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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks called them general Assemblies of all
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the First-born of Men or of Cattle mentioned XIII Exod. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The ancient Sacrifices and Assemblies were after the carrying in the Harvest when they offered the First-fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw the Mind from Human Imployments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
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
which is for himself c. This former part of the Verse is word for word the same with v. 6. which shows that offering there as we translate it was nothing else but bringing it to be offered or presenting it before the LORD to be a Sacrifice for himself and for his Family But now his bringing it was that it might be killed immediately as it follows in the latter part of this Verse And shall make an atonement for himself and his house By killing it as the next words tell us And shall kill the Bullock of the sin-offering which is for himself He was first to offer for himself before he could acceptably offer for the People as the Apostle observes V Hebr. 3. IX 7. And as the Jews tell us in Massechet Joma cap. 4. sect 2. he again put his hand upon the head of the Bullock and made the Confession and Supplication before-mentioned upon v. 6. And when he had done then he killed the Bullock with his own hands For though all other Sacrifices might be killed by any person yet the High-Priest himself was bound to kill this as they say in the same place of the Misna sect 3. And having received the Blood of the Bullock in a Bason he delivered it to another Priest to keep it in continual agitation till he had offered Incense in the holy place that so it might not grow thick and be clotted but be kept liquid and thin fit to be sprinkled before the Mercy-seat Ver. 12. Verse 12 And he shall take a Censer full of burning coals of fire Which he held in his right hand From the Altar before the LORD From the brazen Altar where the Bullock was slain for Coals were burning before God no where else but there And his hands full of sweet Incense beaten small With his left hand he took as much of the Incense mentioned XXX Exod. 34 36. as his hand would hold besides the Incense which he burnt every Morning and Evening which was a whole pound and put it into a Cup. And bring it within the vail With both these the Censer of Coals and the Cup of Incense the former in his right hand the other in his left he went within the Vail which divided the holy place from the most holy And set down the Censer and then as it follows in the next Verse see there threw the Incense upon the burning Coals This the Hebrew Doctors take to have been so difficult a work that in the Gemara upon Joma cap. 1. they say some of the elder Priests were sent to him before-hand to show him how he should fill his hand with the Incense And the Misna there says that they adjured him in these words We are the Legates of the great Sanhedrim and thou art our Legate and theirs we adjure thee we adjure thee by him whose name dwells in this House that thou change not any one thing of all that we have said unto thee And so they parted with tears on both sides The reason of which solemn Adjuration they say was That the Sadduces affirmed he might burn the Incense without the Vail and so enter into the most holy place directly contrary to this Text which required him to do it within where no body could see what the High-Priest did and consequently could not tell whether he performed the Service there aright Therefore they took this Oath of him in the latter Ages of their State when some of the Faction of the Sadducees were thrust into the Priesthood as Mr. Selden probably conjectures Lib. III. de Synedriis cap. 11. n. 2. This was the first time of the High-Priests going into the Holy of Holies on this great Day Ver. 13. Verse 13 And he shall put the Incense upon the fire before the LORD He entred as the Misna saith in Joma cap. 5. with his Face towards the South and so went side-ways for he might not look upon the Ark where the Divine Glory was till he came to the Staves of the Ark where he set down the Censer and put on the Incense And having filled the House with a Cloud of Smoak he went out backward out of reverence to the Divine Majesty into the holy place without the Vail Where when he was come he made this short Prayer May it please thee O LORD God that this year may be hot and also wet that the Scepter may not depart from the Family of Judah nor thy People Israel want food and that the Prayer of the wicked may not be heard And then he presently went out of the Sanctuary and showed himself to the People that they might not suspect he had done amiss and miscarried in his Office For so they say it sometimes hapned that the High-Priest having violated these holy Rites appointed by God was struck dead in the holy place The Incense which was burnt every day in the holy place at the Golden Altar representing the Prayers of the Saints as St. John teaches us VIII Rev. 3 4. this Incense which was burnt in the Holy of Holies may well be thought to represent the Prayers of the High-Priest himself which he made upon this occasion as our blessed Saviour did before he offered the great Sacrifice of himself XVII John of which more hereafter with the Blood of which he now appears in the Heavens before God for us That the Cloud of the Incense may cover the Mercy-seat that is upon the Testimony So that nothing of it might be seen it being the place of the Residence of the Divine Majesty XXV Exod. 21 22. whose Glory was inaccessible That he die not By gazing on the Divine Glory See v. 2. and XXXIII Exod. 20. Ver. 14. Verse 14 And he shall take of the blood of the Bullock Having done what is commanded in the foregoing Verses he came out of the Sanctuary and went to the Priest whom he left at the Altar of Burnt-offering stirring the Blood in the Bason which he delivered to him as I observed v. 11. And taking it from him went with it the second time within the Vail and standing where he did before when he burnt the Incense sprinkled it as is directed in the words following And sprinkle it with his singer The very root or essence of a Sacrifice as the Maxim of the Jews is lies in the sprinkling of the Blood Vpon the Mercy-seat One would think by this Translation that he sprinkled the Mercy-Seat it self with some of the Blood But all the Jews understand it quite otherwise and indeed the Hebrew words are Al pene over against the Face i. e. as they interpret it in the Misna before-mentioned cap. 5. towards the Mercy-Seat And so it follows in the next words and before the Mercy-seat shall he sprinkle Only this difference there was in the sprinkling that this Particle al they think imported that he was to make the first sprinkling here mentioned toward the top of the Mercy-Seat The Vulgar Latin wholly omits this part of
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
his Temple Service Chap. XIV sect 2. Dr. Owtram de Sacrificiis Lib. I. cap. 8. n. 6. And J. Wagenseil upon Sota cap. 2. Annot. 11. Ver. 11. Verse 11 And he shall wave the sheaf before the LORD They did not offer the Corn green in the Ears as I observed in the foregoing Verse but parcht dried ground and searsed and then they waved a Tenth-deal of the Flour which came from the Sheaf as a present to the LORD of the whole Earth To be accepted for you To procure God's Blessing upon the rest of the Harvest and that they might have liberty to use the Corn it produced which it was not lawful for them to do till the First-fruits were given to God On the morrow after the Sabbath the Priest shall wave it We are not to understand by the Sabbath the Seventh days Rest which was the Opinion of the Sadducees as R. Levi ben Gersom tells upon the fifth of Joshua but the day here mentioned v. 7. which was a kind of Sabbath because no Servile work might be done therein And therefore this morrow after the Sabbath was the sixteenth day of Nisan or the next day to the first of Unleavened Bread So the LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the first and Josephus more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. on the second day of Vnleavened Bread which is the sixteenth day of the Month c. Lib. III. Antiq. cap. 10. This was the first of the fifty days which they reckoned till Pentecost v. 15. and was the day on which Manna ceased when they came into Canaan because then they eat of the Fruits of that Country V Josh 10 11 12. And indeed it was not lawful for them as I said before to eat of the Fruits of the Earth till after the Passover because then the Sheaf of the First fruits was waved which consecrated the rest of the Corn. And so God continued Manna to them till they had other Food to eat Ver. 12. Verse 12 And ye shall offer that day when ye wave the sheaf an he-lamb without blemish c. Though this day was not so holy as the first day of Unleavened Bread yet it was a part of the Festival and was called Moed katon a lesser Solemnity as all the rest of the days were between the first and the seventh And therefore a special Offering is here ordered upon this day besides the daily Burnt-Sacrifice and besides the Sacrifice which was appointed v. 8. to be offered upon every one of the seven days Ver. 13. Verse 13 And the Meat-offering thereof shall be two Tenth-deals of fine flour c. I observed before upon the second Chapter v. 1. that all sorts of Bread might be offered to God as being a very ancient Sacrifice and commonly used at every Table for which reason Wine also is here ordered but it was to be simple Wine not mixed as was the Heathenish Custom Salt also was added II. 13. as common at all Tables but no Honey nor Leaven which Mens Superstition had introduced and therefore expresly forbidden in that place v. 11. as it did also Milk and Herbs and Leaves of Trees not a word of which is to be found in the Law of Moses But here it is observable that he commands two Tenth-deals of fine Flour to be offered whereas one Tenth was the common Meat-offering XXIX Exod. 40. Because as one of them was a necessary attendant on the Lamb mentioned before v. 12. so the other was in honour of the day which was a lesser kind of Festival And the Drink-offering thereof shall be of wine the fourth part of a hin Here is not a double proportion of Wine ordered but the usual quantity because perhaps this was a Thanksgiving only for their Corn not for their Vintage which came afterwards Ver. 14. Verse 14 And ye shall eat neither bread nor parched corn nor green ears until the self same day that ye have brought an offering to your God It was not lawful for them to reap and therefore not to eat any of the Fruits of the Earth till the forenamed First-fruits were offered as an acknowledgment to the Donor of them For nothing was more just and equal all Men thought than to give some part to him who gave to them all they had and in the first place to give him his due before they took any thing to themselves The Romans in this expressed the sense of all Mankind who as Pliny tells us Lib. XVIII cap. 2. Ne gustabant quidem novas fruges aut vina antequam Sacerdotes primitias tibassent did not so much as taste of their Corn or Wine till the Priests had offered the First-fruits It shall be a statute for ever c. As long as their Polity lasted In all your dwellings Throughout the whole Land of Canaan Ver. 15. Verse 15 And ye shall count unto you from the morrow after the Sabbath From the sixteenth day of Nisan or the second day of Unleavened Bread which was the morrow after the Sabbath v. 11. From the day that ye brought the sheaf of the Wave-offering This is added only as a fuller description of the time from which they were to count Seven Sabbaths shall be compleat Seven whole Weeks reckoning that day from which the account begun for the first day of the first of those Weeks which made XLIX days in all Maimonides thinks it was for the honour of this great Day of Pentecost that they were to count the days till it came just like a Man saith he who expects his best Friend is wont to tell the days and hours till he arrive More Nevoch P. III. c. 43. And therefore the present Jews begin this Supputation with a solemn Prayer saying Blessed art thou O LORD our God the LORD of the World who hast sanctified us with thy Precepts and commandest us to number the days of Harvest and this is the first day And thus they go on to pray till the seventh day when they add Now there is one Week and so they proceed in the same Prayers to the Evening of Pentecost Which Feast they not being able now to keep as the Law appoints they pray to God every day after they have done counting that he would restore Jerusalem and the Temple and then they promise to do all that is here prescribed And this counting in some places is performed publickly in their Synagogues yet so that every Master of a Family is bound every Night to do it at home See Buxtorf Synag Judaica cap. 20. Ver. 16. Verse 16 Even unto the morrow after the seventh Sabbath shall ye number fifty days The next day after the seventh Sabbath or Week made just fifty days from which this Feast was called Pentecost and in the Old Testament the Feast of Weeks because it began the next day after the seven Weeks before-mentioned XXXIV Exod. 22. And ye shall offer a new Meat-offering to the LORD Viz.
in the Court of the Sanctuary even as the Sin-offerings were For these Peace-offerings being as I before-noted the only Peace-offerings of the whole Congregation were reckoned among the most holy things whereas the Peace-offerings of private Men were less holy as Dr. Lightfoot observes in his Temple Service cap. 8. sect 4. And the true reason why the Priest had all the Flesh of these Sacrifices was because they being for the whole Congregation the Offerers were too many to have any portion of them distributed among them Ver. 21. Verse 21 And ye shall proclaim on the self same day Before the Solemnities began That it may be an holy Convocation to you See v. 4. The reason of this holy Assembly was partly to commemorate God's great Goodness in giving the Law from Mount Sinai on the fiftieth day after their coming out of Egypt which was the chief end of God's bringing them from thence as Maimonides speaks P. III. More Nevoch cap. 43. and partly to thank him for giving them such fair hopes of compleating their Harvest which had been begun at the Passover Ye shall do no servile work therein It was to be observed as the first and the last days of Unleavened Bread v. 7 8. with such a Rest as made it little different from a Sabbath And that great Vision as Maimonides calls it at the giving of the Law lasting but one day was the reason the memory of it was celebrated only for one day in the year whereas one Feast of Unleavened Bread lasted seven days for the day was not sufficient to make them sensible enough of the Affliction they endured in Egypt But perhaps one day only was appointed at Pentecost to be free from all Servile work because of the great Business of Wheat-harvest which was then coming on and could not permit them to be so much at leisure as they were when the Fruits of the Earth were all gathered Then they kept a Feast seven days v. 39. as they did at the beginning of Barley-harvest when the Feast of Unleavened Bread was held At which time Harvest did not come on so fast as it did at Pentecost for the First-fruits then were of green Corn parched and dried and offered to God for the hope they had he would bring the rest to maturity Ver. 22. Verse 22 And when ye reap the Harvest of your Land thou shalt not make clean riddance of the corners of the Field c. This Precept hath been sufficiently explained before XIX 9 10. Only the occasion of its repetition here ought to be observed which is the mention of Harvest and First-fruits which in gratitude they then offered unto God Of whose Goodness he would have them so sensible as not to be unmindful of the Poor but to be such Benefactors to them that they might still receive more Benefits from God Ver. 23. Verse 23 And the LORD spake unto Moses saying These words are frequently prefixed to a new matter though delivered at the same time with what went before Ver. 24. Verse 24 Speak unto the Children of Israel saying Who as I have often said were all concerned to take notice of such Precepts In the seventh month in the first day of the month ye shall have a Sabbath Such a Sabbath as those mentioned v. 7 8 21. on which no Servile work was to be done as it follows in the next Verse For the seventh Month was the first Month of the year accordding to the ancient computation and continued so still to several purposes particularly with respect to their Jubilee when they were to blow the Trumpet as they did on this day which was the chief New Moon in all the year and the more illustrious because it fell in the time when all the Fruits of the Earth were gathered A memorial of blowing with Trumpets It is not easie to tell of what this blowing of Trumpets was a memorial Maimonides in the place fore-named More Nevoch P. III. cap. 43. will have it to be instituted to awaken the People out of sleep and call them to repentance being to put them in mind of the great Day of Expiation which followed nine days after This he explains more largely in his Jad Chazakah in the Treatise of Repentance cap. 3. where he saith The sound of the Trumpet at this time did in effect say Shake off your drowsiness ye that sleep and being awaked watch to your duty Search and try your ways Remember your Creator and repent You whom the Vanity of the Times hath led into a forgetfulness of the Truth who spend your days wandring after empty things which profit nothing bethink your selves and take care of your Souls Let every one forsake his evil way and his thoughts which are not good And accordingly he saith in the same place the Israelites were wont to multiply Alms and Good Works and to apply themselves to the Precepts as his phrase is from the beginning of the year till the Day of Atonement more diligently than at any other time rising in the night to pray in their Synagogues till break of day c. But though this be very pious I see no ground for it no more then for what they say of Commemorating the Deliverance of Isaac For why should not blowing of Trumpets be ordered for a preparation to other Solemn days and in memory of other Deliverances as well as this of Isaac It seems more probable that all Nations making great shouting rejoycing and feasting in the beginning of the year at the first New Moon as many have observed hoping the rest of the year by this means would prove more prosperous God was pleased to ordain this great rejoycing among his People in honour of himself upon the Day of the first New Moon which was to be continued every first Day of the Month that he might preserve them from the Worship of the Moon and make them sensible that he alone gave them good years and renewed his Mercies daily from Month to Month upon them Bonfrerius imagines that God put an honour upon this Month because it was the seventh that as every seventh day was a Sabbath and every seventh year the Land rested c. so every seventh month of every year should be a kind of Sabbatical Month there being more Feasts in this Month then in any other Months in the Year But all this doth not explain what this blowing of Trumpets was a memorial of which I take to be the Creation of the World which was in Autumn Upon which account it was that they anciently began their year at this time as the Eastern People do at this day They acknowledged also God's Goodness in blessing all the year past and bringing them to the beginning of a new year which they prayed him to make happy to them They began to blow at Sun-rise and continued it till Sun-set He that sounded the Trumpet began with the usual Prayer Blessed be God who hath sanctified us with his Precepts
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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