy things by eating them in their uncleanness v. 9. And one reason was because the Children of Israel whose Offerings these were might be discouraged from bringing them to the LORD when they saw them so prophaned Ver. 16. Verse 16 Or suffer them i.e. The People To bear the iniquity of trespass c. To fall under the punishment which God will inflict for their Trespass in eating things which do not appertain to them The Marginal Translation refers this also wholly to the Priests in this manner Or lade themselves with the iniquity of Trespass in their eating holy things viz. in their Uncleanness and with such Persons it may be added as ought not to eat of them For I the LORD do sanctifie them These words seem to justifie this last Interpretation See v. 9. Ver. 17. Verse 17 And the LORD spake unto Moses saying The following Laws no doubt were delivered at the same time with the former because they still concern the same matter Ver. 18. Verse 18 Speak unto Aaron and to his sons and unto all the Children of Israel For they were all concerned in the perfection of the Sacrifices as they were in the perfection of the Priests that offered them See XXI 24. And say unto them whosoever he be The Hebrew Doctors say that the phrase isch isch Man Man i. e. any Man is here used as it was XVIII 6. to show that Gentiles are comprehended under this Law as well as Jews as Mr. Selden observes out of the Gemara Babylon Tit. Cholin See Lib. III. de Jure Nat. Gent. cap. 4. p. 289. Of the house of Israel or of the strangers in Israel They understand by strangers in Israel such as they called Proselytes of the Gate who were not Circumcised but had renounced Idolatry and joyned themselves to the God of Israel R. Levi ben Gersom takes perfect Proselytes to be here meant whom they called Proselytes of Righteousness yet not excluding the other That will offer his oblation for all his vows and for all his free-will-offerings See VII 16. Which they will offer unto the LORD for a Burnt-offering If a Gentile brought a Peace-offering to the LORD it was offered as a Burnt-offering and no Meat-offering was permitted to be offered with it as Maimonides observes See Selden in the place before-named and v. 25. of this Chapter And Dr. Lightfoot gives a large account of it in his Temple Service chap. 8. sect 4. Ver. 19. Verse 19 Ye shall offer at your own will So these words are commonly understood that the Sacrifices both of Jew and Gentile should be spontaneous as well as without blemish though they will bear another sense as I observed Chap. I. v. 3. A male without blemish of the beeves and of the sheep and of the goats See Chap. I. v. 3 10. All Burnt-offerings were to be Males though Peace-offerings might be Females III. 1 6. and so might Sin-offerings also IV. 32. but all without blemish For as God accepted only some kind of Creatures viz. Beeves Sheep and Goats and no other of the Herd so he would have a choice to be made out of them of the very best as had been often before directed Ver. 20. Verse 20 But whatsoever hath a blemish that shall ye not offer This general Rule is here repeated because he is going to specifie what Creatures they should account blemished For it shall not be acceptable for you This seems to justifie the Exposition which I said might be given of that phrase in the foregoing Verse at your own will or for your acceptation See upon I. 3. Ver. 21. Verse 21 And whosoever offereth a Sacrifice of Peace-offerings unto the LORD Which were either to obtain blessings or to give thanks for them when they were obtained To accomplish his vow It was usual to make such Vows for procuring from God what they desired when they undertook a Journey or went to Sea or were sick or in any danger c. An example of which we have in I Jonah 16. where we read the Mariners in a Storm offered a Sacrifice to the LORD and made
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
by doing such things as were not perhaps directly against the Law yet made him lose all his Authority See Lib. II. de Jure Nat. Gent. juxta Disc Hebr. cap. 10. But I will be hallowed among the Children of Israel Either by the observation of his Laws or by punishing those who transgressed them For so this phrase is used X. 3. I am the LORD which hallow you Have separated you to my self as a special People from all others by Laws different from theirs and more excellent Ver. 33. Verse 33 That brought you out of the Land of Egypt to be your God And moreover distinguished you from all others by singular Benefits particularly by delivering you from the most grievous Slavery that I might make you a happy People I am the LORD When you remember my benefits remember I am your Soveraign who expect your Obedience CHAP. XXIII Ver. 1. Verse 1 AND the LORD spake unto Moses saying All the Laws in this Chapter were delivered at one time not long after the former Ver. 2. Verse 2 Speak unto the Children of Israel Who were highly concerned to observe all the Solemnities enjoyned in this Chapter in such a manner as God required And say unto them concerning the Feasts of the LORD It hath been anciently observed that ãâã ãâã ãâã ãâã ãâã the Syrians were great lovers of Feasts Which made it the more reasonable if they were so in Moses his days that the Israelites who were to be their Neighbours in the Land of Canaan should have so many Feasts appointed them weekly monthly and yearly all in honour of their God From whence they are called Feasts of the LORD But this word MOED which we translate a Feast properly signifies an Assembly And so Mr. Thorndike would have it here translated because the name of Feasts is proper to those Solemnities which are to be celebrated with joy and chearfulness whereas under this general word Moed is comprehended the Day of Atonement which is one of the Assemblies here named v. 27. but was no Feast being to be observed with the greatest Humiliation and Affliction that could be expressed He therefore exactly translates these words in this manner The Assemblies of the LORD for the word concerning is not in the Hebrew which ye shall proclaim for holy Convocations these are my Assemblies See Religious Assemblies Chap. II. All that can be said for our Translation is That the Day of Atonement being a Day of Rest from all Labour it may go under the Name of a Feast in opposition to working days Which ye shall proclaim Or call by the sound of the Trumpet which the Priests were to blow upon these days X Numb 10. To be holy Convocations The same Hebrew Mikra which here signifies a Convocation signifies also reading VIII Nehem. 8. For on these days they were called to Assemble together to hear the Law read to them as well as to offer Sacrifice and make their Prayers to God with Thanksgivings for his Benefits Even these are my Feasts Or my Assemblies as I said before the first of which was the Sabbath then the Passover Pentecost the beginning of the New Year the Day of Atonement and the Feast of Tabernacles which are all contained under the general word Moed and none besides Ver. 3. Verse 3 Six days shall work be done They were allowed all these for any sort of business wherein they pleased to employ themselves But the seventh day is the sabbath of rest See XX Exod. 9 10. XXXI 15. This was the greatest of all Solemnities appointed for Assemblies returning once every week and therefore is set in the head of all the rest from which it seems to be distinguished v. 37 38. And accordingly in the next Verse having here mentioned this as a day by it self he begins to reckon the Feasts or Assemblies of the LORD And the reason why this day was made a Sabbath of Rest was because God himself then rested from his Works In memory of which they were to keep this Day free from all Labour that the belief of the Creation of the World might be fixed in their Minds or as Maimonides phrases it More Nevoch P. II. cap. 113. A belief that nothing is coevous with God Whence that saying of theirs mentioned by Aben-Ezra whosoever doth any work upon the Sabbath-day denies the work of the Creation Ye shall do no work therein They were commanded so to rest on this day from all bodily labour as not to kindle a fire to dress the meat they eat upon it which is not required upon any other day but only this and the great Day of Expiation v. 28 30. Concerning these two days alone it is said Thou shalt do no work upon it but of the days of other Assemblies no more is said but this Thou shalt do no servile work therein v. 7 8 c. that is only such work as they were wont to put their Slaves to do was prohibited For though they might not bake nor boil their Meat on the Sabbath-day XVI Exod. 23. nor on the day of Expiation v. 28. of this Chapter yet on other Solemn days they might make provision for their Tables XII Exod. 16. where Aben-Ezra notes of none of the solemn Assemblies besides the Sabbath and the day of Atonement it is said NO MANNER OF WORK only of the Passover he saith it and addeth an exception of the Meat of the Soul that is what was requisite for the Sustenance of Nature As our Mr. Thorndike observes in the place before quoted It is the Sabbath of the LORD in all your dwelings To be kept holy in honour of the LORD by every man wheresoever he dwelt For they had Synagogues for Worship in all their Towns though most of the other Assemblies could be held only in the place where the Sanctuary and afterwards the Temple was whither all their Males went up thrice a year at the great Festivals Aben-Ezra therefore thus glosses upon these words IN ALL YOUR DWELLINGS in your Land and out of your Land at home and upon the way To show that the Command XXXV Exod. 3. You shall kindle no fire throughout your habitation upon the Sabbath-day was to be observed not only whilst they lived upon Manna in the Wilderness when God gave them a double portion on the sixth day that they might prepare it against the Sabbath XVI Exod. 5.29 but in all places wheresoever they dwelt afterwards Ver. 4. Verse 4 These are Feasts of the LORD Now follow the Solemn Assemblies which are to be kept by this Ordinance of mine besides that of the Seventh day which was celebrated from the beginning This looks like a Title to all that insues Even for holy Convocations Solemn Mettings of the People who were called together to celebrate the Mercies of God with Sacrifices of Thanksgiving and Publick Rejoycings Such there were in all Nations who had their ãâã ãâã ãâã ãâã ãâã as the Greeks called them general Assemblies of all
the Country to do honour to their Gods As in Egypt we are told by Herodotus Lib. II. cap. 59. they did once a year ãâã ãâã ãâã ãâã ãâã in honour of Isis Mars and Diana The like was in other Nations as every body knows Dr. Hammond hath observed something concerning this phrase holy Convocations upon XX S. Matth. not c. Which ye shall proclaim in their seasons Or in their appointed times which here follow Ver. 5. Verse 5 On the fourteenth day of the first month See XII Exod. 18. At even See XII Exod. 6. Is the LORDs Passover See XII Exod. 27. Ver. 6. Verse 6 And on the fifteenth day of the same month is the Feast of unleavened bread unto the LORD c. That is then the seven days of eating unleavened Bread were to begin XII Exod. 15. Seven days ye must eat unleavened bread See XII Exod. 19 20. Ver. 7. Verse 7 On the first day ye shall have an holy Convocation XII Exod. 16. Ye shall do no servile work therein Such days as these were not observed so scrupulously as the seventh day of every week on which as I observed before they might not coil nor bake i. e. prepare their Meat which on this day was allowed as appears from the place last named in Exodus Nor might they stir out of their place i. e. take a Journey on the Sabbath XVI Exod. 29. but on this day they might As appears from XVI Deut. 7. where having sacrificed the Passover and eaten it on the fourteenth day at Even they have leave given them to go home the next Morning which was the first day of unleavened Bread For on this very day betimes in the morning they came out of Egypt and travelled from Rameses to Succoth By servile work therefore we are to understand their ordinary Labours on other days from which both they and their Servants were to abstain on this day Which it was the custom of all Nations to forbear upon such great Solemnities as Strabo informs us Lib. X. where he saith ãâã ãâã ãâã ãâã ãâã This is common both to Greeks and Barbarians to keep their holy days with a festival remission of their labours Ver. 8. Verse 8 And ye shall offer an offering made by fire seven days unto the LORD These were not meerly idle times but days for Divine Service about which there is a particular direction given afterwards XXVIII Numb from the 19th Verse to the 25th where the Sacrifices for every one of the seven days are prescribed And though there is no mention of any particular work of the Moral Service of God upon these days no more than there is of that Sanctification of the Sabbath-day yet the Jews were not so blind but that they were able to perceive the Spiritual Service of God by Prayers and Praises and hearing the Law and meditating upon God's works was required on these days especially on the Sabbath which appears from Josephus and Philo and divers others of their later Writers In the seventh day is an holy Convocation XII Exod 16. Ye shall do no servile work therein It was to be observed as the first day of the seven that the Feast might conclude as it began Ver. 9. Verse 9 And the LORD spake unto Moses saying Though the following Command could not be yet practised yet he would have them take a particular notice of it as no less solemnly enjoyned than the foregoing Ver. 10. Verse 10 Speak unto the Children of Israel They being all concerned in this Precept And say unto them when ye be come into the Land which I give unto you In the Wilderness they sowed no Corn and therefore could not be obliged by this Precept till they came to Canaan nay till they had driven out the old Inhabitants and God had given them rest in the Land of Promise as Moses himself seems to expound it XII Deut. 10 11. And shall reap the harvest thereof Begin to reap it as it is explained XVI Deut. 9. Then ye shall bring a Sheaf Or an handful as it is translated in the Margin of our Bibles And there was the very same custom among the Heathen to bring ãâã ãâã ãâã ãâã ãâã an handful of the new Corn to be offered to their Gods as Diodorus Siculus saith the practice was among the Egyptians Of the First-sruits There were several things comprehended under the name of First-fruits which are commanded to be offered unto God XXIII Exod. 19. The Greeks have accurately distinguished them by proper and peculiar Names ãâã ãâã ãâã ãâã ãâã were the First-born of Men or of Cattle mentioned XIII Exod. Then ãâã ãâã ãâã ãâã ãâã were the first Corn that was ripe or the first fruit of Trees which they brought from the Field or from their Plantations before they eat any themselves And then ãâã ãâã ãâã ãâã ãâã which the Hebrews call Terumoth or Trumoth were the First-fruits of their Wine and Oil XVIII Numb 12. and the first Loaves or Cakes made of their Wheat mentioned below v. 17. See there Of your harvest Of Barley-harvest which began at the Passover when they offered the First-fruits here mentioned as Wheat-harvest began at Pentecost when they offered the First-fruits mentioned v. 17 as at the Feast of Tabernacles those of the Vine and other Fruit-trees were brought and offered And so much weight was laid on this and there were so many of them and such care taken of their payment because this was held by all Mankind as a principal part of Religion to make this early Acknowledgment to God for his Goodness Insomuch that they who offered no First-fruits were lookt upon as Atheists So Porphyry Lib. 3. ãâã ãâã ãâã ãâã ãâã sect 78. And indeed this was a practice derived from the beginning of the World IV Gen. 3 4. Aristotle himself testifies as much when he saith Lib. VIII ad Nichomachum ãâã ãâã ãâã ãâã ãâã c. The ancient Sacrifices and Assemblies were after the carrying in the Harvest when they offered the First-fruits ãâã ãâã ãâã ãâã ãâã for they chiefly relaxed themselves at those Seasons Vnto the Priest Who offered part of it to God and had the rest himself For thus the Jews describe the gathering and offering of them On the Evening of the first day of the Passover-week some were ordered by the Sanhedrim to take Sickles and Baskets c. and go out when it was dark having a great Company with them and cut a Sheaf of Corn which they brought into the Court of God's House and parcht it as may be gathered from the second Chapter of this Book 14 15 16. and having ground it they sifted it often no less than thirteen times till it was very fine flour After which they took out a Tenth-deal an Omer which was the tenth part of an Ephah and brought it to the Priest who took out an handful and put it on the Altar with Oil and Frankincense and the remainder he had for himself See Dr. Lightfoot in
c. subjoyning these words Blessed be God who hath hitherto preserved us in life and brought us unto this time When all was ended the People said with a loud voice these words of the Psalmist LXXXIX Psal 15. Blessed is the people that know the joyful sound they shall walk O LORD in the light of thy countenance See Buxtorf Synag Jud. cap. 24. Such blowing with Trumpets was used by the Gentiles particularly in the Solemnities they observed in honour of the Mother of the Gods One whole day which was the second being spent in blowing of Trumpets as Julian tells us in his fifth Oration upon this Subject ãâã ãâã ãâã ãâã ãâã p. 168. Ver. 25. Verse 25 Ye shall do no servile work therein It was a very Solemn Day like the Day of Pentecost v. 21. and others before noted on which they might only make provision for their Meals XII Exod. 16. which were wont to be very liberal upon this day And among other Dishes they serve up to the Table a Ram's head in the memory of that Ram which was sacrificed in the room of Isaac which they fancy was upon this day But ye shall offer an offering made by fire unto the LORD About which Directions are given afterwards XXIX Numb 2 c. For it was not to be a Day of Rest meerly but of Religion Ver. 26. Verse 26 And the LORD spake unto Moses saying The following Precept is of great moment which makes this Preface to be set before it Ver. 27. Verse 27 Also on the tenth day of this seventh month there shall be a day of atonement This hath been explained XVI 29 30 31. It shall be an holy convocation to you On which they were to assemble to humble themselves before God as it here follows And ye shall afflict your souls See Chapter XVI I shall only add That the Jews fancy this Solemn day of Fasting was appointed partly to avert those Diseases which were wont to be rife in the Autumnal Season and this day chosen rather than any other that they might express their Grief at that time when the Sin of the Golden Calf was committed And offer an offering made by fire unto the LORD A Burnt-offering about which Directions are given in XXIX Numb 8. Ver. 28. Verse 28 And ye shall do no work on that same day See v. 3. and XVI 31. For it is a day of atonement Set apart wholly for this work which is at large described in the XVIth Chapter To make an atonement for you before the LORD your God First the Priest made an Atonement for himself and his Family XVI 6 c. and then for the People and for the holy place c. v. 15 16 33. Ver. 29. Verse 29 For whatsoever soul he be that shall not be afflicted on that day he shall be cut off from among his people The Affliction here spoken of consisted chiefly in abstaining from all manner of Food as the Jews make account from one Evening to the next In which time if any Man eat to satisfie his Appetite that is above the quantity of a Date he was in danger to be cut off by the hand of God I suppose So they say in Joma cap. 8. n. 2. Besides which there were four other Mortifications for no Man was to put on his Shoes nor anoint himself nor wash his Face nor enjoy his Wife See Buxtorf Synad Jud. cap. 26. Ver. 30. Verse 30 And whatsoever soul he be that doth any work in that same day the same soul will I destroy from among his people The two great things required on this day being to Afflict themselves and to rest from Labour they who transgressed either of these Commands are threatned to be cut off and that by God himself as this Verse teaches us to Expound the foregoing Ver. 31. Verse 31 Ye shall do no manner of work It shall be a statute for ever c. This is repeated again because it was a thing of such high importance that they should wholly attend to the business of this great Day which was a Day of Humiliation and Repentance and making their Peace with God And as the Jews themselves observe there was no Man so good but he had offended in some thing or other and besides they were to Afflict themselves for the Sins of the whole Body of the Nation Ver. 32. Verse 32 It shall be unto you a Sabbath of rest As the weekly Sabbath was v. 3. when they did not meerly rest from Labour but imployed themselves in the Divine Service as v. 8. I observed they did on other Sabbaths of lesser strictness And this the Heathens themselves could discern that the design of their Festivals which were Days of Ease and remission of Labours was ãâã ãâã ãâã ãâã ãâã to withdraw the Mind from Human Imployments ãâã ãâã ãâã ãâã ãâã that so a Man may have leisure to turn his Mind towards God Which is a most Divine saying of Strabo which I think I have noted before but cannot be too oft repeated Lib. X. Geograph p. 467. And ye shall afflict your souls in the ninth day of the month at even They kept the High-Priest on the Even of the Day of Expiation from eating much because it would make him sleepy as they tell us in Joma cap. 1. n. 4. Where our learned Sheringham observes that the Evening before is called the Even of the Day of Expiation because they began the Fast before the setting of the Sun so that the whole Evening belonged to the following Sabbath By which these two places XVI 29. where it is said they shall Afflict their Souls on the tenth day and this Verse which saith on the ninth day which seem to clash one with another may be easily reconciled For they began to afflict themselves in the conclusion of the ninth day and ended the Fast in the conclusion of the tenth See Menasseh ben Israel Quest 4. ad Lev. From even unto even shall ye celebrate your Sabbath This justifies what was just now said That this Day began in the Even of the ninth day and continued till the Even of the tenth Your Sabbath So this day was called because no manner of work might be done on this day no more then on the Seventh or weekly Sabbath v. 31. And so it is called by the Prophet LVIII Isaiah 13. Ver. 33. Verse 33 And the LORD spake unto Moses saying The same Preface is prefixed to this as to the rest because it was one of the three greatest Solemnities appointed by God in remembrance of his Benefits See v. 39. Ver. 34. Verse 34 The fifteenth day of this seventh month shall be the Feast of Tabernacles for seven days unto the LORD It was to begin on the fifteenth day and continue seven days as the Feast of Unleavened Bread did The design of this Feast is thus expressed by Maimonides who compares it with the Passover Which served saith he More Nevoch P. III. c. 43.
to preserve the memory of all the Miracles which God did in Egypt out of which he brought them at that time as the Feast of Tabernacles did to preserve the memory of the Signs and Wonders he did in the Wilderness where he afforded them his Divine Protection under a glorious Cloud and preserved them without any Houses both in the cold of Winter and heat of Summer In short there are two ends mentioned in this Chapter of the Institution of this Festival one to give thanks for the Fruits of the Earth which were then gathered v. 39. another and the principal in a grateful remembrance that they dwelt in Booths forty years and were brought into better Habitations when they came to Canaan v. 42 43. Ver. 35. Verse 35 And on the first day shall be an holy Convocation c. It was to be observed as the day of Pentecost v. 21. And they every one carried in their hands the Bough of some goodly Tree as the Hebrews understand the first words of v. 40. Josephus describing this Festivity Lib. III. Antiq. cap. 10. mentions in the first place Boughs of Myrtle Ver. 36. Verse 36 Seven days ye shall offer an offering made by fire unto the LORD The peculiar Sacrifices with their Meat-offerings which were to be offered on these seven days are distinctly set down in XXIX Numb from the thirteenth Verse to the end Where it will be most proper to consider them On the eighth day shall be an holy Convocation unto you See v. 4. And ye shall offer an offering made by fire unto the LORD A Burnt-offering with a Meat-offering attending upon it according to the appointment in XXIX Numb 36 37. It is a solemn Assembly This is a new word which is not used hitherto concerning any of the Feasts here mentioned signifying as we translate it in the Margin a day of restraint or rather a closing or concluding day for then the Solemnity ended And so Theodoret ãâã ãâã ãâã ãâã ãâã the Conclusion of the Feasts Whence the last day of the Feast of Unleavened Bread is also called by this Name of Atzereth XVI Deut. 8. And so is the Feast of Pentecost which was kept in the end of seven Weeks called by Josephus by the same name of Asartha Lib. III. Antiq. cap. 10. This therefore as it was the last so it was the great day of the Feast as St. John calls it VII 37. On which day they read the last Section of the Law and so concluded the reading of the whole five Books of Moses And thence any great Solemnity is called by this name of Atzereth 2 Kings X. 20. I Joel 14. This seems to me to be a far better account of this word then that which the Jews commonly give who render it a day of detention because saith Abarbanel they were bound to detain the Feast to this day whereas no other Feast continued more then seven days staying at Jerusalem till it was over Whence this day seems to him to be to the Feast of Tabernacles as the Day of Pentecost was to the Passover For as they were bound to count seven Weeks from that time and then make this fiftieth day a Feast so they are here commanded after the seven days of the Feast of Tabernacles to stay and feast one day more Others of them as R. Solomon Jarchi say this was as if a Man having been entertained by his Friend seven days should to express greater kindness to him be detained one day more And ye shall do no servile work therein But spend their time in Feasting Mirth and Rejoycing with thankful Acknowledgments of God's Benefits to them See v. 7 8. Ver. 37. Verse 37 These are the feasts or Assemblies of the LORD which ye shall proclaim to be holy Convocations This was the Preface to them v. 4. and now is the Conclusion to make them the more observed To offer an offering made by fire unto the LORD a Burnt-offering and a Meat-offering and a Sacrifice c. These Offerings are particularly set down as hath been noted all along in the XXVIII and XXIXth of Numbers And by a Sacrifice seems here to be meant a Sin-offering which is ordered throughout those two Chapters together with Burnt-offerings upon all these Festivals Ver. 38. Verse 38 Besides the Sabbaths of the LORD i. e. Beside the Sacrifices appointed upon all the Sabbaths in the year which were not to be omitted if any of the Feasts here mentioned fell upon the seventh day of the Week And beside your gifts Most understand by Gifts such Presents as Men made to God beyond their First-fruits and Tenths But it may be thought only a general word including the two particulars which follow Vows and Free-will-offerings Ver. 39. Verse 39 Also in the fifteenth day of the seventh month when ye have gathered in the fruit of the Land c. Here is no new injunction in this Verse but only an inforcement of what was said before the very same days being appointed to be observed with those named v. 24. Therefore the Hebrew Particle Ak should not have been translated also but surely or certainly or truly as we translate it in other places particularly XXIX Gen. 14. Surely thou art my bone and my flesh LXXIII Psal 1. Truly God is good to Israel II Lament 16. Certainly this is the day that we looked for When ye have gathered in the fruit of the Land These words give a reason of the repetition of the Command because there was something more designed in this Festival than meerly the remembrance of their Condition in the Wilderness which was to express their Thankfulness to God for their desired Harvest which they had now gathered For which cause besides the seven days which were in Commemoration of their dwelling in Tents in the Wilderness there was an eighth added to acknowledge his Mercy of receiving the Fruits of the Earth Ye shall keep a Feast unto the LORD seven days These were the Feasts of Tabernacles which lasted all these seven days On the first day shall be a Sabbath See v. 35. And on the eighth day shall be a Sabbath In the institution of the Feast of Unleavened Bread it is said in the seventh day is an holy Convocation ye shall do no servile work therein i. e. it shall be a Sabbath v. 8. but here the eighth day hath that honour put upon it not the seventh being added to the Festival for a peculiar reason and therefore to be observed in a very solemn manner For the Feast of Tabernacles fell in the time of Vintage when the Fruits of the Earth were in a manner all gathered XVI Deut. 13. From whence it is called by the name of the Feast of Ingatherings XXIII Exod. 16. not because the whole Feast was celebrated on this account but because a principal part of it was kept on this score viz. the eighth day as the other seven days were in memory of their dwelling in Tents But that the eighth
together the other And ye shall rejoyce before the LORD your God seven days These were the seven days of the Feast of Tabernacles as I noted before which were spent in Feasting and other tokens of Joy with Thanks to God for his great Goodness who had brought them out of the Wilderness where they had no Fig-trees Vines or Pomegranates into a Country which abounded with fruitful Trees of all sorts Which was the reason Maimonides thinks that Moses bids them take the Boughs of the most goodly Trees wherewith to build their Booths More Nevoch P. III. cap. 43. But of all the Joys at this Festival none was comparable to that of drawing and pouring out water concerning which the Talmudists have this noted saying He that never saw the rejoycing of drawing Water never saw rejoycing in all his life The manner of which is described out of the Jewish Writers by Dr. Lightfoot in his Temple Service Chap. 16. sect 4. And our blessed Saviour is thought to allude to it when in the last the great day of this Feast he cryed saying If any man thirst let him come unto me and drink c. out of his belly shall flow rivers of living water VII John 37 38. But I have not met with any one that gives a tollerable reason of this Custom at the Feast of Tabernacles Which I take to have been in memory of that Water which followed them all the time they were in the Wilderness without which they had perished and in thankfulness to God that he had brought them into a Land of Brooks of Water of Fountains and Depths that spring out of Valleys and Hills as well as into a Land of Vines and Fig-trees and Pomegranates c. as Moses speaks VIII Deut. 7 8. Ver. 41. Verse 41 And ye shall keep it a feast unto the LORD seven days in the year He repeats it again because it was of very great importance that they should keep in mind such a singular Benefit as this of their Preservation in the Wilderness It shall be a statute for ever in your generations For the end mentioned v. 43. Ye shall celebrate it in the seventh month They came out of Egypt in the first Month and then began to dwell in Tabernacles at Succoth XII Exod. 37. and from that place were conducted ever after under the Cloud XIII Exod. 20 21. Which being in that Month we call March some may think it had been most proper to have kept this Feast at that time of the year ãâã not in September To which the Jews answer That in March Summer began when it was usual for People to dwell in Booths as more refreshing than Houses So that if they had kept this Feast then it would not have been known that they dwelt in Booths by a singular Command of God and in memory of a Divine Benefit but Men would have thought the season of the year led them to it Therefore God appointed it in the seventh Month which is a time of Cold and Rain when Men commonly left their Tabernacles and betook themselves to their Houses that it might appear they did not go out of their Houses into Booths for their own pleasure or from common Custom but by the Divine Precept in memory of a marvellous Benefit Yet the fifteenth day of this Month was appointed for the beginning of this Feast because it was upon the fifteenth day of the first Month that they marcht out of Egypt to Succoth Ver. 42. Ye shall dwell in Booths seven days They left their Houses for seven days and went into the Fields and pitcht their Tents there or on their House tops or in their Court-yards as we read in VIII Nehem. 17. All that are Israelites born shall dwell in Booths Sick People were excepted and the Rabbins also freed Women and little Children from this Obligation If the Rain likewise proved so great that they could not live there dry and the Cold so intense that it endangered their Healths they might all return to their Houses Ver. 43. Verse 43 That your generations may know that I made the Children of Israel to dwell in booths This expresses the end and intention of this Feast which was to preserve a memory in future Ages of the Goodness of God to their Fore-fathers in affording them his Divine Protection which overshadowed them ââd was a covering to them when they had no Houses by that glorious Cloud which went before them to conduct them For all the forty years they were in the Wilderness it overspread them like a Tabernacle and defended them from the Injury of the Weather and wild Beasts and all their Enemies they having no other shelter in that desolate place but only this And consequently this Feast was instituted to make them sensible how very happy they were in goodly Cities and fine painted Houses as Maimonides speaks in the place above-mentioned when they came to the good Land promised to their Fathers who wandered in an howling Wilderness without any certain dwelling place And another Feast was tack't to this on the eighth day on purpose to make them more sensible of the happy exchange of their Condition from a Wilderness into a Land of Corn and Wine and Oil which they had plentifully gathered Dr. Lightfoot in his Harmony of the Evangelists upon III Luke 21. hath another reason for the Observation of this Festival For which I can see no ground and therefore do not mention it but refer the Reader to the first Volume of his Works p. 477. When I brought them out of the Land of Egypt For the very first place where they rested after their first days march out of Egypt was called Succoth as I observed before that is Tabernacles because here they began to spread their Tents in which they lived ever after for forty years Nay in the very Land of Canaan there were some who preferred Tents before Houses as appears by that phrase we meet with so often when any Assembly or Army was dissolved They went every man to his Tent. And indeed it was the most ancient way of Living for Shepherds and such as fed Cattle as Moses observes IV Gen. 20. and therefore no wonder it lasted so long among the Israelites who originally were such People I am the LORD your God Whose Commands ought to be observed and whose Benefits ought to be remembred Ver. 44. Verse 44 And Moses declared unto the Children of Israel the Feasts of the LORD So he was commanded to do v. 2. they being concerned as much as Aaron and the Priests in keeping these holy Solemnities in honour of the LORD CHAP. XXIV Ver. 1. Verse 1 AND the LORD spake unto Moses saying Directions having been given after the setting up of the Tabernacle for the several sorts of Sacrifices that were to be offered there particularly upon the great Day of Atonement and Aaron and his Sons having been consecrated and care taken that none of their Posterity should Minister before God
but such only as were without blemish nor any other Sacrifices be offered but such as were every way perfect and only such Feasts observed as are mentioned in the foregoing Chapter he proceeds now to give order for the daily Service of God in the Sanctuary which was not yet settled till the Princes had all made their Offerings c. VII Numb 1 2 c. VIII 1. Ver. 2. Verse 2 Command the Children of Israel that they bring unto thee The daily Sacrifices were to be maintained at the publick Charge and so were the Incense and the Lamps and therefore it was proper to speak to all the People in whose name the Priests performed all these things to take care they should be furnished with them See XXX Exod. 13 c. Pure Oil-olive beaten for the light to cause the Lamps to burn continually All this hath been explained XXVII Exod. 20. where this order was first given and now is commanded to be put in execution It is not improbable that the Oil to make it more pure and free from all Dregs passed through two Strainers into the Lamps as Fortunatus Scacchus indeavours to make out Myrothec I. Elaiochris Sacr. 10. Ver. 3. Verse 3 Without the vail of the Testimony c. This is a short expression which in XXVII Exod. 21. is delivered more fully without the Vail which is before the Testimony that is before the Ark. Shall Aaron order it He or his Sons as it is explained in XXVII Exod. 21. From the evening unto the morning The Hebrew word Boker properly signifies that part of the Morning which is from break of day till Sun-rise and the other word Arvaim the Evening after Sun-set till it be dark Therefore very early in the Morning and late at Night the Priests were to look after the Lamps Before the LORD continually For the Lamps burnt on one side of the Sanctuary as the Table stood on the other side with the Shew-bread on it and both of them before the LORD i. e. before the Ark of the Testimony where the Divine Majesty dwelt XXV Exod. 30. XXVI 35. It shall be a statute for ever c. XXVII Exod. 21. Ver. 4. Verse 4 He shall order the Lamps upon the pure Candlestick The Candlestick was made of pure Gold XXV Exod. 31. XXXVII 17. and thence seems to be called the pure Candlestick XXXI Exod. 8. But here it is possible Moses may have respect to the making it clean every day before the Lamps were lighted Before the LORD continually See XXX Exod. 7 8. Ver. 5. Verse 5 And thou shalt take fine flour Of the best Wheat And bake twelve Cakes These are called the Bread of the Presence which we translate Shew-bread in the place now named XXV Exod. 30. where see what I have noted They were prepared by the Levites 1 Chron. 9.32 XXIII 29. and were in number XII to represent the Twelve Tribes of Israel as continually before God i. e. under the care of his gracious Providence Nor was this number diminished after the Apostacy of Ten Tribes from the Worship of God at the Tabernacle but still Twelve Cakes were set before the LORD because there were a remnant of true Israelites among them 1 Kings XXX 18. and this was a constant Testimony against those Apostates and served to turn them back to the right Worship of God at that place where they were assured they and their Sacrifices would be acceptable and no where else Which made Abijah mention this to Jeroboam and the Ten Tribes among other things that should induce them to repent of their forsaking God and his dwelling place where he tells them The Priests the. Sons of Aaron minister and the Levites wait on their business And they burn unto the LORD every morning and every evening Burnt-sacrifices and sweet Incense the Shew-bread also set they in order upon the pure Table and the Candlestick of Gold with the Lamps thereof to burn every evening c. See 2 Chron. XIII v. 9 10 11 c. Two tenth deals shall be in one Cake That is two Omers for an Omer was the tenth part of an Ephah XVI Exod. 36. Where we likewise read v. 22. that every Israelite while they were in the Wilderness gathered just his his quantity against every Sabbath On which day these Cakes being set upon God's Table as it here follows v. 8. Dr. Lightfoot thinks both the Measure and the Time were designed to put the Israelites in mind of their Sustenance in their Wilderness Ver. 6. Verse 6 And thou shalt set them in two rows c. One upon another as the Hebrew Writers expound it Who say also that they were set length-wise cross over the breadth of the Table and that they were ten hand-breadths long and five broad and seven fingers thick See Dr. Lightfoot's Temple Service Chap. 14. sect 5. Vpon the pure Table It was called pure because it was overlaid with pure Gold XXV Exod. 24. and we may be sure was kept very clean and bright Before the LORD Who dwelt in the most holy place before which the Bread was set Ver. 7. Verse 7 And thou shalt put pure Frankincense The best that could be got unmixed with any thing else And there was no better in the World than their neighbouring Countries afforded Vpon each row On the top of each row of Cakes there was set a golden Dish with an handful of Frankincense therein That it may be on the bread Or for the bread That is offered unto God instead of the Bread which was to be given to the Priests who waited on him at his Table for their portion For a memorial For an Acknowledgment of God and of his Soveraignty over them and to beseech him to be always gracious to them See Chap. 2. v. 2. and to represent also as Conradus Pellicanus understands it that God was ever mindful of his People and had a great love to them for the eyes of the LORD are over the righteous and his ears open to their prayers Even an offering made by fire unto the LORD The Frankincense being set upon the Bread they seem to be considered as one thing part of which was to be offered unto God and the rest to be given to his Ministers Now instead of the Bread which was the principal the Frankincense was burnt every Week unto the LORD when the Bread was eaten by the Priests Which Bread it is evident v. 9. is called one of the Offerings of the LORD made by fire because this Frankincense which stood upon it all the Week was burnt as an Oblation to him Ver. 8. Verse 8 Every Sabbath he shall set it in order before the LORD continually The Shew-bread was prepared the Evening before and then on the Sabbath four Priests went in to fetch away the old Loaves and Frankincense that had stood there all the Week before and other four followed after them to carry new ones and Frankincense in their stead For two of
âhen they were all carried Captive they only numbred the rest of every seventh year without any Jubile It shall be a Jubile unto you Whence this year hath the name of Jobel there are so many Opinions that Bochartus himself scarce knew which to follow Josephus saith it signifies ãâã ãâã ãâã ãâã ãâã liberty and the LXX and Aquila translate it ãâã ãâã ãâã ãâã ãâã remission having a regard to the thing rather than to the import of the word Jobel which never signifies any thing of that nature D. Kimchi tell us that R. Akiba when he was in Arabia heard them call a Ram by this name of Jobel and thence some fancy this year was so called because it was proclaimed with Trumpets of Rams-horns But what if there were no such Trumpets as Bochart thinks there were not these Horns being not hollow See Hierozoicon P. I. Lib. II. cap. 43. p. 425 c. where several other Opinions are confuted The most probable that I meet withal is that it was called Jobel from the peculiar sound which was made with the Trumpet when this year was proclaimed For the Trumpet blowing for several purposes viz. to call their Assemblies together to give notice of the moving of their Camps to excite Souldiers to fight and to proclaim this year there was a distinct sound for all these ends that People might not be confounded but have a certain notice what the Trumpet sounded for And this sound mentioned before v. 9. was peculiarly called Jobel as Hottinger thinks who considers a great many other Opinions in his Analecta Dissert III. wherein he follows Joh. Forsterus who near an hundred years before observed that Jobel which we commonly translate Trumpet XIX Exod. 13. and other places doth not signifie the Instrument it self but the sound that it made And when it is used absolutely alone it signifies this year which was called Jobel from that sound which was then made as the Feast of Unleavened Bread was called Pesach from the Angel passing over them when he slew the Egyptians The Opinions of the Hebrew Writers about it are collected and largely represented by Josephus de Voisin Lib. I. de Jubilaeo cap. 1. And ye shall return every man unto his possession Unto his Field or his House which his Poverty had forced him to sell but now was restored to him without any price because they were not sold absolutely but only till this year By which means the Estates of the Israelites were so fixed that no Family could ruin it self or grow too rich For this Law provided against such Changes revoking once in fifty years all Alienations and setting every one in the same Condition wherein they were at the first By which means Ambition was retrenched and every Man applied himself with affection to the improvement of his Inheritance knowing it could never go out of his Family And this application was the more diligent because it was a religious duty founded upon this Law of God And ye shall return every man unto his family From which he had been estranged by being sold to another Family either by himself or by his Father or by the Court of Judgment So here are two parts of the liberty fore-named more expresly declared Their Land which was alienated returned to the first Owner and such as were sold for Servants into another Family came home again to their own Family being freed from their Servitude Which was a figure of that acceptable year of the LORD as St. Luke calls it IV. 19. in the Prophet Isaiah's Language wherein our blessed Saviour preached Deliverance to all Mankind The Jews themselves are not so stupid as to thinâ nothing further was intended but only freedom from bodily Servitude in this year of Jubile for Abarbanel himself in this very Verse indeavours to discover something of a Spiritual Happiness For the former part of the words now mentioned Ye shall return every man to his possession he saith belong to the Body but the latter part And every man unto his family belongs to the Soul and its return to God So several others whom J. de Voisin produces in the forenamed Book cap. 2. And if our Dr. Lightfoot hath made a right Computation the last year of the Life of our Saviour who by his Death wrought an Eternal Redemption and restored us to our heavenly Inheritance fell in the year of Jubile the very last that was ever kept For if we count from the end of the Wars of Canaan which was seven years after they came into it and I do not know why we should not think they began to number then and not seven years after as Maimonides would have it there were just fourteen hundred years to the thirty third of Jesus Christ that is just XXVIII Jubiles And it is the Confession of the old Book called Zohar as he observes That the Divine Glory should be freedom and redemption in a year of Jubile See Harmony of the New Testament sect 59. And Vsserij Chronologia Sacra cap. 13. Ver. 11. Verse 11 A Jubile shall that fiftieth year be unto you It is a question whether the year of Jubile was the year following the forty ninth year or the forty ninth year was the Jubile which reckoning the foregoing Jubile for one was the fiftieth year Josephus Scaliger in his fifth Book de Emend Temporum and several other great Men are of this last opinion to avoid a great inconvenience which otherwise would ensue viz. That the forty ninth year being the Sabbatical year in which the Land was to rest if the next year to that had been the Jubile two Sabbatical years would have come immediately one after another for the Land was to rest in the year of Jubile as it here follows One would have expected therefore that in the forty eighth year there should have been a special Promise that the Land should bring forth Fruit for four years and not for three only as the Blessing is promised every sixth year v. 21. Thus Jacobus Capellus reasons in his Historia Sacra Exotica ad A. M. 2549. But others think this Objection not to be so great as to make them depart from the letter of this Law which saith v. 10. Ye shall hallow the fiftieth year and here in this Verse A Jubile shall that fiftieth year be unto you Though a very learned Man P. Cunaeus thinks this is of no great moment either way for it is usual in common speech Septimanam octidum appellare and Hospinian in like manner we call a Week octiduum eight days because we reckon utramque Dominicam both the LORD's days And the greatest Writers anciently called an Olympiad which contained but the space of four compleat years by the name of Quinquennium See Lib. I. de Republ. Judaeorum cap. 6. Yet besides the express words of the Law the Consent of the Jews sways very much the other way for they accurately distinguish between the Schemitta or Year of
less to be deducted from what his Master gave for him and the price of his Redemption was higher But if there remained but few years unto the year of Jubile as it follows in the next Verse then less was to be given for his Redemption Verse 52 because he had had his Service a long time Ver. 53. And as a yearly hired servant shall he be with him His Master was to treat him as a hired Servant who let out his Service for Wages by the year and that both with respect to the price of his Redemption and to his usage while he remained in his Service as appears by the next words And the other shall not rule with rigour over him Use him harshly and severely for one Israelite was not permitted to use another in that manner v. 43. and therefore much less was it to be suffered from a Stranger In thy sight If they observed any such rigorous usage they were to endeavour to get it remedied by the Authority of the Magistrate Ver. 54. Verse 54 And he be not redeemed in these years then he shall go out in the year of Jubile If neither his Kindred nor Country redeemed him nor he was able to redeem himself v. 49. from the time he was sold to the year of Jubile he was to stay till then when he went out as others did without paying any thing for his Liberty By which it is evident that he had not the benefit of the seventh year of Release as Hebrew Servants had who served Hebrew Masters For it had been unequal if Hebrews sold to Proselytes had been discarged from their Service so soon when the Children of Proselytes sold to Hebrews v. 45. were to be their Inheritance for ever It was more reasonable and therefore so here enacted that the Hebrews sold to Proselytes should not be free till the year of Jubile unless they were redeemed by themselves or their Friends By which Law also they were made more careful not to sell themselves to Strangers He and his children with him It seems a Proselyte was bound when he bought a Hebrew Servant to maintain his Family while he served him as the Hebrews were bound to do when they bought one of their own Nation v. 41. Ver. 55. Verse 55 For unto me the Children of Israel are servants they are my servants whom I brought forth out of the Land of Egypt He would not have them serve with rigour nor beyond the year of Jubile because they were his Servants by a peculiar Title being redeemed by him from the Egyptian Bondage where they were held a long time in cruel Servitude v. 38. I am the LORD your God Your Soveraign who will be ever kind to you while you serve and obey me CHAP. XXVI Ver. 1. Verse 1 YE shall make you no Idols This Precept hath been often mentioned but being now to inforce all his Precepts by the most solemn Promises and Threatnings he repeats the principal thing upon which all depended which was that they should keep close to the Worship of him the only God and abhor all Idolatry which he knew would corrupt their Manners The Hebrew word Elilim hath been observed before XIX 4. to express Contempt signifying the Idols as we translate it which the Heathen worshipped to be meer empty Vanities things of nought as we speak and therefore to be rejected with disdain rather than any way regarded Nor graven Image The Hebrew word Pesel signifies the Image of any thing hewn out of Wood or Stone See XX Exod. 4. These Images the Gentiles did not Worship till they were dedicated and consecrated with certain Rites and Ceremonies which were very various according to the difference of the Deities and the Superstitions of several Countries by which Consecration they imagined their Gods were invited to be present in these Images and Statues otherwise they were not so stupid as to worship Wood and Stone Neither rear up a standing Image The Hebrew word Matsebah is translated by the LXX ãâã ãâã ãâã ãâã ãâã a Pillar as we also translate it in the Margin And if we translate it Statue or standing Image we are not to understand by it the figure of a Man or of any other Creature but as the Hebrews seem rightly to take it for any Work an Altar for instance which is erected and set up for Sacred Assemblies to be held thereat though they be to the true God So Maimonides as Mr. Selden observes Lib. II. de Jure Nat. Gent. cap. 6. who saith this was the custom among Idolaters to erect such Statues to their Gods And so Pausanias saith in his Achaica that in ancient time among the Greeks universally ãâã ãâã ãâã ãâã ãâã rude Stones instead of Images had Divine honours paid to them See Maimonides de cultu Stell Plan. cap. 6. sect 8. These were the most ancient Monuments of all other and being plain and simple might be thought to be less tempting and inviting than those Images which had the figure of Men or other Creatures yet even these God forbids to his People because he would have no Representation of him whatsoever though it might seem to have no danger in it These were they which the Greeks called ãâã ãâã ãâã ãâã ãâã See upon XXVIII Gen. 19. and Selden de Diis Syris Syntag. 2. cap. 1. Neither set up any Image of Stone in your Land There was greater reason they should not set up Eben Maschkith which signifies carved or figured Stone that had Pictures cut in it as the Hebrews understand it See Maimonides in the place before-named and Dionys Vossius his Notes upon him And Mr. Selden observes also it was unlawful to set up these in their Land as Moses here speaks though it were without the Temple and it was no more permitted to a Proselyte then to an Israelite If any Man did make such Statues he was beaten Possibly this may signifie such Images as were common among the Egyptians in after times which were not Representations of their Gods but were full of Symbols and Hieroglyphicks expressing some of the Perfections of their Gods These God would as little allow among his People as any of the former such caution he used to prevent this sort of Idolatry by Image-worship To bow down unto it Though they did not worship it but only worship God before it I am the LORD your God Who admit of no such things where I am worshipped XX Exod. 4. Ver. 2. Verse 2 Ye shall keep my Sabbaths and reverence my Sanctuary c. See XIX 30. Where there is the same Precept Which seems to be here repeated because if they kept his Sabbaths they would preserve them from Idolatry being appointed for the worship of the Creator of all things especially if they had such a sense of his Divine Majesty as wrought Reverence in them even to his Sanctuary Ver. 3. Verse 3 If ye walk in my Statutes and keep my Commandments and do them If the regard
forenamed sicknesses and wars v. 16 17 19 20. then he threatens they and their Cattle should be devoured by wild Beasts The principal of which were Lyons unto which the depopulation and devastation of Countries are ascribed in Scripture particularly in the Prophet Jeremiah II. 15. IV. 7. where the Assyrians and Nebuchadnezzar are therefore compared to Lions because by those fierce Beasts Countries were sometimes laid desolate Man and Beast being destroyed by them We read of no other that killed the People planted in Samaria by the King of Assyria instead of the Israelites whom they carried away Captive 2 Kings XVII 25. And God threatned to destroy the remnant of Moab by the same means XV Isa 9. But there were other wild Beasts also to do this Execution V Jerem. 6. As Bears who killed Two and forty Children at one time 2 Kings II. 24. Serpents and Cockatrices VIII Jer. 17. And in general that Prophet threatens the destruction of Judea by such Creatures XV Jerem. 3. Nor are Examples wanting in other Histories of such Calamities one Monument of which continues still in the Church For the Solemn Prayers in ROGATION Week were first instituted as Sidonius relates by Mamertus Bishop of Vienne in France for this reason among others that Wolves and other wild Beasts did very great mischief in those parts See Sirmondus in Lib. VII Epist. 1. Nay some Countries have been so infested with smaller Creatures particularly Spain by Conies that they left nothing untouched being noxious not only to Roots and Seeds but subverting whole Towns which were undermined by them And in the Neighbouring Islands called Baleares they were so plagued with them that they were forced to Petition Augustus to send Soldiers to defend them from these little Animals See Bochartus in his Phaleg Lib. III. cap. 7. And your high-ways shall be desolate For Travellers would not venture into the High-ways for fear of the wild Beasts and because of the scarcity of People to give them entertainment It is observable that this Plague is directly opposite to the Blessing promised unto their Obedience v. 6. where he saith I will rid evil Beasts out of the Land which was never over-run with them till it was overspread with wickedness Ver. 23. Verse 23 If ye will not be reformed by me by these things He would have them observe his Hand in all these Punishments by which he intended their Reformation But will walk contrary unto me See v. 21. Ver. 24. Verse 24 Then will I also walk contrary unto you Serve you in your kind and still make your Plagues more grievous as your Stubbornness grows more obstinate To what was said before of this matter I shall add the Interpretation of Maimonides in his More Nevoch P. III. cap. 36. where he thus glosses on this place If when I inflict upon you these Punishments you believe them to be accidental things meer Chances so he understands the word keri which we translate contrary then will I deal with you according to your Opinion and lay more heavy Punishments upon you For because they believed these Plagues hapned by accident which were the Consequents of their false Opinions and evil Works therefore they did not reform them as Jeremiah saith V. 3. Thou hast stricken them but they have not grieved Thus he And will punish you yet seven times for your sins If we should follow the litteral Exposition mentioned v. 21. then those Plagues there threatned being seven times multiplied would make the Plagues threatned in this Verse for their multiplied Transgressions three hundred and forty three times greater than the first v. 18. But the meaning is only that they should still grow more numerous and more destructive Ver. 25. Verse 25 And I will bring a sword upon you This seems to be no new Plague having been before threatned v. 17. Therefore the meaning is that he would send three sore Judgments upon them all at the same time viz. War Pestilence and Famine which are contained in this and the next Verse Of War and Famine at once See XIV Jerem. 18. XVI 4. Of Pestilence added to them together with Captivity XV. 2 3 4. XLIV 12 13. and see VI Ezek. 11 12. and still worse XIV Ezek. 21. That shall avenge the quarrel of my Covenant My quarrel with you for the breach of that Covenant which you solemnly made with me XXIV Exod. 3 8. XXXIV Exod. 10.11 12 c. And when you are gathered together within your Cities Thinking there to defend your selves against your Enemies by impregnable Fortifications I will send the Pestilence among you To destroy the Soldiers in your Garrison And ye shall be delivered into the hand of the Enemy Forced to surrender because you have no Men left to defend the place Ver. 26. Verse 26 And when I have broken the staff of bread Taken away its power to nourish you as Bochart expounds it or rather taken Bread it self from you which is the support of Life by a sore Famine v. 10. If they either wanted Corn to make Bread or their Corn had no heart in it as we speak either way they would be starved Ten women shall bake your Bread in one Oven That is there shall be such Scarcity that a small Oven shall be sufficient to bake Bread for ten Families i. e. for a great many as the number ten in Scripture signifies 1 Sam. I. 8. XIX Job 3. And they shall deliver you again your bread by weight Distribute to every one in the Family a certain quantity not enough to satisfie them but only as we speak to keep Body and Soul together So it follows And ye shall eat and not be satisfied Never have enough to satisfie their hunger but by eating made to crave the more to eat So Pellicanus glosses who thus concludes his Notes of these Verses Haec sunt arma Dei contra insensatos c. These are the Weapons of God against stupid Wretches which no wicked Man can evade when God in anger begins to fall upon them Let no Man though never so great and rich hope to be safe from the Hand of the Lord who can kill Kings by Worms and Lice when he pleaseth Ver. 27. Verse 27 And if you will not for all this hearken unto me but walk contrary to me If all these Plagues have no better effect upon you than the former See v. 21 23 24. Ver. 28. Verse 28 Then will I also walk contrary to you in fury His Indignation rises proportionable to their Offences For now he not only saith he will set his face against them as he speaks v. 17. but proceed against them in fury by such Punishments as should quite ruin them And I even I will chastise The very manner of Speech expresses Anger and Indignation being as if he had said I will make you know who it is that you have despised v. 15. The word jissarti also which we render chastise imports smarter Punishments than those
expressed by hickethi I will smite or punish you v. 24. Seven times for your sins If we should by a litteral account multiply the number of Plagues mentioned v. 24. seven times the threatning here would amount to this That their Rebellion not amended by so many Plagues but continued still from Age to Age notwithstanding all the Corrections inflicted on them for their Reformation v. 23. should in conclusion be punished one thousand one hundred ninety seven times more severely than at first v. 18. But the simple sense is That their obstinate contempt of his Laws should be punished with new and more grievous Plagues Which was fulfilled as our Dr. Jackson observes Book I on the Creed chap. 22. in their Captivity in the days of Manasseh Jehojachim and Zedediah and again in the time of Ptolomy the first under Antiochus Epiphanes For these later Calamities were at least seven times greater both for extent and durance than the former Persecutions which they suffered from the Philistines Moabites Ammonites and Syrians By all which and by what follows it plainly appears that these Threatnings were a kind of Prediction For Moses evidently foresaw they would not prove so obedient as he desired XXXI Deut. 27 29. and consequently that these Threatnings in case of Disobedience would turn into Prophecies Unto every one of which their History exactly answers as the Book of Deuteronomy will give me occasion to show more fully Ver. 29. Verse 29 And ye shall eat the flesh of your sons and the flesh of your daughters shall ye eat This is the very utmost Calamity that could come upon a People and yet as Conradus Pellicanus observes it is put before the throwing down of their High-places and Images c. As if the devouring of their Children such was their incredible Lust after Idols would seem a less Evil to them than the loss of their Images This was fulfilled among the Israelites in the Siege of Samaria 2 Kings VI. 29. and among the Jews in the Siege of Jerusalem before the Babylonian Captivity IV Lament 10. and in the last Siege by Titus as Josephus relates Lib. VII de Bello Judaico cap. 8. Ver. 30. Verse 30 And I will destroy your high places Where they were wont to worship their Idols according to the manner of the Heathen who built Temples and Altars and offered Sacrifices to their Gods upon Mountains and high Hills especially such as were shaded with Trees Insomuch that the Indians in Philostratus call the high Mountain Caucasus ãâã ãâã ãâã ãâã ãâã the House of the Gods And the ancient Persians as Herodotus saith in his Clio cap. 131. ãâã ãâã ãâã ãâã ãâã going up to the top of the highest Mountains there offered Sacrifices unto Jupiter calling the whole Circle of the Heavens by that name And in the Island Naxus the highest Mountain was also consecrated to him as from his worship on Mount Athos he is called ãâã ãâã ãâã ãâã ãâã in Hesychius They that would see more of this matter may look into Cuperus his Apotheosis Homeri p. 15 16 c. And the reason of their choosing these places for their Worship was because they thought their Sacrifices would be more acceptable there than in Valleys For as Lucian himself saith they thought themselves in such High-places to be nearer to their Gods and so should more easily obtain Audience ãâã ãâã ãâã ãâã ãâã Lib. de Deâ Syr. and Tacitus saith the same in the last Book of his Annals How much the Israelites were inclined to follow the Nations of the World in this appears too plainly by their History which shows that High-places were frequented in the Reigns of their good Kings as well as of their bad Yea they were so fond of them that when they could not go to them they offered upon the tops of their Houses XIX Jerem. 13. XXXII 29. I Zephan 5. And cut down their Images The Hebrew word Chammanecem which we translate your Images properly signifies Temples erected for the worship of the Sun as Aben-Ezra says upon this place For it is certain that the Hebrews call the Sun Chamma from whence comes the word Chamman the Temple of the Sun whom the ancient Phoenicians took to be the Lord of Heaven So Sanchoniathon ãâã ãâã ãâã ãâã ãâã speaking of the Sun ãâã ãâã ãâã ãâã ãâã Though it is very probable that as Superstition increased the name of Chammanim was given to other Temples as well as those of the Sun See Bochart in his Canaan Lib. II. cap. 17. Others take this word to signifie what the Greeks call ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Temples of the Fire which being worshipped by the Eastern People Temples were erected in honour of it But this is not much different from the former the Persians worshipt the Sun in the Fire which was the Symbol and Representative of the Sun See Selden Syntagma II. de Diis Syris cap. 8. And cast your carcases upon the carcases of your Idols Which were both burnt together as some imagine However this expresses the utmost Contempt both of them and of their Idols who were alike detestable Their fondness of them also when they were alive seems to be represented by throwing them upon them when they were dead And the Hebrew word gillulim which we barely translate Idols importing something belonging to the Dunghil is taken by some to signifie the Images of Baal-peor who was worshipped as the Jews say after a most beastly manner These Idols whatsoever they were though dressed up finely yet were no better then dead Carcases without any Life or Soul in them And we might think if that Superstition were so old that Moses alludes to the little Images of Isis which were made of Plaister and Clay and are found frequently in the Sepulchres of Egyptians at this day Unto which Christoph Arnoldus in his Epistle to Wagenseil thinks the Talmudists allude when they say that Pharaoh's Daugher becoming a Proselyte to the Jewish Religion washed her self in the River Megullile from these dunghil Idols as some render it of her Father's House Excerp Gemarae in Sota cap. 1. sect 40. The Dutch Interpreters translate it Dreck-goden not meerly for the matter as Arnoldus thinks but also for the form of a Beetle which lives in dung For so they represented Isis as Plutarch tells us in his Book de Isid Offic. See Wagenseil Sota p. 1176. And my soul shall abhor you As so offensive to me that I can bear with you no longer This is directly opposite to his promise if they would be obedient v. 11. My soul shall not abhor you Ver. 31. Verse 31 And I will make your Cities waste Their Walls being thrown down and their Houses burnt And bring your Sanctuaries unto desolation They had but one Sanctuary and therefore some think their Synagogues are comprehended under this name for they are sometimes called Sanctuaries as I observed before But the Sanctuary properly so
crucifying Christ the LORD and accept the Punishment of their Iniquity acknowledging that so horrid a Crime deserved so long and so heavy a Punishment For every Child as he observes in another place Book XI p. 3750. is born as it were heir to his fathers sins and to their Plagues unless he renounce them by taking their Guilt upon him and such hearty Confession as this Law prescribes and patient Submission of himself to God's Correction Ver. 46. Verse 46 These are the Statutes and Judgments and Laws which the LORD made between him and the Children of Israel This may be thought to refer either to all the foregoing Book of Laws or to what is said in this Chapter Menochius thus expounds it these are the Punishments which God threathed to the breakers of his Laws But it is more reasonable to take in the whole in this manner these are the Statutes and Judgments and Laws together with the Promises and Threatnings annexed to them which the LORD made between him and Israel In Mount Sinai See XXV 1. By the hand of Moses By the Ministry of Moses who delivered these Laws from God's own Mouth It is obvious to observe that instead of these are the Laws which the LORD made between him and the Children of Israel Onkelos the famous Chaldee Interpreter hath between his WORD and the Children of Israel Which Theodorick Hackspan produces among other places to prove that in those Paraphrasts the WORD of the LORD signifies no more than ãâã ãâã ãâã ãâã ãâã himself Which though it be true in some places yet in others as I have observed before it cannot have that signification particularly in CX Psal 1. where the Hebrew words are The LORD said unto my Lord which are thus expounded by Jonathan The LORD said unto his WORD Where it can signifie nothing but another Divine Person And so Onkelos might intend it here that the LORD made all these Laws between his Eternal WORD and them CHAP. XXVII Ver. 1. Verse 1 AND the LORD spake unto Moses saying Some Religious People it is possible were touched with such a sense of what Moseshad now delivered in the foregoing Promises and Threats that they thought of giving themselves wholly unto God or of vowing some of their Goods to him and therefore he gives Moses further Directions for the regulating of such Vows Ver. 2. Verse 2 Speak unto the Children of Israel and say unto them when a Man shall make a singular Vow And first If any Man vowed himself or his Children wholly to the Service of God in the Tabernacle he directs what was to be done in that case Which he calls a singular or extraordinary Vow and by Philo is called ãâã ãâã ãâã ãâã ãâã the great Vow it being a wonderful piece of Devotion as the word japhli in the Hebrew imports because Men were desirous to help God's Priests in the meanest Ministry such as bringing in Wood carrying out Ashes sweeping away the Dust and such like The person shall be for the LORD by thy estimation The meaning would have been more plain if the words had been translated just as they lie in the Hebrew According to thy estimation the person shall be for the LORD For this immediately suggests to ones thoughts That the Service of the Persons themselves thus devoted was to be employed in the Tabernacle but a value set upon them by the Priest and that to be employed for the LORD i. e. for holy uses for repairing the Sanctuary suppose or any thing belonging to it The reason why God would not accept the Persons themselves as they desired but the value of them for his Service seems to be because there was a sufficient number of Persons peculiarly designed for all the Work of the Tabernacle which he would not have incumbered by more Attendants there than were needful Ver. 3. Verse 3 And thy estimation shall be That the Priest might not either overvalue or undervalue any Person the Rates are here set down which he should demand for their Redemption Of the male from twenty years old even unto sixty years old For at Twenty years of Age saith Procopius Gazaeus Men begin to be fit for business and continue so till sixty when it is time to leave it off Thy estimation shall be fifty shekels of silver That this one Rule should serve for all Men though of different qualities Philo thinks was fit for several reasons which he gives in his Book of Special Laws The principal is because God regarded only the Vow the value of which was equal whosoever made it whether a great Man or a poor After the shekel of the Sanctuary See XXX Exod. 13. Ver. 4. Verse 4 And if it be a female then thy estimation shall be thirty shekels Women could not be so serviceable as Men and therefore were valued at a less rate For all that they could do was to spin or weave or make Garments or wash for the Priests and Levites Ver. 5. Verse 5 And if it be from five years old even unto twenty years old It appears by this that though a Child of five years old could not make a Vow yet his Parents might solemnly devote one of that Age to God and it did oblige them to pay what is here required for the use of the Sanctuary Thy estimation shall be of the male twenty shekels and for the female ten shekels Less is required than for those above twenty because their Life was more uncertain and they were less capable to do any Service before they came to their full growth Ver. 6. Verse 6 And if it be from a month old even unto five years old c. Before a Child was a Month old it seems it was not capable to be devoted to God but then it might And still less was still demanded as the value of them because Children so small were very weak and imperfect and the price therefore set accordingly But the words may be understood not of Children that were a Month old but that were in the first Month of their Life And Samuel we find was devoted to God before he was born Ver. 7. Verse 7 And from sixty years old and above if it be a male then thy estimation shall be fifteen shekels c. They are valued much less after sixty than before v. 3. because their Service then was little worth and their Life likely to be short And for a female ten shekels The Hebrews think it observable that in their youth v. 3 4. Males were valued almost double to Females but now in old Age they are made almost of equal value For old Women continue very serviceable in many things when old Men are not whence they have a saying An old Woman in an House is a Treasure in an House Ver. 8. Verse 8 And if he be poorer then thy estimation If he be not able to pay according to the forenamed Rates Then he shall present himself before the Priest Who was then
of whom it was bought c. Not unto him who bought the Field and then vowed it to God but unto the Hereditary Owner which is the meaning of the next words Even unto him to whom the possession of the Land did belong Ver. 25. Verse 25 All thy estimations shall be according to the shekel of the sanctuary c. Full weight according to the Standard kept in the Sanctuary See XXX Exod 13. and XIX of this Book v. 36. Ver. 26. Verse 26 Only the firstling of the Beasts which shall be the LORD's firstling no man shall sanctifie it By vowing it to be a whole Burnt-offering or a Peace-offering unto the LORD as Maimonides expounds it The reason was because no Man could lawfully vow that which was not his own as the Firstlings were not they being the LORD 's already as it follows in the end of this Verse The same Reason held as Maimonides likewise observes in all things belonging to God as Tenths Yet they devised ingeniously enough as he speaks a way to give these Firstlings to God by a new Obligation and yet not offend as they imagined against this Law For they interpret these words of Firstlings already brought forth No Man might sanctifie such but while they were in the Womb they might saying I vow that Lamb suppose which my Ewe goes with to be a whole Burnt-offering to God if it be a male But they could not vow it for a Peace-offering because no Man could alter any thing for his own profit Whether it be ox or sheep Under these two are comprehended all other kind of Creatures whose Firstlings belonged to God It is the LORD's III Numb 13. VIII 17. For this reason no Man was to presume to vow such things it being a kind of mockery to make a present of that to another which was his own before See Mr. Mede concerning this Verse p. 512. Ver. 27. Verse 27 And if it be of an unclean beast Most understand this of the Firstling of an unclean Beast Against which there is this Objection That such things were before ordered to be redeemed not with Money but with a Lamb XIII Exod. 13. Therefore it seems more reasonable to understand this of the Firstling of such an unclean Beast which a Man had redeemed v. 13. but afterward devoted to God which he might do for after the Redemption it was become his own again Then he shall redeem it according to thy estimation At the rate thou shalt set upon it And shall add a fifth part of it thereto As was ordained before in the like case v. 11. Or if it be not redeemed then it shall be sold according to thy estimation Any other Man might buy it at that rate the Priest had set upon it and the Money was applyed to holy uses Ver. 28. Verse 28 Notwithstanding no devoted thing that a man shall devote unto the LORD Nothing that was devoted by that sort of Vow which was called Cherem as the word is here in the Hebrew with a Curse as the word implyes upon themselves and others if the thing was not imployed according to their Vow Of all that he hath both of man and beast c. All manner of things which might be sanctified to the LORD by the fore-mentioned simple Vow might be thus devoted and consecrated to him by a Cherem i. e. Beasts and Houses and Lands and even Men themselves as far as they had power over them For that is meant by those words all that a man hath See next Verse Shall be sold or redeemed For this was the peculiar nature of this sort of Vow that the things devoted by it should remain irreversibly and unalterably to the use unto which it was devoted for the Person was accursed that applyed it to any other use than that to which it was consecrated Every devoted thing Of this kind Is most holy to the LORD Other things devoted by a simple Vow were holy v. 9 10 c. but these were most holy so that none might touch them but the Priests and they were so strictly applyed to the Divine Service that they could not be alienated either by Sale or Redemption or Commutation or Donation or any other way See Mede p. 160. Ver. 29. Verse 29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death Some learned Men have from these words asserted That Parents and Masters among the Jews had such a power over their Children and Servants that they might devote them to Death and so kill them only the Sentence of the Priest was to concur to whom every devoted thing fell as his portion This is maintained by Ludov. Capellus and confuted by Mr. Selden Lib. IV. de Jure Nat. Gent. juxta Disciplin Hebr. cap. 6. where he judiciously observes That this Power would have too much intrenched upon the sixth Commandment if private Men might have at their pleasure thus disposed of their Children and Slaves And in the next Chapter he explains the sense of this Verse and proves indeed that there may be a Cherem minhaadam of men or from among men as well as of beasts but this word hath four several senses among the Hebrews First It signifies the Sacred Gift it self which was devoted to God or to holy Uses and so it signifies in the foregoing v. 28. Secondly It signifies that which was devoted to Perdition and utter Destruction either by the right of War or upon the account of Capital Enmities an Example of which we have in Jericho VI Josh 17. where the whole City was a Cherem devoted to Destruction as a Punishment to their Enemies yet so that the Metals were made a Cherem of the first sort that is Sacred to the LORD and his Holy Uses And thus the great Sanhedrim called in Scripture the whole Congregation might devote those to be a Cherem who going to the Wars did not obey orders and perform the Charge laid upon them An Example of which we have XXI Judg. 5. 1 Sam. XIV 24. I omit the other two for brevities sake of which there are Examples VI. Josh 26. X Ezra 8. XXIII Acts 12 14 21. See Selden Ib. cap. 7. 8. because the Cherem here mentioned by Moses is of this second sort For it is evident that the Cherem of the first sort mentioned v. 28. was of such things over which they had an intire power to dispose of them as they pleased And therefore those words both of Man and Beast the Hebrews understand of their Slaves whether Men or Women who were Canaanites or Gentiles not others who were in their power as much as their Beasts to give away or to sell But to take away their Life or to give them to be slain was not in their power but all the effect of this Cherem was that the whole right which they had to the Service of such Slaves was transferred by him that devoted them to the Service of the
so doth Aben-Ezra the Syriack and the Vulgar For the Flock passed under his Rod as oft as he numbred them which was every Morning and Evening if he was a good Shepherd especially in the Evening See Hierozoicon P. I. Lib. II. cap. 44. p. 499. Of this Jeremiah speaks XXXIII 13. and Ezekiel alludes to it when he saith XX. 37. I will cause you to pass under the Rod. Where Kimchi notes it is the same Phrase with this in Leviticus and as much as to say As he that telleth his Sheep holdeth a Rod in his hand and telleth them one by one and brings out the Tenth for the Tithe so will I number you and the sinners shall perish c. The tenth shall be holy unto the LORD That is saith Maimonides in his forenamed Treatise called Bechoroth the Fat and the Blood of them was offered at the Altar and then the Owners eat the Flesh any where in Jerusalem as they did the lesser holy things For the Priests had no portion of them but all belonged to the Owner as did the Paschal Lamb. If there was any Blemish in them whether before or after the Tithing then they might be eaten in any place And so Bartenora as Dr. Owtram observes Lib. I. de Sacrificiis cap. 11. we do not find in the whole Law that any part of these Tenths was given to the Priests So a great many other of their Doctors who observe that Moses doth not reckon these among the XXIV Gifts for so many they make the whole number of them which were bestowed upon the Priesthood But as there is nothing else in Scripture to warrant this which no where prescribes how these Tenths should be imployed but only declares that they are holy to the LORD so this very Phrase I should think sufficiently signifies that they belonged to the LORD's Ministers And if not intirely to the Priests much less intirely to the Owners of them before they were the LORD's but if they were to eat them at Jerusalem as the Jews imagine the Levites sure were to have their share and the Stranger and other poor People as they were to have in their second Tithe of Corn wherewith they made Feasts there XIV Deut. 27 28 29. Ver. 33. Verse 33 He shall not search whether it be good or bad neither shall he change it It is not easie to give an account why God required so punctually the tenth Calf Goat or Lamb that though it were never so lean or blemished he would not suffer it to be exchanged for a better unless it were to avoid all Disputes Strife and Contention There are those indeed that think the reason was because in those Ages this was lookt upon as so Sacred a Number that it mystically denoted God whose Divine Perfections Providence and Bounty they were thought to acknowledge who gave the Tenth to him which was not to be altered and changed no more than he himself can be If he change it at all then both shall be holy As it was in Beasts vowed to God v. 9 10. It shall not be redeemed Nor might they sell it no more than suffer it to be redeemed If they did he that sold it or bought it got nothing as Maimonides speaks and besides the seller was to be scourged as he that sold the Cherems given to the Priest v. 28. Bechoroth cap. 6. sect 5. Ver. 34. Verse 34 These are the Commandments which the LORD commanded Moses for the Children of Israel in Mount Sinai That is these moreover were added to the foregoing Commandments before they removed from the Wilderness of Mount Sinai See XXV 1. XXVI ult For having said before in the Conclusion of the foregoing Chapter These are the Statutes and Judgments and Laws which the LORD made c. which respect all that proceeded in this Book the Commandments here spoken of can relate to nothing more but the Laws delivered in this Chapter about Vows and devoted Things and Tithes Which Laws ought not to be passed over without serious consideration how far we may be concerned in them And therefore to make what I have noted about them more useful to us in these days I desire the Reader to observe That the very same pious Inclinations have ever been in all good Christians which Moses here supposes in the former part of this Chapter would be in the Jews to devote some part of their Goods their Houses or Lands to the Service of God which became sacred things and were to be imployed to no other use but that The very first Christians had so much of this Spirit in them that they sold all their Possessions and Goods and let every one that needed have a share of them II Acts 45. IV. 35. because the whole number of Believers attended to nothing else but the Service of Christ and the Apostles also were to be furnished with means to go and propagate the Gospel in all the World Where as soon as the Christian Religion prevailed in any place immediately there were the like voluntary Oblations made in such a proportion as served not only for the support of the Service of God in that Church but helpt to maintain the Christians at Jerusalem who had been brought low by parting with their Estates to further the first preaching of the Gospel This we find in a great number of places but it may suffice to say that the Feasts of Charity were maintained out of these Oblations By which it is apparent that they took themselves to have the very same Obligations upon them in this matter which the Jews formerly had and therefore it is no wonder that Tithes came in time to be devoted for the maintenance of God's Ministers For it is sensless to imagine that the Gospel which constrained them to give up themselves to God should not constrain them with the same freedom of mind to give some of their Goods as Moses here supposes the Jews would do for the maintenance of his Service And it is as unreasonable to think it did not move them to give the Ministers of God as honourable a maintenance as had been allowed under the Law of Moses Which required besides the Tenth here mentioned another Tithe of the remainder to be spent in Sacrifices at Jerusalem of which the Levites had their share as I observed from XIV Deut. 22 28. To which if we add the First-born with all Sin-offerings and the Priests share of Peace-offerings and the Skins of the Sacrifices which alone made a good Revenue as Philo observes and likewise all such Consecrations as are mentioned in this Chapter the Levites Cities and Suburbs it will easily appear it could not be so little as a fifth part of the Fruit of the Land which came to their share Now the reason we find no such certain Rate determined by the Gospel as was by this Law is because there was no need of it And for the same reason there was none for a good while settled by
25. which the Misna in Joma says was the Fat of the inwards only Ver. 28. Verse 28 And he that burneth them The Vulgar Latin I think rightly translates it Quicunque combusserit whosoever burneth them for there was more than one as I said before imployed in this business Shall wash his clothes c. Being defiled by touching the Sacrifices which were charged with so many sins as he that carried away the Scape-goat was v. 26. where there is the very same order in the same words Now when all this was done the Misna saith cap. 7. Joma sect 4. the High-Priest washed himself again and put on his white Robes which were proper to this day and went into the most holy place to fetch out the Censer with the Dish or Cup which he carrried in when he went to burn Incense v. 12 13. And when he came out from thence he washt and put on his golden Garments and offered Incense upon the golden Altar and trimmed the Lamps Which being done they brought him his own Garments which he wore constantly and when he had put them on they accompanied him to his House where he entertained his Friends with a Feast being come out of the Sanctuary in peace that is safe and in health For by shifting his Garments and washing so often he was in danger to catch Cold as we speak and they did sometimes fall into various Diseases upon this occasion as P. Cunaeus observes out of Maimonides L. II. de Repub. Hebr. cap. 14. and some died in the holy place not having performed the Service duly Which made it very reasonable that he and his Friends should rejoyce when he returned in health and safety Ver. 29. Verse 29 And this shall be a statute for ever unto you Till the coming of Christ in whom all that these Sacrifices signified was accomplished who put an end therefore to this Legal Dispensation See XII Exod. 14. That in the seventh month When they had gathered in all the Fruits of the Earth and thereby had the more liberty to attend such a solemn Service Which was the reason perhaps why there were more Solemnities appointed in this Month than in any other Month in the Year as appears from XXIII of this Book It had been anciently also the first Month of the year being the Month it 's likely wherein the World was created But upon the deliverance of Israel out of Egypt the Month Abib by God's special command was ordered to be the first Yet not absolutely but only in respect of that which was most eminent viz. for the Ecclesiastical Account For as to their Civil or Temporal Affairs the seventh Month Tisri still retained the precedence On the tenth day of the month The Arabians imitated this calling the Fast of the Tenth day of the Month Moharram by the name of Ashura which is exactly the Ashor tenth day here mentioned by Moses from whom these People derived it before the appearance of Mahomet Who finding the Jews when he came to Medina fasting upon this day Ashura askt them the reason of it who told him as the Mahometan Writers report it was in remembrance of Pharaoh's being then drowned in the Red Sea whereupon he said I have more to do with Moses than you and thereupon commanded his Followers to fast on this day See Dr. Pocock upon Abal-Farajius concerning the Manners of the Arabians p. 309 310. But this is plainly an idle Tale invented by him or his Followers for the Jews would rather have feasted than fasted upon the day of such a Deliverance But it shows that this Day was remarkable among the Jews and solemnly observed by them wheresoever they were and was chosen by God rather than any other Day of the Month if we may believe Maimonides More Nevoch P. III. cap. 43. because it was the day on which Moses came down from the Mount with the second Tables in his hand and proclaimed to the People the Remission of their great Sin in worshipping the golden Calf in memory of which it was ordered to be intirely a Day of Repentance and of Divine Worship Ye shall afflict your souls By Fasting and Abstinence not only from all Meat and Drink but from all other Pleasure whatsoever Insomuch that they might not wash their Faces much less anoint their Heads nor wear their Shoes nor use the Marriage Bed nor read if their Doctors say true any portion of the Law which would give them delight For example the story of their coming out of Egypt and leading them through the Red Sea c. so far is the Mahometan story from having any colour of truth It is likely also that to increase their Grief they rent their Clothes as they did in other Fasts in after times put on Sackcloth girded it close to their Flesh sprinkled Ashes on their heads c. Which were all intended no doubt to work in them an inward sorrow for all their sins with an hearty abhorrence of them and resolution to mortifie and abstain from them For though the word Soul be generally expounded the sensitive part of us which is afflicted by fasting as the Prophet Isaiah expounds this Phrase LVIII 3 5. yet it is absurd to think that God was pleased with this alone without that inward Compunction of Mind which made them break off their sins by righteousness which the Prophet there declares was the only acceptable Fast to the LORD The Hebrew Doctors here observe that they did not afflict little Children on this day by making them fast from all Food till they were of the Age of Eleven years But only taught them what they were to do when they came of Age that they might be accustomed to the Precept See Joma cap. 8. sect 4. And do no work at all Not only abstain from all Pleasure but from all Labour whatsoever nothing being to be done upon this day but Confessing of Sins and Repentance as Maimonides expresses it in the place before-mentioned Whether it be one of your own Country or a Stranger that sojourneth among you The Hebrew word Ezrach is extant only here and XXIII 42. which signifies as much as one that had his original among them being born an Israelite as it is there expressed The opposite to which is gher a Stranger we translate it one that was of another Nation but had embraced the Jewish Religion and lived among them who in the New Testament is called a Proselyte Ver. 30. Verse 30 For on that day shall the Priest make an atonement for you If upon this day they afflicted and humbled their Souls as Conr. Pellicanus glosses with fasting and prayer and anguish for their sins with alms also beseeching God's mercy with tears and sighs in sackcloth and ashes resting from all servile works and devoted wholly to the LORD To cleanse you From all the Transgressions and Sins mentioned v. 16. from which both the High-Priest and his Family and all the People were to be purged on this
day For which reason the greatest care was to be used to see it rightly observed because all their happiness depended upon it For the Land of Canaan was promised them upon condition that they kept the Law offering all the Sacrifices therein prescribed especially this great Sacrifice which was to cleanse them from the guilt of all their Neglects or Breaches of this Law Which should teach us Christians to conclude That as the Inheritance of that good Land was assigned the Jews in consideration of their Sacrifices as the condition of that Covenant by which they were prescribed so the Inheritance of the Kingdom of Heaven is made over to us by the Covenant of Grace in consideration of the Obedience and Sufferings of Christ Jesus of which they were a Figure For it is his Blood that cleanseth us from all unrighteousness as St. John speaks and secures our Claim to the heavenly Inheritance That ye may be clean from all your sins If a Man was bound to offer Sacrifice for any sin that was certain he was not excused from it by this Sacrifice on the Day of Expiation but was bound to make that other Sacrifice also But the Day of Expiation freed those who were bound to offer Sacrifices for dubious Offences So Maimonides saith in his Treatise of Offences committed through Error cap. 3. sect 9. that those sins which were known to none but God were taken away by this solemn Day of Expiation without any other Sacrifice But the Misna in the last Section of Joma acknowledges very honestly that the Day of Expiation did not purge Men from the guilt of the Offences they had committed against their Neighbour unless they first gave him Satisfaction Before the LORD Who dwelt among them and would continue to do so if they observed his Laws and took care to be thus cleansed from all their sins But least any Man should mistake this matter it may be here fit to observe that there were no Sacrifices at all appointed by the Law of Moses for Capital Offences and therefore when he speaks here of making them clean from all their sins upon this day such as these for instance Murder Adultery Idolatry c. are not included for this great Sacrifice could not obtain a Pardon for them but only for Offences committed against the Ritual Laws contained in this Book and that also when they were committed through Error or Ignorance for if they were done presumptuously cutting off was threatned to them See XV Numb from v. 22. to v. 32. And this appears plainly from the Sacrifices themselves that are here appointed which had no vertue in them from their own worth and value but only from God's Institution to make Expiation for any Sin For the death of a Bullock or a Goat was not of such account with God that it could prevail for the taking away of guilt unless he had given it such a power And that power which he was pleased to allow unto them was neither infinite nor could it be so For the guilt that they were principally designed to abolish was not of such a nature as to require such an Expiation It arising from things which were neither good nor evil in themselves and therefore could not create such a guilt Such were all the uncleannesses from certain natural Fluxes from touching a dead Body and innumerable other such like Impurities which depending wholly upon the will of God who by a positive Law made such things to bring Men under a guilt by the same Will he appointed a proportionable Expiation of it by these Sacrifices whose power to cleanse depended also purely upon his pleasure And if they had any vertue to purge Men from the real guilt of sins committed against the Eternal Laws of God this they had not of themselves but from the most gracious Will of God who was pleased to apply to this purpose the future Satisfaction of the immaculate Lamb of God of which these Sacrifices were a Shadow and Type For a Body being prepared for the Son of God and he offering himself for us that was a Sacrifice of such infinite value in its own nature that it expiated all manner of sins of all Men. To this effect that excellent Person Joh. Wagenseil discourses in his Confutation of R. Lipman's Carmen Memoriale p. 488. Ver. 31. Verse 31 It shall be a Sabbath of rest unto you In the Hebrew the words are a Sabbath of Sabbaths i. e. a great or perfect Sabbath like that of the Seventh day in every Week on which they might do no manner of Work And so the Seventh day is called just as this is a Sabbath of Rest or Sabbath of Sabbaths See XXXI Exod. 15. XXXV 2. which gave occasion to those jeers we meet withal in Martial and others at the Jews fasting on their Sabbath days For reading Moses his Books carelesly they fancied the Jews observed as strict a Fast upon every Sabbath day as they did on this which was but once a year And ye shall afflict your Souls by a statute for ever See v. 29. Ver. 32. Verse 32 And the Priest whom he shall anoint c. The High-Priest who should be anointed and consecrated in his Father's stead when he was dead is here ordered to make this Atonement yearly That is what was now done by Aaron was to be done by every High-Priest successively when he was legally put into his Office by vesting him with the Priestly Garments anointing him and offering the Sacrifices of Consecration VIII 7 10 22. This Statute confined the sacred work of this day to the High-Priest who alone could perform it But it shows withal as the Apostle observes the great imperfection of this Legal Priesthood which could not by reason of death continue always in one Person but there were many Priests succeeding one another in the Office which became often vacant Whereas our great High-Priest because he continueth for ever i. e. never dies hath an unchangeable Priesthood and therefore is able to save to the uttermost or evermore those that come to God by him VII Hebr. 23 24 25. And shall put on the linen clothes even the holy garments He was to take a special care not to officiate on this day in any other Garments but those mentioned v. 4. which were peculiarly appropriated to this Service and called the white Garments which were a Figure perhaps of the perfect Purity of our great High-Priest who as it there immediately follows VII Hebr. 26. is holy harmless undefiled separate from sinners Ver. 33. Verse 33 And he shall make an atonement for the holy Sanctuary c. In this Verse he only sums up the whole duty of the day in which a general Atonement was made for all Things and for all Persons The only thing to be observed is That the Expiation of the Sanctuary the Tabernacle and the Altar preceded the Expiation of the Priests and of the People who were to be expiated by the Sacrifices offered