XL Exod. 34 35. openly showed it self to them all v. 23. and declared his Grace and Favour towards them by consuming their Sacrifice as an acceptable Oblation to him v. 24. Whereby a particular Honour also was done unto Aaron who was hereby most illustriously owned to be God's High-Priest and all other Persons deterred from pretending to his Office Ver. 7. Verse 7 And Moses said unto Aaron Go unto the Altar and offer thy sin-offering and thy burnt-offering One of them after the other in the order wherein they were directed viz. his Sin-offering first to make his Burnt-offering accepted Make an atonement for thy self and for the people First for himself as the Apostle observes VII Hebr. 27. that then he might be capable to offer for the Sins of the People This was the great imperfection of the Aaronical Priests that they were Sinners like other Men by reason whereof they were bound as for the people so also for themselves to offer for sins V Hebr. 3. And offer the offering of the people and make an atonement for them After he had offered both the Sin-offering v. 8. and the Burnt-offering v. 13. for himself then he was to begin to offer for the People For his own Sins being expiated and his Burnt-offering being accepted he was fit to procure Remission and Acceptance for them Ver. 8. Verse 8 Aaron therefore went unto the Altar That he might be ready to perform his part of the Service which was to sprinkle the Blood after he had first of all offered the Morning Sacrifice See v. 17. And slew the Calf of the sin-offering which was for himself Ordered it to be slain for this was no part of the Priests work as I showed upon the first Chapter v. 5. Ver. 9. Verse 9 And the sons of Aaron brought the blood unto him They received it in Basons as it run from the Calf when it was killed See I. 5. and brought it unto him who stood at the Altar to receive it and do what follows And he dipt his finger in the blood The fore-finger of the right hand which had been sanctified to this Ministry by putting the Blood of the Sacrifice of Consecration upon the thumb of the right hand VIII 23 24. whereby we grasp all things and cannot hold them strongly nor perform any thing well if that be wanting And put it upon the horns of the Altar c. See IV. 25. Ver. 10. Verse 10 But the fat and the kidneys and the caul above the liver See IV. 8 9. He burnt upon the Altar as the LORD commanded Moses Laid or disposed them upon the Altar to be burnt by the heavenly fire v. 24. as most understand it And the LXX justifie this Opinion who though they here translate it He offered it on the Altar yet v. 13. where there is the same phrase they expresly translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he laid the Burnt-offering upon the Altar and again v. 17. in the same manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he laid it upon the Altar besides the burnt-sacrifice of the morning For common fire it is supposed was no longer to be used when Aaron's Sacrifice began as it had been all along before But there is no certainty in this and we may as well take the words in their proper sense that Aaron burnt this and the following Sacrifice as Moses had done before VIII 14 21 28. until the Burnt-offering for the People came to be offered which God consumed by fire from himself and then followed those other Sacrifices mentioned v. 17 18. For all these Sacrifices for Aaron and for the People could not be laid upon the Altar at once but one after another in the order here directed and consequently this Sacrifice here mentioned was actually burnt upon the Altar to make way for those which followed it Ver. 11. Verse 11 And the flesh and the hide he burnt with fire without the camp See VIII 17. Ver. 12. Verse 12 And he slew the burnt-offering and Aaron's sons presented to him the blood c. See I. 5. Ver. 13 14. Verse 13 14. And they presented the burnt-offering unto him with the pieces thereof c. All that is contained in these two Verses is explained in the first Chapter v. 8 9. where the Law about burnt-offerings is delivered Ver. 15. Verse 15 And he brought the peoples sin-offering c. Having offered all that was necessary for himself now he became fit to make Supplication for the People And offered it for sin as the first In the same manner as he offered the foregoing Sin-offering for himself v. 8 c. Ver. 16. Verse 16 And he brought the burnt-offering Here being no express mention of burning it some from thence conclude that this was the Offering which alone was consumed by fire from the LORD See v. 24. And offered it according to the manner Laid it upon the Altar as Moses had directed in the first Chapter of this Book Ver. 17. And he brought the meat-offering c. Which attended upon Burnt-offerings XV Numb 2 3 4 c. Beside the burnt-offering of the morning This shows that Aaron began his Priestly Function with the Morning Sacrifice which preceded all other and was never omitted for the sake of any other Sacrifice that was to follow it and it had always a Meat-offering waiting upon it XXIX Exod. 39 40. Ver. 18 19. Verse 18 19. He slew also the Bullock and the Ram for a sacrifice of peace-offerings These two Verses are explained in the third Chapter which treats of such kind of Offerings Ver. 20. Verse 20 And he put the fat upon the beasts c. That it might by elevation and waving be presented unto the LORD and then burnt upon the Altar See VII 30. Ver. 21. Verse 21 And the breasts and the right shoulder Aaron waved for a wave-offering before the LORD The Fat being burnt upon the Altar as God's portion these were the portion of the Priests who feasted upon God's Meat for they were solemnly presented unto him before they had them See VII 34. Ver. 22. Verse 22 And Aaron lifted up his hands towards the people Imploring the Divine Blessing upon the People which he afterwards pronounced At this day they that are of the Family of Aaron going up the steps which lead to the place where the Book of the Law is kept lift up their hands as high as their heads and pronounce a Blessing in their Synagogues upon the Assembly And they say the ancient Custom was which is still observed not only to lift up and spread their hands but then to joyn them together by the thumbs and the two fore-fingers dividing the other from them in that Figure which is represented by an eminently learned Person J. Wagenseil in his Commentary upon Sota cap. 7. p. 672. and 1132. And blessed them We read of no order for this but natural Reason taught them from the beginning that the Priestly Office consisted in praying
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
among Men. For commonly such Men carry false stories to their Neighbours or add to the true and secretly backbite others which hath moved many to think a Detractor is meant by this word who hopes by his Tales of others to get some advantage to himself as every Trader doth by his Merchandise Whence the Jews say An evil Tongue kills three him that speaks him that hears and him of whom he speaks R. Levi Praecept CCXLIII Neither shalt thou stand against the blood of thy neighbour Much less be a false Witness against him to the indangering of his Life So it is commonly interpreted because the Accusers and Witnesses stood before Judges who sat in the Courts of Judgment But R. Levi Barcelonita and the rest of the Hebrew Doctors generally understand it otherwise that no Man should suffer his Neighbour to perish in Judgment or other ways when he could free him by his Testimony or Assistance Praecept CCXLIV So it is said in Siphra in so many words Whence do we gather that he who can clear another by his Testimony must not suppress it in silence Because it is said thou shalt not stand against the blood of thy Neighbour Whence it follows that if a Man saw his Neighbour any way in danger he was bound if he could to deliver him not only when his Life was in hazard but that which is as dear as Life ones Honour and Chastity Thus if any one went about to force a Woman espoused to another c. he that saw it was bound to Rescue such a Person though with the death of him that made the Attempt For this was a piece of Justice which they committed to private Men as Mr. Selden shows out of the Jewish Authors Lib. IV. de Jure N. G. cap. III. p. 481 c. But then they restrain this Charity only to themselves and from the word Neighbour argue that they are bound to do thus only to an Israelite Nay which is strange some of them are so selfishly ill natur'd that they fancy they are forbidden to do such kindness to a Gentile See there p. 485. Ver. 17. Verse 17 Thou shalt not hate thy brother in thine heart When thy Brother hath done thee any wrong do not conceal a secret hatred against him in thy Breast but tell him plainly of his Fault as the next words seem to direct It appears by this they were ill Interpreters of the Law who thought it forbade only external acts of sin but not evil affections which were not executed Thou shalt in any wise rebuke thy neighbour Time after time if he will not be sensible of it at first argue the case with him and reprove him for his fault And if he will not amend do it publickly as the Vulgar Latin interprets it and bring him before the Judges So R. Levi Praecept CCXVIII But he extends this to all sins whether against God or against themselves which he thinks they were bound to reprehend privately and then publickly if the Offenders did not grow better And not suffer sin upon him He interprets it But not put him to confusion For nothing is more grievous to a Man then that and therefore Reprehension ought to be mild and gentle especially when the Offence is against ones self but in those against God greater sharpness is allowable So he discourses Praecept CCXLVI the words in the original being Thou shalt not bear sin upon him charge him with his Guilt too severely or as others take it Thou shalt not accuse him of any Crime whereof he is not guilty Our Translation in the Margin of our Bibles takes it as if by not reproving their Neighbours they brought the guilt of his sin upon themselves for so the words there are That thou bear not sin for him Which is an excellent sense if the Hebrew word alau did not signifie upon him not for him And yet some of the Jews have thus understood it this saying of Rabbi Chanina being famous among them Jerusalem had not been destroyed but because one Neighbour did not reprove another See Selden Lib. I. de Synedr cap. 9. p. 280. Where he observes the Doctrine of the ancient Jews was drawn from this Text that when one Man offended another in things concerning themselves relating to their Civil Affairs he was to be reproved by his Neighbour once or twice or thrice if the matter required but without sharpness and so that he was not exposed to publick shame But if the Offence was against God in matters of Religion they say private Reproof was first to be given and if that did not work amendment then publick before all And they admitted publick Reprehension upon no other score but said He that publickly puts his Brother to shame shall have no part in the other World Ver. 18. Verse 18 Thou shalt not avenge Not deny to do their Brethren a kindness out of a remembrance of any injury received from them as R. Levi interprets it Praecept CCXLVII. By which means as he observes Strife and Contention was abolished and Peace and Concord established among Men. It may be thought also that as they are forbidden to take Revenge themselves for the Wrongs any one did them so likewise to seek for Redress from the Publick meerly to satisfie their wrath and desire to have the injurious Person suffer and not to prevent the like or greater Mischiefs for the time to come Nor bear any grudge against the children of thy people When thou dost thy Neighbour a kindness do not spoil it by upbraiding him with all his Faults For the Hebrew word Natar signifies having something in reserve in ones Mind particularly Anger or Wrath which our Translation frequently supplies to make out the sense III Jer. 12. CIII Psal 9. 1 Nahum 2. And so the LXX understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thou shalt not be angry with the Children of thy People But thou shalt love thy neighbour as thy self In not doing to him what thou wouldst not have done to thy self and taking such care of him and what belongs to him as thou would'st have him to do of thee and thine This saith R. Aquiba as R. Levi observes Praecept CCXIX. is the great sum of the Law i.e. many Precepts depend upon this for he that thus loves his Neighbour will neither steal any thing from him nor violate his Wife nor murder so much as his good Name nor remove his Land-mark nor offend him any other way The same in a manner with what St. Paul saith XIII Rom. 8 9 c. The only question is Who is to be understood here by their Neighbour which the Jews would restrain to themselves and have the meaning to be That one Israelite should love another but he is not bound to love a Stranger in the same manner which is directly against Moses his command v. 34. And certain it is the word Neighbour comprehends more than Israelites as appears by the last Commandment