w&t >- COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE f LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY COMMENTARY UPON I [ r^ ft c A COMMENTARY UPON THE Third Book of MOSES, called. ,: .^G^V/'yy- LEVITICUS. B Y The Right Reverend Father in GOD SYMON Lord Bifhop of E LX LONDON; Printed for fti, ChfflDCU at the Rofe and Crown in St. Paul's Cburcb-Tard. M DC XCVIII. Chapter I. THE Third Book of MOSES, CALLED LEVITICUS. C H A P. I. TH E Greeks and Latins give it this Name of LEVITICUS, not becaufe it Treats of the Miniftry of the Levites, properly fo cal- led, (of which the Book of NUMBERS gives a fuller account than this Book doth) but be- caufe it contains the Laws about the Religion of the Jews, confifting principally in various Sacrifices ^ the charge of which was committed to Aaron the L E- V I T E, (as he is called IV Exod. 14. ) and to his Sons } who alone had the Office of Priefthood in the Tribe of Levi : Which the Apoftle therefore calls a Levitical Priefthood, VII Hebr. 1 1. Verfe 1. And the LORD called unto Mofes. ]Verfe 1 That is, bad him draw near, and not be afraid, be- caufe of the Glory of that Light which was in the Tabernacle, (XL Exod. 35.) For this is a word of love, as the Hebrew Do&ors fpeak : who obferve, that B God a A COMMENTARY Chapter God is not faid to call the Prophets of the Gentiles ^ I. but we only read that God jikar met Balaam 5 not L/^Wty/^ called to him, as he did here to Mofes. Who, as Procoplus Gaz£us hath well obferved, upon this word, appointed no Service of God, in his Houfe which he had lately erefted , without his pr4er : whereas the Worfhip performed in the honour of Da- mons^ was without any Authority from him. Nay, there were Magical Operations in it , and Invocation of Daemons 3 and certain tacit Obligations which their Priefts coritrafte^witKihem. F6r which ie prcpr duces J?orphyfy as a Wijhefs. \ And^akeuntohimtftofm Takrnade.y- Hrthertb he had fpoken to him out of Heaven, or out of the Cloud:, but now out of his own Houfe. Into which, it is not here faid he bad him come, ( as he did after- wards when the Glory of the LORD dwelt -only in the inner part of the Houfe, over the Ark) bill he ftood, it is likely, without the Door of the Taberiia- cle,tillthe Sacrifices were appointed(asithere folldW) and the High Prieft entred into it with the Blood of Expiation. I can find no time, in which this can fo probably be fuppofed to have been done, as immedi- ately after the Confecration of the Tabernacle, as foon as the Glory of the L O R D entred into it. And fo 1 find Hefychius underftood it, who obferving this Book to begin with the word And , which is a Conjunction ufed to joyn what follows with that which goes before, thence concludes that the beginning of this Book is knit to the conclufion of the laft -0 and confequently what is here related was fpoken to Mofes on the fame day he had kt up the Tabernacle,and the Glory of the LORD filled it. When Mofes might well think (as the Hkrufalem Targum explains it) that if Mount Sinai was fo exalted, by the Divine Prefence there for a fliort ^LEVITICUS. 3 ihorc fpace, that it was not (afe for him to approach Chapter nuch lefs come up into it , till God commanded I. him 5 he had much more reafon not to go into the i/V\) Tabernacle, which was fan&ified to be God's dwel- ling place for ever, till God called to him by a Voice from his Prefence : nay,he durft not fo much as come near the Door , where I iuppofe he now ftood , without a particular Direction from the Divine Ma- jefty. Ver. 2. Speal^ unto the Children of Ihwd, andfay.nn-Vertc 2. to them.'] The Tabernacle being ere&ed, it was fit, in the next place, to appoint the Service that fhould be performed in it : which confifted in fuch Sacrifices as are here mentioned in the beginning of this Book. There could not be a more Natural order, in fetting down the Laws delivered by Mofes, than this which is here obferved. If any man of yon bring.'] It is the Obfervation of Kim c hi, that in the very beginning of the Laws about Sacrifices, God doth not require them to offer any, but only fuppofes they would 5 having been long accu- ftomed to it, as all the World then was. To this he applys the words of Jeremiah, VII.2 1 . and takes it for an Indication, that otherwife God would not have given fomany Laws concerning Sacrifices, but only in compliance with the ufage of the World ^ which could not then have been quite broken, without the hazard of a Revolt from him. And therefore they are diretted to the right Object, the Eternal God 3 and limited to fuch things, as weremoft agreeable to Hi mane Nature. An offering unto the LORD.~] The Hebrew word Korban, which we tranilate an Offering^nd the Greeks tranllate a Gift, is larger than Zebach, which we tran- (late a Sacrifice. For as Abarbincl obferves in his Pre- B 2 face 4 A COMMENTARY Chapter face to this Book ^ though every Sacrifice was an Of- I. ftring, yet every Offering was not a Sacrifice. A Sa- tW%J crifice being an Offering that was (Iain 5 but there were feveral Offerings of inanimate things (as thofe menti- oned in the beginning of the fecond Chapter of this Book) which therefore were not properly Sacrifices 5 but were accepted of God as much as the Offering of Beafts, when they had nothing better to give. And therefore the fame Abarbinel will have the Name of Korban to be given to thefe Offerings, becaufe there- by Men approached to God. For it is derived from a word which fignifies to draw near : from whence he thinks thofe words in Deuteronomy IV. 7. What Nation is there that hath God fo nigh unto them, &C Te foal/ bring."] He fpeaks in the Plural Number, fay fome of the Hebrew Do&ors, (who have- accu- rately conlidered thefe things ) to (how that two Men might joyn together to offer one thing. Tour offering of the Cattle."] I do not know what ground Maimonides had to affert in his More Nevochim. Pars III. cap. 46. that the Heathen in thofe days had brute Beafts in great veneration, and would not kill them (for it is no Argument there was fuch a Superfti- tion in Mofes his time, becaufe there were People in the days of Maimonides, as there are now, who were poffeffed with fuch Opinions). But he thinks God intended to deftroy this falfe Perfwafion, by requi- ring the Jews to offer fuch Beafts as are here mention- ed ^ that what the Heathen thought it a great fin to kill, might be offered to God, and thereby Mens fins be expiated. By this means, faith he, Mens evil Opi- nions, which are the Difeafes and Ulcers of the Mind, were cured 5 as Bodily Difeafes are by their contraries. Yet in the XXXII Chapter of that Book, he faith God ordered Sacrifices to be offered, that he might not wholly ^LEVITICUS. 5 wholly alter the Cuftoms of Mankind , who built Chapter Temples and offered Sacrifices every where: taking I. care (it may be added) at the fame time , that they l/^/"NJ fliould be otfered only to himfelf, at one certain place, and after fuch a manner , as to preferve his People from all Idolatrous Rites. Which if they had conii- dered,who contemned this Book of LEVITICUS (as Pro cop ius Ga%£m tells us fome did ) becaufe it treated too much of Sacrifices , they would not have thought it unworthy of the Creator of the World , efpecially if they had lookt further to the Wifdom hidden under thefe things 5 which were Examples, Shadows, and Patterns of heavenly things, as the Apo- ftle fpeaks VIII Hebr. 4. IX. 1 3. And fo was the Ta- bernacle it felf, a Figure , (as we there read v. 9.) for the time prefent, of a greater and more perfect Taberna- cle, not made with hands. Even of the herd and of the fochJ\ That is, Bullocks, Sheep, and Goats. For under the word tzon (which we tranflate Flock) both Sheep and Goats are compre- hended. And foMofes expounds himfelf,?/. 10. Thefe were the principal Sacrifices, and molt acceptable to God, as Abarbinel obferves in the fore-named place. For though Doves and Turtles were accepted when Men were not able to bring the other} yet inPublick Sacrifices thefe Birds were neverallo,ved : but only the three forts of four-footed Beafts before-mentioned. Which were therefore chofen (as he proceeds) be- caufe thefe were the mod excellent of all brute Crea- tures, on feveral accounts ; and becaufe they were not hard to be found, but eafily procured : and therefore no wild Eeafts were required to be offered, becaufe God would not impofe upon his People (as his words are) fo great a Burden, as to bring him that which could not be got without fome difficulty. For which caufe 6 A COMMENTARY Chapter caufe alfo young Pigeons and Turtles were only of- I. fered among Birds. He gives other Reafons for this, L/VNJ which feem to me very far fetcht, and therefore I fhall not mention them. But this I may further add, That as they were the mod ready at hand, and in common ufe among Men at their Tables, (which he fhould have noted as the plaineft Reafon of all) fo they had been in mod ancient ufe among Religious People in their Sacrifices. See XV Gen. 9." * And it is very like- . ly they were retrained peculiarly to thefe, that they might not follow the Cuftoms of the Gentiles 5 as they would have done, had they not been abridged in their liberty. Now/though we find in Homer men- tion made of Hecatombs (which were a Sacrifice of an hundred Oxen ) and of perfect Lambs and Goats, whereby Achilles hoped Apollo might be appeafed, and moved to ceafe the Plague he had fent upon the Greeks 5 yet there was no more ancient Sacrifice a- mong the Heathen , if we may believe themfelves, then that of Swine. Which made that Learned Roman Varro derive the word 2$ (which is the Greek word for that Creature) from 3£$, /. e. from a Sacrifice, be- caufe it was moft anciently offered to their Gods 5 there being no more delicious Food at their own Tables then Swines Flefh. See Petrus Cajlellanus de Efu Carnium, ■Lib. II. cap. 1 . And afterwards they alfo facrifi- ced not only Harts to Diana , but Horfes to the Sun, Wolves to Mars, nay, Dogs to Hecate 5 whereby they deftroyed the very Nature of Sacrifices, or at leaft of Sacrifical Feafts $ in which People had commun^n with the Gods whom they worfhipped, by partaking at their Table. For who could endure to eat of fuch Meat as Horfe-fiefh, and the Flefh of Wolves, nay Affes, which were offered to Priapm ? Verfe 3. Ver. £• If his offering be a Burnt-facrifice.'] Having pre- upon L E V I T I C II S. 7 prefcribed what fort of Creatures fhould be offered, he Chap hrft direcls them about their Holocaufls, as the Creeks L call them, which were wholly burnt upon the Altar ^ K^\T\J and were the moft ancient Sacrifices that had been in the World. They are often mentioned by the Greeks, particularly by Xenophon in his Cyroptdia, Lib.VlU. where he faith oo^oKojimtntv r«$ TctAptx , &c. they (Sa- crificed whole Burnt-offerings of Oxen to Jupiter, and afterwards of Horfes to the Sun. See Bochart. L.U.Hie- rozo'ic. cap.%%. P.I. Sometimes indeed the Heathen burnt onlv a part, and referred the reft tofeaft upon, as he there obferves : But among the Jews no Man e- ver partaked of thefe Offerings. For there being four forts of Sacrifices prefcribed by the Law ( as Abarbinel obferves in his Preface to this Book, cap. 2.) the rrhole Burnt-offerings, the Shi- offerings, the Trefpafs -offerings, and the Peace-offerings'. There was this difference made between them 5 that of the firft of thefe, whether it was a publick, or a private whole Burnt-offering, no Bo- dy partaked , no not the Priefts themfelves ;, but it was intirely consumed, except the Skin. Of the fe- fome part was burnt j the reft the Priefts had, and were to eat it in the Court of the Tabernacle (though there was one fort of Sin-offering which was wholly confumed, as the Burnt-offerings were).. The third fort, which were TrtJpafs-offeringsjNtrt only of- fered for private Perfons^ fome part of which,as in the former, were burnt upon the Altar,and the reft eaten by the Priefts. As for the laft (the Peace-offering) fome part of fuch Sacrifices were burnt on the the Altar, the Prieft had the Breafr and the right Shoulder j and the remain- der he that brought the Sacrifice eat with his Friends. I (hall add no more, but that thefe whole Bum! -offcr- m to have been (imple Acknowledgments of God the Creator of the World, and Testifications that B A COMMENTARY Chapter that they owned him to be their LOUD, andconti- I. nued in Covenant with him, and implored his Blef- l/VNJ fing upon them. And therefore with refpeft to the firft and laft of thefe Confederations, the Gentiles were permitted to bring thefe Sacrifices (as the Jews tell us) but no other whatsoever, to be offered unto God. Of the herd.'} As Burnt-offerings were the princi- pal Sacrifices, and therefore mentioned in the firft place, fo thofe of Beeves , were the chief of all Burnt- offerings, both among the Jews and among the Gen- tiles. Whence @udv7uv, to facrifice Oxen, became a Proverb for a magnificent Entertainment. Let him offer a male."] Thefe were accounted the beft, and therefore principally appointed. And fo they were among the Heathen $ infomuch that the E- gyptians offered only i^ma* tSv fio-Zv (as Herodotus tells us Lib. ILttip.41.) and thought it unlawful to offer Females. Which (hows that Mofes did not con- form his Laws to their Cuftoms. for he admitted the Sacrifice of Females, III. 1. Nay, it was particularly prefcribed in fome Cafes, XIX Numb. 2. Without blemijl).] Or perfeft, as the Hebrew word Tamim fignifies. Which word Homer fcxprefly ufes, when Achilles fpeaks about the Sacrifices to Apollo. >dgv£v w'ojluu auy&v ts tzX&w. For to the Gods (as Eufiathius there obferves) who are mod perfeft, it^jsztymv %gh T?A«a, the moft per- fect things ought to be offered. The like paffage a very learned Friend of mine, now with God (Dr.On?- tram) obferves out of the Scholiajl upon Arijlophanes his Achamenfes, Lib. I. de Sacrificik, cap. 9. feU. 3. where more may be feen to the fame purpofe. Now that is perfetf, in which there is no defeft in any part 5 and upon L E V I T I C U S, 9 and is not decayed by Age. For which reafon Abar- Chapter b.mcl obferves, great care is taken in the Law, that this I. fort of Creatures were to be offered before they were L/"V"V) three years old 5 and the other forts, before they were two. He fi all offer it of hk own voluntary veil/."] In this Tranflation we follow the Opinion of the Jews,who refer this to the Perfons that brought this Offerings which they might do when they pleafed. The like expreflions we read XIX.5. XXII.19. ButtheLXX. thought it hath refpeft to God ^ and (o the Phrafe may be interpreted, he (hall bring it for his acceptation, 2. e. that he may find a favourable acceptance with Cod. At the door of the Tabernacle of the Congregation. ~] Where the Altar of Burnt-offering was placed,XL£jc- od. 6, 29. And this was fo neceflary, that it is re- quired upon pain of death to be brought hither, and offered in no other place, XVII. 3, 4, 6tc. For which caufe, it is likely, the Door of the Tabernacle is here mentioned rather than the Altar :, that it might be un- derftood to be unlawful to offer at any other Altar, but that which ftood at the door of the Tabernacle. Before the LORD.'] With their Faces towards that holy place, where the Divine Majefty dwelt : unto whom the Sacrifice was brought} and at the door of the Tabernacle received by the Prieft , from the hand of the Offerer. Ver. 4. And he fhall put hfc hand upon the head of the Verfe 4. Burnt-offering.'] Both his hands :, as fome gather from XVI. 21. and (as Maiwonides faith) 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 alfoJV.4. The meaning of which in this fort of Offerings, feems to have been that he C who ,o A COMMENTARY Chapter who brought the Sacrifice renounced all his Intereft I. in it, and transferred it wholly to God , unto whofe L/~V~SJ 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, fay- ing, Hunc hominem liberum effe volo, I will that this Man be free : which was called Manumijjion. In other Offerings it had another meaning, as I (hall obferve in due place : and it was imitated by the Gentiles, though not without the addition of impious Superftitions. For they wreathed back the Head of the Beaft upward, when they facrificed to the Gods above , and thruft down its Head towards the Ground, when they facri- ficed to their Infernal Deities $ as jf. Brentius hath ob- ferved in his Preface to this Book, And it foall be accepted for him , to make an atone- mentfor himJ] It lhall be fo acceptable, as to recom- mend him to the favour of the Divine Majefky. For fo the Hebrew word Capher feems here to fignifie, not properly to make an Atonement (which was the bu- iinefs of a Sin-offering) but to own him to be in a ftate of Reconciliation with God 5 unto whom, he was fuppofed to give up himfelf wholly, as he did this Beaft. The Jews indeed, who ftick to the lite- ral fignification of the word, fancy that thefe Burnt- offerings expiated evil Thoughts and Defires : but there is no ground for this in Scripture 5 and the moft that can be made of it is, that God accepted his Prayers which he made in general, for the forgivenefs of all his fins, when he laid his Hand upon the Head of this Sacrifice. For it muft be here obferved, that Laying on of Hands was always accompanied with Prayer, as appears by Jacob's laying them on the Head ofManaf- feh and Ephraim , XLVIIlGe#. 14, 16,20. and the High- ^LEVITICUS. it High-Pricft laying them on the Scape-goat , XVIrh of Chapter this Book, 21. Infomuch that laying on of hands fig- I. nifies fometimes in the New Teltament to pray, XIX L/"WJ Matth. 15. V Mark.2%. and other places. But if a Man had committed any fin, there are other Sacrifices peculiarly appointed by the Law for their Expiation 5 which he was bound to offer withconfeflion of fin,and prayer to God for pardon. Ver. 5. And he frail kill the BullockJ] That is , the Verfe 5. Man himfelf who brought it, as Raft interprets it \ or one of the Levitts, as others underftand it : For they killed the Pafchal Lamb at that great Paffover menti- oned 2 Chron. XXX. 17. as Bochart obferves. But he fhould have added the reafon of it, which Raft there gives 5 that a great many of the Congregation having not fan&ified themfelves, (as we read in that place) tlxrefore the Levitts had the charge of the killing of the Paffover, for every one that was not clean, tofanSific them unto the LORD. Otherwife every Man might kill his own Paffover , XII Exod. 6. as they might do all their other Sacrifices. For certain it is, this was none of the works of Priefts, as Maimonides (hows in a paffage mentioned by Dr. Cudworth ( in his Book con- cerning the Lord's Supper, p. 27.) out of Biath Ham- mikzdath. Where he quotes this very place to prove, That the killing of the holy things might lawfully be done by a Stranger 5 yea, of the moll holy things : whether they were the holy things of private Perfons, or of the whole Congregation. The common Objection to this is, That none might come into the Court where the Altar was, but the Priefts. To which the Anfwer is plain, That upon this occafion other Perfons might come fo far within the Court, be caufe it was indifpenfably necef- fary, that the Man who brought the Sacrifice (hould lay his hand upon the Head or it } which was to be C 2 done V2 A COMMENTARY Chapter done at the Altar , when it was to be flain, I. Before the LOR D.~] See v. 3. \*/~V~\J And the Priejis Aarons fons fiall bring the blood*"] Now begins the work of the Priefts : the receiving of the Blood and that which immediately followed, be- longing to their Office. They received it in a Bafon (XXIV Exod. 6.) as the manner alfo was among the Heathen 5 which our learned Sheringham obferves up- on Codex Joma (p. 85.) out of Homer s Odyff. 1 .III. where Thrajymedes is reprefented as cutting the Ox a- funder with a Cleaver -0 and Perfeus as receiving the Blood in a Bafon, which he calls zjulvlov A word ufed in Crete, as Euflathius notes, for iuch kind of Veflels } which fome think was originally aufAvw, from the re- ceiving of the Blood. And Jprinkle the blood round about upon the Altar ,Stc/] That this might be done readily, one Pried received the Blcod 5 and another took it from him,and fprink- led it about the Altar 3 or, as the Jcvps underftand it, on every fide of the Altar 3 which they performed by two fprinklings, at the oppofite Corners of it. Which was a Rite alfo ufed in Peace-offerings and Trefpafs- cfferings : but in Sin-offerings the Blood was poured out at the foot of the Altar: See VII. 2. Thus the Heathen alfo themfelves took care the Blood of their Sacrifices fhould not run upon the ground, but be re- ceived, as I faid, in Veflels prepared for that purpofe^ and then poured upon their Altars, and fo offered and confecrated to their Gods. So Lucianm his Book of Sacrifices, reprefents the Prieft, 70 xi^ut raf @ot)/u,£ •^^'w, as pouring the Blood upon the Altar. See Dilheirus Dijput. Philolog. Tom. 2.^x55. Verfe 6. Ver. 6* And he fiall flay the. Burnt-offering.'] Next followed the taking off the Skin -y which God ordered to be given to the Priefts., VII. 8. Though the Hea- then upon LE VI TICU S. i9 then burnt Skin and all , in fome places, as Bocbart Chapter obferves out of Plutarch and Lucian in the fore-named I. place, (Hkroz. P. I. jLII. />. 324.) But whole work U'VNJ it was to flay the Beaft , is not here exprefled. The Jews fay it belonged not to the Priefts to do this 5 but to the Man himfelf, who brought the Beaft to be offered. For (to fhow in brief what belonged to the owners of the Sacrifice, and nrhat to the Priefts) it may Ijp fit to note out of Abatbaml, that each of them had Jive things to do. The Owner of the Sacrifice laid his hand" upon it, killed, flayed, cut it up, andwaftic the inwards : And then the Prieft received the Blood in a Veffel 5 fprinkled the Blood 3 put fire on the Al- tar 3 ordered the Wood on the fire 3 and ordered the pieces of the Sacrifice upon the Wood. And that the Beaft might more eafily be flayed,there wereeightStone Pillars (as the Jews tells us in Aliddoth, cap. 3.) and Beams laid over them :. in each of which there were three Iron hooks fixed 5 That the greater Beafts might hang upon the higheft, the lefler upon the middle- xnoft, and the leaft of all on the loweft : and fo be more commodioufly ftript of their Skins. Concern- ing this Excoriation both Homer and Virgil fpeak, as the afore-named Dilheirus hath obferved in the lame Book, £.255. And cut it into pieces."] This followed the Excoria- tion among the Gentiles alfo, as the fame Author fhows. And it was done with fuch accuracy, that Homer faith they diflected the Sacrifice 'fhr^miv^ and ***&$%$.&*$ from whence fome great Men have thought St. Paul borrowed the word o^3d7c^w, to exprefs the Gare the Minifters of the Gofpel fhould have, in di- viding rightly the Word of Truth, 2 Tim. II. 15. Thefe pieces were not the very fame in Bullocks and Goats, that they were in Sheep, as will appear after- wards i4 A COMMENTARY Chapter wards ^ and therefore the greater care was to be ufed I. in the cutting of them 3 efpecially, when befides thofe L/"V*VJ parts which were offered to God, the Priefts and the People were to have their fhare alfo. Verfc 7. Ver. 7. And the fons of Aaron the Priett jhall put fire upon the Altar7\ This, as I faid before, was one of the works of the Priefts : who did not put fire daily upon the Altar (for being once kindled, they were to keep it always burning, VI. 15.) but ftirred it up,and Mow- ed the Coals. Which is meant by giving fire , as the Phrafe is in the Hebrew 3 that is, difpofing it fo, that it might burn quick. Yet, if the fire was taken off from the Altar , as when they removed the Camp, IV Numb. 14. none might lay it on again but the Prieft. Or, if it were extind, as it was in the days of Ahaz, who (hut up the door of the Houfe of God, which was not opened till Hezektah reigned, (2 Chron* XXVIII. 24. XXIX. 34.) none but they might kindle it again. And lay the wood in order upon the fire?] This the Priefts did every Morning and every Night, that the fire might be preferved from going out. And when the time of the Morning and Evening Sacrifice came, they brought new Wood, and laid it in fuch order upon the fire, that it might the better confume the parts of the Sacrifice, that were laid thereon. Verfe 8. Ver. 8. And the Priefts Aarons fons flail lay the parts , the head and thefatJ] The Hebrew word Peder doth not (imply (ignifie the Faty (for which they have ano- ther word chdeb) but that Fat which is feparated from the reft of the Flefti. So it is to be underftood here, and in III. 9. IV. 35. Which being gathered together, and thrown into the fire, fed the flame, and made it burn more fiercely : by which means the other parts, into which the Sacrifice was divided, were the more ealily upon LEVITICUS. 15 eafily and the fooncr confumed. Particularly ,St n Chapter takes it for that Fat which adhered to the Liver : and I. hoth Solomon Jarchi and David Kitnchl obierve thar L/*VYJ this Pcder was thrown upon the Head of the Sacrifice (when it was caft into the fire) juft in the place where the Head was cut off from the Body ^ becaufe other- wile the Gore which iflued from it, might have extin- guiftied the flame. See XXIX Exod. 1 7. In order upon the wood, Sec] That they might lye upon the Wood, fo as to have the fame fituation in the Altar that they had in the Bead, when it wTas alive. So Maimonides in Maafe Korban, cap. 6. Verfe 9. But his inwards and his legs Jhal/ he waft) ?'/* Verfe 9. water,] Thefe Parts were not to be burnt upon the Altar, till they wTere well cleanfed by wafhing them in Water. For which end there was a private Room af- terward, in the Court of the Temple, (as now it is likely there was in the Tabernacle) called the Wafhing Roow, (as we find in Codex Middoth, cap. $.fe£f. 2. ) There they having wafhed them privately , and freed the Inwards from their filth, they brought them into the Court, where there were new Marble Tables be- tween the Pillars before-mentioned (v. 6.) and there they were wafhed more exaftly , as we read in the fame Book, cap. 3. fe&. 5. Where ConQ. VEmpereurcfo- ferves, out of R. Hobadia, the reafon why they ufed to lay the Flefti upon fuch Tables, was, Becaufe Mar- ble made it cold and ftiff, and preferved it from (link- ing in very hot weather. And the Priefl Jhall bum all on the Altar.*] From whence this Sacrifice is called ifchch^ an Offering made by fire, (from ifch, which ngnifies fire) becaufe it was altogether confumed in the fire 5 and no part of it left, fo much as for the Pried to eat of it. Of a faeet favour unto the LOR D.~] i. e. Moft ac- ceptable. 16 A COMMENTARY Chapter ceptable. For it is a form of Speech taken from Men, I. who are delighted with the good Scent and Tafte of LS*V~\J Meat and Drink. But none can reafombly imagine it was the meer Sacrifice that was pleafing unto God, but, as Conrad* Pellicanus well notes, the Devotion, Faith, Obedience, and Sincerity of .their Minds who made the Oblation. Verfe 10. Ver. 10. And if hk offering be of the flocks , namely of the foeep or of the goats, &c.~] If a Man were not able to bring a Bullock for a Burnt-facrifice, ( which could not be fo well fpared, being of great ufe in A- griculture ) he might bring one of thefe Creatures which were of lefs value 3 only perfeft in their kind, as it here follows. He foall bring it a male without blemifo7\ See XII Ex- od. 5. What the Blemi flies were, that made any Ani- mal unfit to be offered on the Altar, Mofes tells us in this Book, XXTI. 22, 23, 24. where he mentions twelve, which (hall be there confidered. Verfe 11. Ver. 11. And hefiallkjll it on the fide of the Altar northward.^ The greater Sacrifices, which the Jews call the moli holy things, had this peculiar place align- ed them, where they were to be killed , viz. all the Burnt-offerings , ( whether of Bullocks , Sheep , or Goats) and all Offerings for fin,Yl.2 5 . and all Trefpafs- offerings, VII. 2. But all the other Sacrifices, which they call the leffer holy things, ( fuch as the Peace- offerings of particular Men , the Pafchal Lamb, the Firfi'bom, and that which was tithed ) might be kil- led in any part of the Court, where the Altar ftood $ there being no peculiar place appointed by the Law for that purpofe, but only at the Entrance of the Tabernacle. Yet a Peace-offering for the whole Con- gregation , was lookt upon as belonging to the things moll holy 3 and fo was flain (as MaimonidesttWs us) upon LEVITICUS. 1 7 us) at the North-fide of the Altar : where there were Chaj certain Rings fixed, to which the Head , or, as Fotne I. the Feet of the Beaft, was tied, in order to its be- iW^SJ ing killed. But they were not perfeft Pving^as DEm- pcrevr oblerves, being rather half-fegments of Rings, one part of which was falhied to the Pavement, and by the other the Neck of the Beaft was tied to it* See ith , cap. 3. feci. 5. The reaibn of this difference feems to be, only to make a diftinftion be- tween thefe and other Sacrifices. And all this is to be underflood of the four-footeU Beafts before-men- tioned, not of Birds 5 which were facrificed after an- other manner, as appears from t/. 15. And the Pr/efis jhall fyrinkle his blood round about up- on the Altar.'] " See v. 5. and VII. 2. Ver. 12. And he J/ja// cut it into his pieces, -with his Verfe 12. head and his fat,&LC.~] This Verfe hath been fufficient- ly explained v. 5, 6, 8. Ver. 13. And he fljall wafh the Inwards and the legs, Verfe I ~\ &cr| See v. 9. where this alfo is explained. It is a burnt-facrifice, an offering made by fire, of a fveet favour unto the LORD."] As much as to fay, " this is as acceptable to the LORD, as the Sacrifice of a Bullock, when offered with a pious Mind. Ver. 14. And if the burnt-facrifice for his offering to Verfe 14. the LORD be of fowls. ~\ It is well obferved by Maimonides in his More Nevochi/n, P. III. cap. 46. that when a Man was not able to go to the charge of a Sheep or a Goat) (much lefs of a Bullochf) God was fo merciful, as to accept of a Bird 5 only he prefcribes of what fort they (liould be. Nay, he that was noc able to be at this expence, was accepted if he offered Bread, however prepared, whether in an Oven or a Pan, according to the cuftom of thofe Times. And he to whom this was too great a Burden, mio^ht wor- D (hip 18 A COMMEUXARY Chapter (hip God, by bringing only fine Flour, a$ will ap- I. pear in the next Chapter. t/"V"^J Then he foall bring his offering of Turtle-doves, or of young Pigeons. ~\ The fame Author obfervesvthat there was a vaft plenty of thefe Birds in the Land of Canaan $ and confequently they were fo cheap, that it would put the poorer fort to no great charge to bring this Oblation. They were alio very anciently facrificed, XV Gen. 9. and of a gentle nature, (as Procopius and others obferve). And Pigeons being beft when they are young , and Turtles when full grown, accord- ingly they are appointed to bring them, when they were moft efteemed. Thefe are but feldom mentioned in the Sacrifices among the Gentiles, who offered Cocks to JEfculapius, and Geefe to Jfis, as we read in feveral of their Authors. Verfe 15. Ver. 15. And the Prieli foall bring it tintothe Altar, and wring off his head!} Pinch it off with his Nail (as the Jews fay) at one of the Corners or Horns of the Altar : viz. the whole Burnt-offering at the South- eaft Corner, and the Sin-offering at the North-weft, as Maimonides faith in his Treatife called Korbanoth, cap. 5. But their Heads were fo to be wrung or pinched, as not to be feparated quite from the Body, but to be left ftill hanging to it. For fo it is ordered in that Sacrifice mentioned V» 8. and therefore they fup- pofe it was fo in all. And the blood thereof full be wrung outy at the fides of the Altar. ~] This is the reafon that the Prieft alone might kill the Bird , ( though others might kill the Beafts, Sees/. 5.) becaufethe fprinkling of the Blood, which none might do but the Prieft, was immediately conjunct with the wringing oft its Head. Verfe 1 6. Ver. 1 6. And hejloall pluck away his Crop7\ Or the Sto- mach 5 that the Sacrifice might be clean, and free from all filth. Witk upon LEVITICUS, 19 With his feather s7\ Which were no more to be of- Chapter ,fered, than the Skin of the Beafts, v. 6. I. And cali it bejides the Altar on the eatf part7\ As far L^VNJ as might be from the mod Holy Place, which was in the Weft. By the place of the aff)Cs.~] See IV. 12. Ver. 17. And he fija// cleave it with the wings thereof Verfe 17. but foall not divide it afunder.~\ The Wings were to be fo cloven, as not to be quite feparated from the Body, but ftill to remain hanging to it 5 and fo Salt being fprinkled upon the whole Body, it was thrown into the fire. So Maimonides obferves in the fore- named Treatife : where he takes notice alfo, that it was other wife in Fowls offered for fin } of which no- thing but the Blood belonged to the Altar } the Flefh of them being eaten by the Priefts and their Sons. Whence it was, that no Sin-offering of Birds was ac- cepted, unlefs it were accompanied with an whole Burnt-offering 5 that the Altar might not be without a Feaft, when they that miniftred there were enter- tained. Thus it is required in feveral Cafes, menti- oned V. 7. XII. 6, 8. XIV. 22. XV. 15, 30. and VI Numb. 1 1 . The fame Maimonides likewife obferves, that this Sacrifice of Birds, was one of the mod diffi- cult Works in the Sanftuary 3 whereby the Mind of the Prieft was kept as intent upon the pooreft Sacrifice, as upon the mod fplendid. And the PrieiJ ff)al/ burn it upon the Altar, upon the wood that is upon the fire 7\ This was in part faid be- fore, but here repeated more diftinctly, to (how there was no difference to be made between the Sacrifices of the meaneft and of the greateft. It k a burnt-facrifice, an offering made by fire, of a Jwect favour unto the LOR D.l The fame is faid of this, as of all other Holocaufts, (•-». 9, 15.) to (how D 2 that so A COMMENTARY Chapter that whether the Oblation was of the greater Animals II. or the lefs, or only of Birds, it made no difference in L/"V^vJ its acceptance with God : Who gracioufly ordered thefe various forts of Offerings, that the Poor as well as the Rich, might be capable to exprefs their Devo- tion to him, and be confident to find favour with him. CHAP. II. Verfe I . Ver. I . A ND when any will offer a Meat-offering un- l\ to the LOR D.~] Here is a merciful pro- vifion for thofe, who were neither able to offer Beafts of any fort , nor Birds, whom God ordered to bring Meal, (as was obferved before on the firft Chapter, ^.14.) which was called in the Hebrew Language Mlnchah, and by us tranf lated a Meat-offering : For it was a Korban, or Gift, as well as the foregoing, though of a lower fort. And i?. Levi Barcelonita thinks this fort of mean Prefent (as we may call it) had the name of Mincah, becaufe fuch Offerings were very often meerly voluntary 5 from whence whatfo- ever is not due among Men from another, is called M'mcah^ a Gift. Some of which were conftant and frated, and alfo of a determinate quantity 5 being an Appendix to the daily Bumt-facrifice, Morning and Evening, as we read XXIX Exod. 38,39^80:. But thefe here fpoken of were voluntary, when any Man s Devotion inclined him to acknowledge God, and implore his Divine BlelTing. And no certain quanti- tv was prefcribed 5 only the Jews fay, not lefs than an Ephah was accepted, but as much more as they pleafed. See Dr. Outram in his excellent Book De Sacrificw, p. 90. Ek up** LEVITICUS. 21 His (lull be of fine jlom\\ Viz. Of Wheat- Chapter Hour. For all the Offerings of this kind, whether II. the w hole Congregation, or particular Men, were of L/"WJ pure Wheat-Hour, lifted from the Bran 5 except only AcOmer ol Firit-fruits of their Harvefi:, XXIII. 13^4. and that which was called the Mb/cha ofjcaloujw, V N*mk 15. which were of Barley. Of thefe vo- luntary Offerings there wc&five forts, as appears by this Chapter : for they were either of raw Meal, (men- tioned in this Verfe) or Meal made into Cakes, baked in an Oven, ( which was of two forts, v. 4. ) or ba- ked in a Pan, v. 5. or in a Frying-pan, v. 7. The ffrft of which was the moft ancient, as appears from IV Gen. 5. and from what the Heathen fay of it 5 parti- cularly Plato, L.Vl.de Lcgilws , and Plinj, L. XXX. Nat. Hiji. cap. 5. where he faith Numa ordered the Romans Deo s finge colcre^ &c. And Paufania-s in his Attica tells us, in the Porch of the moft high Jkpi there was an Altar, where they did not offer the crifice of Beafts, but only of fine Flour. The fame he repeats in his Arcadia, and fays this was ordained crops, that they fhould Sacrifice only ttiujuclU- b7n%&z,tx, which the Athenians in his time called ttf.- Zatoi. And accordingly Triptolen/us, another of their molt ancient Lawgivers , enatted this as one of his principal Laws, that they fhould worfhip their Gods with the Fruits of the Earth. For thefe thru Laws of his, Porphyry faith, were preferved to his days, Yiv£i$ nuap, 05^ ly/Lprvfc dytfttetV) Z£& jam divi^auj' (Lib. IV. TTcf 1 Atto^.) to honour their Parents, U' or flip their Gods with the, bruits of the Earth, and hurt no living Great- Which hUAi-nkiam (L. U. contra Jovin.) tranil not to e.it flcf/j. I he [hall pour oil upon it.~] Which was done to give this fort of Offering a grateful relith, as Muimo- ■ si A COMMENTARY Chapter nides observes, P. HI. More Nevochim, cap. 46. The II. Heathen ufed Oil in their Saerifices,but not mixed with U/>^VJ Floury but poured upon the-Flefh of the Beaft that was facrificed, to make it burn the better upon the Al- tar. So that of Virgil (hows, JEneid. VI. Pingue fuperquc Oleum f under! s ardcntibuf extis. And put frankinccnfe thereon7\ To make a fweet O- dour in the Court of the Tabernacle, which otherwife would have been offenfive, by reafon of the Flefh that was burnt there daily , as the fame Maimonides fpeaks in the place before-named. When they came into the Land of Canaan, where they were required (XV Numb. .2, 3,&c.) to take care that this Mincha, or Meat-of- fering,{hould attend all the Freewil-offeringsof Beafts, as well as the daily Morning and Evening Sacrifice , there is no Frankincenfe appointed 5 but a certain quantity of Wine, which perhaps was inftead of it, (having a fragrant fmell) and was not required in the Offering here mentioned. Both thefe were common in the Sacrifices of the Gentiles , as appears by this fingle paflage in Ovid, L. V. de Trijiibus, Eleg. 5. Da mihi thura,puer$ingues facientia flammas, Sluodque pio fufum Jiridat in igne merum. Verfe 2. Ver. 2. And he flail bring H7\ In a filver Di(h, or of fome other Metal, (as R. Levi of Barcelona ex- pounds it , Pr£cept. CXVI. ) wherein he delivered it to the Prieft, who carried it to the Altar, and prefen- ted it to God by lifting it up over his Head 5 and, as the Jews generally fay, turning it about to all the four quarters of the WorLd, in token that it was offered to the Poffefibrof Heaven and of Earth. To upon LEVITICUS. a 3 To Aavonsfons the PrieflsT] To one of them that Chapter miniftred at the Altar that day , this Offering was II. brought, as appears by the next words. L/*VNJ And he flhill take thereout his handful of the flour thereof] As much as he could take up between his fingers, faith the fore-mentioned R. Levi. And of the oil thereof °] Which was mingled, as I faid before, with the Flour. With all the franl(incenfe thereof 7\ None of which was to be referved for the Prieftsown ufe 5 but intire- ly burnt upon the Altar. Which was contrary to the way of the Gentiles, who called Frankincenfe7r^^i- &/7« of Fruits of the Earth, and of Frankincenfe. But they might have learnt from Mofes, if they had pleafed, (Julian and Porphyry being acquainted with his Books) that thefe things were alike acceptable, God having refpeft to the Mind of him that offered, not to his Gifts. Verfe 3. Ver. 3. And the remnant of the meat-offering JImII be Aarons and hkfons7\ To be eaten by them. But that Meat-oifering which was offered for the Priefts them- felves, was to be wholly burnt, and no part eaten, VI. 22, 23. It k a thing moti holy of the offerings of ^the LORD made by fire . j Nothing is more known then the diftin- dion which thejews make between things mojl holy, and the lighter holy things, (as their phrafe is) which I took notice of before. The mott holy were fuch, as none whatfoever might eat of ^ or none but the Priefts, and the Sons of Priefts -0 and that only in the San&uary, and no where die, (See VI. 16, 26.) Such were all whole upon LEVITICUS. a5 whole Burnt-offerings, all the Sin-offerings, and all Chapter the Peace-offerings for the whole Congregation. The II. tighter holy things were fuch,as might be eaten by thofe L/WJ who were not Priefts, in any place within the City of Jcwfalem, ( to which their Camp now anfwered ) and iiich were all the Peace-offerings of particular Perfons, the Pafchal Lamb, the Tenth , and the Firftlings of Cattle. Ver. 4. And if thou bring an oblation of a meat-offer- Verfe 4. tug baktn in the ovcn.~] This is the firft fort of baked Minchas for the preparing of which there was an 0- n in the Court of the Tabernacle, as afterward there was in the Court of the Temple, 1 Chron. XXIII.28, 29. XLVIE*4.20. It fliall be unleavened cakes of fine four mingled with oil^ or unleavened wafers anointed with oil7\ 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 fpread upon it, before it was baked, ( See XXIX Exod. 2.) or, as fome will have it, after it came out of the Oven. Concerning its being unlea- ded fee below y. n. Ver. 5. And if thy oblation be a meat-offering baken Verfe 5. in a pan.'] Or in a flat Platens we tranflate it in the Margin. For Maimonides fays, this was the difference between Macabath (which is the Hebrew word in this place) and Marchef/jeth, that the former was a Pan or Plate without any Rim about it 3 and the other had one, as our Frying-pans have. And fo Abarbinel, in his Preface to this Book, obferves out of Jarchi, that there was a Veffel in the Temple, which was only flat and broad, but had no rifing on the fides of it : So that the Oil being poured upon it, when it was fet on the fire, ran down and increafed the Flame, and made the Cake hard. E It z6 A COMMENTARY Chapter It full be of fine flour unleavened, mingled with oil.~\ II. This fort of Cake feems to have been both kneaded l/^AJ with Oil ^ and to have had Oil alio poured upon it, after it was laid upon the Plate. Verfe 6. Ver. 6. Thou Jfjalt part it in pieces, Sec] This, ac- cording to Abarbinel, was done as it lay baking upon the Plate. Or, if this Divifion was made after it was taken off, the reafon was the fame 5 becaufe part of it was to be given to God, and the reft to the Priefts. And pur oil thereon. ~\ Upon the pieces $ that they might by this new Addition of frefhOil,be made more iavoury. It k a meat-offering.'] And therefore to be eaten with Oil, v. 1. Verfe 7. Ver. 7. And if thy oblation be a meat- offering baken in the fiying-pan.~] This Veffel was not flat , but deep, ( as Abarbinel obferves, See ^.5.) becaufe that which was baked in it wasmoift and Huid. It fiall be made of fine flour with oil7] The Oil was not kneaded with this fort of M'wcha, but put into the Pan, fo that it mixed with the Flour 5 which might be (haken and moved up and down, as things are which are baken in Liquors. So Abarbinels words are in his Preface to this Book. Verfe 8. Ver. 8. And thou fl) alt bring the meat-offering^that h made, of thefe things unto the LORD, Sto] This re- lates to all the bake Meat-offerings before-mentioned, which were to be brought to the LORD at his Houfe, and there prefented to the Prieft ^ who was to bring them to. the Altar, when they were prepared as before directed. See v. 1,2. And this variety of Mm- chas was allowed, that the Table of the LORD ( 7. e. the Altar ) might be furnifhed, and his Mini- fters that waited on him entertained with all forts of Provifions, Ver. upon LE VITICU S. a7 Ver. 9. And the Priett JJjal/ take from the Midi* Chapter offering a manorial thereof] A part of the Cake (of 1 1 whatsoever fort it was) was feparated from the reft tor IVV^sJ the LOR Ds portion ^ to whom it was offered as an Verfe 9. acknowledgment of his Supream Dominion over them, and in commemoration ot his goodnefs to them. And Jhall burn it upon the Altar. ] Before the other parts were eaten by the Priefts :, as was directed before about the line Flour, v. 2. It is an offering wade by jire, of a fweet favour unto the 1,0 RD.-j See?;. 2. Ver. 10. And that which is left of the meat-offering Verie 10. full be Aarons and hisfons, &c.j All this Verfe hath been explained v. 3. Ver. II. No meat-offering which ye fljal/ bring unto the Verk 11. LO 11 D, pa// be made with leaven.] Thefe words {which ye pall bring unto the LOR IT] feem to have a peculiar emfbafit in this place :> importing that no Meat-ottering, part of which was offered upon God's Altar, fhould be leavened. For no part of that lea- vened Bread which was offered in Euchariftical Sacri- fices, (VII. 13.) nor the two Loaves offered in the Feaft of Pentccoft, (which fome miftake for an Excep- tion to this Precept) were oifered upon the Altar, but given intirely to the Priefte, as their portion. Made with leaven.'] There are many Moral Rea- fons given, both by Jewifh and Chriftian Writers, why none of the Cakes before-mentioned fhould have any Leaven in them, which I (hall not here let down. There is fome probability in their Opinion, who think this was ordered to refreih their Memory, by putting them in mind of their Deliverance out of Egypt. But Mainwnides feems to me to hare given the beft account of this, in his Mare Ncvockim (P. III. cap. 46.J) where he faith, God prohibited this to root out the Idola- E 2 trous 28 A COMMENTARY Chapter trous Cuftoms in thofe days, as he found in the Books II. of the Zabij, who offered to their Gods no Bread but l/VVJ leavened. Next to this, the Account which Abarbanel gives of it is not to be disregarded, who thinks it was forbidden, becaufe it would have made delay, if they had waited at the Tabernacle till the fermentation was perfected. For ye fl) all bum no leaven, nor any honey in any of- fering of the LORD made by fire. ] Neither mixed with Bread, nor alone by themfelves. For Honey was a kind of Leaven, and it is certain was ufed by the Heathen in their Religious Rites : As appears not on- ly from Maimonides (who tells us in the place fore- named, that they chofe fweet things for their offerings', and anointed their Sacrifices with Honey ) but from a great number of other Authors, who make mention of it : Particularly Plato, who faith ( in his VI de Legibrn) that anciently Men did not Sacrifice living Creatures, but only fine Flour, iy ^A<3z ^f7ro) that the former was Flour of old Corn, this of new : and that was fine Flour fifted from the Bran 5 this had nothing taken out of it, but remained as it came from the Mortar or the Mill. And fo the LXX. feem to have underftood it. There are thofe indeed, who think it was only thrafhed out of the Husk,and fo offered 5 and fancy alfo that from this word Gerefo, the Goddefs, called Ceres^ had her Name among the Gentiles. Which laft Conceit is the ftranger, fince they endeavour to have it thought, that the Jews derived this Cuftom of offering Firft-fruits from the Gentiles 5 and not the Gentiles from the Jews. Whereas the Gentiles had no fuch Cuftom, that lean find, as this,to offer the Firft-fruits of Green Com^but only upon LEVITICUS. 35 only the Firft-fruits of their Harveft, which they cal- Chaj kd Novas francs : of which the Romans thought it If. unlawful to tafte, antequam Saccrdotes primit'us libaf- L/"V"V, ftmti before the Priefts had offered the Firft-fruits, as Pliny tells us, Lib. XVIII. cap. 2. and Ccnforinus faith the fame, cap. i. de Die Natal/. Or if they did offer any Firit-fruits before Corn was ripe, they boiled them in a Pot} but did not roft them in the fire, as is heredirefted. For fo Hefychrm feems to fay, that in the Feaft called Qcqyfata (which was in the Month that Anfwers to our April) they offered to* maugjgU r/ £atyvc//ii>stv, '^ -m^iMfAifyn, the Firjl-fruits that ap- peared out of the Ground, which they carried about, i. e. in Pots, as other Authors tell us. And Hefychim him- felf faith that (di*yL\<&> fignified a Pot, full of Sacred Decoftion. Ver. 15. And thou ft alt put oil upon it , &c. ] SecVerfc 15. v. r. And the Priejl foall bum the memorial of it, part of the beaten corn thereof and part of the oil, and all the franhjmenfe. All the reft that was not burnt, was the Priefts portion, except the Frankincenfe 5 which is here ordered to be intirely offered to God , ( See v. 2.) and made this, and fucfa like Offerings, be called an Offering of a fiveet favour unto the LORD, v. 2. 9, 12. It is an offering made by fire unto the LO R D.~j See upon v. 9. CHAP, 94 A COMMENTARY Chapter III. CHAP. III. Verfe i. Ver. I. \ ND if his oblation be a facrifice of peace- £\ offering. ~] Having given orders about whole Burnt-offerings, in the fir ft Chapter , and Meat- offerings ( which had fomething of that Nature in them) in the fecond 5 he proceeds to Peace-offerings , which in the Hebrew are called Schelamim , from the word Schalam, either as it fignifies Retribution , or Peace and Concord. They that take it in the firfi fence, think the reafon of the name to be from this 5 That God, the Offerer, and the Prieft, had each of them their portion affigned to them of this Sacrifice. And they that follow the fecond fence do not much differ, when they fay, That thefe Sacrifices were Sym- bols of Friendfhip between God, and the Priefts, and thole that brought them 3 for all thefe feafted at a Common Table, as R. Levi ben Gerfom expreffes it. For part being offered on the Altar, and the Prieft ha- ving taken his fhare, the reft was given to him that of- fered the Sacrifice. So that it was called a Peace-offer- ing, faith Abarbanel (in his Preface to this Book) be- ca-ufe it made Peace (or rather declared Peace) between the Altar, the Priell, and, the Owner. But they feem to me to have given the beft account of this, who, becaufe Peace in their Language fignifies Prosperity and Happinefs, think thefe were called Peace-offerings, be- caufe they were principally thankful Acknowledg- ments of Mercies received from God's Bounty. For there being three forts of them mentioned VII. 15,16. that of Thanksgiving is the firft, called Tolheh, Ac- knowledgment of fome Benefit received. The Gentiles called fuch Sacrifices yafistff/01, as ap- pears from many places of Dionyf Halicam. I. VI. & I. VIII. ^ LEVITICUS, 35 /.. VIII. where there are thefe .'words, 3vn%s -& ya^t- C\u\ gy>*j.Gi<; 70% «8f0*5 iToiSvh , £ ytvlv a7rai/7e; g# logldk K, iu- III. wnflsta;. Plutarch calls them fawf^fu*, particularly in L/^v^vj the Life of AgcjiLuts, where he faith, s^w hafyi^^ iy him^TTc fj&ejt&xt tc^" ?/A:;; 2>id t/J TzSv/xivW which perfect Delcription of fuch Sacrifices as are here appointed 5 with part of which they entertain'd their I riends. They are alfo called by thofe Writers q/sjZgl- Th*iz, efpecially when they had refpett to any great Danger they had efcaped 5 for which they offered thefe thankful Acknowledgments. The LXX. calls inch Sacrifices cloth^x. If he offer it of the herd, rrhcthcr it be a wale or fe- !e.~] A whole Burnt -offering was to be only of a Mile : for being wholly Gods, and offered purely for his Honour, it was to be of the very befl:-, 1. 3. But Peace-offerings being alfo for the profit of him that offered them, who had the greateft (hare of them ^ ir was at his liberty whether he would offer a Male or a Female. Direftly contrary to the Egyptian Cuftoms, if they were the fame now, that they were in the time of Herodotus , who faith exprelly , 3v\Lclc, Z/c, 52 A COMMENTARY Chapter pfc, (^.15.) which is certainly the name for their IV. Judges and Governours. It was Mr. Seldens intenti- L/"V%J on to have treated largely of the Senfe and Notion of this Law, as appears by what he faith of it , L. II. de Synedrik^ cap. 1 4. n. 4. where he refers his Reader to the third Book on that Subjed, for an account of this place. In the beginning of which ( cap. 1. n. 1. ) he iignifies 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 purfue his in- tentions, being diverted by long Digreffions about o- ther Matters : yet he (hows fufficiently his Opinion was, that this Sacrifice was not offered for the Sanhe- drim^ but by them for the People. And, the thing he hid from the eyes of the AffenMyT] They are not fenfible of their miftake for the prefent , but afterward difcover it, either by themfelves or by their Rulers. And they have done fomewhat again Ji any of the Com- mandments of the LORD, concerning things which ought not be done."] Have offended aga'mft fome of the negative Precepts (as the Jews fpeak) which forbid fuch things to be done. See v. 2. And are guilty] Are fenfible of their guilt. Verfe 14* Ver. 14. When the Jin which they have Jinned against it, is knoivn^] When they have difcovered what Pre- cept they have violated. Then foall the Congregation offer a young buUock^for the Jin.] Without blemifti, as was required for the Sin of the High-Prieft, v. 3. And upon LEVITICUS. ;; / btiftg him before the Tabernacle of the Congrega- ( //>;/.] r. e. Caufe the Bullock to be brought thither , IV. Pome of his People, in the name of all the reft. L^V^vJ Ver. I 5. And the Elders of the Congregation ffja/J lay Verfe I 5. their hands upon the head of the bulloch^ &C-3 They were to do this , as Reprefentatives of the People. See ^.13. and the end of tying on their hands ; v. 4. AndthebvAloch,hU bc kMcd before the LORD.] Either by fome of them, or fome of the People whom they appointed. See v. \. Ver. 16. And the Prieft that is anointed.'] That is, Verfe 16. the High-Prieft : See v. 5. All the reft that follows to v. 22. is exaftly the fame that is prefcribed in the foregoing Offering, for the High-Prieft himfelf. On- ly R. Solon/on Jarchi hath a nice obfervation on the next Verfe, that it is not faid in this cafe ( as it is in the former) he fhall fprinkle of the Blood feven times before the vail of the Satt&uarjjbQt only before the vail^ without the addition of hakfadefi , of the Sanftuary , as it is v. 6. Becaufe , faith he , if the High-Prieft only fin, theHolinefs doth not depart : but if all the Congregation fin, then it doth depart. As if a Pro- vince rebel againft a Prince, his Family (lands $ but if there be a general defection, he mud fall. He hath the like obfervation upon v. 22, 23. but it feems too fubtil : For in the 1 8* Verfe Mofes only faith, he (hali put fome of the Blood upon the horns of the Altar, with- out adding, of fweet incenfe, (as before v. 7.) and yet it is manifefl he means the fame Altar 5 and what was done in this Sacrifice was as acceptable as what was done in the other. Ver. 22. When a Rider hath finned, and done fome- Verfe 22. what through ignorance againft, &tc.^| The word Nd- fi\ which we tranflate Ruler, fignifies the Head of a .'£e, in I Numb. 4. 16. VII. 2. Btit the Jews com- monly 54 ^ COMMENTARY Chapter monly underftand it peculiarly of the Head or Prince IV. of the great Sanhedrim 5 who, when they were un- L/VXJ der the Government of Kings, was the King himfelf. Thus the Mifna gathers from thefe words in the Text [when he finneth again ft any of the Commandments of the LORD hk God "] which fignifie him, fay the Doftors,that hath no Superior but the L O R D. And fo the Gemarijh underftand it alfo, as Mr. Selden (hows L. II. de Synedrw, cap. 16. p. 666. But I think it is moft reafonable 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 JJjould not be done.~] See v. 2. And k guilty.'] Acknowledges that he hath offend- ed God by the Sin which he hath committed. Verfe 23. Ver. 23. Or if hk fin wherein he hath finned, come to hk knowledge. ~\ If we retain this Trandation, (and do not render the firft word and , but or) then the foregoing words in the latter end of v. 22. veaflxm, muft be tranilated ( not is guilty , but ) and ackiiow- ledges hk guilt. Which feems to be the true fenfe } for when Men fin they are guilty, though the fin was committed ignorantly ^ but they do not acknowledge their guilt till they fee it ^ as Mofes here fuppofes they might, when they confidered better, or fome Body in- formed them aright. So thefe words fignifie, or hk fin is made known unto him. Thus L'Empereur very judt- cioufly tranllates this whole pafiage, And he acknow- ledges himfelf guilty , or hk fin he Jloown to him. O- therwife there is no room for this disjunctive Particle. See his ^;/;/0.f. upon Bava kama, cap. 7 . feci. 1. and cap. y.feff. 4, 5. And thus we our felves tranflate the firft part of this disjunction (in the latter end of the foregoing Verfe) V Hofea 15. acknowledge their offences. He upon LEVITICUS. 55 He fa all bring his offering, a Kiel of the (J oats 7] His Chapter Sacrifice was of lefs value than the two former. From IV. which Mr. Selden concludes, th.it the High-Pried was L^"V*\J not always the Head of the Sanhedrim, L. II. deSynedr. cap. 16. p. 653. For their Sacrifices were very diffe- rent, which argues a difference in their Perions. And the Mifna lays, if the High-Prieft were put out of his Office, his Sacrifice was (till the fame, vfc. a Bullock without blemifh : but it was not fo with the Nafi or Ruler, who offered only the Sacrifice of a private Man, if he loft his Office. A wale without blewifaT] It was to be the beft of this kind 5 though not equal to the Sacrifice for the High- Prieft, and the whole Congregation. See v. 28. Ver. 24. And he fa all lay his hand upon the head 0/Verfe 24. the Goat.'] Of this fee v. 4. And kill it in the place where they kill the burnt-offer- ing before the LO R D.] Where that was fee Chap. I. ver. 11. Neither of the two fore-mentioned Offer- ings (for the High-Prieft, or the whole Congregation) are ordered to be killed here 5 but only before the LORD, ^.14,15. that is, in any part of the Court but that which was proper to the Burnt-offering^nd the common Sin-offering, as it here follows. It is a fin-offering.] And therefore was to be kil- led where the Burnt-offering was : for fo it is ordain- ed VI. 25. that all Sin-offerings fhould be there (kin. Which doth not imply that the two former were not Sin-offerings 5 but that they were not of the common fort 5 as appears by the carrying of their Blood into the Sanftuary,and burning their Flefh without the Camp 3 which are not ordered either in this, or in the follow- ing Sacrifices. Ver. 25. And the Prieff fa all take of the blood of tBf Verfe 25, fin-offerb;g with his fnger.] By dipping his finger in- to it, v.67 17. And -%6 A COMMENTARY Chapter And put it upon the horns of the Altar of burnt-offer" IV. ing.~] Whereas the Blood of the two former, was put WVNJ upon the Horns of the golden Altar in the Sanctuary, v. 7; i-8. And fid// pour out hk blood at the bottom of the Altar of * burnt-offer in g7\ See v. 18. Verfe 26. Ver. 26. And he fia/l bum all hk fat upon the Altar, Sec,"] See chap. III. 9. It is not here faid what fhould be done with the Flefh ^ which in the two fore-going Offerings is ordered to be burnt without the Camp \ (v.\i,i\.) But in chap.Vl. 26,29. and XVIII Numb. 9, 10. the Law of the Sin-offerings is fet down to be this , that the Prieft and his Sons (hould eat it, in the San6tuary5and no where elfe 5 provided alio that they were free fromuncleannefs, XXII. 4. And the Priefl /ha// make an atonement for him, as concerning hk Jin."] By this Sacrifice his Guilt was ex- piated ^ which mull: be underftood to be the effeft of the Sacrifice for the High-Prieft $ though it be not exprefled, as it is in that for the whole Congregation, v. 20. And it fia/l be forgiven him.~] So that he fhould not be liable to the Punifhment of cutting off \ as the Jews understand it 5 who fancy fuch fins to which that is threatnedare here fpokenof, See v. 1. Rather, he was reftored to Communion with the People of God, from wThich he was feparated while he remained in a known Guilt. Verfe 27. Ver. 27. And if any cm of the common people fin through ignorance.^] Commit the fame Offence that a Ruler or publick Officer doth. And be guilty -0 or if hk fin which he hath committed come to hk knowledge7\ See how this ought to be tran- flated, v. 22, 25. Verfe 28. Ver. 28. That he fia/l bring hk offering, a Kid of the G&ats, upon LEVITICUS. $7 Gvats , a female without Uemifly. ~\ Being a common Chapter n, let's was required of him than ot a Prince 3 IV. .0 was to otfer a Male, (v. 23.) which in all Crea- L/'V^vJ tures was of greater value than a Female, as Maimoni- des observes : who reckons up three and forty offences of this fort, that might be committed imprudently (in his Treatile called Schegagoth)\n one of which, ^/&.wor- ihipping an Idol ignorantly,the Sacrifice was the fame for a private Man, as for the King,or the High-Priefr, or the Prieft anointed for WanBut in all the other XLIL a female Goat or Lamb fufficed for a private M.ir\, cap.\ . fecf. 4. And this Sacrifice they call fluted or fixed, becaufe no Man offered more or lefs, whether Rich or Poor, Man or Woman 5 except only thofe who eat holy things, or entred into the Sandhiary ^ whofe Sa- crifices were higher or lower , as they fpeak. And there were three things, if we may believe them,which though committed by Error, were expiated by no Sa- crifice, viz. Blafyhcwy, negletf of Circuntcifion, and not keeping the Paffover. So R. Levi of Barcelona , Pre- cept. 119. Which feems to be an unreafonable Opini- on, fince Idolatry committed ignorantly, they fay, was comprehended within this Law. Ver.29. And he JI) all lay hk hand upon the head of the Verfe 2Q. fin -offerings &c] This Verfe and the following, with the beginning of Z/.31. contain nothing but what was ordered about the foregoing Sacrifice, v. 24, 25, 26. Ver. 51. And the Prfc&foaM burn it upon the Altar, Verfe 31. fiveet favour unto the L 0 R D.~] This is a phrafe concerning Burnt-offerings , I. 9, 13. and Peace- offerings, III. 5,16. but it is not faid of any of the foregoing Sin-offerings, that the burning of them, or their Fat, was for a fiveet favour unto the LO R D. The vlbn of which I am notable to give, unlefs ir to comfort the loweft fort of People with hop I G 58 A COMMENTARY Chapter God's Mercy, though their Offering was mean , in IV. Comparifon of thofe offered by others. Abarbanel gives l/Y\J this reafon for it, beca^fe a Sin of Ignorance being a lefs Fault in a common Man , it was a fign of great probity in htm to bring a Sacrifice for the Expiation of it : But for the High-Prieft, or Senate,or Ruler of the People to be ignorant of the Law, was fucha high Crime, that it was no commendation to them, to bring a Sacrifice for their Purgation. Verfe 32. Ver. 32. And if he bring a Lamb for a fin-offerings Sec."] For which reafon God was pleafed to accept a Lamb, and that a Female, of thofe who were not a- ble to bring a young Kid. Verfe 33, Ver. 33. And he fo all lay hk hand upon the head of the fin-offerings and flay #,&c] This and the next Verfe differ not from the foregoing, and therefore need no Explication. Verfe 35. Ver. 35. And the Prieff ' Jk all burn them upon the Altar, according to the offerings made by fire unto the LOR D.~] Or rather upon the Offerings, or after the Burnt-offer- ing. See III. 5. And the PrieSl fiall make an atonement for hkfinfxsi7\ And if by the fame Error he had committed feveral fins, there was a diftinft Atonement to be made for e- very one of them : So that if he had committed igno- rantly the XLIII. Offences before-mentioned , though it were by one and the fame Error, he was bound to offer as many expiatory Sacrifices ^sMaim on ides refolves in th« fore-named Treatife Schegagoth, cap. 4. This,and fuch like th|ngs,made this Law a Yoke which they were not able to- bear, as St. Peter fpeaks XV A3 s 10, CHAP. upon L E V I T I C LI S. CHAP. V. . 1. 1 Fa foul fin!] In the manner following- J And hedr the voice of 'f rearing^ ami is a vpit- '\ Being a in the Name of God, when lv is called to he a Witncfs in a Caufe, to fpeak the Troth. For judges had this power, to life fuch Adjurations, that they might either draw a Confeflion from an ac- cuied Ferfon, or a faithful Tefrimony from a Wit- nefs. Of the former of which there is a folemn Form fining in Scripture, i Kings XXII. 16. 2 Chron. X VIII. 1 5. as Groiius hath obferved upon XXVI Matth. 63. And Di\Han/n?ond,upon the fameplace,hath ob- ferved inftances of the latter,i Kings VII. 31. XXIX Prov. 24. And Micatis Mother feems by her own Au- thority to have adjured her Family, as they dreaded the Vengeance of the Divine Majefty , to difcover if they knew any thing of the Eleven hundred Shekels of Silver, which had been ftoln from her, XVII Jndg. 2. In all which Cafes, Men were bound to anfwer, as much as if they had taken a folemn Oath fo to do. Infomuch that our blefled LORD himfelf, being thus adjured, made an Anfwer to the Court of Judgment, though before he had ftood filent. Whether he hath fee n or kjtoxon of it!] Whether he can fay any thing of the Matter in queftion 5 either from his own Knowledge, or from the Information of credible Perfons. * If he do not utter it. ~] Declare what he knows, be- ing thus adjured. I hen he (1m U bear his iniquity!} Let him not think it is no offence to fupprefs the Truth , when he is fo folemnly admonithed to declare it:, but offer fuch a Sacrifice for his fin, as is prefcribed v. 1. which be- 1 2 longs 60 A COMMENTARY Chapter longs to all the following Cafes. The Jews make V. four forts of Oaths, in their Courts, or commerce one L/"V\J with another \ as Mv.Sclden hath obferved out of their Writers, (L. II. de Synedr. cap. j i. ;/. 8. ) which are, raffj Oaths, vain Oaths , ( of which they alio make four forts) Oaths about Trujis ( mentioned VI. 2, 3. ) and this , which they call the Oath of Teftimony 5 which they fay every Man was bound to give before the Sanhedrim, when he was required. With this diftin&ion between Capital and Pecuniary Caufes, that in the latter a Man was not bound to come and teftifie, unlefs he was cited by the Plaintiff, or by the Court ^ but in Capital Caufes, and in fuch things as the Law prohibited, (as if a Man faw another finite his Neighbour) he was bound t£> come of his own accord, without any Summons, and give his Tefti- mony in Court. Yet in this they make fome diffe- rence, as may be feen in JR. Levi Barcelonita, Prtcept. CXX. They who would fee more of thefe feveral forts of Oaths among the Jews, may find them confi- der'd in Sam.Petitus his Var.LeUwnes,cap.\6. And fuch a Law as this there was anciently in other Countries , that he who faw a Crime committed, if he could not hinder it, Ihould be bound, at leaft, to profecute the Malefa&or. So the Egyptian Lawgiver faith concern- ing Theft, which a Man faw committed, fjtfjuuvavj j* 7rav1oD<; cZpsA* ?»$ \y&cL<;, k, irni^ivcuj rtuu 7m^pjLKiav, to pro- fecute the Law againft that Crime. So Plato ufes the fame word liri^dvouj , L. IV. de Legihus , faying, that he who knew of fuch a Faft, or had certain Informa- tion of it, jy f/M hrftiuv^ and doth not profecute the Perfon that did it, dp aZ-ms <&*;£&&« v6/uuqi$, let him be liable to the fame punifhment. See Henr. Stephanus his Pre- ther he did it ignorantly^ or had, fome k>iowledge of it , and yet offended, he (hall be obliged to offer the Sa- crifice mentioned v. 6. Ver. 4. Or if a foul fvear.~] This the Hebrew Do- Verfe 4. ftors expound of that fort of Oath , which they call futil or rafl : when a Man faith he hath done, or will do or not do, a thing t it is in his power to do. Pronouncing with hk outh.~] It was ta be uttered in words, and not me ly thought in his mind. To do evil or good.~] That he hath done a thing, or not done it, of whatfoever kind it be 3 or that he will,or will not do c. For thefe />;//• kinds of Oaths, of 6% A COMMENTARY Chapter of this fort, the Hebrew Doftors make, two about V. things paft $ and two about things to come, (See Sel- t/"V\J den. deSynedr. L. II. cap. 1 1. n. 8. ) As if he fwear that he did eat, or he did not eat of fuch a meat ^ did calk, or not talk with1 Reuben or Simeon, See. Rafi thinks by doing good, is meant fomething for his own advantage 5 and confequently by doing evil, we are to underftand afflicting himfelf, cr punifiing his Servant, &c. But it may as well be underftood generally of all things whatfoever, which are comprehended under the name of good knd evil. And it'be hidfiom him^\ He did not rightly under- ftand, or confider the thing about which he fware $ whether it was in his power, for inftance, to do what he fwore he would do 5 or whether he could lawful- ly do it 5 or if through forgetfulnefs he omitted to do what he might have done. Some interpret thefe and the following words, as thofe of the foregoing Verfe. He Pull be guilty in one of thefe. ^ Obliged to offer a Sacrifice (as it follows ^.6.) if he havefwornrafhly in any of the foregoing inftances. f"'erie 5. Ver. 5. And itfiia/f be, when he fmll be guilty in one of thefe things, that he fiall confefs that he hath finned in that thing.'] When he laid his hand upon the Head of his Sacrifice, this Confeffion of his Offence, it is likely, wTasmade 5 without which his Sacrifice would have been of no avail : So all the Hebrew Doctors un- derhand it : Particularly Abarbanel, upon the XVIth Chapter of this Book, faith, That Confeffion was necefi fary, to be added to every Sacrifice for fin. For what is here commanded in this Cafe, they refolve belongs to all Sin-offerings, and Trefpafs- offerings alfo. And in- deed it was a Notion among the Heathen themfelves, that an Offering without Prayer, was to no purpofe : S&tippe viB in/ as c#di fine precatione? non videtur refrrre, nee upon LEVITICUS. &y Deo* rite confab, as Pliny fpeaks, L. XXVIII. N the LOR /).] There is a difference between a Sin- offermg (called Chut tab) and a Trefpafs-offcring ( cal- led Afcham ) as is plain in the latter part of this Chap- iter, compared with this. But here in this place, they not diftinguilhed, for the name of Trefpafs -offer* j is given to that, which was really a Sin-offering :, appears from the latter end of this Verfe, and from the two next, where this Offering is expreOy called a Sin-offering. For his Jin which he hath finned. "J In any of the four fore-mentioned Cafes \ either by polluting the San&uary, or eating holy things, or a rafh Oath, or by refilling to give his Tefrimonv,being adjured by the Court of judgment to do it. Thus R.Levi of Barce- lona explains this, Pr£cept, CXXI. A female font the flocks, a Lamb or a Kid of the Goats for a fin-offering^ As the Hebrews call the Sin-offer- mentioned in the foregoing Chapter, v.?j. a [fix- ed Sacrifice ^ fo they call this higher or lower , being brought according to every Man's Faculty or Ability ; fome more, fome lefs, as the fore-named Author, and many other of their Do&ors obferve 5 and is plain of it felf from the following Verfes. And the Priest foal/ make an atonement for him , con- cerning hkfin.~] By fprinkling the Blood, and burn- ing the Fat of the Sacrifice, as is direfted IV. 34, 35^- Ver. 7. And if he be not able to bring a LambT] See Verle 7 the mercy of God, faith the fame R. Levi, who was pkafed to exact fuch fmall Puniftiments for thefe Sins, becaufc 64 A COMMENTAKT Chapter becaufe it v^as very cafe for Men to fall into them. For V. we are more prone co otfend in word, then in deed : L/*WUnd without great Caution it was icarce poflible not to fall into fuch Legal Pollutions, as required this Ex- piation. Then he flail bring for hk trefpafs which he hath com- mitted, two Turtle Doves, or trvo young Pigeons \ unto the L 0 RD.~] Who, though he would not exaft an heavy Punifhtnent of them for thefe Offences, yet would not fuffer them to efcape altogether unpunifh- ed } that they might not be prefumptuous , but ufe due care and caution in their words and a&ions. So the fame R. Levi reprefents the ienfe of this Law, as if the LORD had laid, / would not have fuch things done } but if any Man by frailty commit them, let him repent with all hk might, andfet a guard upon himfelf^ and let him offer a Sacrifice, which may imprint the re- membrance of hk Guilt upon hk heart 5 and preferve him that he may not hereafter offend. The one for a fin- offering, and the other for a burnt- offering.'] Firft he was to have his Peace made with God, by a Sin-offering -0 and then his Burnt-offering, or his Gift, might be accepted, as Raft obferves 5 and is exprelly ordered in the next Verfe, The PrieU flail offer that which is for the Sin-offering fir si. V'erfe 8. Ver. 8. And wring off hk head from his 7iec\, &C. j Or rather, nip it oif with his Nail (as the Jews explain it, See I. 15.) fo as not quite to feparate it from the Body. For that had been to make the Sacrifice con- temptible, (as R. Levi of Barcelona gives the reafon of it, Pr£cept. CXXVIII.) the Bird looking morehand- ibme with its Neck ftill joyned to the Body, than with- out it. And it was fit the Sacrifice of a poor Man fhould be as decent, as poffible 3 it being fufficient he thus differed, without increafing his Affii&ion by the mean and abjeft form of his Sacrifice. Ver. upon L E V I T I C U S. 6 5 Ver. 9. i4W he jhall jprhrtyc of the blood of the Sin- Chapter i*g, 6tc/] Some of the Blood, which ran out of V. it (elf, as the Pried: held it by the Neck, where he nipt L/"V^\J it, he was to fprinkle upon the iide of the Altar. And Verfe 9. then he was toprefs out the reft of the Blood ( when as much was ran out, as would of it felf,by that nip) at the bottom of the Altar ^ where they were wont to pour out the Blood of the Sin-offering, IV. 7, 18, 25. 34- It k a Sin-offering.'] Therefore the Blood was there prefled out : whereas in Burnt-offerings of a Bird, we read only of preffing or fqueezing out the Blood at the fide of the Altar, I. 1 5. It is not faid what was to be done with the Flelh 5 but it is plain from VI. 26. that the Prieft was to have it 5 the Blood only being otfered to God. Ver. 10. And he flail offer the fecond for a burnt- Verfe 10. offering, according to the manner. ~\ Prefcribed in the firft Chapter, v. 15. And the Prieji fljal/ make an atonement for him, &c/] Some gather from hence that the Burnt-offering was al- fo an Expiatory Sacrifice. But it is fo plainly diftin- guifhed from it , that thefe words feem to me , to re- late only to the foregoing Offering, v.8, 9. Though this may be concluded from hence, that the Sin-offer- ing was not accepted for his Expiation, unlefs this Bumt-offering followed, as a Thankful Acknowledg- ment made to God for hisGoodnefs. Ver. 11. But if he be not able to bring two turtle Verfe II. Doves*, or two young Pigeons. ~\ This was ftill a more merciful Provifion for the Poor \ who were not to be fo ambitious of offering a Beaft or a Bird, as not to content themfelves with offering the fmalleft thing that God would accept. So R. Levi of Barcelona obferves, that God having fuch Companion on Mens Poverty, K it 66 A COMMENTARY Chapter it did not become them to ftrain themfelves to offer V. more than they were able $ for fo they might have L/'Wi been tempted to ftealth. Yet if after a Man had fet afide a little Money to buy this quantity of fine Flour, his Eftate was bettered, he was then bound (as Mai- monides faith in the Treadle called Schegagoth) to add fo much to it, as would buy the Birds before prefcri- bed. And in like manner if he had defigned to buy Birds, and on a fudden grew richer, he was to pro- cure a Lamb or a Kid. On the contrary, if a Man had fet apart Money to buy a Bullock for his Sin-offer- ing, and unexpectedly grew poor, he might buy two Turtles or young Pigeons , and by them redeem his 'Money fo confecrated, &c. cap. 1 o. Then he that hath finned, foall bring for hk offering a tenth part of an ephah of fine flour, Sccf] Neither more nor lefs ^ which was but a linall quantity, ( See XVI Exod. 36.) becaufe God would not have his Creature oppreffed , as the fame Author obferves , Precept. CXXIX. He foall put no oil upon it, neither jhall he put any frankincenfe thereon.'] In commiferation of his Pover- ty, God required only a little Flour, which every one might eafily get to oifer, without any Oil to it, which was more coftly ^ and alfo had fomething of Magni- ficence in it, (Rings and Priefts being anointed ) and therefore not becoming the meannefs, or the grief and humility of the Perfon that brought this Offering. For which reafon Frankincenfe was alfoogiitted, being a pleafant thing ^ and not fit to be added to an Offer- ing for fin : which was offenfive to God. To this purpofe the fame R. Levi, in the fame place. And we find this imitated alfo by the Heathen 5 for Pliny faith, in his Preface to Veftafian before his Natural Hiftory, Mola tantumfalfa lit ant ^ qui non habent thura. Ver. upon LEVITICUS 61 Ver. 12. Then flail he bring it to the Pricft.*} Con- Chapter fefling his Sin to him (as is ordered v. 5 ) lor which V. he de(?red this Offering might be accepted. L/~V~\J And the Pricfl flail tal^c his handful of 'it, even a me- Verfe 1 2. morial thereof] For an Acknowledgment of his Fault, and as a Caution to him hereafter. Ver. 13. And the Prictf fiall make an atonement for Verfe 13. him, as touching the fin that he hath finned, in one of thefe7\ With one of thefe three fore-mentioned Sacri- fices : either with a Lamb ^ or with two Turtles or young Pigeons ^ or with fine Flour. For as Raf hath obferved, there are three forts of Men } Rich, Poor, and very Poor : and fo three fort of Offerings are pre- ferred in this Chapter, futable to each of their Abi- lities. And the remnant flail be the Priefls , as a mcat-offer- ing.~] See Chapter the fecond, v. 2,3. where the whole Meat-offering ( except one handful) is given to the Prieft : who had nothing at all of lbme of the Sin- offerbzgs, mentioned in the foregoing Chapter (v. 12, 21.) which were intirely confumed. Ver. 14. And the LOR D jpake unto Mofes faying^] Verfe 14. Here begin the Orders which were given to Mofes, a- bout another fort of Sacrifice, near of kin to the for- mer : but delivered, it is likely , at fome other time ^ after he had written down the foregoing Laws about Sin-offerings. See IV. 1 . Ver. 15. If a foul commit a trefpafs.~] In the He- Verfe 15. brew this is a different phrafe, from what hath been hitherto ufed, fignifying another fort of Guilt. And fin through ignorance, in the holy things of the LORD.~\ By applying to his own private ufe any thing that was dedicated to God, (as Maimonides ex- pounds it in his More Ncvochim, P.III. cap. 46.) which might be committed in thepavment of Tithes, and in K 2 Firft- 68 A COMMENTARY Chapter Firft-fruits, and the Firft-born of Cattle, or medling V. with that part of the Sacrifice which belonged to the t/V%J Prieft alone. Which things he that committed pre- fumptuoufly, was to be cut off, XV Numb. 30. but if ignorantly, he was to do as here is dire&ed in this Verfe. But thefe words feem to be particularly re- ftrained to the laft of thofe things now mentioned (eating any part of the Sacrifice which belonged to the Prieft alone, XXII. 14.) and the end of this Law (as R. Levi Barcelonita fpeaks, Pr£cept. CXXII. ) was to excite fear and reverence in all thofe who approached unto holy things. Then he foal/ bring for hk trefpafs unto the LOR D, a Ram without blemifh out of the flocks, ,~] As a Sheep was a more noble Species among Creatures than a Goat 3 fo a Ram was of a greater value among Sheep , than a Female : and therefore this Sacrifice was more coftly than the Sin-offering mentioned v. 6. With thy eftimation. ~] Befides his Sacrifice , he was to make Satisfaftion in Money, according as the Prieft fliould efteem the damage. For that's the meaning of with thy ejlimation 5 according to the value thou (halt fet upon the thing, which he applied to his own ufe. By frekeU of fdver7\ At leaft two Shekels, as the Jewifh Doftors refolve. After the fiekel of the SanUuary. ~\ See XXX Exod. 1 3. The Jews were thus confined to thefe Rites, and fuch as are mentioned ^.8,9. in the reft of thefe Pre- fcriptions, that there might be no room for Idolatrous Ceremonies 5 nor might Men among themfelves be left at liberty to invent impious or frivolous ways of Worfhip: and that the Obedience of good Men might be alio exercifed in thefe minute matters 3 and the contempt of wicked People be the more apparent, in upon L E V I T I C U S. 69 in rcfufing to comply with thefe known Laws of Chapter GoJ. V. For a frefpaf s -offering.'] The Hebrew word Afcham, WVNw' which we tranllate Trefpafs-offering, is fo near of kin to Chattah, which we tranllate Sin-offering, that one of them is fometimes ufed for the other, as I obferved upon v.6. yet there is a real difference between them 5 though it be not eafie to determine wherein it conlifts. For the greateft Men differ in their opinion, about the quality of the Offences , for which thefe two kinds of Sacrifices were to be offered : Some faying that the Offences for which Afcham was offered, were inferior to thofe for which Chattah was offered 5 which is the O- pinion of Ma/monidcs in his More Nevochim, P. III. cap. 46. Others, on the contrary , think that the Of- fences which were expiated by Afcham, were more grievous than thofe expiated by Chattah } which is the Opinion of no lefs Man than the defervedly admired Bochartus, in his Hierozoicon, P. I. Lib. II. cap. 33. Where he adds, that the former fort of fins were com- mitted \noroingly ^ the other only ignorantly. For fo the LXX. tranllate Chattah by auux.^lU, which feems to denote a Fault committed by Error and Miftake : but Afcham by •aAflf^ca'Ac-u, which carries in it the No- tion of fomething premeditated and defigned. But this is dire&ly contrary to the very words of Mofes here in this Verfe 5 which exprelly fpeak of a Trefpafs committed through ignorance. Aben-Ezra therefore diftinguifhes thefe two much better, making Chattah to fignifice a Sacrifice which was made for the purging Offences, committed through ignorance of the Law : and Afcham, for fuch as were committed through for- getfidnefs of the Law. But as he gives no proof of this, fo he was fenfible , it was liable to exception ^ there being one of this fort of Sacriikes, mentioned v. 17* 7* A COMMENTARY Chapter v* 17. ^hich he faw could not be comprehended tm- V. der this Rule. Others therefore think the former hath {J^\T\J refpeft to Offences againft God 5 and the latter to thofc againft Men 5 not obferving that the very fame fort of fin, which when it was known is called Chattah, when it was doubtful, is called Afcham. From whence a very learned Perfon of our own, (now with God) who had much and long confidered this matter, con- cludes, That an Offence was peculiarly called Afcham, (which is a name for the Sin as well as for the Sacri- fice, as Chattah alfo is) about which either a Man was dubious (as in the following Verfe) br did a manifeft damage to other Men. There being no Afcham (or Trefpafs-offering ) commanded to be offered by the Law , but for fuch Offences as were fo committed a- gainfl: God, that their Neighbours alfo were injured by them. As in the Cafe of thofe who did eat holy things, here mentioned, whereby the Priefts were damaged : and of thofe mentioned VI. 2, 3, 4. and fuch as lay with a Bond-woman betrothed to another, XIX. 20, 21. Which are all the Cafes 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 Trefpafs-offering : and therefore not to be con- fidered in this matter. See Dr. Owtram, L. I. de Sacri- fice, cap. 13. #. 8. and Samuel Petitrn h\s Varirt LeUi- ones, cap. 22. who hath faid the fame, but not fo fully and diftin&ly. If this do not fatisfie, yet it is plain the Sacrifices which go by this Name of Trejpafs- offerings, and the Rites alfo about them, were fo diffe- rent, that they are fufficient to diftinguifti them from the other. For none but Rams and Male-Lambs were admitted for Trefpafs-offermgs $ which were not ufed tit all, in any Sin-offerings. And- the Blood of the Sin* upon LEVITICUS. ft Sin-offerings was put upon the Horns of the Altar (as Chapter was noted in the foregoing Chapter , v. 7, 18, 25. ) V. but that of the Trefpafs-offerings was fprinkled round L^WI about upon the Altar , VII. 2. Sin-offerings alfo were oifercd for the whole Congregation of Ifrael , IV. 13. but Trefpafs-offerings only for private Perfons, which made Bonfrcrius (I fuppofe) after a long dilcuf- fion of this matter, to conclude, That the difference betwenS/// and Trefpafs, confifted only in the Sacrifi- ces which were offered for them. See him upon the IVth Chapter of this Book, v. 1. Ver. 16. And hefiall make amends for the harm he Verfe 16. hath done in holy things, and fl) all add a fifth part there** unto,&c] Befides the Compenfation mentioned in the foregoing Verfe, for the damage that was done, according to the valuation made by the Priefl: , there was a fifih part more to be added thereunto, and given to the Prieft who had fuffered the damage. And the Priefl flmU make an atonement for him with the Ram of the trefpafs- offering , and it foall be forgiven him7\ The Atonement was not made, nor Forgive- nefs obtained , till full Satisfa&ion for the wrong had been made. Ver. 17. And if a foul fin, and commit any of thefe Verfe 17- things, &cr) u e. did eat any of the holy things be- fore-mentioned 5 which God forbad any but the Priefts to eat. Though he rcitt it not.'] i. e. Be not certain whether they were holy or no. For the Hebrews generally call this Afcham Talui, a dubious Trefpafs-ofFering : be- ing in a matter about which a Man was in Sufpenfe , whether he had offended or not. Tet he is guilty, and fl) all bear hk iniquity.] He (hall be obliged to offer this fort of Sacrifice. Which was ordained (iaith & Levi Barcelon. Precept. CXXIIL ) to> 72 A COMMENTARY Chapter to make Men cautious, and fear to fin ^ and to attend V. diligently in all their A&ions, that they tranfgreffed L/"V\J not the Laws of God. Verfe 18. Ver. 18. And he ft) all bring a Ram without blemifi^out of the flocks with thy ejiimationfoc.'] The Offering be- fore appointed, v. 15, 8cc. with this difference only , that no fifth part was in this Cafe to be added $ be- caufe it was not certain whether he had tranfgreffed or no. The Pridl fhall make an atonement for him , concerning hk ignorance wherein he erred, and will it not."] Did not know whether he had offended or not : which .diftinguifties this from the Sin of Ignorance mention- ed v. 15. And itfoall he forgiven him7\ But if he afterwards came to have a certain knowledge of his Offence, he was not excufed by this dubious Offering ( as Rafi ob- ferves) but was bound alfo to offer a Sin-offering. Verfe 19. ^er# l9* &** a trefpafs-offering.'] In this cafe a Sa- *' crifice mud be offered, as well as in a certain Tref- pafs. He hath certainly trefpaffed againU the LORD."] The words in the Hebrew are, Afcham afcham lajhova 3 which, I think, ihouldbetranfkted, :i\d Cir him to keep. "] Deny the Truft which was committed VI. to him ^and that when he was brought upon his Oath t^VNJ to deliver the Truth, as appears by the next Verfe. For this is the infrance ot that fort of Oath, which the Jews call, Che Oath about a thing depojited, (See V. i.) For there being no witnefs of what was done between two Friends or Neighbours, who trufted one another in fuch matters, but God alone :, they appeal- ed unto him,from whom Nothing could be hid. And this Oath, the Jews lay, was governed by another, which they call The Oath of Tejiimony : which a Man was not bound to give, unlefs he were adjured to it by the Court of Judgment : and fo it was in the Oath about the things depofited ^ he was not guilty who was adjured by private Peribns, and denied it 5 but he that denied .it before the Court. So they refolve in Halicah Olam, Pars IV. cap. 2. Or in fellowship 7\ To carry on a common Trade, in joynt-ftock 5 or (as others underftand it) in any thing for which he gave his hand unto another : for fo the Hebrew words are , pitting of the hand, as Contra&s were oft-times made : Which if a Man afterwards de- nied, he fell under the guilt here mentioned. And there is feme reafon to think, that this is much of the fame nature with the former ^ becaufe, when he fpeaks of Restitution, v. 4. this is not repeated. And there- fore it feemstobe included in that which was depofi- ted with another : whether it were Money, called here Vihkadon 5 or any other Goods , called Tefumah jad. They that would fee more Opinions about thefe words putting of the hand, may confult Confi. lEwpereur in his Annotations onBava katxa, cap.y.fect. 7. 0i\ in a thing taken away by violence \~] That is, by Robbery, or Stealth 3 as the word eazel iignifies. For L 2 Theft yS A COMMENTARY Chapter Theft not being puniftied among the Jews with death, VI. they tendred an Oath to thofe who were accufed, or v-/-\r^ fufpe&ed of it, to clear themfelves from the imputati- on, XXII Exod. ii. Or hath deceived his neighbour,'] Wrong'd him by falfe Accusation, as the Hebrew word Hofchol^ feems to import. Which St. Hierom always translates Calum- ny 5 as the word Hafchak he tranflates to calumniate. It iignifies alfo extortion 5 and Rafi takes it for defraud- ing an Hireling of his Wages. Verfe 3. Ver. 3. Or have found that which was loft , and lieth concerning it \] Deny that he found a thing loft 5 which in truth came to his hand. And fweareth falJlyT] They put Men to their Oath in this cafe alfo, when there was a juft caufeof fufpi- cion 5 as they did in matters of Theft. In any of all thefe-.'] In any of thefe forts of things 3 as the Hebrew may be tranllated. That a ntan doth.'] Wherein one Man dealeth with another : or which frequently happen, as Grotiu* thinks this phrafe fignifies, in his Annotations upon 1 Corinth. X.13. Sinning therein.'] By thefe means contra&ing.a guilt. Verfe 4. Ver. 4. Then it ft aU be, becaufe he hath finntd and k guilty 7] The laft words fhould rather be tranllated, and acknowledges hk guilt. For fo this word Afcham, guilty, ought to be expounded, as I fhowed IV. 22, 23. to make a clear fenfe of the Law there mention- ed. And it would otherwife be Superfluous here : for when a Man had finned fo grtevoufly as the fore- going Verfes fuppofe, who could doubt of his guilt ? The true meaning therefore is , when he hath finned^, (fo the firft words may be tranllated) by committing any of thofe things fore-mentioned, and acknowledges hk upon LEVITICUS, 77 hit guilt, he (hall reftore that which he took away vio- Chapter lemly, &c. And this moft plainly reconciles the con- VI. tradiftion, that otherwife would be between this Law l^WJ and that in XXII Exod. 1, 7, 9. Where a Man that ftole an Ox, is condemned to rzftorcfive Oxen ^ and four Sheep for one 5 and if he delivered Money to another to keep, and it was ftolen, the Thief was to pay double : whereas, here one fimple Reftitution is . exa&ed, with the addition of a fifth part. The reafon is, becaufe in Exodu* he fpeaks of thofe Thieves who were convi&ed by WitnefTes in a Courfe of Law 5 and then condemned to make fuch great Reftitution : but here, of fuch as touched with a fenfe of their fin, came voluntarily and acknowledged their Theft, or other Crime, of which no Body canvi&ed them, or at leaft confefled it freely when they were adjured ^ and there- fore were condemned to fuffer a lefler Punifhment, and to expiate their Guilt by a Sacrifice. See LEwpe^ reur upon Bava kama^ cap. *J. feZt* I. and cap. 9. feet, i, 5,7. Where he obferves very judiciouily, that this Interpretation is confirmed by V Numb. 7. where the fir ft words may be tranflated, If they flail confefs their Jin that they have done , &c. And this feems to me more reasonable than the account which Maimonides gives of this matter, in his More Nevochim, P.III.r.41. where expounding thefe wTords, which he took violently^ of an open Robber 3 he gives thefe Reafons why he was not punifhed fomuch as a Thief, but refcored on- ly the Principal with z fifth part : becaufe Rapine hap- pens feldom, but Theft often 5 for it cannot be com- mitted fo eafily as Theft ^ and is done openly and ma- nifeftly, whereas Theft is committed more fecretly : fo that a Man may be aware (he imagines) of a Rob- ber, and defend his Goods againft him, better than a- gainft a fecret Thief. Yet this is better than the acr count 7* A COMMENTARY Chapter count of R. Johannes fi Zachei (mentioned by J. Coch VI. upon the Gemara of the Sanhedrim, cap. 7. p. 271. ) L^VVJ that a tneer Thief fears Man more than God 5 but a Robber fears both alike. Verfe <. Ver. 5. 0/ all that about whi-ch he hath fvoorn falfly, ht fhall even reftore it in the principal^ The fame numeri- cal thing which he took away, if it ftijl remain in his pofieffion unaltered 3 or elfe the juft price of it : as R. Levi Barzelonita expounds \t,Pr£cept. CXXV. And the Jews pretend to fuch fcrupulofity in this matter , that they fay, a Man who was to have a (hare in his Father's Eftate, from whom he had taken fomething by robbery, was to reftore it before the Divifion was made, and not by detaining it to make his (hare great- er than it ought to be. See Bava kama, cap. 9, feet. 9. And ft) all add the fifth part more thereto.'] The Jews have many fubtilties about this, as may be feen there feet. 6, 7. The plain fenfe is, that he (hould compen- fate the lofs which the right Owner might have fuftain- ed (by wanting the ufe of his Goods fo long as the other had detained them in his hand) by adding a full fifth part of the Principalis an amends for the wrong. Yet if he had really forgotten that he had found fuch a thing as he was charg d withal, at the time he denied it upon Oath , he was not bound to pay the fifth part more, nor to offer the Expiatory Sacrifice, though he really was poflefled of the thing 5 as Mr. Selden observes L. II. de Synedr. cap. 1 1. p. 506. And give it unto him to whom it appertaineth."] If he had ftolen from a Man the fmalleft piece of Money, which the Jews call Peruta, and had forfworn it, they fancy he was bound to reftore it to the Owner him- felf 5 though he lived as far off as Media: and it would not fuffice to give it to his Son or his Attor- ney upon LEVITICUS. 79 ney, whom he had left to aft for him. Yet they Chapter arc fomething humorlbm in thefe Abfurdities, for they VI. do not tye a Man to go fo far to pay the fifth part 3 L/"WJ though in a cafe where it was more than a Penttk. See Bava ^ff/Mt*, cap* 9. ft If. 5, 6. /;/ the day of his trefpafs- offering."] Or, hi the day of hk tnfpafs 5 that is , as loon as he acknowledged his guilt, as this word I fho wed, v. fa M to bt inter- preted. And this agrees with what our bleffed Saviour requires V Matth. 23. Ver. 6. And he fid II bring his trefpafs-offering unto the \7QXfe £m LOR A a. Ram without a blemifiT] This the Hebrews call an Offering for a certain guilt 3 as that V. 1 5 . was for a dubious. With thy cfrimation, &C.] R. Levi Barzelon. inter- prets it a Ram worth two Shekels^ Precept. CXXIV. Ver. 7. And the Priest fiall make an atonement for Verfc 7. £tar, &C.3 The Offender was not to think he was cleared, by making Reftitution, and adding the fifth part, whereby his Neighbour might well be fatisfied : but withal, this Sacrifice was neceffary for his Expia- tion, without which no Satisfaction was made to the Divine Majefty. The Jews themfelves alfo think that this was prefcribed, to make them more fenfible of their Sin, and to render it more odious unto them -y as the fame Author obferves. Ver. 8. And the L 0 RDfiakc unto Mofes, faying^] Verfe 8. fkre the Hebrews begin a new Seftion of the Law, as well as a new Chapter (as we call it) for the firft fe- ven Verfes plainly belong to the Matter of the fore- going Chapter. And it is reafonable to think that the following Precepts were given at a diftinft time from the former, (See IV. 1.) being about a different Matter. For having declared what Offerings the Peo- ple (hould bring to the LORD, he now gives in- ftruftions 80 A COMMENTARY Chapter ftru&ions to the Priefts, how they (hould manage the VI. feveral Offerings that were brought. L/"V\J Ver. 9. Command Aaron and hhfons, faying."] As Verfe 9. before he bad Mofes fpeak unto the Children of Ifrael , I Lev. 2. IV. 2. becaufe the Laws he then gave con- cerned them : So now he bids him command Aaron and hit fons what to do 5 and acquaints them with the Laws, that is, the Rites they fhould obferve in offer- ing the feveral Sacrifices before direfred to be made. This is the Law of the bumt-offering.~] He mentions that firft , which was firft delivered , and was the principal Offering , being purely in honour of God ^ whereas the other was occaiioned by Mens fins, or the Benefits he had beftowed on them. It is the burnt-offering.'] He explains what Burnt- offering he chiefly means , viz. the daily Sacrifice : -which was the principal Burnt-offering, according to which all other Offerings of that kind were to be re- gulated. Becaufe of the burning upon the Altar all night unto the .morning.] Or, for the burning upon the Altar , 8cc. This was the reafon of its name, becaufe it was burning on the Altar from the Evening (at which the Jews began their day) till the Morning. For which purpofe the Priefts watched all Night, and put the Sacrifice upon the Altar piece by piece 3 that it might be confumed by a flow and gentle fire. As for the Morning Sacrifice , it is not here mentioned, becaufe it was confumed with a quicker fire 3 that there might be room for other Sa- crifices that were commonly offered after it (as appears from v.i 2.) and were only offered in the Morning,not at Night. But if there were no other Sacrifices to fuc- ceed it in the Morning, then, it is very likely, that it was alfo kept burning till the Evening Sacrifice 3 that Cod's Altar might always have Meat upon it. And upon LE VITICtI S, 81 And the fire of the Altar flail be burning in it.'] Or, Chapter For the fire of the Altar, &c. So it fhould be tranfla- VI. ted : unlefs we tranilate the laft word not/// it, but by l/*V"\J it. And the fire of the Altar JI) all be burning (i.e. be ted or maintained) by it. Ver.io. And the Prieff flail put on hk linen gar?nent7] Verfe 10. Mentioned XXVIII Exod.\o. And hk linen breeches flail he put upon hk fltfl^] To cover his Secret Parts, as appears from XXVIII Ex- od. 42. And take up the afles which the fire hath confumed with the burnt-offering, &iC.~] Or rather, When the fire hath confumed the burnt -offering on the Altar. For the word afcher, which we here tranilate which, fignifies alfo when \ and is fo tranflated by us, IV. 22. Or elfe the fenfe muft be,, The ajhes into which the fire hath confumed the Burnt-offering. Or j to make good onr prefent tranflation, a few words muft be added, in this man- ner, The afles (of the Wood) which the fire hath con- fumed with the Burnt-offering. And he fl all put them be/ides the Altar.'] On the Eaft- partof it, as far, as might be, from the moft holy place. See 1. 16. For this was moft futable to the Glory of the Houfe of God (faith R. Levi of Barce- lona) and the fire would burn better, when the Altar was cleared from the Afhes. Ver. 11. And he flail put off hk garment s.~] Thofe Verfe 11 before-named, and put on other garments. It is a que- ftion among the Jews, whether he mean his common Raiment $ or ibme other Garments, not holy, and yet not quite common , but of a middle nature. It is moft likely that the carrying the Afhes out of the Taberna- cle, being not an holy aftion,as they were not to per- form it in their Prieftly, i. e. Sacred Garments, where- in they took them from the Altar:, fo they did it in the M common 8 2 A C0MMEFT4&Y Chapter common Habit, which they wore when they did not VI. minifter. Yet Rafi thinks this was not abfolutely ne- l/Y\J ceffary, but only fitting and feemly : it being indecent to do this Work in the fame Garments, wherein they ferved at the Altar. And the Aihes having been upon the Altar, there are thofe (as I laid) who fancy this was not a Work fit to be performed in their common Garments ^ and therefore have devifed an Habit of lefs dignity than thofe Garments wherein they Miniftred, which they ufed when they carried out the Aihes.Thus Mamomdcs himfelf, and others , mentioned by Mr. Selden, jLIII. de Synedr.vap.n.n.6. where he likewife obferves that Chkkiini is of opinion, that fuch of the Family of the Priefts,as were both excluded from their Miniftry in the San&uary, and from wearing the holy Garments, by reafon of fome defeft in their Bodies , were permitted to perform this Office of carrying away the Aihes. And carry forth the Affjes without the Camp, into a clean place.*] See IV. 12. The fore-mentioned Rafi will have it, that they needed not to take away all the A- (hes every day $ but only a fhovel full, which they laid befide the Altar : And when the hollow place of the Altar was fo full, that there was no room to lay on the Wood, they were bound to empty it, and carry all the Aihes away. Verfe 12. Ver. 12. And the fire upon the Altar foall be burning in it, it jlmllnot be put out7\ This Precept is repeated a- gain in the next Verfe 5 as it was mentioned once be- fore, v. 9. For which there is a juft reafon, as Abar- banel makes account. For in the ninth Verfe he re- quires that the Wood for the Evening Sacrifice fhould be fo ordered and attended , that the fire might be kept in till the Morning. And then, here in this Verie, he requires there fhould fuch care be ufed in taking upon LEVITICUS. 83 faking away the Afhes, that the fire might ftill remain, Chapter and not be CKtinguiflieJ. After which, {peaking VI. of the Morning Sacrifice, in the latter part of this Verfe, he requires in the next ( v. 13. ) that fuch a quantity of Wood (hould be laid on the Altar , when tney offered it, that the fire might be kept in till the Evening Sacrifice : or, that if there were any extra- ordinary Sacrifices brought befides the daily Burnt- otfering, the Priefts (hould ftill add more Wood, that the fire might not be put out by that means, but be able to devour them. And the Prictf fhall bum wood on it every morning, See] The Hebrew word for Wood being in the Plu- ral Number, R.Levi of Barcelona concludes there were more bundles than one brought in every day. And from this place (and 1.7.) he gathers there were three. The ffrtt of which he calls the great &eap$ with which the daily Sacrifice, and the reft, for which there was occafion , were offered : of which he thinks Mofes fpeaks in the ninth Verfe of this Chapter. Thtfccond was letter, which was laid at the fide of the other,that they might have Coals for the burning Incenfe : and this, he thinks, intended here. And the third was meerly to keep in the fire perpetually, of which , he thinks, Mofcs fpeaks in the next Verfe. The Mifna alfo tells us; that there being feven Gates to the great Court of the Sanctuary, three on the North, and as many on the South, and one at the Eatt ; the firft on the SW/>-fide was called the Gate of burning : becaufe, at that Gate they brought in the Wood, which was to preferve the fire perpetually on the Altar: See Codex Middoth, cap. I . fett. 4. And he (1? all bum thereof? the fat of the peace-offerings.'] This fat of the Peace-offerings, was to be burnt toge- ther with the Burnt-offerings and not feparate from it : ' M 2 by 84 A COMMENTARY Chapter by which means the Burnt-offering was the fooner VI. confumed, and more room was made for other occafi- L/V^NJ onal Sacrifices. Verfe 13. Ver. 13. And the fire Jhall be ever burning upon the Altar, r\ This fire was not kindled by the Priefts, but by God himfelf 5 who fent it from Heaven to confume the firft Sacrifice that was offered by Aaron, IX. nit. From which time they were bound to take care, that it never went out :, that lb their Sacrifices might be conftantly offered by Celeftial fire : becaufe it was the continuation of that fire which came from Heaven, by a continual addition of Fewel, whereby it was pre- ferved. And lb it continued, as the Jews affirm, till the Captivity of Babylon j and after it,as feme of them would have us believe, (who fancy it was preferved in a Pit, by the care of feme religious Priefts , till their return) though againft the common Tradition among them, which is, That there was no facred fire in thefecond Temple 5 for they reckon this among the five things which were wanting there, and had been in the firft. And as for the conftant continuance of this fire, there was care taken that wood fhould be laid up in the Temple for the maintenance of it : fo in order thereunto, there was a certain fet time, when the Peo- ple were obliged to carry wood thither 5 which made a kind of Feftival, called by Jofephus tyXoy^ct, L.II. de Bella Judaico, cap. 31.7^ \u\^ej>w Io^thc, 4m$$zc. it being the Fealt of the Wood-carrying 5 when it was the cuftom 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 (hall never go outJ] This was a thing fo famous, that it was imitated among the Gentiles 5 who thought it ominous to have their Sacred fire go out : arid there- fore appointed Perfons on purpofe to watch it, and keep k^LEVITICUS. 8$ keep it perpetually burning, as appears by the Vcflal Chapter Virgins at Rome, vvhofe great buimefs it was to look VI. after the Eternal fire, as they called it -0 imagining the t^W) extinction of it purported apom^c* ?%$ TrcAtus , the deftruftion of the City, as Dionj/f/us Halicam. fpeaks. This Inftitution isafcribed both by him and by Plu- tarch unto Romulus \ into whofe Hiftory many things were tranilated by the ancient Pagans, out of thefe Sa- cred Records of Mofes ; as the Learned Huctitts hath made probable in his Demonjlratio Evangel. Prop of. IV. cap. 9. n.8. The Greeks alio preferved fuch a ^ a*- bfcs-Qi/ , inextmghijhable fire at Dclph 5 and the Perfians in like manner, an J many other People, as Bochartus hath (hown in his Hierozoicon, P.I. JLII. cap. 35. and Dilhcirus before him in a fpecial Differtation ( as he calls it) de Catozelia Gent ilium, cap. 1 1 . where he hath heaped up a great deal to this purpofe : and among other things, hath this conjecture , that the Grecian EsYa, and the Roman Z7^, had their Names from the Hebrew word Efch, or the Chaldean Efcha, which fig- nifie^re. The conjeftureof David Chytr£us alfo is no lefs ingenious, who derives thofe Names from Efch- gal, the fire of the L O R D. Ver. 14. And this is the law of the meat-offering.~]Vzxfe 14. He doth not ipeak of the Offerings which accompa- nied the daily Burnt-offerings , but of thofe which were offered alone, mentioned in the fecond Chapter. Where dire&ionsare given of what they fhould con- fift 5 and alfo how much the Prieft (hould have for his portion : but here are fome things added concern- ing the place where they fhould be eaten by the Priefts* and concerning thofe Meat-offerings, which were pe- culiarly to be offered for themfelves* The %6 A COMMENTARY Chapter The fas ofkzxonfhaU offer it before the LORD, I V. before the Altar 7] Or rather, upon the Altar : for fo the l/*V\J Hebrew phrafe [on the face of the Altar] fignifies. Or elfe, the meaning is,he (hall prefent it to the L O R D before the Altar t and then afterward ( as is dire&ed in the next Verfe ) burn an handful of it upon the Altar. And fo the Rule is, Chapter fecond, v. 8, 9. When It k prefent cd to the Prieff , he foall bring it to the Altar, Sec. Verfe 15. Ver. 15. And he fmll take of it hk handful, of the flour of the meat -offering, Sec/] According to the pre- fcription in the fecond Chapter, v. 2. where all this Verfe is explained. Verfe 16. Ver. 16. And the remainder thereof foall Aaron and hkfonseat.~] If they had no pollution upon them, XXIL 6. See Chapt. II. 3. The reafonof the Pre- cept was(as R.Levi Barcel.obkrves.Prtcept.CXXXllL) that it preferved the dignity of the Sacrifice, to have it eaten only by the Prieils : and by them (I may add) only in the holy place,and not carried out from thence, as it here follows. With unleavened bread flyall it be eaten 7] There is nothing in the Hebrew Text to anfwer unto the word with 5 which makes the fenfe unaccountable, that o- therwife is eafie and natural. If we tranilate it, as the Hebrew words plainly RgniE^,unleavened itjhallbe eaten. See X. 12. In the holy place7\ There was a room in the Court of the Prielb, where they ate thefe holy things , as Kimchi obferves upon XLII Ezek. Which may be confirmed out of XVIII Numb. 10. where xhzmoft ho- ly place can fignifie nothing, but the Court of the Priefts, as LEmpenur rightly underftands it, in his Annot. upon Middoth, cap. 2.fe3. 6. In «^» LEVITICUS. 87 In the Court of the Tabernacle of the Congregation, tJjey Chapter QnJk cut it.~] As the Priefts did eat it in their own VF. Court, lb their Male-children had a place in the Court L/^V^SJ of the Ifraelites, wherein to eat it, X. 12, 13. And they are al I iVid to eat before the LORD, becaufe this was a part 0/ the Tabernacle : as was alfo the Court of the Women; where there was a place for the Prieft's Daughters to eat, as well as their Sons, of the Firft- Hngs that were offered to the LORD, XVIII Numb. 19. Ver. 17. It frail not be baken with leaven.'] There Verfe i-f. were two little rooms, at the Eaft-gate of the Court of the Temple,called The Gate of Nicanor 5 one of which was a Veftry, for the Priefts to put on their Garments, when they went to Minifter^ and the other was for baking this flour, and that mentioned t;. 21. So they tellusin Af^W Chapter CHAP. VII. VII. Ver. i. I* Ikewife this is the Law of the trefpafs-offer- Verfe I. ing.~\ The People were direfted before, in what cafes they (hould bring this fort of Offering 5 \\\\ 1 have noted the difference between them and Sin- offerings, (V. 15.) but now the Priefts are dire&ed in their Office about Trefpafs-offcrings. It is moii holy7\ In general they were to obferve that thefe Offerings, as well as Sin-offerings, were to be numbred among the mo ft holy things 3 and therefore to be accordingly uled, v. 6. Ver. 2. In the place where they kill the burnt-offering, Verfe 2. fliall they kill the trefpafs-offcr/ng.~] The fame order that was given about Sin-offerings, IV. 24. VI. 25. And the blood thereof fl) all be fyr inkle d round about up- on the Altar7\ This is a different Rite, from that which was obferved in the Sin-offering 5 whofe Blood was put upon the Horns of the Altar, IV. 25, 54. and the Blood of fuch Sin-offerings as were made for the High-Prieft, or the whole Congregation , were alfo to be fprinkled feven times before the Vail of the Sanctuary, IV. 6, 17. But this to be fprinkled round about the Altar of Burnt-offering } according to the manner ufed in the whole Burnt-offerings, I. 1 1. and in the Peace-offerings, III. 2, 8. only with this difference, that there being a fcarlet Thread, or Line, which went round about the Altar exa&ly in the middle $ the Blood of the whole Burnt-offerings was fprinkled round about above the Line, and the Blood of the Trefpafs-offerings and the Peace-offerings round about below the Line. See Codex Middoth, cap. %.fecJ. 1. and LEn/fereur Annot. 12. Ver. 96 A COMMENTARY Chapter Ver. 3. And he pal/ offer of it all the fat thereof] VII. This was the work of the Frieft , firft to offer unto L/^T\J God his part of the Sacrifice. Verfe 3. The rnmpT] All the Fat belonging unto God, this is particularly mentioned in the firft place, as the prin- cipal Fat. For the Tails of their Sheep in thofe Coun- tries (and no other Creature but a Ram was allowed for a Trefpafs-offering, as was before noted) were of a prodigious bignefs, as hath been noted by many : par- ticularly by the fatuous Bochartus in his Hierozoicon P. I. L. II. r^/7.45.) and lately by another excellent Perfon Jobus Ludolphus in his Ethiopick^ Hifiory^ L. I. cap. 10. n. 16. and in his Commentaries on it, num.76. And therefore it is called both here, and in other pla- ces, by the peculiar name of Alja 5 whereas the Tail or Rump of other Creatures is called Zanab. See what I have noted upon III. 9. And the fat that covereth the inwards."] This, and all that follows in the next Verfe, hath been explained before, III. 3,4, 8, 9. Ver. 5 . And the Priest pall burn them on the Altar^ Sec] As he did the Fat of the Sin-offerings and Peace- offerings , IV. 26, 31. Verfe 6. Ver. 6. Every male among the Priejis pall eat thereof 8cc] All the Fat being offered to God, the Flefh be- came the portion of the Prieft ^ who, with his Male- children, but not Females, were to eat it : but not in any place out of the San&uary ^ as it here follows. See VI. 18,26,29. Verfe 7. Ver. 7. As is the fin-offerings fo is the trefpafs-offer* ing : there is one law for them.] In this matter (though in other things they differed) for the fame Rule is gi- ven here about the Trefpafs-offcring^ that is given in the Chapter foregoing, v . 26. about the Sin-offering. The upon LEVITICUS, 9y The Priefi that makcth atonement therewith fhaB have Chapter ;//] Who might invite other Pricfts , if hepjeafed, VII. at with him, and with his Sons : but he was not L^V^vJ bound to it 5 for the Flefh of this Sacrifice was intifely his own. Ver. 8. And the Priefi that offereth any mans burnt- Vcrft offering, even the Prietf.~] Or, that PricSt who oltcr- eth it. Shall have to h/mfe/f the skjn of the burnt- offering, xthich he hath offered, j All the Flefl) of the Burnt- offerings being wholly conlumed, as well as the Fat, )Oa the Altar (Chapt. I. v. 8, 9.) there was nothing that could fall to the (hare of the Pried, but only the sk'm h which is here given him for his pains. I ob- ferved upon WIGen. 21. that it is probable that Adam himfelf offered the firft Sacrifice 5 and had the Skin gi- ven him by God, to make Garments for him and for his Wife. In conformity to which the Priefts ever after had the Skin of the whole Burnt-offerings, for their portion. Which was a Cuftom among the Gen- tiles (as well as the Jews) who gave the Skins of their Sacrifices to the Prieits, (when they were not burnt with the Sacrifices, as in fome Sin-offerings they were among the Jews, (IV. 11.) Who imployed them to a fuperftitious ufe, by lying upon them in their Tem- ples, in hope to have future things revealed to them in their Dreams. This Dilhcirus hath obferved out of thofe words of Virgil, •hue dona Sacerdos Sjtum tulit, & C but this of thofe that were raw : which were of two forts 5 either of Flour mingled with Oil, as all volun- tary Offerings of this fort were, (II. 1.) or dry with- out any Oil, as fome Sin-offerings were, V.i 1 . and the Offering of Jealoufie , V Numb. 1 5 . Shall all the fons of Aaron have, one as much as ano- ther^ All the Priefrs who attended on that day,were to have an equal fhare in this kind of Meat-offering : though he alone who Miniftred at the Altar had the baked Meat-offerings. There are fome indeed who can fee no reafon for this difference, (though this lafl: fort, others think, was more eafily divided, and there- fore (bared among them all) and confequently take thefe words to fignifie the fame with thofe in the fore- going Verfe : Every one in the conrfe of his Mini fir y , flail have this benefit, in his turn of waiting at the Al- tar. Ver. upon L E V I T I C IT S. 99 Ver. II. And this is the law of the fu r/fice of peace- Chap; offerings, Sec. ] Thefe are the only fort of Offerings VI F. remaining to be fpoken of; which, when he required t ^/"VJ them of the People, are mentioned in the third plao n. after the Burnt-offerings and Meat-offerings 3 before the Sin-offerings and Trefpafs-offerings. But here are re- ferved for the la It place, in his directions he gives to the Priefis about them 5 becaufe, as there we; ral forts of them, fo there were various Rites to be obfer- t about them. Which Rites, as lobferved before, are called here the Law of Inch Sacrifices. Ver. 12. If he offer it for a thanksgiving^ In this, Ver] and in the fixtccntb Verfe, we have an account of/ forts of Peace-offerings. This, which was the principal, for Benefits received from God's bounty : the other two, for the obtaining fuch Bleffings, as they defired to re- ceive. And this of Thanksgiving, was either ^general for the whole Congregation, (of which there was but one only, at one time of the year, in the Feaft of Pcn- tccoll, XXIII. 19. which was accounted molt holy) or particular for private Perfons , as occafion offered 5 which were accounted lefs holy. And they are thefe here mentioned ; which might be either of the Flo- or of the Herd, (but no Birds) and either greater or fmaller of thofe kinds } that is, of the Herd from the firft year to the third, and of the Flocl^ from the firft to the fecond year compleat. If they were older , they were not fit for Sacrifice. All this R. Levi Bar- celonita, Precept. CXXXVII. explains at large. Then he fo all offer with the facrifce of thanksgiving, unleavened cakes mingled with oil, 5o:.] The fai R. Levi obferves, that fome Peace-offerings wTere of- fered without any Bread 3 viz. fuch as they called Ha- gigah and Schin/cah, Sacrifices of Feftivity and Re- joycing, i. e. at their great Solemn Feftivals. But O 2 thefe ico A COMMENTARY Chapter thefe here mentioned, were all offered with Bread 5 VII. and that offered with this, which was the firft of them, L/"V"NJ was called the Bread of Thanksgiving. R.Solowon Jar- chi reftrains this fort of Peace-offerings (of Thanks- giving ) to fuch wonderful Deliverances,as thofe men- tioned in the CVIIrh Pfalm 5 from Tempefts at Sea, or dangerous Travels through the Wildernefs, and the like. Aben-Ezra alio feems to have been of the fame Opinion, when he faith, That Men being delivered out of Straits and Diftreffes., gave Thanks to God by this Oblation. But I can find no ground for this limi- tation 5 it being far more likely that this Sacrifice was offered by all devout Perfons, for any Mercy whatfo- ever, that God beftowed upon them. Unleavened cakes, and unleavened rcafers7\ For none of God's Bread was to be leavened. See Chapter the fecond, v. 11. Verfe 13. Ver. 13. Beffdes the cakes. ~] Before-mentioned} which were to be unleavened. He [I) all offer for hk offering leavened bread^vpith thefa- orifice of thanksgiving, Sec."] Not upon the Altar (for that was absolutely forbidden in the fore-named Chap- ther of this Book) but he was to give it to the Prieft, who waited at the Altar, and was to partake of this Sacrifice, and to rejoyce together with him that offer- ed it. Which is the reafonthat fuch different forts of Cakes are ordered in the foregoing Verfe, all unlea- vened (of which the Prieft was to have his (hare) and alio others leavened , which are prefcribed in this Verfe ^ that God:s Family ( his Servants the Priefts ) might want no variety of Bread at their Feafts upon thefe Sacrifices: and that God might (how his Friend- fhip with thofe who offered the Sacrifice, by accepting the fame Bread at his own Table, which they were wont to ufe at theirs. Ver. upon LEVITICUS. 101 Ver. 14. And of it he Jb all offer out of the rrholc ob- Chapter Idtion , Sec] One of the Cakes before-mentioned VII. 17.) was to be prefented to Cod for an Hearc-y^^^^-J : Concerning which, See XXIX Ex$d. 24, Verfc *4« And h fall be the Pricfis that ftrinklcth the blood of the pi gs.~\ Having offered one Cake ouc of the whole, all that remained was the portion of the Priefr, who fprinkled the Blood of the Peace-offerings on the Altar. Ver. 15. And the ffej/j of the facrifice of his p eacc- Verfe 15, offerings for thanksgiving Jha/l be eaten the fame day that it is offered, Stc.~] The reafon of this, which was ob- ferved in moft of their Sacred Feafts, (particularly in the Pafchal Lamb, XII Exod. 10. and in the Manna it felf, XVI. 19, Sec.) was to maintain the honour and dignity of the Sacrifices 5 that they might not be in danger to be corrupted, or turned to any profane ufe , or gratifie Mens Covetoufnefs. For, asPhilo obferves (in his Book of Sacrifices) It was not fit that thefe ho- ly things fl.wuld be put into their Cupboards, but in/ medi- ately fet before thofe who were in need 5 for they were no longer his that offered them, but his to whom they were 0 fi- de irho being him felf most liberal and bountiful, would have Guejls invited to his Table to partake with ihofe that offered the Sacrifice. Whom he would not have to looh^upon them f elves as M after s oftheFeatf, '^nr^cirzi j8 kneylat vim, £k {^ii-n^q, for they are but Minijlers of the Least, not the Mafiers or Entertainers. 7 hat be- longs to God himfelf whofe bounty ought not to be con- cealed, by preferring fordid Parfimony before generous Humanity. His meaning is, that all the Sacrifice was God's, who gracioufly granted to him that offered it, a part of it, to entertain his Friends, and the Poor^ whom he would have invited forthwith, that no part of i©3 A COMMENTARY Chapter of it might be converted to any other ufe, but that VII. which God appointed, who made the Feaft. (-/"V^yJ Ver. 1 6. But if the facrifice ofhk offering be a vow, Verie 16. or a voluntary offering.'] Thefe two other forts of Peace-offerings, were in the nature of Prayers, for the obtaining fuch Bleftings, as they defired and hoped for. And they were either the performance of a Vow, which they made to God of offering him fuch a Sacri- fice, when they received the benefit 5 which was cal- led Neder : or, they were freely made before hand, in hope God would beftow the benefit 5 which Sacrifice was called Nedebah, a voluntary offering. Now thefe were not fo holy as the former $ and therefore might be eaten on the morrow, as well as on the fame day they were offered. So it here follows. Itfrjal/be eaten the fame day that he offer eth hk Sacri- fice.'] Then they were immediately to begin to feaft upon the Sacrifice. And on the morrow alfo the remainder of it fljall be eaten.'] But if they could not conveniently eat it all the fame day, or had a mind to lay up fome of it till the next, they had that liberty allowed them. For which Philo gives this reafon (in the fame Book) that thefe being for Mercies not yet received (or offered by vertue of an obligation) they might take more time to feaft upon them with their Friends, and be more fparing : but the former being a thankful Acknowledg- ment of Bleffings already beftowed, their hearts were to be inlarged in greater bounty. C'W ol 'ffahfyivovlzs kroljutw it) npjyfke-jbv ivieytnoev, iruijitlw % dvj7ttgSslov *xm£v'laLi rlw fJutfaLSfcav' that they upon whom God readily bellowed hk benefits , might make a quick, andjpcedy re- turn, by doing good to others without delay. And what is here faid of the Flefh of the Sacrifice , the Jews alfo underftand of the Meat-offerings mentioned upon LEVITICUS. 103 v. 12, 13. None of which were to be kept longer Chapter than two days at the mod. VII. There is no place iiereaffigned, where thefe Sacri- U'VSJ Ihould be eaten , at the Sanftuary 5 as there is for the other, VI. 16.26. and here in this Chapter, v. 6. The reafon is, becaufe there was fuch a multitude of them, that it might have made too great a crowd in the Court of the Ifraelites, if they had been confined. to it. Where they might eat them if they pleafed (as I (bowed before, VI. 16.) but were not determined to that place ; but left at liberty to eat them in any part of the City where the Tabernacle, and afterward the Temple,ftood. See XII Deut.6^. And confequent- ly while they dwelt in the Wildernefs, they might eat them any where in the Camp 5 which was pitched round about the Tabernacle : only it was to be in a clean place, where the Priefts might eat them as well as the People, X. 14. Ver. 17. But the remainder ofthefiefi of the facrrfice Ytik l/% on the third day, fliall be burnt with fire."] If there were fuch plenty, or they and their Friends were too few, or they were fo niggardly as not to call Poor e- now, to eat all in two days time 5 they were to have no further benefit of the Flefh of this Sacrifice , but what remained of it on the third day,was to be burnt. Which was to preferve the dignity of the Sacrifice, as the Jews fpeak^ in preventing its ftinking. And there was no nobler way of confuming it than by fire,which confumed the Sacrifice on the Altar. So R.Levi Bar- rel. obferves, Prxcept.CXXXVlll. where he alfo adds, that God taught them hereby, not to be folicitous for the future, nor careful to hoard up more than needed 5 when they faw him command the holy Flefh to be de- ftroyed, after the time allotted for its ufe was paft. The Heathens themfelves thought this a decent Rite 5 for 104 ^ COMMENTARY Chapter for there was a Sacrifice at Rome which they called VII. Protervia, (as Bochart obferves out of Macrobius^L.lL L/"VNJ Satumal.cap.2.) in which the Cuftom was, ut ft quid ex epulis fuperfuiffet, igne confumeretur, that if any thing of the Feaft remained, it was confirmed in the fire. See his Hierozo/c. P. I. L. II. cap. 50. Verfe 1 8. Ver. 18. And if any of theflejk of the facriffce of the peace-offering be eaten at all on the third day, it flail not he accepted, Sec.'] He loft: the fruit of his Sacrifice which he had offered to Cod, by this profanation : which deftroyed the Grace and Favour, which it had procured him with God. Neither flail it be imputed to him that offered it. 3 He ihall not be thought to have made any offering at all. It flail he an abomination, Sec."] And more than that, it rendered him abominable 5 being abominable it felf : and made him liable to be fcourged-, as the Jews here underftand the laft words of this Verfe, he flail bear his iniquity. Which, I think, alfo fignifies, that he ihould die under a great guilt, till it was purged by a Trefpafs- offering. Verfe 1 9. Ver. 19. And the fleflj that toucheth any unclean thing, flail not be eaten.'] That is, the Flefti of the Peace- offerings before-mentioned, which might happen, as they carried it from the Altar to the place where they intended to make a Feaft upon it, to touch any un- clean thing, might not be eaten by any body. But burnt with fire.] As that which remained to the third day was, v.ij. This made them very careful to preferve it pure. And as for thefleflj.] That is, all the Flefti which was not defiled, by touching any unclean thing. AM upon LEVITICUS. I0? AH that be clam frail cat thereof] Whether the ( Priefr,or other Perfons. For the Prieft had the right VH. Shoulder and the Breaft, (as we read exprefly, v. 22, L/^/^VJ 34.) and he that brought the Sacrifice had the rel Of the former, the whole Family of the Prieft might cat 5 not only his Sons, but his Wife and Daughters, w ho were not married 5 or being Widows, were come back to their Father again, if they had no Children 5 or if thofe they had, were begotten by Priefts : Yea, his Servants born in his Houie, or bought with his Money. See XXII. 11,12,15. XVIII N*mk 11. And of the reft of the Sacrifice , he that oifered it might eat it, with all his Family and his Friends 5 ex- cepting thofe who had any uncleannefs upon them. There are frequent mention of thefe Feafrs in the following Books of the Bible. As that made by Rlkg- nah, 1 Sam. I. 4. and by Samuel, when he entertained Saul , 1 Sam. IX. 13, 24. And when the Kingdom was renewed to Saul at Gilgal, there was a Publick Feaft made on thefe Offerings with great rejoycing, 1 Sam. XI. 15. And the like was made for jejfe and his Sons, XVI. 3, 5. And by David when he enter- tained the People,i CAr0tf.XVL3.and by Solomon &t the Dedication of the Temple, 1 Kings VIII.65. And all the Children of Ifrael made fuch a Feaft at their re- turn from Babylon, VUlNehem.19. There are many Examples alfo of the like Feafts among the Heathens 5 particularly in i&tf/er, where Agamemnon ( Hi ad.l.J of- fered an Hecatomb, and made a Feaft upon it. And Nejlor (Odyjf. IIIJ offered a Sacrifice of LXXXII. Oxen, and made the like Entertainment. Ver. 20. But the foul that cateth of the fiefi of theVerk 2 0. facrifice of the peace-offerings , that pertain unto the LOR D.~] By thefe laft words it appears, that the whole Otfering was the LOR D's, whofe Bounty en- P tertained totf A COMMENTARY Chapter tertained him and his Friends, to whom he gave the VII. greateft part of it. L/-V"SJ Having his uncleannefs upon him^s:7\ In this Verfe and in the next, every one that had any legal defile- ment upon him, is prohibited, under a fevere Penalty, to eat of the Peace-offer tngs. And they might be made unclean either by impuri- ty in their own Body, or by the contaft of unclean things : of the former of which he fpeaks in this Verfe ^ and of the other, in the next. Both were to be punifhed with cutting offx, which hath been explained elfe where , (XVII Gen, 14.) From whence it was that the Jews were fo very careful, not to go into the Judgment-Hall when our Saviour was condemned,/?!? they fiould be defiled, but that they might eat the Paffover, XVIII John 28. at which Feaft , Peace-offerings were ottered together with the Pafchal Lamb. See more of this XXII. 2, 3,4. Verfe 2 1 * Ver. 2 1 . Moreover, the foul that fljalf touch any unclean thing, as the uncleannefs of man, or any unclean be all, or any abominable unclean thing.'] All thefe feveral forts of Uncleannefs , contrafted by touching things un- clean, we fhall find in the following Chapters, XL &;c. And (hall eat of the fief) of the facrifice of peace-offer- ings, which pertain unto the LORD, even that foul fi hall be cut off, &c.^] The intention of fuch Precepts was, that the greater Reverence (as Maimonides fpeaks, P. III. More Nevoch. cap. 41.) might be maintained to- wards the Sacrifices which were offered unto God. Upon which account Julian highly commends Mofes, who he faith (as St. Cyril quotes his words , Lib. IX. contra Julian.*) was Svloeg iv\*Q<; vn^J. rlvu r$ht?£v i$ti- £lu), truly religious about the eating of holy things -0 which he proves from thefe very words of Mofes. But his con- upon LEVITICUS. i 07 conclufion from thence was very frigid , as St. Cyril CI culls it , That Chriluans were therefore to Man. VI I. caufe they would not partake of fuch Sacrifices : for L/*V"vJ ibftain not from them, faith that Father, as un- clean things, but I'/mp 3 fjui??\cv aS$ i/rifaonJoifiyQ alto* 3k, VPt rather make a progrefs, as from Typet^ unto the Truth, Ver. 2 2. And the L 0 R D ftake ""to Moks, f lying. ~\ Vcrfc 2 :. At the fame time, that all theie Precepts were ordered to be delivered to the Priefts, he takes occafion to re- peat feveral Precepts he had before given, which con- cern all the People ^ becaufe it was of great moment, to have them obferved. Ver. 25. Speak unto the children of Ifrael, faying, ye Veri fall eat no manner of fat. ~] Becaufe this was God's part 5 and therefore not to be eaten by any one, but burnt on his Altar. See III. 16, 17. And the rea- fon Maimomdes gives, why it was referved for him a- lone, was becaufe it was very delicious to the Tafte, More Nevoch. P. III. cap. 41 . Of Ox, or of Sheep, or of Goat.'] The Jews reftrain this Precept to thefe three forts of Creatures (which were the only Beads that were offered at the Altar) taking the Fat of all other Beafts to be lawful. So R. Levi before-mentioned, Precept. CXLIX. Ver. fi\. And the fat of the beatf.~] Of any of the Verfe 24. fore-named Beafts, which alone were allowed in Sa- crifices. That dieth of it fe If, and the fat of that which is tar* with Beafts, may be ufed in any other ufe, &C.^] Though the Flefh of fuch Beafts was unclean, yet they might apply the Fat, when feparated from the Body i to a- ny ufe : only they might not eat it. P 2 Ver. ,08 A COMMENTARY Chapter Ver. 25. For whofoever eateth the fat of the be aft, of VII. which men offer an offering made by fire unto the LORD."] L/V\j This feems to juftilie the Opinion of thofe Jews, who Verfe 25. reftrain the eating of Fat, only to the three forts of Creatures mentioned v. 23. as was there obferved. Even the foul that eateth it, floall be cut off from hh people. ~] If he did it prefumptuoufly } but if through inanimadvertence, he was to be fcourged, as the Jew- ifh Do&ors affirm. Yet if he did it a third time,fcourg- ing did not fuffice, but they fhut him up in a little Cave, where he could not ftand upright, nor had room to fit down 5 and there fed him with the Bread and Water of Affliction , till his Bowels were forely pinched,dv. as Maimonides defcribes this punifhment. See Schickard's Mifchpat Hammelecl^, and Carpzovius his Annot. on him, cap. 2. Theorer. VII. Verfe 26. Ver. 26. Moreover, ye fid all eat no manner of blood, whether it be of fowl, or of beaff. "] See HI. 1 7. Men were very prone to this, in thole times, (as Maimoni- d.es thinks) whereby they ran into Idolatrous Wor- fliip. Which was the reafon God retrained them from it,by threatning cutting of (v. 27.) to thofe who were guilty of it, More Nevoch. P. III. cap. 41. In any of your dwellings."] This is added to fignifie, that they might no more eat of the Blood of thofe Beafts, which they killed at home, than of thofe (lain at the Altar. Ver. 27. W hat foever foul it be that eateth any manner of blood, even that foul fa all be cut off, See. ~] The rea- fon of it is given XVII. 10, 11. But the Jews here diftinguilh (particularly R. Levi Barcelonita , Pr£ccpt. CKLVIII.) between the Blood of the Soul, or the Life, (as they fpeak) and the Blood of a Member. The for- mer, which run out freely when the Beaft w7as killed, in which was the Life of the Beaft, is that which is here upon LEVITICUS. here meant, as Mofes more fully explains it, in the place before-mentioned. The other, which remained in the feveral parts of the Beaft, they lookt upon as belonging to the Flefh, and therefore might be eaten with it. Ver. 28. And the LORD Jpakc unto Mofes, /*;/;/£.] Ver ft- 28, He delivered at the fame time ibme other Rules to be obferved by the People, in thefe Matters. See v. 22. YYr. 29. Speak unto the children °f Ifrael, faying, He Ver fc iy that offereth the facrifice of his peace-offerings unto the LORD, frail bring his oblation unto the LO RD of the facrifice of his peace-offerings. ,"] The meaning may be no more than this, that before he and his Friends fealtcd together, as is dire&ed v. 15, &c. he was to take care to bring his Oblation unto the LORD, that is, to fee that God had his part of the Peace-offering 3 for till that was offered, none could meddle with the reft. But if die import of the Hebrew words be well obkrved,they feem to have a further meaning ^ which is, that whenfoever any Man brought the Sacrifice (which in the Hebrew is here called Zebach) of his Peace-ofterings,he fhould alio bring his Oblation (which in diitin&ion from the other is called Korban) that is aM/ncha, or Meat-offering together with it ^ that the Feaft which was to be made might be compleatly fur- nifned with Bread and Wine, as well as the Flefh of the Sacrifice. Ver. 30. His own hands fhall bring the\ offerings of they erfe 20, LO R D made by fire, the fat with the brcatf , it frail he bring."] The Sacrifice being (lain and divided, the Prieft v\is to put what belonged unto the LORD into the Man's own hands, (viz. the Fat, with the Breaft and the Shoulder) that he might prefent it bimfelf un- to the Divine Majefty. That no A COMMENTARY Chapter That the breaft may be waved, for a wave-offering be- VII. fire the LOR D.~] This is the manner wherein it was L/'VNJ *° be prefented 5 the Man was to lift it up over his head, and wave it to and fro 5 his hands being fup- ported and guided by the Prieft. See XXIX Exod.24. and VI Numb. 19, 20. Maimdnides defcribes the or- der of it in this manner ; firft the Prieft put into the Man's hands the Fat 5 and then laid upon it the Breaft and the Shoulder $ and after that, one of the pieces of the Cakes for the Meat-offering upon them : all which he waved about. Verfe 2 1 . ^er- 3 l • And the Prieff ft all burn the fat upon the Altar : but the breaft foall be Aarons and hkfons."] When that part which belonged to God's Altar ( viz. the Fat) had been burnt there, the Priefts had the Breaft and the Shoulder £0 their own ufe 5 as Servants have what comes from their Matter's Table. For it was all offer- ed unto God, (v. 29, 30.) who taking only the^Fat for himfelf, bad them take the reft, viz. the Breaft and the Shoulder : which had been prefented unto God by waving them to and fro,as a Sacrifice to the LORD of the World 5 but by him beftowed upon his Mini- fters for their maintenance in his Service. This is more fully expreffed in the three next Verfes 5 in which there is no difficulty, and therefore I {hall but lightly touch them. Verfe 32. ^er« 32« And the right ffjoulder [hall ye give unto the Prielts, 8cc."] This is only a more particular declara- tion what belonged to the Prieft 5 who was to have not only the Breaft before-mentioned , but alfo the right Shoulder. Verfe 2~> ^er# 33* He among the fons of Aaron that offereth the blood of the peace-offerings, and the f at, fo all have the right fioulderfor hk part.~] This is ftill a more fpecial dire- ction, providing for the incouragement of that Prieft, who upon LE VI TIC US. rir who on that day miniftred at the Altar 5 unto whom Chapter the right Shoulder was appropriated as a reward of VII. his pains, in offering the Sacrifi IS~V\J Ver. 34. For thciViivc-breajl, and the b&roe-JhotMerVzrk 34. • of the children of Ifrael, from off the facri- >(T.r, and have given them to Aa- ron , &c] This doth not contradict what I obferved juft before 5 for when he faith, he hath gi- ven thefe to Aaron the Pricji and his Sons $ the meaning mult be, to thole of his Sons, who at the time when thefe were offered, fprinkled the Blood and burnt the fat. Ver. 55. This is the portion of 'the anointing of Aaron, Verfe 5=;. and of the anointing of his fons, &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 PrieffsOftce 5 which intitles them to all before- mentioned. In the day. ~] The Hebrew wrord Bcjom may, both here and m the next Verfe, be mandated ( as I ob- ierved before VI. 2c.) from the day , and ever af- ter. J 1 hen he prefented them to minifler unto the LORD in the Priejis office."] Made them draw near to attend upon him at his Altar. Ver. 36. J \ hick the LORD commanded to he given ycri'e them, in ihc day that he anointed them , &C. ~ By vir- tue of a Grant from God , when they were made Priefts 5 to enjoy this benefit in all future Ages. By a fiatute for ever, &C-3 As long as this Law of Sacrifices, and this Priefthood (hall laft. See VI. 22. Ver. 37. This is the hnv of the bttmt-offering, of the Verfe : " meat-offering, and of the Jin-offering, and of the trcjpafs- offering,&c.~] This Verfe contains a Summary of what he i fa A COMMENTARY Chapter he had commanded Aaron and his Sons , from the VII. ninth Verfe of xhtfixth Chapter, unto this place. U/"V\J And of the Confer ati on s. ~] The whole order of their Confecration is not here directed (but in XXIX Exod.) only fomething belonging to that mat- ter, VI. 20, Sec. Verfe 38. Ver. 38. Which the LORD commanded Mofes in mount Sinai/] In that mountainous Country, which lay near to Mount Sinai, as Maimonides truly ex- pounds it. For he was come down from Mount Sinai, and had delivered to them all that he received there (XXXIV Exod. 29, 32.) before thefe Com- mands were given : but they (till continued near un- to it 5 and fo the word behar may be tranilated , by mount Sinai. For as the laft words of this Verfe tells us , they were ftill in the Wildemefs of Sinai : that is, in that part of the Wildernefs which took its name from its nearnefs to Mount Sinai. In the day that he commanded the children of Ifrael to offer their oblations unto the LORD, &c. ~] This doth not precifely fignifie, that he commanded Aaron and his Sons (VI. 9,8a:. ) all thefe things , on the very fame day, that he commanded the Children of Ifrael what Oblations to bring, (Chapt. I. 2, 8tc. ) but they were delivered all at the fame time^ imme- diately after the other, without any other Command- ments intervening. CHAP. upon L E V I T I C U S, 1 1 ? Chapter V1H CHAP. VIII. Jl^ Ven r. A xVD tfe LORD flake unto Wote faying?] Verfe r. f\ See IV. i. Vcr. 2. Take Aaron and his fons with hint.] Ha- ycrfc 7. vlng delivered the Laws and Rules about Sacrifices , and the Rites belonging to them, he now prepares the Priefts to offer them, as had been commanded. And there is not much faid in this Chapter, but what hath been explained in XXIX Exod.&nd other neighbouring Chapters ^ where he relates the Orders he received in Mount Sindiy about thofe things which were now per- formed. And the garments."] XXVIII Exod. 2,4. And the anointing oil."] XXX Exod. 24, StC. And a bullock for the jin-offering, and two rants, and a basket of unleavened bread.] See XXIX Exod. 1,2, 3, &c. Thefe were in their kind the very beft of the legal Sacrifices, as appears, in part, from that Expref- fion of the Pfalmift, LXIX V faint 30,31. where he prefers Thankfgiving and Praife, before a Bullock that hath Horns and Hoofs (a young Bullock , which be- gan to fpreadits Horns and Hoofs) that is, before the very bed: of all their bloody Sacrifices. Ver. 3 . And gather thou all the Congregation together, Verfe 3 . &c] All the Elders of the People, with the great Officers who were fet over Thoufands and Hundreds, &c. For thefe are frequently called by the Name of ColhaEdah, which we tranllate all the Congregation 5 particularly in XXV Numb.j. XXXV. 12. XXJoJ/j. 6. XXI Judg. 10, 13, 16. where the Elders of the Con- gregation, and the Congregation, and all the Congregati- on,^ plainly the fame thing. Which is further con- Q_ firmed ii4 A COMMENTARY Chapter firmed from the next Chapter of this Book, (v. i.) VIII. where it is (aid exprefly, Mofes vailed Aaron and hk L/"V*YJ Sons, and the Elders of Ifrael. Verfe 4. Ver. 4. And Mofes did as the LORD command- ed.] Summoned them to appear before the LORD. And the ajjembly was gathered together."] The word we tranilate Affembly is the fame with that in the fore- going Verfe which we tranilate Congregation : that is, as I laid, the Affembly of the Elders. Unto the door of the Tabernacle of the Congregation.] That they might be WitneflTes of what #as done, and fatisfie all the People, that Aaron and his Sons did not intrude themfelves into this Office;, but were folemnly called and confecrated to it by Mofes the Servant of the LORD. It is likely alfo , that as many of the People, as the place would conveniently hold, met together to be Speftators of this Solemnity. Verfe 5. Ver. 5. And Mofes f aid unto the Congregation, thk 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 queftion among learned Men. And our great Primate of Ireland places this Confecration of A.aron and his Sons, together with the Tabernacle and a!l things be- longing to it, in the fecond Month of the fecond Tear, after they came out of Egypt : moved thereunto, I fuppofe, by what is faid in VII Nnntb. 1,2. So that, according to his Opinion, the numbring of the Peo- ple,and the feparation of the Levites to God's Service, preceded this Aftion. But I do not fee any reafon,why we (hould not think all things were done in the order wherein they are here related. And then this Confe- cration was performed in the firSi month of that year -y after the Tabernacle had been ere&ed and fet apart for upon L E V I T I C U S. 115 for the Habitation of the Divine Majefty. Sec XL Chapter Exod. 17, 1 3. VIII. Ver. 6. And Mofes brought Aaron and hisf?ns.~\ To l/"V\j the door of the 1 al 1 made of the Congregation :, as Verfe 6. he had been direfted XXIX Exod. 4. And wafted them with wafer.'] As is there alfo di- rected $ having firft likewif: waflied himfelf, XL. 31. Ver. 7. Ana he put upom him the Coat, and girded Verfe 7. him with the girdle, &c] Mofes, by an extraordina- ry Coramihion from God, performed the Office of an High-Prieft, on this da/, ind the//x:uuys following. And put Aaron in pofieiiion of this Office by cloathing him with the Garments here mentioned, (according to orders which had been given XXIX ExW. 5, 6cc.) which was thought tufficient for the Confecration of an High-Prieft, after the Captivity of Babylon 5 when they wanted the holy Oil, as hath been before obfer- ved. Whence Philo often calls Mofes by the name of 'A^ic^c'Jc, i.e. High-Prieff. And in Schemoth Rabba the Tradition is, that he continued High-Prieft all the time they continued in the Wilderneis: though o- thers, they confefs , are of opinion ( which is the truth ) that he officiated only the feven days of the Confecration 5 after which this Office was fettled in Aaron. See Selden L. I. de Succeffion. in Pontijicatum, cap. 1. Ver. 8. And he put the breaft-plate upon him : alfo he Verfe 8. put in the breaft-plate the Urim and the Thummim.] See XXVIII Exod. 30. It is obfervable, that he (kith no- thing here in this place , of the precious Stones, but only mentions Urim and Thummim 5 as in XXXIX Exod. 10. (where he defcribes the fame thing) he makes mention only of the four rows of Stones, but faith not one word of Urim and Thummim : which I look upon as a proof that they were all one. Q. 2 Ver. n6 A COMMENTARY Chapter Ver. 9. And he put the Mitre upon hk head, and up- VIII. on the Mitre, the golden Plate, the holy Crown ,&£.*] Ao L/^V"\J cording as God commanded him in XXVIII ExW.36, Verfe 9. 37,80;. XXIX. 6. Verfe 10. Ver. 10. And Mofes took, the anointing oil , and a- nointed the Tabernacle, and, all that vpck therein.^ See XXIX Exod. 26, Sec. and ILL Exod. 9, 10, 1 r. There being feveral ways of anointing a Thing or Perfon , either by pouring Oil upon them, or by putting it up- on them with the finger, or by fprinkling 5 it is not an improbable Conje&ure of Fortunatus Scacckus, that Mofes anointed the Tabernacle and its Utenfils, by dipping his finger in the Oil , and putting it upon them. For though the word Mafchah, which he u- feth for anointing, be general, yet the Vulgar expref- fing it by linivit, and the LXX. by ?%QLe# times with Oil, and alfo anoint- ed : in token of its extraordinary Sanftity, which was put upon it by this very folemn Rite. For here are two diftindi words about this anointing -y the firft is ;*z,,he ftrinkled of the Oil upon it} and then jimfoach, he anointed it, by putting fome of the Oil on it : where3 upon LEVITICUS. n; whereas it is faid of the Tabernacle , and of the Chapter things there, only jimjhach, he anointed them , with- VIII. out any fprinkling. C/"VNJ Some think that the Altar being mentioned twice in this Verfe, he fpeaks of the Altar of lncenfe, as well as of the Altar of Burnt-offerings. But it is plain by thole places in Exodus, it was the Altar of Burnt-offer- ings, which was thus fanctified : and here the Laver and its foot (which (tood in the fame Court) is faid to be ian&ified with it. As for the Altar of Incenfe, it is included in what is faid, in the foregoing Verfe, that he anointed the Tabernacle and all therein. Both the laver and his foot, tofan&ifie thew7\ It may be thought that \\tjprin\led with Oil the Laver and its Foot, as well as anointed them 3 which is the opinion of the fore-named Fort. Scacchw. But the Hebrew- words will not warrant it 5 for they only fignifie that they were anointed as the Altar was after its afperfion. Ver. 12. And he poured of the anointing oil upony^xk ?2» Aarons head7\ Here now is a third word diftinft from the twro former, viz.jitzol^ 5 which fignifies there was more done to Aaron, than to any of the holy things, to fan&ifie him to his office : For the holy Oil was poured on his Head. And anointed hint.~] Perhaps he drew the Oil with his finger upon his Forehead, after it was poured on his Head 5 as the Jews think he did. See XXIX Ex- od. 7,8. XXX. 30. XL. 13. Tofanffifie. him7\ i. e. Set him apart to this Sacred Office. Now this Confecration of Aaron and his Sons, being mentioned here together with the Confecration of the Tabernacle and all belonging to it $ it hath made fome conclude, that I oth were done at the very fame time. But I have given fome Arguments to prove the contrary, uponXL ExocL 17,18. And themean- ing i*8 A COMMENTARY Chapter ing of thefe three Verfes (i pf A, nth.i ith of this Chap- VIII. ter) may be, not that they were Confecrated at the L/"V"\J fame time, but with the fame Oil. For fir ft he fays, Mofcs took the anointing Oil 5 and fhows how it was employed after a different manner, upon the Taberna- cle and its Utenfils, upon the Altar, and upon Aaron $ on whofe Head it was poured 5 whereas the former had ft only put upon them with th-2 finger, or were fprink- led with it. But though they were not Confecrated together, yet their Confecration immediately follow- ed one another. For /even days being fpent in fan&i- fying the Tabernacle and the Altar , then immediately began the falsification of Aaron and his Sons: during which time Mofes may be fuppofed to have received the foregoing Laws about Sacrifices 5 in which they were to be employed, as foon as they were Confecrated. And the Jeven days for the Confecration of Aaron and his Sons, immediately fucceeding the other feven days which w7ere fpent in the Confecration of the Taberna- cle and the Altar 5 it may be the reafon why they here are fuccinftly mentioned both together 5 and neither of them mentioned before. For if the account we have in the XLthof Exodus concerning thefe things, be well attended to,it will appear that nothing is there faid of the anointing of the Tabernacle, or any thing elfe $ but only that he fet it up the firfl: day of the Month, as he was commanded (v. 2,&c. and 17, &c.) And he is commanded in like manner to take the anoint- ing Oil, and anoint the Tabernacle and all therein, (v. 9y$zc. ) and then to anoint Aaron and his Sons, ("a.13,15.^) but he relates nothing of his doing either of them, till now 3 when he executed thofe com- mands. Ver. upon LE VITICU S. up Ver. 13. -Aw< Molts brought Aavons fans, and put Chapter i upon the/;/ , and girded them with girdles, &C. 1 VIII See XXVIII £aW. 40, 41. XXIX. 30. XL. 14. ^^Xj As the 10 R D commanded Mofes.] He command- Verfc 1 3. eJ him alfo to anoint them at the fame time, XXVIII ExoJ.^i. XL. 15. butitisnot here mentioned:, be- came they were not anointed as he was, by pouring Oil upon their Heads 5 but fprinkling it on their Gar- ments, with the Blood of the Sacrifice offered for them. And that he did afterward as he had been or- dered, v. 30. See XXVIII Exod. 41. XXIX. 7. Ver. 14. And he brought the bullockf] See XXIX Ex- Verfe 14, od. 1,10, &c. For a fin-offering.] So it was defigned to be,XXIX Exod. 14. And Aaron and hk Jons laid their hands upon the head of the bulloc l^for the fin- -offering."] See XXIX Ex- ad. IO. I Levit. 4. Ver. 1 5. And he few it. ] XXIX Exod. 11. Verfe 1 5. And Mofes too/{ the blood, and put it upon the horns of the Altar round about with his finger. ] As he had been direfted, XXIX Exod. 12. And purified the Altar.] It was purified before ^ but this was a further purification of it 3 that it might be the more fitted to be a place to make reconciliation upon it, -as it follows in the conclusion of the Verfe. And poured out the blood at the bottom of the Altar , andfanffified it, Sec."] The vulgar Latin,I think, gives the true interpretation of thefe words,rather than tran- flates them 5 in this manner : It being expiated and fan- Uified, he poured out the blood at the bottom of the Al- tar, Sec. 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 Confecration of the Altar ^ in his Afyrothec. P. II. cap. 34. But his Ar- gun :nts lao A COMMENTARY Chapter guments feem to me of no force to overthrow the O- VIII. pinion of AbuUnfis and Philo , That thefe words do IS*\T\J not fpeak of a proper Expiation of the Altar 5 but that it was only hereby more particularly fet apart (as the word fanitific fignifies ) to be the place where Sin-offerings might be made $ that Men who had com- mitted OiFences , might be expiated by thefe Sacri- fices. Verfe 16. ^er. l&* And he tool\ all the fat that was upon the in- wards, and the caul, See."] See XXIX Exod. 13. Verfe 17. Ver- 17. But the bullock and his skin, hk flefo and hk dung, he burnt with fire without the camp , as the LORD commanded Mofes. ^ See XXIX Exod, 14. Yet we do not find that the Blood of this Sacrifice was carried into the holy place 3 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 Priefts, as is there allowed, v. 26. Some think it fufficient, for the folution of this, to fay that Aaron and his Sons were not yet compleatly Confecrated, and therefore had not a right to eat of the Flefh of this Sin-offering. But fuch Perfons do not confider that Mofes, who now acted as a Prieft, could not be debarred of that benefit, by this reafon. And therefore it is better to fay, that no High-Prieft , whether ordinary or extraordinary (fuch as Mofes now was) might eat of any Sin-offer- ing, offered for the Priefts themfelves^ although the Blood of it was not brought into the Sanftuary. From whence we may draw this Confequence, that .al- though the Sins of the People, were taken away by the Priefts, who by eating of their Sin-offering , plainly fhowed that they bare their fin, (asthephrafe is X.17.) yet the Sins of the Priefts themfelves could not be ta- ken away, by any Sacrifice they could offer for fin , of which they might not eat : But they were to expeft, """ as upon LEVITICUS. i 2 , as an excellent Perlbnof our own fpeaks ( Dr. Jack? Chapter fori. Book IX. upon the Creed, cap. 26.) a better Sacri- VIII. fice made by a better High-Prieft, the Son of God. L/*Y*%J But thefe Legal Sacrifices in the mean time were offer- ed in fuch a place, as prefigured the place where this better Sacrifice fhould be offered, viz. without the Camp : as when they came to their red, without the City of Jen/file;;/., where our Saviour's Body was of- fered for our Redemption. Ver. 1 8. And he brought the Ram for the burnt -offering: Verfe 1 3. and Aaron and his fons laid their hands upon the head of the Ran/.'] According to the direction given to Mofes, when he was with God in Mount Sinai, XXWExod. 15, 16. where all that follows hereto the end of the 2 1 ft Verfe, is explained : this being nothing elie but the execution of what was before ordered. Ver.22. And be brought the other Ran/.~] For he was Verfe 22. commanded to bring t wo, v. 2. and XXIX £LW. 1. The Ram of Confer at ion. So it is called XXIX £x- od. 22, 31. for the reafon there given. Ver. 23,24. And he few it, and Mofes took^of the Verfe 23, blood of it, Sec."] Thefe twTo Verfes are explained 24* XXIX Exod. 20. where order was given for what was now done. I fhall only add a Remark of R. Levi ben Gerfom upon the order wherein thefe Sacrifices were otfered 5 which was moft rational. For firft there was a Sacrifice for Sin otfered (v. 14.) before they could be worthy to have any Gift or Prefent which they made to God, received by him. But upon their Expiation, an whole Burnt-offering was accepted, (v. 18.) and af- ter that followed this Sacrifice, which was a Peace-offer- ing (as appears from v. 31.) part of w?hich was burnt upon the Altar, part given to the Prieft, and the reft they themfelves ate for whom it was otfered 5 that it might appear, they were fo far in the favour of God, R as ti2 A COMMENTARY Chapter as to eat with him of his Meat from his Table. Mar- VIII. hand hath the fame obfervation. L^VVJ Ver. 25. And he tool^ the fat, and the rump, &c/] Verfe 25. All this Verfe likewife is there explained XXIX Exod. 22. Verfe 26, Ver. 26, 27, 28. And out of the basket of unleavened 27, 28. bread, fee.*] Thefe three Verfes (how that Mofes ex- actly followed the Orders he had received XXIX Ex- od, 23, 24, 25. where they have been explained. Verfe 28. Ver. 2 8. Burnt them upon the burnt-offering. " This (hows, that they were not a burnt-offering properly.as I there obferved 5 but an Appendix to it. They were confecrations for a Jiveet favour. ~\ Becaufe they were offered to confecrate andfanUifie themes this is explained XXIX Exod. 33. See there. Verfe 29. Nzx.iy.And Mofes tooh^ the breasl and waved it, Sec] According to the dire&ion given XXIX Exod. 16. where it is alfo ordered that this fhould be Mofes his part. Verfe 30. Ver. 30. And he tooh^of the anointing oil, and of the blood that was upon the Altar, and j^r inkle d it on Aaron, &rc.3 See XXIX Exod. 21. where it appears plain- ly this blood that was mixed with the 0/7,was the Blood of the Ram of Confecration. Verfe 31. Vert 31, ^nd Mofes faid unto Aaron and his fons, Boil the flefj at the door of the Tabernacle of the Congre- gation, and there eat it, &C."] Cod having had his part, v. 28. and Mofes, who performed the Office of a Prieft at this time, having had that which belonged to him, on that account, v. 29. the reft was given (as the man- ner was in Peace-offerings) to thofe for whom the Sa- crifice was offered : that is, all but the right ffjoulder, which was burnt upon the Altar, and the Wave-breaSl, which was given to Mofes^s Prieft. See XXIX Exod. 31,32. Ver. upon LE VIT ICU S. 125 Ver. 32. That which remains of the Jiefl and the blond Chapter urn wit h fire."] See XXIX hxod. 34. This VIII. fhows it was of the nature of a Peace-tffhring, VII. 1 5, L/V\J i7. Verfe 32, Ver. 33. And ye fiaff not go out of the door of the Verfe 33. Tabernacle hi f even days&c.~] For till then their Con- fecration was not perfected (as the folio, ving words fignifie) no more than the Confecration of the Altar till a Bullock had been offered, to cleanfe it, and make an atonement for it feven clays together. See XXIX Exod. 35,36,37. This was to make dura more fenfible of the great weight, as well as dignity of their Ofti Ver. 34. As he hath done this day, fo the LORDVtrk 34. hath commanded to do, to make an atonement for you7\ Every day of thefe feven, thofe Sacrifices were to be repeated, the Sin-offering, the Burnt-offering, and the Peace-offering 5 and their Garments were to be fprink- led with the Blood and the Anointing Oil, as the LORD required when Mofes was with him in the Mount, XXIX Exod. 35. This fhows the imperfe- ction of all the Legal Sacrifices 5 which would not have been fo often repeated, if they had been of great- er efficacy : Yet the continuance of them feven days doth fignifie , the compleat Confecration of thefe Priefts; according to the Rites of thofe times. In conformity to which , our great High-Prieft , the LORD Chrift, who was perfefted by one Sacrifice of himfelf, fpent feven days in his Confecration to his Office. For as Aarc;? is commanded to attend at the Tabernacle fo many days together, in like manner our LORD Chrift Qi$ Dr. Jack fan obferves in the fore- named Book, Chapt. XXV.) "did attend the Temple five days one after another , before his death 3 ( See XII John 1, 12, Sec. XXI Matth. 8, 9, Sec. ) and ha- R 2 ving i94 ^ COMMENTARY Chapter v'mg purged it on the firft or fecond of thofe days, VIII. from the prophanenefs that was exercifed in it by Mer- L^V^vJ chandizing ^ and afterward hallowed it by his Do- &rine,and by his Divine Prefence, which appeared in feveral miraculous Cures, he went the fixth day into his heavenly San&uary, into Paradife it felf 5 to puri- rifie and fan&ifie it with his own Blood , as Mofes at Aarons Confecration did the material San&uary, and Altar, with the Blood of Beafts. And having refted the feventh day, finifhed all by his Refurre&ion early the next day in the morning. Verfe 35. Ver. 35. Therefore foal! ye abide at the door of the Tabernacle of the Congregation."] Where all things mentioned in this Chapter, had been done, and were ftill to be repeated (v. 3, 4. J for they could not go into the Sanftuary till they were compleated. Day and night 7\ This was to make their Confecra- tion more folemn,and taken notice of by all the People. Seven days.'] By which means, a Sabbath, as the Jews obferve,paffed over their heads : without which, they conceive, Aaron and his Sons could not have been compleated. But the Sabbath of the LORD did never fo exaftly pafs over any High-Prieft in his Confecration, as it did over the High-Prieft of the New Teftament. For however it were of Aaron's, it was to our blefled Saviour ( as the fore-named Dr. Jackfon notes) a Day of Reft indeed after fix days of Labour, Watching, Praying and Fafting, which con- cluded in his bloody Death and Pafiion. And keep the charge of the LOR D.~] That which he had now enjoyned. Or rather, watch the Taber- nacle and his Veffels, &c. as they were to do in time to come. The Hebrew Do&ors have here raifed a dif- ficulty about theneceffary Eafements of Nature 5 for which, they had no convenience , if they might not ftir upon LEVITICUS. 125 ftir for feven days, from the door of the Tabernacle : Chapter and therefore they fancy, there was a hole digged in VIII. the Ground for fuch occafions. But it is more likely, L/V^\J they were not lb confined, as not to be allowed this liberty : and one cannot well doubt of it , who con- siders the word M/fmoroth here ufed, (which we tran- ilate k$ep the charge of the LORD) which is a mili- tary phraie, fignifying 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 reafonably think, of not de- parting from the door of the Tabernacle , while they were upon the guard (as we fpeak) which feme or o- ther of them kept night and day 5 in fuch order, that while fome watched, others might deep, or ftep out about the neceffary occafions of Nature. That ye die not.'] It may feem hard that they fhould be in peril of their Life, if they omitted any of thefe Rites. But this was neceflary, to make thofe ferious and intent upon their bufinefs, who were to five the Lives of others, by making Expiation for them, when they deferved to perilh. For fo I am commanded.*] Thefe Orders, as hath been already obferved , he received in the holy Mount. So Aaron and hhfons did all things which the LORD commanded by the hand of Mofes. ] This was necef- fary to be added, that all Generations might be affured, whatfoever was performed by their Miniftry, would be effeftual, to the end for which it was appointed 5 they being exa&ly Confecrated to God's Service, with- out the leaft omiifion of any thing that he had requi- red. In like manner our great High-Prieft, was Con- fecrated to his Eternal Priefthood, by fulfilling all the Will of God 3 and that in a far more Solemn and Public* l76 A COMMENTARY Chapter Publick way than Aaron s was 5 it being performed by IX. Suffering (iich things, as nothing but a perfe& Filial L/^VNJ Obedience to his heavenly Father could have moved him to admit, becaufe it was accompiifhed by ftied- ding his own Blood, in a lingring Death. CHAP. IX. Verfe 1. Ver. 1. A ND it came to pafs on the eighth day."] l\ He doth not mean on the eighth day of the Month , but on the next day after their Confecration, which wzsfeven days in doing, VIII. 33,35. Then it was that the Fire fell down from Heaven, and con- fumed the Sacrifice which Aaron offered : and this feems alfo to have been the firft day of unleavened Bread , which fell upon the fifteenth day of this Month $ for on the fourteenth in the Even, which was the laft day of the Confecration of the Priefts , the Pajfover was kept, IX Numb. 2, 5. That Mofes called Aaron and hkfons, and the Elders of IfraeL] Juft 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 fee the Glory of the LOR D, which appeared at this time, v. 6. Verfe 2. Ver.2. And he faid unto hsxonjake thee a young Calf] This is the firft Sacrifice, that was offered to God, by the Priefts of the Order of Aaron. It differed from that which was offered by Mofes fox Aaron and his Sons, as Egel, a young Calf, doth from Par , a young Bul- lock : by which his Sin was expiated at his Confecra- tion. And Maimonides faith that the former fignifies a Calf of one year old, the latter one of two. O- N thers upon LEVITICUS. ia7 thers fay a Calf was called £ge/till his Horns budded 5 Chapter and then it was called Par. jX# For afin-vfiirixg.~] For his fins in general 5 not for l^v^nJ any determinate Offence, like that IV.3. which there- fore was ibmething different from this. The Jews fancy that a young Calf was appointed for the firft $#-< . to put Aaron and the People in mind of the Golden Calf, which they worfhipped. So Mai- monides reports the Opinion of their Wife men, in his More N&HH v. P. III. cap. 46. Where he alfo 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, 1. 10. There is no Pcacc-offcring ordered for him (as there is after- ward for the People, v. 4. ) becaufe it was not fit he fhould have all the Sacrifice, as he muft have had, ac- cording to the Law of fuch Sacrifices , being both the Prieft and the Offerer j between whom and the Prieft (after the Fat was burnt) all was to be (hared. Ver. 3. And unto the Children of Ifrael thou (halt Verfe m Jpeak , fay'mg7\ Unto all the Elders (v.i.) who were to bring the following Offerings, in the Name of all the People of Ifrael ;, and that by Aaron s direction , who was now to aft as God's High-Prieft, and gave out this Order. Take ye a Kid of the Goats for a fin-offering."] The Hebrew word Seir fignifies a He-goat. Concerning which Main/onidcs (in his Book concerning Sacrifices) delivers this opinion, That all Sacrifices for fin, whe- ther of private Perfons, or the whole Congregation, at their three principal Feafts, New Moons, and the Day of Expiation, irere u.e-goats. For this reafon, becaufe the greateft Sin and Rebellion of thoie times was, that they facrificed to Demons, who were wont to appear in that form. For which he quotes XVII. 7. They ff all no ■ 28 A COMMENTARY Chapter no more offer their Sacrifices, laffeirim 5 which we tran- IX. flate unto Devils : but the word Seirim is but the Plural iy"V\J Number of the word Seir, which fignifies a Goat. And further he adds, That their Wife men think, the Sin of the whole Congregation was therefore expiated by tjiis Kid of a Goat, becaufe all the Family of Ifrael finned about a Goat, when they fold Jofeph into Egypt, XXXVII Gen. 3 1 . And fuch reafons,faith he, as thefe Ihould not-feem trifles 5 for the end and fcope of all thefe Aftions 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 Da- "oid, LIPfal. 5. My fin is ever before me. This Sin-offering was different from that IV. 14. be- ing not for any particular Sin, as that was \ but in ge- neral, for all the Offences that the High-Prieft might have committed. A Calf and a Lamb,both of the firti year , Sec] When they were in their prime. Verfe 4. Vtv.^.Alfo a Bullock^ and a Ram."] Thefe alfo were, no doubt, to be without blemifi, as is prefcribed in the two foregoing Offerings. And the Hebrew word Sor (which we tranflate a Bullock ) often fignifies a well grown Ox 3 as in XXI Exod. 28. XXV Deut. 8. As Ajil, a Ram, the Hebrews fay fignifies a Sheep of above a year old. Thefe made very large Peace-offerings, zxA confequently a liberal Feaft upon them. For peace-offerings,'] The very fame order is here obferved that was at Aaron s Confecration : Firfk Sin- offerings, then a Burnt-offering, and then a Peace-offer- ing was offered to the L O K D, VIII. 1 4, 1 8, 2 2 . And a ^eat-offering mingled with oil."] Which was to compleat the Peace-offerings, on which they were to feaft 3 that Meat might not be without Bread to it. For upon LEVITICUS, is? For to day the LORD will appear to you.~\ Give Chaptei you an illuftrious Token of his Frefence, by fending IX. Fire from Heaven, or from the Brightnefs of hisv-^"v ' GLORY to con fume the Sacrifice , v. 23, 24. Whereby they were all a flu red that both the Inftitution of this Prietthood, and the Sacrifices ottered by ^ were acceptable to the Divine Ma jefty. Vet. 5. And they brought that which Mofes commanded.] Verfe 5. Both Aaron (v. 2. J and all the Congregation fv.J.J brought all the Offerings which Mofes required. Before the Tabernacle of the Congregation .*] Where thefe Sacrifices were to be ottered. And all the Congregation drew near , and flood before the LORD.] Approached to the door of the Ta- bernacle, and flood there by their Sacrifices, looking towards the Holy Place 3 and worfliipped the LORD. Ver. 6. And Mofes faid. ~] Unto the Congrega- Verfe 6, tion. Thk k the thing which the LO RD commanded that ye ffjotdd do."] I require this of you by the command- ment of God 5 who will demonftrate,by a vifible To- ken, his Prefence among you. And the glory of the LO RD foall appear unto you."] That Glory which filled the Tabernacle when it was e- re&ed (XLExod. 34, 35.) openly (howed it felf to them all, (^.23.) and declared his Grace and Favour towards them, by confuming their Sacrifice, as an ac- ceptable Oblation to him, ^.24. Whereby a parti- cular Honour alfo was done unto Aaron, who was hereby moft illuftrioufly owned to be God's High- Prieft 5 and all other Perfons deterred from pretend- ing to his Office. Ver. 7. And Mofes faid unto Aaron, Go unto the Al- Verfe 7. tar, and offer thy jin-offering , and thy burnt- offering. J One of them after the other; in the order wherein S they *3o A COMMENTARY Chapter they were directed, viz. his Sin-offering firft, to make IX. his Burnt-offering accepted. L^V^NJ Make an atonement for thy felf and for the people. ] Firft for himfelf (asthe Apoftle oblerves VII Hcbr.'iyj) that then he might be capable to offer for the Sins of tljfcPeople. This was the great imperfe&ion of the Aaronical Priefts, that they were Sinners like other Men: by reafon whereof, they were bound, as for the people, fo alfo for themfelves, to offer for finsy V Hebr. 3- . And offer the offering of the people, and make an a- tonement for them.~] After he had offered both the Sin-offering (^.8.) and the Burnt-offering (v. 13.) for himfelf 5 then he was to begin to offer for the Peo- ple. For his own Sins being expiated, and his Burnt- offering being accepted, he was fit to procure Remif- iion and Acceptance for them. Verfe 8. Ver. 8. Aaron therefore went unto the Altar. ~\ That he might be ready to perform his part of the Service, which was to fprinkle the Blood 5 after he had firft of all offered the Morning Sacrifice. See v. 1 7. And flew the Calf of the fin- offering which was for him- felff] Ordered it to be flain : for this was no part of the Priefts work, as I fhowed upon the firft Chapter, i* 5- a Verfe 9. Ver. 9. And the fons of Aaron brought the blood un- to him7\ They received it in Bafons , as it run from the Calf, when it was killed (Seel. 5.) and brought it unto him ^ who ftood at the Altar, to receive it, and do what follows. And he dipt hk finger in the bloodT] The fore-finger of the right hand, which had been fan&ified to this Miniftry,by putting the Blood of the Sacrifice of Con- fecration upon the thumb of the right hand , (VIII. 23, 24.) whereby we grafp all things, and cannot hold them upon L E V I T I C II S. 131 them ftrongly, nor perform any thing well if that be Chapter wanting. IX. And put it upon the horns of the Altar ^ &ZC.~] See L/"V^VJ IV. 25. Verfe 19- Ver. JO. But the fat ^ and the /{idneys, and the raid abov: the liver.~] See TV. 8, 9. burnt upon the Altar, as the LORD commanded Molts.] Laid or difpoted them upon the Altar, to be burnt by the heavenly fire, (^.24.) as mo ft underftand it. And the LXX. juftifie this Opinion ; who though they here tranikte it, He offered it on the Altar 5 yet #.15. where there is the fame phrafe, they expreily tranikte it, iiii^K^v 70 ofaKcfjuTv/uca, *Qr\ to 0v<*e)$7 Sec. he laid it upon the Altar, he/ides the burnt*- jacriffee of the morning. For common fire, it is fuppo- fed, was no longer to be ufed 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 fenfe, that Aaron burnt this and the following Sacrifice, as Mofes had done before , (VIII. 14, 21, 28.) until the Burnt-offering for the People came to be offered, which God coniumed by #ire from himfelf : and then followed thofe other Sa- crifices mentioned v. 17, 18. For all thele Sacrifices, for Aaron and for the People, could not be laid upon the Altar at once -0 but one after another , in the order here di reded : and confequently this Sacrifice, here mentioned,was actually burnt upon the Altar, to make way for thofe which followed it. Ver. 1 1 . And the flejlj and the hide, he burnt rrithjire Verfe 1 1 . without the camp."] See VIII. 1 7. S 2 Vet. i?3 A COMMENTARY Chapter Ver. 12. And he flew the burnt- offering, and Aaron's IX. fons prefented to him the blood, &cc] See I. 5. L/VNJ Ver. 13, 14. And they frefented the burnt-offering un- Verfe H- to him, with the pieces thereof Sec.'] All that is con- Verfe I3,tainedin thefe two Verfes, is explained in the firft J4- Chapter, (v. 8, 9.) where the Law about burnt-offer- ings is delivered. Verfe 1 5 . Ver. 1 5 . And he brought the peoples fin-offering, 8cc. ~] Having offered all that was neceffary for himfelf } now he became fit to make Supplication for the People. And offered it for fin, as the firff.~] In the fame man- ner, as he offered the foregoing Sin-offering, for him- ^ felf, v. 8, &c. Verfe 16. Ver. 16. And he brought the burnt-offering. ~\ Here being no exprefs mention of burning it , fome from thence conclude, that this was the Offering, which a- lone was confumed by fire from the LOR D. See v. 24. And offered it according to the manner. 3 Laid it up- on the Altar, as Mofes had directed 3 in the firll Chap- ter of this Book. Ver. 1 j. And he brought the meat-offering, &C*] Which attended upon Burnt-offerings , XV Numb. 2, 3,4, &c. Befide the burnt-offering of the morning."] This fhows that Aaron began his Prieftly Funftion,with the Morn- ing Sacrifice :, which preceded all other : and was ne- ver omitted, for the fake of any other Sacrifice that was to follow it -j and it had always a Meat-offering waiting upon it, XXIX Exod. 39, 40. Verfe 18, Ver. 18, 19. He flew alfo the Bulloch^ and the Ram, 1 9. for afacrifice of peace-offerings. ~\ Thefe two Verfes are explained in the third Chapter $ which treats of fuch kind of Offerings, Ver. upon L E V I T1CU S. 133 Ver. 20. And he put the fat upon the bcalls^ tec] Chapter That it might by elevation and waving, be prelected IX. unto the LOUD^ and then burnt upon the Altar. '^VNJ See VII. 3c. Verfe 20. Ver. 2 1 . And the breafts and the right JJjouldcr Aaron Verfe 2 1 , waved for a wave-offering before the LORD.'] The Fat being burnt upon the Altar , as God's portion $ thefe were the portion of the Priefts 5 who feafted upon God's Meat 5 for they were folemnly prefented unto him, before they had them. See VII. 34. Ver. 2 2 . And Aaron lifted up hk hands towards the Verfe 2 2* people."] Imploring the Divine Blefling upon the Peo- ple 3 which he afterwards pronounced. At this day, they that are of the Family of Aaron, going up the fteps 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 Blefling in their Synagogues, upon the Aflembly. And they fay the ancient Cuftom was, which is ftill obferved, not only to lift up and fpread 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 reprefented by an eminently learned Perfon, J. Wagenfcil, in his Com- mentary upon Sot a , cap. 7. p. 672. and 1 1 32. And blejfed then/.] We read of no order for this , but natural Reafon taught them, from the beginnings that the Prieftly Office confifted in praying for the People, and Blefling them : We find an Example of it in XIV Gen. 18, 19. And not long after Aaron s Confecration Mofes delivered from God a form of words, wherein the Priefts fhoilid ble£s the People, VI Numb. 24. And at this day, there is nothing done among the Jews with fuch Solemnity, and in which they place fo much San&ity as this. For when the Blef- Cng is pronounced in their Synagogues, they all cover theis -ij-4 A COMMENTARY Chapter their Faces 5 believing they would be (truck blind, if IX. they fhould look up 5 becaufe the Divine Majefty, at L/VNJ that time, fits upon the hands of the Prieft. So the fame Wagenfeil obferves , in the place above-named : which (hows not only how laborious they have been to maintain in the Peoples minds an opinion, that God is ftill as much prefent with them in their Synagogues, as he was anciently in the Tabernacle and Temple : but how high a value they fet upon the Divine Bleffing pronounced by his Minifters. And came down from offering the fin-offerings and the burnt-offerings and peace-offerings 7] He pronounced the Bleffing before he came down from the Altar, which flood upon raifed Ground, ( though there were no ftepstoit, XXExod. 26.) that all the People might the better fee what was done, while he offered all thefe Sacrifices for them, and lift up his hands to implore God's Bleffing upon them. Verfe 23. Ver. 23. And Mofes and Aaron went into the Taber- nacle of the Congregation7\ The Sacrifice being ended, it is likely Mofes went with Aaron into the San&uary, to inftruft him how to fprinkle the Blood, and to burn Incenfe, and order the Shew-bread,and fuch like things as were to be done only in the Holy Place. And came out, and bleffed the people.'] I fuppofe that all the Sacrifices before-mentioned might be ottered af- ter the Morning Sacrifice (v. 1 7.) which took up a great deal of time, before they were all compleated. After which Mofes and Aaron went into the Sanftuary , and ftayed there till the time of the Evening Sacrifice $ and then came out and difmiffed the People with a new Bleffing, when the Evening Sacrifice was fi- jaiChed. And upon LEVITICUS. ^5 / the Clary of the LORD appeared unto all the Chapter ;/>/d.] That Glory which filled the Tabernacle , XL IX. $4, 35. now appeared without: cither at the (VV\J cloor of it, or upon it, in the fight of all the People, as Mofes had foretold, v. 6. Ver. 24. And there came a fire out from before the Verfe 24. 1 0 li IX] Either out of the Sanftuary, from the Holy of Holies 5 or from that Glory which now ap- peared unto them, and fentout flafhes of fire which burnt up the Sacrifice. In either of thefe fenfes, it may be laid to come from the face of the LO R D, as the Hebrew phrale is. And confuted upon th>; Altar the burnt -offer! Kg and the fat.~] It feems to me moft natural and eafie, to take this Burnt-offering and its Fat, for the Evening Sacri- fice 5 which concluding the work of this day, God gave a fpecial Token of his acceptance of all the o- ther Sacrifices, byconfuming this: and likewife pub- lickly teftified his approbation of all ihe fore-menti- oned Rites of theMiniftry of Aaron, whofe Authori- ty was hereby eftablifhed , in a miraculous manner. To confirm this, it may be noted 5 that, as the place which God chofe for his Worihip and Service, was af- terward defigned in the time of David after the very fame 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 faid the Peftilence con- tinued from Morning, to the time appointed , that is, to the Evening 3 and then David faw the Angel, who commanded Gad to bid him fet up the Altar in the Threfhing-floor of Araunah 5 where God anfwering him by fire from Heaven, it made him fay, This is the Houfe of God, and this is the Altar of Burnt-offerings 1 Chron. XX. II. 1. And when Solomon built the Temple in that very place, it was thus confecrated by fire ,36 A COMMENTARY Chapter fit*e coming from Heaven, and confuming the Burnt- IX. facrifice, as well as by the Glory of the LORD L/*V"\J filling the Houfe, 2 Chron. VII. 1, 2, 3. And it is ve- ry probable alfo, that this was at the time of the E- venihg Sacrifice : for the former part of the day had been fpent in bringing the Ark into the Houfe of the LOUD, and in Solomons Prayer 5 as we read in the two foregoing Chapters. Certain it is, that the Au- thority of Elijah to reftore God's true Religion and WorQiip, was thus juftified, 1 Kings XVIII. 38,39. and it was at the time of the offering the Evening Sa- crifice, v. 36. From whence that Prayer of the Pfal- mift, CXLI Pfal. 2. Let the lifting up of my hands be iM the evening facrifice. All this was fo notorious, that Julian himfelf ac- knowledges that fire came down from Heaven in the time of Mofes, and again in the days of Elijah, ras Svnas £vol\[skov, confuming the Sacrifices $ as we find his words related by St. Cyril, L. X. contra Julianum. And this gave fuch a Divine Authority to the Jewijld Religion, that it is no wonder to find, that the Pa- gans indeavoured to get credit to their Religion, by the like reports of fire, from an invifible Power con- fuming their Sacrifices : which perhaps was fometimes really done by the Prince of the Power of the Air, as the Apoftle calls the Devil. However that be, there are feveral Inftances of this in Paufanias^ Dionyfitt* Halicarnajficus , Valerius Maximm , and Pliny. But Servius may ferve inftead of all 3 who upon thole words of Virgil in JEncid. XII. fiedera fulmine fancit, faith, that anciently they did not kindle fires upon their 'Altars, fed ignem divinum precibus eliciebant, Sec. but upon LEVITICUS. i37 but they procured by their Prayers Divine fire, which Chapter inflamed their Altars. And Solinus faith, cap. t i. that IX. the flame fprung out of the Wood by a Divine Power. L/VVJ Si Dcits ddej}, fi factum probatttr, Sarmcnta licet viridia tgnem Jponte concipiant, Sec. If God be prefent, if the Sacrifice be acceptable, the Faggots, though green , kindle of themlelves :, and without any one to let them on fire, a flame is railed by the Deity to whom the Sacrifice is offered. Thus there rofe up fire out of the roc\, and confumed Gideons Sacrifice, VI Judg. i\. They that would fee more of this out of Pagan Wri- ters, may confult J. Delherrus Dijfcrt. Special, de Caco . Zikd Get/til. cap. 1 1 . Eut efpecially Huetius in his Alne- tanne £>jf* rlw caMtAHm?, illuftrating c the Church, and inabling the Members of it to ot- c fer continually the fweetfmelling Sacrifices of Faith, '* and Hope , and Charity, and Righteoufnefs, Tem- c perance, Obedience, perpetual Doxologies, and all c other Vertues, L. X. contr. Jul. C H A P. X. Ver. 1. AND Nadab and Abihu the Jons of Aaron.] Verfe 1 f\ His two eldefl: Sons, VI Exod. 23. Tool^ either of them his Cenfcr. ] Here are two of their Errors exprefled in thefe words jfAbarbanelcon- je&ure aright, (who fuppofes this to have hapned on the laft day of their Coniecration , when Fire came down from Heaven) First , That they adventured, without any order from God, to go and burn Incenfe in the San&uary. For though this did not belong to the Office of the High-Prieft alone, yet upon this So- lemn Day Aaron only was commanded to perform the whole Service ^ as upon the Day of Expiation, IX. 7. And this account Bochartus gives of their Offence, that fine vocatione , thus obtukrunt , they offered Incenfe, T 2 with- t4o A COMMENTARY Chapter without any call to it, Hierozoic. P. I. L. II. cap. 49. X- p- 557. And fecondly, both of them went about this t/WJ Work, whereas the Incenfe was to be offered only by one 5 and not by two at a time. Procopius Gaz^us adds a third Error,that they attempt this,out of the due feafon for it : which was only in the Morning and E- vening. And put fin t here on. ~] As the Priefts were required to oifer noftrange Incenfe, XXX Exod. 9. fo , in all reafon, they were to think, it was not to be offered with firange fire 5 but only with a Coal from that Al- tar, where there was a lire kindled by God him- felf. And offered Jlrange fire before the LO R D.~] Here are two ilns more (if Abarbanel take it right) that they brought Fire from another place, without the San&u- ary 5 and did not take it from the Altar : and then , that they attempted to go into the moli holy place $ which he thinks is fignified by theie words, before the LORD. Thefirtt of thefe is the Opinion alfo of Aben-Ezra, and other learned Men among the Jews 3 who by ftrange fire underftand,/re that did not go out fiom before the LORDy IX. 24. that is, was not ta- ken from the Altar of Burnt-offering 5 where Fire from Heaven lately confumed their Oblations. And fo R. Bechai : c They imagined that the Fire on the c Altar of Burnt-offerings , was only for confuming c Sacrifices 3 and therefore they fetcht fome from with- c out, for the burning Incenfe. Eut as to the fecond - thing, it doth not feem to me probable 5 for Aaron himfelf had not yet gone into the Holy of Holies. Which he commanded them not. ^ This they did (faith Aben-Ezra) from their own proper Motion and Opinion 5 without any Authority from God : for whofe order they Ihould have waited, if his Mind was upon LEVITICUS, 141 M not already fufficiently declared, as it was fully Chapter afterwards XVI. 12. X. How two fuch excellent Men as thefe (who had had \~/~Vr\J the honour to be called up to God, when he appear- ed on Mount £/*«/, and to have a light of him, and to eat and drink in his Prefence , XXIV Exod. 1, 9, 10, 6cc.) came to be fo rafh, andtofallfounadvifedly into fo great an Error, as this here mentioned, cannot be certainly refolved. But it feems to me highly pro- bable, that at the Feaft upon the Peace-offerings^ they had eaten and drunk too liberally 5 which made them forget themfelves, and fall into this grofs miftake. For I can fee no other reafon, why that Command v. 8. of not drinking Wine or ftrong Drink, when the Priefts were to go into the Sanctuary, is annexed unto this ftory of their Death and Burial ^ but only this, which I have now alledged 5 that their Mifcarriage arofe from drinking too much Wine, before this Office was to be performed. Ver. 2. And there went out fire from the LORD.'] Verfc 2* As they were entrine into the Sanftuary, or as they ftood at the Golden Altar ready to otFer Incenfe , Fire came out from the moft Holy Place (where the Glory of the LORD was ) and (truck them dead. And devoured them7\ It did not reduce their Bo- dies to Allies, nor fo much as burn their Clothes , (v. 5.J but they were killed, as Men fometimes are with Lightning 5 which penetrates into the Vital Parts, and puts a fudden end to their Life. That s meant here by devoured them 5 took away their Breath in a moment. From which Expreffion the Hebrew Do&ors conclude, that when any body was condem- ned to be burnt , it was not to be confumed to Afhes, but only exanimated by the Fire 5 becaufe this is i4* A COMMENTARY Chapter is called devouring or burning, here In this place. See X, Gamer a Sanhedrim, cap. J.n.i. U^V%J And they died before the LO R D."] Fell down dead in the Houfe of God. Which may feem too great a Severity, till it be confidered , how reafonable and neceflary it was, to inflict a heavy Punifhment upon the fir ft Tranfgreflbrs of a Law, concerning a Matter of great moment,to deter others from the like Offence. Many inftances of which there are in Scripture : Some obferved by St. Chryfoflom upon VI Pfal. 2. where he gives this account, why the Man who gathered a few flicks upon the Sabbath-day, was adjudged to be fto- ned, as Blafphemers were 5 becaufe it was a very hei- nous thing, oz is?jo\\£'jdv ivBioos 7mgc/L&juu fuch an offence. And they did according to the word of MofeS.^ Staid in the Tabernacle, without any of the ufual Tokens of Mourning. Wherein they performed an eminent piece of Obedience to God^whofe commandment fup- prefTed thofe natural Affe&ions, which are very hard to be kept in fubje&ion. Ver. 8. And the L 0 RD Jpakeunto Aaron, faying.'] Verfe 8. It may be thought, that the LORD was fo pleaied with his Obedience, that he himfelf now fpake unto Aaron :, whereas hitherto he had fpoken to him by Mofes. Ver. 9. Do not drink, wine nor (irong drinks thou nor Verfe 0. thyfons with thee.~] By Wine, every one knows is meant that Liquor, which is preffed out of Grapes : And by Schechar (which we tranllate Jirong DrinkS) is meant fuch Liquors, as were made, in imitation of Wine, of Dates, or Figs, and many other forts of Fruits 5 alfo that which was made of Honey, which we call Mede, and Metheglin. There are many forts of fuch Liquors mentioned by Pliny ( in his Natural Hijiory , Lib. XIV. cap. 16.3 which he calls Vina faUitia. \\ hen ye go into the Tabernacle of the Congregation. ~\ To perform your Mini dry. At other times they might drink Wine : and, if we may believe the Jews , they did not offend againft this Precept, if before they went into the San&uary, they drank no more than the fourth part of a Log : which contained an Egg-fhell and an half. If they exceeded this mealure, then their Miniftry, they fay, was profaned, and they were lia- ble to death, by the hand of Heaven. See R. Levi of Barcelona, Pr£cept. CLVIII. who hath many Niceties about r$o A COMMENTARY Chapter about this matter 5 as hath alfo Maimonides, mention- X. ed by the learned Dr. Outran/ in his Book de Sacrifi- L^V\J elks Lib. heap. 6.n. 9. Lett ye die7\ As their Brethren did 5 See upon v. 1 . where I obferved it to be very probable,that they were burnt with Fire from the LORD upon this account. They that think it worth their while, may fee after what manner the Cabbalifts make out this , and what Reflections they make upon it , in Theod. Hackspan% Cabala Judaica, n. 144, 145. It ffja/f be afiatutefor ever throughout your Generati- ons^ And fuch a Law there was in fome Heathen Countries, that no Magiftrate, all the year he was in Office, nor any Judge, while he was in Aftion and Employment, (hould ofra ytviSauj to 7m^.7mv, fo much as tafte a drop of Wine. So Plato tells us 5 with which Eufebius compares this Law of Mofes, Lib.XII. Pr£par. Evang.cap. 25. And Ch&remon theStoick, defcribing (in Porpherys Book itit/L ^myj\^ L. IV.) the Diet of the Egyptian Priefts, tells us that ofvs of ^ &F o\v? dlSi, oAiytzz, eyivovlo, fome of them drunk no Wine at all^ and others, very little. Verfe 10. Ver. 10. That ye may put a difference between holy and unholy Jbetween clean and unclean 7\ Here is the ground and reafon of this Precept -0 that they might have their Wits about them, ( as we fpeak ) and preferve their Minds from being clouded (as Nabad3s and Abihus were, who put no difference between holy Fire and common) and fo be dolzboth to put a difference (as the firft words may be tranflated) between holy and unholy, &c. and alfo to teach the People all the Statutes , which God had delivered to them, as it follows in the next Verfe. And upon LEVITICUS. 151 And here it muft be obferved,that as fome days and Chaptei places were more holy than others, fo were fome farts X. pf the Sacrifices alfb$ which they might not eat them- i/V\J felves, but were reserved for the Altar. Some Beafts alfo were clean, and others lb unclean , that they might neither be offered in Sacrifice, nor eaten at their common Tables, XI. 47. Some Men and Women al- io were fo unclean, that they were not to be admitted into their ordinary Converfation ^ much lefs into the Sanftuary , Chap. XII, XIII. Of all which the Priefts were the Judges, and therefore had need to be per- fectly fober, that they might make an accurate diffe- rence between one thing and another. And for fuch a like reafon it was, the Egyptian Priefts were fo ab- ftemious in drinking Wine, becaufe they looked up- on it, as iju-7rihoi> d$ h*tnv, an impediment to the find- ing out of Truth. So Ch^remon fpeaks in the fore- mentioned Book. Ver. 11. And that ye may teach the Children of Ifrael yerfe jIt all the Statute s,fkc.~] Which concern the Rites and Ceremonies of God's Worfhip. Ver. 12. And Mofes Jpake unto Aaron, and unto E- Verfe 12* leazar, and unto Ithamar his fons that were left7\ This was ftill fpokenon the fame day ^ a little after what he had faid to them v. 6, 7. Ta^e the me at- offering that rcmaineth . of the offerings of the LORD made by fire, Stc.^] He feems to have been afraid, that Aaron $ grief, for the lofs of his Sons, might have fo difturbed his Mind,as to have made him negligent in fome part of his duty^or that Eleazar and Ithamar , through miftake or forgetfulnefs, might have offended againft fome of the Laws lately delivered a- bout Sacrifices ^ which therefore he here repeats, that they might be exaftly obferved. And in the firft place, that they (hould eat what remained of the meat-offering, as . 152 A COMMENTARY Chapter as was commanded VI. 16. Where it is required al- X. fo, as it is here, to be eaten without leaven } and be- \-/V%J fide the Altar ^ in the Court of the Tabernacle of the Congregation ^ as it is there exprefled. For it is molt holy7\ See there VI. 17. Verfe 13. Ver. 13. And ye foall eat it in the holy placed] This he repeats , becaufe they might poffibly have forgot- ten it, or not fufficiently attended to the difference between things molt holy, and things only holy. The former of which the Priefts alone might eat, and that only in the holy place : the other all their Family might eat (as he faith in the next Verfe) in any place that was clean. Becaufe it k thy due , and thy fons due, &C. ~] No body might eat it but holy Perfons § for fo God dire- cted Chap. II. 3. VI. 16, 17, 18. VII. 9, 10. Verfe 14. Ver. 14. Fhewave-breatt and theheave-fooulderfoall ye eat in a clean place.l They were not bound to eat thefe in the Court of the Tabernacle, (as in the for- mer cafe ^.13.) but in any part of the Camp that was not defiled. Thou, and thy fons, and thy daughters with thee. *] Thefe being thofe which the Jews call lighter holy things, might be eaten by the whole Family 3 as was before obferved. For they be thy due, and thy fons due, which are given you out of thefacrifice of peace-offerings, of the Children 0/Tfrael. They were beftowed upon them by an ex- prefs 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 thefe things. See upon VII. 19. Verfe 15. Vzr. I'y.The heave-fhoulder and the wave-breaff fla!/ they bring with the offerings made by fire of the fat, to wave it for a wave-offering before the LORD.'} This alfo upon l e vr Trcir S. i^3 alfq he inculcates again, which had been (aid before Gha] (VIX.2% 50.) that they mu ft take c.uv firft to ; thefe things before the I. () K D3 and to burn th _^"V^ upon the Alrar : for till ihis was done, they had no right to eat thefe things- •:/ H'jhitllbc , ihy fans with tteef\ Wh! they had been presented to the LORU of rff* wh rth, and he had received bis part , thefe ! came theirs by an exprefs Grant from him, VII. 32, 33,34- By a fiatute for ever."] As long as fuch kind of Sa- crifices fnould la ft. Ver. 16. And Mofes diligently fought the Gout of the Verfe 1 6 jin-offcring7\ Which had been offered for the People, IX. 15. And behold, it wjs burnt. ~\ This juftificd Mofes his fufpicion and fear, that fome miftake might have been committed in other matters 5 becaufe he found, upon a diligent inquifition, that they had burnt upon the Altar, thofe parts of theftn-offering, which they ought to have eaten themfelves, VI. 26, 29. In which it was the eafier for them to miftake, without diligent obfer- vation of Mofes his directions ^ becaufe the fin-offerir which had been otfered for Aaron himfelf, was juir before wholly burnt without the Camp, IX. 11. and fo were all the Sin-offerings, for the High-Prieft, and for the whole Congregation, 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 otherwife, their Flefh was to be eaten in the Court of the Tabernacle, as is exprell/ commanded, VI. 26. This diftinctiontheyeither did not well obferve,when it was delivered ^ or being opprefled with forrow,for the lots of Naddk and Abihu, they did not think it fit to feaft at this time upon the Flefh of this X Offering. ■ 34 A COMMENTARY Chapter Offering, For fo Aaron excufes this Fad, v. 19. X. And he was angry with Eleazar and Ithamar.] He L/~Y*\J faith nothing to Aaron : either becaufe he was loth to add to his Grief } or becaufe it was the bufinefs of his Sons to look after this Sacrifice, and to fee that the Flefh of it was difpofed of according to God's or- ders. The fons of Aaron, which were left alive."] Who, by the puniftiment upon their Brethren , (hould have learnt greater caution in their Miniftry. Verfe 17. Ver.17. Wherefore have ye not eaten the fin-offering in the holy place $ *] That is, obeyed the Commandment which I gave you, VI. 26. Seeing it is moli holy."] VI. 25. And God hath given it you."] VI. 29. To bear the iniquity of the Congregation, to make a- tonement for them before the LOR D.] God beftow- ed upon the Priefts 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 Peo- ples Sin-ojjering , argued the Sins of the People were, in fome fort, laid upon the Priefts y to be taken away by them. Which being done, they had reafon to re- joyce alfo in a Feaft upon this Sacrifice 5 which God had been pleafed to accept, for the taking away of the Sins of the People. From whence the Sacrifice of Chrift may be explained, who is faid to bear our ini- quity, (as the Prieft is faid here to do) all our Sins be- ing laid on him } who took upon him to make an Ex- piation for them, by the Sacrifice of himfelf. For the Prieft hereby eating of the Sin-offering, receiving the Guilt upon himfelf, may well be thought to prefigure one, who ftiould be both Prieft and Sacrifice for Sin : which was accomplifhed in Chrift. Ver, ^LEVITICUS. 155 Ver. 18. Behold. ] Obferve what I fay to yoi.. Chapter The blood of it tv A COMMENTARY. Chapter and confequcntly from learning their idolatrous Cu* XL ftoms. And I do not fee why I fhould not add, moft U/"V"NJ of the the Creatures, which are reckoned unclean, were fuch as were in high efteem and facred among the Heathen. As a Swine was to Venus, the Owl to Minerva, the Hawk to Apollo, the Eagle to Jupiter., and even the Dog to Hecate, &c. . Whence Origen juftly falls into an high admiration of Mofes his wifdom $ who lb perfectly underftood all Animals • and what relation they had to Demons, that he pronounced all thofe to be unclean, ra vojuut^wpuivz vmp 'AmyuTrliois £, iv7g Aojttbk rjtf avfyjoLirw ^cuv1tf(^, &c. which were e- fteemed by the Egyptians, and other Nations, to be the Inftruments of Divination \ and thofe to be clean, which were not To, Lib.W.contraCelfum,p.22$. And if in Mofes his time fuch Creatures were not facred to Demons, it is a greater wonder that he fliould mark thofe out for impure, which proved to be fo facred in after Ages : As a great number of Birds mentioned by Porphyry (Lib. Ill/ -m~v~v^ is parted above, but joyned by a thick Skin below , and therefore reckoned among the unclean Beafts. O- thers both divided and cloven, which are thofe allow- ed by this Law to be clean Creatures. And cheweth the cud among bcajls,&c.~] As all thofe Beafts do, which are not appihvlz (as Ariftotle calls them, Db. X. cap. 50. ) that is, have not a Set of Teeth both above and below : Such are Oxen, Sheep, and Goats, which want upper Teeth 3 and therefore bring their Meat up again into their Mouths, after it hath been fome time in the Stomach 5 that it may by a new chewing of it, be better prepared for digeftion. So the Author of Porta Cceli, who explains this very ex- aftly, when he faith, For want of upper Teeth they can- not chew their Food perfectly at one time 5 nor can the Stomach make a perfect digeftion till it he ground afecond time. And therefore fuch Creatures are provided with a a double Stomach: an upper, into which the Meat goes down after the fir It chewing :, and another , iyito which it is fent, after it hath been grinded afecond time. That full ye eat7\ The Hebrews truly obferve (par- ticularly R. Levi Barcelonita^ Precept. CLIX. ) that all kinds of Animals,which had not every one of thefe Marks ( of parting the Hoof, and being cloven- footed, and chewing the Cud ) were unlawful to be eaten. Ver. 4. Neverthelefs, thefe flail ye not eat, rfthemy^fe * that chew the cud, or of them that divide the hoof] This is added as an Explication of the foregoing Rule, to (how, that if any of the fore-mentioned Marks werewanting, fuch Creatures muft not be eaten. i<§3 A COMMENTARY Chapter As the Camel, becaufe he chemth the cud, but divideth XL nop the hoof, &c.] The latter part of this Character is t/V\J not to be understood, as if the Camel did not divide the Hoof at all 5 but not quite thorow, fo as to be cleft, as well as divided. For though its Hoof be di- vided above, it coheres below, as R.Solomon obferves. And fo doth Arijlotle, Lib.ll. cap. 1. and Pliny, L.XI. cap. 45. This being fo very plainly exprefled in this Law, it is fomething ltrange that Heliogabulus fliould order the Flefh of Camels and Ojlriches to be ferved up to his Table, Dicens,pr£ceptum Jud&k ut ederent : fay- ing, The Jews were commanded to eat them yZsLam- pridim reports his words, cap. 28. Salmafius indeed upon that place faith, he found thefe two words, Stru- thiones andGwe/^joyned together to make one word, in a MS* of the Palatine Library, which reads Struthio- camelos exhibuit in c™ LEVITICUS, iij Bccauft he chcrvcth the cud, Sec."] Or rather, Though Chapter he chew the cud, yet wanting the other Mark, t!v XI. were to look upon it as unclean. L/'WJ Ver.6. And the Hare,bccaufe he chcrvcth (or \though he Verfe 6. cheweth) the cud, but dividcth not the hoof , he k un- clean imto you. The fame Author (hows in the fame Book, cap.^j. that the Hebrew word Amcbcth is rightly tranllated a Hare. For though no Author, butMofes, faith it chews the Cud, yet Ariflotle faith fomething like it, Lib. III. cap. 22. where he obferves it hath a runnet in the Stomach. And Th. Bartholin us in his Anatont. His?. Cent. 1. Hijior. LXXXVI. tells us, That in his Difleftion of an Hare , though he found but one Stomach, which made him wonder at firft, that Mofes (hould reckon it among the Creatures that ruminate, yet he found that what was wanting in the fimple Stomach, was fupplied by the largenefs of the inteftinuw Caecum. Which Gut is of a great bignefs, confifting of two parts. In one of which he found liquid and white Excrements (like to Chyle) as if it were another Stomach : The other part> towards the //£ v, tlv &fc Siktizv Iu1t§2v1z. From whence it is, that Ariflophancs calls them Mv?it&<; Xo/*a$ , My- fllcal Swine, in his Ac ham an : becaufe, as the Scholia ft there explains it, hzlb dp 70% Mv?/i*Jl:i; A^t^^l 3rl- fc&dj, They were offered in the Myfteries tf/Ceres. And Julian himfelf, in his Oration upon the Mother of the Gods (Or at. V.) COnfeffeS, $!\ov Swcy 7rvm?vjlTto;, It tvm deservedly believed to be a grateful Sacrifice to t/x Terrefirial Gods , p. 332. Edit. Patav. Ver. 8. Of their flejh foal! ye not Ut\ and their carcafe Verfe 8. J/uZ/ye not touchJ] Some think the latter part of this Precept fignifies no more, but that they fhould not meddle with their Carcafe to prepare it for Meat, ( as the word touch feems to beufed, UlGen. 3. ) though they i66 A COMMENTART Chapter they did not eat it But others take it more largely, XL that they fhould not fo much as open them, to take out l/Y\J the Fat, and apply it to any ufe. In this the Jews are fo fcrupulous, that they fay they may not touch them (though alive) with one of their Fingers, for fear of the Leprofie. It being a Proverbial faying among them, which we read in the Trcztik Kiddufchin, That ten meafures of Leprofie defcending into the World, Swine tool^ to themfelves nine of them^and the reJl of the World we. If we may believe Herodotus , Lib. II. cap. 47. the Egyptians lookt upon Swine as fo unclean, that if any one touched one of them by chance, as he pafled by, he was bound to wafti himfelf, with his Garments, in the River. Certain it is, that not only they, but tl\e Arabians^ and fome other neighbouring Nations, di$ abftain from S wines flefh, as Bochartus and others haVe obferved, (See his Hierozoicon. P.I. L.\l.cap.^y.p.'jo2. and Petr. CafieUanus^ L. II. de Efu Carnium , cap. 4. ) which they learnt, I doubt not, at firft from the Jews 3 and afterwards found other reafons for it. This ab- horrency of Swine is propagated into far diftant Coun- tries among the Mahometans 5 particularly into Minda- nao\ one of the Philippine Ittmds--, where, if any one have but touched one of thefe Creatures, he is not permitted to come into any Bodies Houfe , for many days after. So Dan/pier relates in a late Voyage round the World, chap. 1 2. p. 343. where he fays, The Sultans Brother having a pair of Shoes made him by one of their Ships Crew (which they feldom wear there) fell into a great Paffion, when he was told the Thred, where- with the Shoes were fewed, was pointed with Hogs triftles $ and would not wear them. Ver. upon LEVITICUS. irf7 Ver. 9. Thefc (Ixill yc cut\of all r that are in the waters.'] Chapter Though fome of the Heathens abftained perpetually XL from all Fifh, and others only for fome time, a# Tatft (V"\^vJ ayizи, when they were under ftrift Obligations of Verle 9, Purity, (as Julian tells us in the fore-mentioned Ora- tion V.) But God left his People at greater liberty , forbidding to them only fome kinds of Fifh %, by ab- llinence from which they were fufficiently diftinguifh- ed fromthofe Nations, which did eat all indifferently, and accounted Fifh the greateft delicacy. Whatfoevcr hath fins and fcaks.~] If both thefe Marks did not concur in a Fifh, they were not to eat it. But their Do&ors fay, (as we learn from R. Levi Barcelonita, Pr£cept. CL.) that if but one Scale was. found on a Fifh, it was accounted lawful 3 and they needed not to obferve whether it had Fins or no : for all that have Scales, they fay, have Fins 5 though, on the contrary,all that have Fins- have not Scales. They obferve alio, Jlrondly, that it was lawful to eat young Fifli before their Scales appeared, if they were of that kind, which have Scales when they are grown. And, thirdly, all Fifties that have Scales when they are in the Sea, but call them when they are taken out, are lawful. In the Waters, in the Seas, and in the Rivers. ^ By Waters in this place, as diftinguifhed from Seas and Rivers, are meant Lakes and Ponds. And fo Mofes exprefles all the places where Fifh is found. Ver. 10. And all that have not fins, nor fcales, &c. yerfe io« ffiall be an abomination to you. ~] There was an ancient Law among the Ron?ans,made by Nun/a, That no Fifh which wanted Scales, (hould be ufed in thofe Feafts which they made in honour of their Gods. So Pliny tells us, Lib. XXXII. Nat.Hift.cap.2. where he quotes an ancient Writer for it. Ver. A COMMENTARY Chapter Ver. ii. They foal/ be even a?i abomination unto yon."] XI. The next words explain what he means by abomina- L/VNJ tion 5 that they (hould not eat their Flefti, nor touch Verfe n. their Carcafes. Verfe 12. .Ver. 12. Whatfoever hath no fins nor fcales in the wa- ters, that flail be an abomination unto you7\ He repeats it again, that they might take notice, that this alone was a fufficient Mark of difference : And therefore he doth not give any inftance of particular Fifties, that might be eaten or not eaten ^ as he did of Beads. He ufes alfo the word abomination concerning prohibited Fifti- es, (which he doth not of fuch Beafts, whom he on- ly calls unclean) becaufe there was greater danger of their tranfgreffing in this matter 5 Fifties being a more ufual Food among the Eaftern People, than Flefti. Infomuch,that among the later Greeks, the word q4oj>, which fignifies all manner of Vi&uals, came to be ufed peculiarly for Fifti. See Bochartus in his Hierozoic* P. I. Db. I. cap. 6. where he obferves alfo thegreateft Luxury was committed in this fort of Food : which any one may fee that reads Athenaus. Verfe 1 2* Ver. 1 3 . And thefe are they which ye flail have in a- bomination among the fowls , they flail not be eaten. ~] Here are no Notes given, as in the two foregoing forts of Creatures, to diftinguifh clean Birds from unclean : And therefore the Hebrew Doftors fay , all Birds are lawful to be eaten, but thefe XXI V.mentioned in this Chapter 5 which they were to have in abhorrence. Yet they adventure to give four Marks of a clean Bird $ the principal of which are, If it do not f often its Ta- lons ^ i. e. be not rapacious : and have one Claw longer than the reli. See R. Levi Barcelonita, Precept. CLXI. They upon LEVITICUS. 169 T/jey ff)a// be an abomination.-] This is repeated to Chapter make them more careful in this matter. XI. T/.*c Eagle.'] He names in the firft place, the King l/*Wj of Birds, as Pindar calls the Eagle, whofe Flefli is very hard, and whofe Nature is verv rapacious: and therefore, both upon a Natural and Moral Account, lbme Authors fancy it was forbidden to be eaten. See Voffius, Lib. III. de Orig. & Progr. Idol. cap. 7 7. But 1 think Or/gen hath given a better Account of it, in the place I named above 5 that Mb- Jcs by his admirable Wifdom underftood what Crea- tures were lookt upon as Prophetical by the Egyptians, and other Nations ^ and thefe he prohibited to the Jews : Among which he exprelly names the Eagle and the Hawl^, Lib. IV. contra Cclfum, p. 225. For Dia- dorus Sicultts faith (Lib. I.) that tw F itflv QnZcuot 77- fxaor, The People of Thebes worf/jip the Eagle, looking upon it as a Royal Bird,and worthy of Jupiter. And Julian in his Oration upon the Mother of the Gods (0- rat. V.) faith, That in the time of their ftrifreft Pu- rifications , they were permitted iSttuutiq Xeridq .( lb Spanhemim truly reads in the late Edition of Julian's Works) to eat Birds, vihh oAtyw , 8; fe^lfe Svauj 7riv1n gv/ulZLZywa, except a few, which had been commonly held Sacred. Which is a plain acknowledgment of the fa- crednefs of fome Birds among the Gentiles. The Ojjifrage. ~] All Authors, in a manner, agree, that the Hebrew word Peres fignifies a kind of Eagle ^ but what kind is not fo certain. Bochartus thinks it is rightly tranflated by Junius, as it is by us, the Ojfifage : for the Hebrew word Paras, in III M/cah 3. is uied for breaking of bones. See Hicroz>oic. P. U. Lib.ll.c.^. Z The ■7 o A COMMENTARY Chapter The Ojpray.'] This is alfo of the fame Species 5 and XI. fignifies that fort, which the Greeks call Eali&tus, the WVNJ Sea-Eagle. But Bochartus in the fame Book , cap. 6. thinks the Hebrew word Oznija , rather fignifies that which they call Melani£tus, the blacky Eagle. Which though it be the leaft, yet is the ftrongeft of all other, and therefore called Valeria by the Rowans : and was fo noted for many other qualities,befides its great ftrength, that it makes it probable Mofes did not here omit it. Verfe 14* Ver.14. And the Vulture^and the Kite after his kind."] No wonder Interpreters differ in their Tranflation of the two Hebrew words, DaamdAja-^ the former of which we tranllate a Vulture, the latter a Kite (which others tranflate quite contrary , taking Daa, or Raa, as it is called in Deuteronomy, for a Kite) becaufe there is no way to find the fignification of them, unlefs it be by the roots, from whence they may be thought to be derived. Which makes Bochart think the firft word ought to be tranilated a Kite, called Daa, from its very fwift flight. Moft of the ancient and later Interpreters alfo, are of his mind. As for the fecond word in this Verfe, Aja, fome take it for a Vulture : but Bochart, from feveral obfervations, judges it to be a kind of Hawk^ox Falcon. See in the fame Book,^/?.8. After this word there follows in Deuteronomy XIV.13. the name of a Bird which is here omitted, called Da- ja, which he takes for the blackVulture 5 as the Rea- der may find in the next Chapter, cap. 9. After his k\nd7\ Though there be fome little diffe- rence in Chape, yet thefe Birds all belong to one Spe- cies. See v. ii. Verfe 15. Ver. 15. Every Raven after his fynd. 3 No Body doubts that the Hebrew word Oreb, ( which fignifies blacknefs) is rightly tranilated a Raven : of which the Arabian Writers mention font kinds. And fome think un- upon LEVITICUS. 171 Under this name is comprehended , not only Crows, Chap and Daws, arid Choughs 5 but Starlings and Pics alfo. XL See Bochartus, cap. 10. />. 202. L/*\OvJ Ver. 16. And the Owl.'] The Hebrew word ftr/A-Vcrfe 16. /*ttfi, it appears, by many places in the Prophets, fig- nifies a Bird which inhabits the Wilderneffo, and de- folate Places. See XIII Ifa. 21. XXXiV. 13. Ljer. 3^,&c. By which the ancient Interpreters of Scrip- ture almoft unanimoufly underftand theOJlrich$ though a very learned Man of our own Nation ( Nrc. Fuller in hi tllunies, Lib. VI. cap. 7. ) indeavours by a probable Argument to iupport our Transition. But it hath been the conftant perfwafion of the Jews, that God did not permit them to eat the Flefh of an Ojlr/ch, which is no where forbidden, if not in this wTord. And therefore Bochartus maintains,againlt our Fuller, and labours to prove that Bath-jaana figniiies the female Oftrich , P. II. Hierozoic. Lib. II. cap. 14* where he (hows the word Bath (i.e. daughter) is pre- fixed to the name of many Birds, without any refpeft to their Age, and doth not fignifie their young ones \ but only the females. And the night Hawk/] In the next Chapter to that now named, the fame Bochart proves that the Hebrew word Thacmas ( which we here tranllate the Night- Hawk)) fignifies the Male Ojirich. For there is no ge- neral name for this Bird in the Hebrew Language, to comprehend both Sexes, (as there is for an Eagle and a Raven) and therefore Mofcs mentions both Male and Female diftinftly 5 that none might think, by forbid- ding one of them only, he allowed the other. And the Cuckpw.] The L\X. St. Hierom, and fome later Interpreters, tranllate the H *6& Sdcbaph by the Greek word Aaf^.a Sc.i-. the fame greatMan,before-mentioned,think s rru Z i7> A COMMENTARY Chapter And the Hawk, after hk kind'] There is the greateft XI. confent in the Traniktion of the Hebrew word Netz , L/^V^vJ which all agree fignifies an Hawks from its ftrength and fwiftnefs in flight, which made it Sacred to Apollo. For Euftathtus obfervesupon Iliad X. That ofymlfa 6 h^f , iy o 'HAi^u cZvtdwK&y an Hawk^flies, as the Sun moves , very fwiftly. And every one knows there are very various kinds of thefe Birds. CaUimachm men- tions Six , Arijiotle X. and Pliny Sixteen forts. See Bochart in the fame Book, cap. 19. Verfe 17. Ver. 17. And the little Owl.~] * Interpreters generally agree that Chos fignifies a kind of Owl -0 following the LXX. who trantlate it w3lIika&i%. Yet Bochart hath colle&ed a great many ingenious Arguments, to prove that it fignifies that Bird, which the Greeks call qvok?J- raAgL, a Bittern. See there cap. 20. And the Cormorant7\ Though the fame learned Per- fon doth not approve of this Traniktion, yet he ac- knowledges the Hebrew word Salach fignifies fome Sea-bird , which fits upon Rocks, and ftrikes at fifhes with great force, and draws them out of the Waters. And fo the Talmudijls^m the Treatife called Cholni, ex- pound it $ and the Glofs upon it there fays, it fignifies the Crow of the Water s^ that is, a Cormorant. And the great Owl.'] There are various Tranflati- ons of the Hebrew word Janfaph^which St.Hieromt&kes for a Stork* and others for a Buflard : But Bochart ac- knowledges the Syriac and Chaldee Traniktion to be the mod probable 5 which is the fame with ours. Verfe 18. Ver. 18. A>jd the SwanT] In this Traniktion we follow St. Hierom : but Jonathan takes it for a kind of Oivl, which he calls Otja. Whereby he means, no doubt, that Bird which Arijiotle calls wrfe : which he faith is like an On?/, having Tufts of Feathers about its ears j from whence it hath the name of 0/^,I.VIII. cap. 12. upon LEVITICU S, <73 , 12. And fo the Chaldcc, the Syriac, and the &/- Ch; which is a fierce Bird, and very prone to anger. And the La$-mng7\ The Hebrew Do&ors take Du* kjphath for a Mountain Co<\, which hath a double Creft, and thence hath its name, according to R. Solomon. Or rather it may be fo called from the place where iye- forts 5 for D/'4 in Arabick is a Coc^znd Kef ha a Roc^ from whence Bochart probably conjectures this Bird had its name , becaufe it lives in mountainous places. And he thinks the LXX. and the Vulgar have rightly "tranilated it eWcra and Vpupam : which is the fenfe al- fo of four Arabian Interpreters. It is a portentous kind of Bird, which hath a Creft from its Bill to the hindermoft part of its head 5 and one of the principal Birds ufed in the ancient Superftitions of the Magici- ans and Augurs^ as he obfef ves cap. 3 1 . And the Bat7\ As Mofes begins the Catalogue of Birds with the nobleft,which is the Eagle , fo he ends it with the vileft,which is a Bat 3 being of a dubious kind, as Arijlotle obferves, between a Bird and a Moufe^ Lib. 4. cap. 13. where he faith it doth iTm/jupIt^^ 70% £ttu;oT<; jy tc£o?$, &c. See the famous Bochart?ts,who ihows that its name in Hebrew, which is Attaleph^ im- ports it to be a Bird of Darknefs. Whence that phrafe in the Prophet, II Ifaiah 20. In that day a wan jhall caft his Idols of Silver and Gold to the Bats and the Moles 5 i. e. they (hall no more appear to delude Men with upon LEVITICUS. 175 with their glittering brightnefs, but be utterly deftroy- Chapter ed. XL Ver. 20. AH Fowls that creep.'] The Hebrew word L/"V"NJ Oph is not well tranllated Fowls 5 but fignifies rather Verfe 20. Mjlying things going upon all foiif. All nying things that go upon tour feet arc here forbidden ^ fuch as all kinds of Flies, and Wafts, and Bees, as Jonathan here explains it. A Fly indeed is obferved to be e£x7ra$ : but though it have fix feet, yet it goes only upon four, as not only Lactam, but Ariftotle notes 5 the two fore- feet ferving for other ufes. See Bochart in his Hiero- zoic. P. II. L. IV. cap. 9. Shall be an abomination to yon. ~] It is obferved by fome, that the Birds here forbidden are either rapaci- ous, and live on Flefh, (as Eagles and Hawks, &c. ) or are Night-Birds, (as Owls, Sec. ) or haunt Lakes and Marihes, (as the Bittern, &c) or are heavy, and not eafily railed from the Earth, as the Oflrich 5 or live in Graves or in Dung, as the Vpupa, and fome of thofe flying things mentioned in this Verfe : and upon thefe accounts are forbidden by Mofes ^ who allows all thofe that live upon a cleaner Food , as thofe that follow do. Ver. 31. Yet thefe may ye eat, of every flying, creeping Verfe 2 1 thing, Sec] In this Verfe he excepts fuch flying In- fefts, as befides their four feet , wherewith they go, have two legs or thighs which inable them to leap up- on the Earth, as well as to go. Such are all the Lo- cufts mentioned in the next Verfe: unto which Ari- ftotle afcribesyfo feet , whereas Mofes mentions but four. In which they do not difagree ^ for Ariftotle plainly faith, they have fix feet, 70ft dAlttto?*; fjuuzJov;, if we take into the number the parts with which they leap, L.IV. cap. 6. Which two hinder leaping legs, Mofes diftin- guilhes from the other four wherewith they go. Ve< .ad tj6 A COMMENTARY Chapter Ver. 22. Even thefe of them ye may eat!] There are XI. nine kinds of Locufts mentioned in the holy Books 5 X^/^TSJfour of which are here permitted to be eaten. Verfe 22. 77Je Locuft after its kind."] The Hebrew word Ar- boh is fometimes a common Name for all Locufts 5 but here fignifies a peculiar fort, of that kind before-men- tioned, which leapt, as well as went. The bald Loculi after its lqnd7\ The Hebrew word is Solam: fo called, as Aben-Ezra thinks, becaufe it climbs up Roots, in which it delights. The Beetle after its hjnd.~\ This fort of Locuft, cal* led Chargol, feems to have its name from the vaft com- pany wherein they fly together. But it is not fitly tranilated a Beetle 5 for none ever eat Beetles 5 nor are they four-footed, with legs to leap withal. There- fore Chargol is another fort of Locufts, unknown to us in thefe Countries } and fo is that which follows 5 for a Grafoopper is not a fort of Meat : But there were Locufts of that ftiape, which were large and fleftiy in the Eaftern Countries, and very good Food. The Grafiopper after its hjnd7\ The Hebrew word Chagab fignifies (as I laid) a fort of Locufts, the ori- ginal of whofe Name Aben-Ezra intimates may be found in the Arabic^ Tongue. In which Chahageba fignifies t© cover as with a Vail: And in fuch Troops thefe Locufts fly,that fometimes they feem to darken the Sun it felf. Biit by what marks thefe were diftinguifh- ed from one another, the Hebrews differ fomuch, that it plainly (hows they are wholly ignorant in this mat- ter. The moft that can be made of what they fay, is, (as a Man very learned in thefe things hath obfer- ved, ( Job Ludolphus ih his DifTertation de Locujlk, P.I. cap. 23.) that Chargol hath both a bunch on its back, and a Tail alfo : Arbeh hath neither : Solam /jnly a Bunch, and not a Tail ^ and Chagab a Tail, but no upon LE V ITICU S 177 no Bunch. Which, whether it be true or falfe , it Chapter doth not much concern us to know. But it is evi- XK dent, that before our Saviour's time, they knew very tVW) well and certainly, what kind of Locufts are here meant $ and accordingly perfectly understood what they might eatand what not. For otherwife John the Baptist would have been hard put to it, who had no other Diet but this and Honey* And indeed in defert places, there was little other Food but this 5 by which whole Armies of Men have been relieved , when they were in danger to pefifh in Libya, For that Locufts were a common Food in the Eaftern and Southern Countries, is (0 known, that I need not produce any Authorities for it. Nay, among the Greeks alio , as Bochartus hath fhown in his Hierozolc. P. II. L. IV. cap. 7. And Fojjius, LAV.de Or/g.& ProgrJdol. r.78. But no Body hath given fuch fatisfa&ion in this master, as the fore-named Ludolphus 5 who hath (hown at large how many Nations live upon them,in hisCommentary upon his JEthiopick^Hiftory : and more lately in his mod excellent Dijfertation concerning Locufts. Where- in he relates what Clouds of diem came into Germany not long ago ( in the Month of Augult^ in the Year One thoufand iix huncjred ninety and three) of which he feeing Hogs and Hens and other Creatures feeding greedily, he and his Family adventured to eat freely of them alfo ^ and found the tafte of them like that of a Crab. And a Jew of Hkrufalcm, who was then in their Country, aflured him that the Lucufts in Judea were much of the fame (hape with thefe in Germ any 5 which he demonftrated to him by a draught he had made of them. After his h^nd7\ Here it may be fit to note, in the conclufion of all that this phrafe , after his hjnd^ (which is fo often repe ted in this Difcourfc of Fowls A a and i7% A COMMENTARY Chapter and flying things^doth not necefTarily fignifie that there XL are different kinds of every Bird or flying thing to U"V\J which it is applied 5 but only imports every one of that kind. For he doth not fpeak in the Plural Number. according to their kinds ; but in the Singular , after his kind : which only denotes that the whole Species is prohibited. And what he faith of fome Fowls, is in reafon to be applied to all 5 though, to avoid repetiti- on, he doth not add thefe words [ after hk kind 3 to every one of them. Verfe 2 2 . Ver . 2 3 • BH* a^ other flying creeping things which have four feet , fhall be an abomination to you. ~] Whether they were Locufts, or any other kind of Creature, who came under this Chara&er , they were to avoid them carefully. Verfe 24. Ver. 24. And for thefe ye fhall be unclean : whofoever toucheth the carcafe of them, jliall be unclean.'] If they did either eat of them, or fo much as touch the car- cafe of them, they might not be admitted to come in- to the Tabernacle, nor eat of any holy thing, nor con- verfe with their Neighbours. Until the even7\ He doth not fay they were to wafh themfelves,or their Clothes (as in the following Verfe) which would incline one to think,that their meer Sepa- ration for all the day, from Communion with God and with one another, was their Cleanfing, without any o- ther Purification. But there are fo many Commands for waiting themfelves and their Clothes, in other Defile- ments no greater than this,that it hath perfwaded fome to think fuch Cleanfing was neceflary in this cafe alfo. See XV. 5 ,6,7,8,1 o.and feveral other Verfes in that Chapter. Ver. 25. And whofoever beareth ought of the carcafe ofthem7\ Though it were only to carry them out of the Camp or City 5 or remove them out of the way , that they might not infeft the Air. ShaU upon LEVITICUS. ^79 Shall rv ajl) hk clothes, and be unclean until the even.'] Ch.iptcr His Body alfo, in all likelyhood, was to be wafhed ^ XI. as was required in other Purifications. No time is ap- LS^SJ pointed for this , which perhaps a Man might think fit to do prefently ^ but notwithfhndinghe was tore- main unclean till the Setting of the Sun. Ver. 26. The carcafe of every bcafl which divideth the Verfe 26. hoof and k not cloven-footed, Scc.^ He takes occafion from hence to inform them, that it was as unlawful to touch the carcafes of Beafts before prohibited to be eaten (v. 3, &c.) as of the Fowl and flying things now mentioned. But while they were alive it was not unlawful to touch them *, for they ufed CamcU, and Horftr, and Affes, for their necefiary Service } and therefore it isfo expreffed in other things, v. 31. when they arc dead. Ver. 27. And whatfoever goeth upon hk paws, Sec. ^ Verfe 27. Hath feet with fingers like unto a hand ^ for fo it is in the Hebrew, Whatfoever goeth upon hk hands : Such as the Ape, the Lion, the Bear, Dogs and Cats, &c. whofe fore- feet refemble hands : Thefe might neither be eaten, nor their carcafes touched, without incurring uncleannefs till Suft-fet. Ver. 28. And he thai heareth the carcafe wf thent /hall Verfe 28. wajl) hk clothes, Sec."] See v. 25. Ver.29. TJxfi alfo fiatl be unclean unto }ou.~] So that Verfe 29. they might not fo much as touch them (as it is explain- ed v. 31.) when they were dead 5 much lefs eat them. Among the creeping things that creep upon the earthy Among things that have fuch (hort feet, that fome of their bellies feem to touch the grotind. The weafelJ] Though mod Interpreters follow this Tranflation of the Hebrew word Choled, yet Bochartm hath alledged a great many probable reafons that it fig- nifies a Mole. And one is, becaufe it is joyned here A a 2 with 180 A COMMENTARY Chapter with the Moufc. See Hierozoicon P. I. L. IIL cap. 35. XL where he treats of this very largely. C/'VNJ The Moufe.] All acknowledge the Hebrew word Achbar fignifies a Moufe 5 and more efpecially a field Moufe , which doth great mifchief there $ and thence hath its name, as the fame Bochartus (hows in the fore- going Chapter of that Book. But all forts of Mice are here to be underftood, as Jonathan obferves . who thus paraphrafes this word, The blacky Moufe, the red and the white 5 for they are of fo many colours. The Tortoife after its kind.] The fame Author hath taken a great deal of pains to prove that Tzab doth not fignifie a Tortoife 5 but as the LXX. and St. Hie- rom take it, a land Crocodile. Which is a large fort of Lizzard, a Cubit long, with which Arabia abounds : out of which Language he indeavours at large to prove the truth of this Interpretation , Lib. IV. cap. 1. Verfe 20. Ver. 30. And the Ferret.'] Out of the fame Lan- * guage, and the Syriac and Samaritan Paraphrafe, the feme judicious Writer proves, that Anaka fignifies an- other fort of Lizzard, which the Latines call Stellio, and in thofe Countries hath a (brill cry. See there cap. 2. And the CameleonT] Moft of the ancient Interpre- ters take Coach for another fort of Lizzard, which is the ftrongeft ( as this Name imports ) of all other $ and in thefe Countries was famous for its incounters with Serpents and Land Crocodiles 5 as the fore- named Bochartus (hows out of the Arabian Writers, lb. cap. 3. And the Lizzard."] All the ancient Interpreters a- gree that the Hebrew word Letaa fignifies a fort of Lizzard 5 but of what kind, it is hard to determine. The aforefaid Bochart out of the Arabian Writers hath (hown, upon LEVITICUS. 181 fhown,it is like to that which is of a reddifh colour, Chapter and lies clofe to the Earth, infe&ing the Meat, which XI. it touches, with its venom, lb. cap. 4. The Snaii~\ The fame admirable Perfon,with great probability, ftill thinks Mofcs ipeaks of a fort of Lizzard called here Chon/et, becaule it lyes in the Sand, which in the Talwudick. Language is called ilhometon, lb. cap. V. And the MtleJ] It is apparent that the word Thin* femeth, which we here tranllate a Mole, is of a very doubtful nullification : For in the i8//> Verfe of this Chapter it fignifics a fort of Fowl 5 as here, in all pro- bability, another lort of Lizzard. And if we may guefs what fort, by the original of the word, it pro- bably fignifies the CaweJeon, which gapes to draw in Air. See Bochart. Hieroz. P. I. L. IV. cap. 6. But af- ter all that can be laid, it muft be acknowledged the iignifications of all thefe v/ords are loft among the Jews^ asAben-Ezra confeffes upon this Verfe : Neither thefe eight forts of creeping things, nor the Birds before men- tioned, are known tons, but by Tradition. Which is as much as to lay, they are not known at all ; for there is no Tradition about them,as the Tabnudifls acknow- ledge ; who fend thofe who are doubtful what Birds are lawful, and what not, to be informed by thofe that are Matters of the Art of Fowling. Which might help to convince the Jews, wTere they not re- folved to (hut their Eyes, that difference of Meats is now ceafed.becaufe they know not what is forbidden, and what not, in many cafes. And confequently the Mejfiah is come, to whom the gathering of the people was to be, (according to their Father Jacob's Prophe- cy, XLIXGe>/. 10.) fo that they (hould be no longer feparated, but all Nations colle&ed into one Body, and converfe freely together, without any danger of Dting ifta A COMMENTARY Chapter being defiled. For Idolatry being abolifhed by him, XL there was no reafon remaining for keeping up thedif- t^VVJ crimination between Jews and Gentles, by a different Diet. This fome of the ancient Jews faw very well , who faid, that in the days of the MeJJiah, it (hould not be unlawful to zztSwines-fleJh, no more then it was while they were fubduing the Land of Canaan. This Tradition is acknowledged by AbarbanelhimkK in his Rofch Amanah, where he difputes for the Eternity of their Law, and indeavours to elude this Tradition of the ancient Do&ors by Allegorical Interpretations. See J. Carzoviu* in Schtckard. Mifchpat hammelech,c.^ Theorem XVIIL Verfe 3 I . Ver. g I . Tlxfe are unclean to you among all that creeps whofoever toucheth them when they be dead, float! be un- clean.'] The Jews underftand this with refpeft to the touching the dead Carcafes of thefe Creatures , and make the fenfe of it to be, Theft eight alone are unclean to you $ all other Reptiles, as Serpents and Scorpions ^ See* you may touch, and not bepollutedi Thus R. Levi Bar- celonha,Pr£cept.CL\\. For nothing was unclean by Mo- fes his Law, whilft it was alive, but only a Leper, and a Woman in her Separation. Worms, Dogs, Swine, &c. were unclean to be touched,only when they were dead. Until the evening!] v. 4. This was a plain docu- ment, as Veilicantts there obferves, that there was no impurity in the things themfelves $ but it was meerly a prudential Conftitutioh, to make fuch Defilements end with the day wherein they were contra&ed. Verfe 32. Ver. 32. And upon whatfoever any of them, when they are dead, doth fall, it fhall be unclean.'] That is, it might not be ufed till it was cleanfed. Whence the fame JR. Levi faith, the Jews are wont to call thefe the Fathers of Pollutions \ becaufe by their contaft they defiled upon LEVITICUS. 183 defiled other things (Veflels , and Raiment, &c) as Chapter well as Men, PrJ clean, more than Qfch&s, is not manifeft. But he gives this pious Admonicion thereupon 5 If by our reafon we be able to difcern the ufcfulnefs of fomc Precepts, let us he very thankfd for it : but if we cannot find how they are any way profitable to us, let us believe that God, in his in- finite wifdom, faiv the benefit we flwuld receive by it^ and therefore commanded it, / 1 hatfoever vejfel it be wherein any wot\ is done, it mufl be put into water, &c. foflja// it be cleanfed7\ The Hea- thens purified all things, in a manner, by wafhing them in water 3 but Mofes requires only thefe things, which were of common ufe, to be fo purified, in cafe of any defilement. And therefore Maimonidcs faith, Such Laws her Husband not being per- mitted upon LEVITICUS. i9* mitted to eat and drink with her all that time : for Chapter they that attended her became unclean alfo. And fo XII. they were accounted among the Heathen, as Dilherrus L/^V^VJ obierves out of Plautus (in his Dijfert. Special, de Caco- zelia Gent'dhim, cap. 3. where he faith , the Women that a (lifted at the Labour folemnly walhed their hands, and had a Sacrifice offered for them on the fifth day after the Delivery. Plantus his words indeed will not warrant all this, which I find in his Truculentus, A8. 1. Seen. 4. where the Harlot fays, fhe will Sacrifice for the Child on the fifth day according to the Cu- ftom. Quin Dik Sacrificare hodie pro pnero volo guinto die, quod fieri oportet. Where Scaliger obferves that the Greeks were wont to purifie their Children on the fifth day 5 but the Latines on the eighth^ they were Daughters,and on the ninths if they were Sons 5 which was called Dies luftricus. According to the days of the feparation for her infirtni- ty, flail fie be unclean.'] That is, her Cafe fhall be the fame with that of a Menltruous Woman, who was in a ftate of the higheft Uncleannefs, XV. 19, 20. For every thing (he touched was unclean, and made thofe fo, who touched that thing. Ver. 5. And on the eighth day, the flejh of hh foreskin flail be circumcifedT] This is here mentioned to (how, that one reafon for not Circumcifing the Child till the eighth day, was its Mothers Uncleannefs the firft feven days of her lying in 5 which made the Child unclean alfo. Ver. 4. And foe flail then continue.'] From the feven Verfe 4. days end. In ipi A COMMENTARY Chapter In the blood of her purifying?] In the Purification of XIT. her Blood : For all the following days were days of L/^V^vJ Purification 5 not of entire Separation. Three and thirty days.] All the days of her lln- cleannefs were forty : And for the fir ft (even days, (he was to be feparated from all Converfation with her Neighbours $ but the following three and thirty, (he had free Converfation with them, and was only ex- cluded from the Sanftuary, and from eating of the Peace-oiFerings, or the Pafchal Lamb, and (if (he were the Wife of a Prieft) of the Tithes , and other lejffer holy things 5 of which otherwife (he might have eaten. She foali touch no hallowed thing, nor come into the SanBuary, until the days of her purification be fulfilled. ] If Maimonides may be credited, the Zabij, an ancient fort of Idolaters in thofe Eaftern parts, had a great number of tedious and tirefom Cuftoms about the Pu- rification of their Childbed-women 5 from all which God freed his People, by reftraining them only from coming into his Sanftuary,or partaking of holy things^ but otherwife leaving them at liberty to perform all manner of Offices in their Family , during the time of their Purification, More Nevoch. P. III. cap. 47. It is apparent alfo that other Gentiles kept their Women from their Temples, a long time after their Child- birth 5 and that Superftitious People would not fo much as go within their doors. See Dilherrus in the fore-named Book and Chapter. Verfe 5. Ver. 5. And if fie bear a Maid-child, then fo all foe be unclean two weeks, as in her feparation. ] The time of drift Separation, when they brought forth a Female , was double to that which was prefcribed (v. 2.) when they brought forth a Male. And fo alfo was the tin(ie of their Purification : which lafted thrcefcore and fix days. upon LEVITICUS f93 days, as they in the other Cafe by thiriy and three. Chapter The reafon of which difference, not only the Jews, Xli. but others alio derive from the greater redundancy (as L/*VV) R. Levi Barcelonita calls \tJPr£cept. CLXVI.) of Blood in the latter Cafe, than in the former 5 and from the . Oownefs of Nature in its operation, which made the Ptirgation longer before it was effected. Hippocrates himielf treats of this difference (in his Book de Natu- ra Pitcrp. ) where he faith, Women are fGoner purged after the Birth of Males, than of Females : See Job. Meurfus in his Syntagma de P W per io , cap. 6,j. The natural weakneffes of Women alfo, during this time, required quiet and little Company : from which the very temper of their Blood in thofe Climates made a longer Separation more neceffary, than in thefe colder Regions. But if there were no fuch apparent reafon to be given of thefe things , yet vel ex ipfa veneranda anti quit ate, & /implicit ate fufcipienda forent, & mini vie contemnenda (as Conrad.Pellicanus fpeaks upon the fore- going Chapter, v. 35.) they ought for the fake of their venerable antiquity and /implicit y to be duly regarded, and not to be dejpifed. Ver. 6. And when the days of her Purification are Verfe 6. fulfilled, for afon, or for a daughter."] Which was not till the end of the fortieth day for a Son, and the eigh- tieth day for a Daughter. And therefore the Offerings here mentioned, were not offered till the day after , viz. the LXI. day for the one, and the LXXXI. day for the other 5 becaufe till then her Purification was not perfe&ed, as Maimonides obferves in his Book de Sacrificing Trail. V. fett. 5. where he obferves alfo, that they might not eat of holy things, till thefe Sa- crifices had been offered for them. vd jlje J/ja/I bring a Lamb of the firli year 7] Which then was in its greateft Perfection, as hath been often noted. C c £ or ip4 A COMMENTARY Chapter For a burnt-offering^ In gratitude to God for gi- XII. ving her a fafe Deliverance, and beftowing a Child U'VNJ upon her, and raifing her up to her former ftrength, and bringing her again to his Sanctuary. Where, by this Offering fhe alfo commended her felf and Child to his continued Care and Blefiing, and implored his Divine Guidance and Affiftance in its Education? For thefe Offerings, as I obferved before, were a kind of Supplication which they that brought them made to God : and there was nothing that pious People could more earneftly defire on fuch occafions, than that God would take their little ones into his tuition. Who are continually liable to fo many Dangers, that with- out the fpecial Favour of God, and the Cuftody of his Angels, they could never grow to be able to take any care of themfelves. They are the words of Conra- dus Pellkanm upon this place 5 who thence infers how neceflary it is , that the People of the Church (hould be admonifhed frequently, to commend their Chil- dren unto God both by private and by publick Pray- ers, and take care of their Inftru&ion , kit they be- come li^e the Horfe, and the Mule, that have no Under- standing. And a young Pigeon, or a turtle Dove for a fin-offer- ing.'] To compleat her Purification from her Unclean- nefs. For that is here meant by Sin 5 the impurity which the Law made, by Separating fuch Perfons from others, and from the San&uary, for a time. And thus a Sin-offering is commanded to be brought by a Leper, when he was cleanfed 5 who was charged only with a Legal Uncleannefs,not a Moral. And it is more plain, from wThat is ordained concerning menftruous Women, whofe Courfes were purely natural, and yet they were to offer a Sin-offering when they were gone , XV, 30. becaufe the Law accounted that a ftate of Uncleannefs. And upon LEVITICUS. 195 And from the cafe of a Nazaarite, who had unwil- Chapter lingly touched a dead Body, V Numb. 11. where it XII. is faid, he hxd finned by the dead ^ i.e. was legally pol- LS*V\J luted. And this may be the reafon , perhaps, why a Bnrnt-offerrng is here mentioned before the Sin-offering, which is wont to precede the other, v. 7, 8. It may be conceived indeed that in all the fore- mentioned Cafes, thole Perfons ( efpecially Lepers ) had (bine way offended God, before or in their ftate of Separation 5 and therefore were to have their fin (properly fo called) expiated by a Sin-offering. And R. BcJui alfo gives another probable account of it, that this Sacrifice was offered not for her own Sin, but the Sin of her firft Parent, the Mother of all Living, who brought Sin and Sorrow into the World : for from a bad Stock, there cannot fprout good Branches } and therefore God appointed this Oifering for the Ex- piation of that primary Sin. Unto the door of the Tabernacle of the Congregation, unto the Priejl."] It was a mo ft wife Conftitution ( as a Perfon of excellent Learning, Dr. Alix, obferves ) which bound this People, from their firft coming into the World, to their going out of it, to have a de- pendence upon thePriefts and the Levites (who for that purpofe were difperfed through all the Tribes of Ifrael, that People might be inftru&ed by them, how to govern themfelves in all the paflages of Human Life) For there are Laws not only about Marriages and Suc- ceflions, but about their lying in, whether of a Son or Daughter, and about all they were to do while that time lafted, and when it ended 5 and indeed all the time they lived, and when they went out of the World 5 in their Funerals , and Mourning for the Dead. C c 2 Vei. i96 A COMMENTARY Chapter Ver. 7. Who fl all offer it before the LORD , and XII. make an atonement for her."] By this Offering fhe was l/Y^reftored to the liberty of God's Houfe, and to partake Verfe 7. 0f holy things. For fo it follows, And fle flail be cleanfed from the ijfue of her blood."] No longer feparated from holy Society. Tim is the Law for her that hath born a male or a fe- rn ale 7\ All this principally refpe&ed the Women $ yet not excluding her Child 5 who ( it appears by S. Luke II. 22.) was on this day of his Mothers Puri- fication ,prefented unto the LORD. That indeed had refpecb to the Law about the Firft-born : but a very ancient MS. and the Syriac, zndOrigen, taking this for the day of their Purification, and not meerly of hers (^Ba^^S cwt&v) it plainly (hows the Child could not be admitted into the Divine Prefence, no more than the Mother, till the days above-mentioned were accomplifhed. Verfe 8. Ver. 8. And if fle be not able to bring a Lamb, then fle fo all bring two Turtles, and two young Pigeons, &c. ~\ This was a merciful provifion for the poorer fort, as in other cafes, V. 7, 11. And from this very place we may learn, in how mean a Condition the Mother of our LO R. D was 5 who for her Purification did not bring a Lamb (unto which her Piety , no doubt, would have prompted her, if (he had been able ) but only this lower fort of Offering , as we read II Luke 24. And the Prieji flail make an atonement for her, and fle flail be clean.] This Sacrifice was as available, as the other, to reftore her to Communion with God's Peo- ple. The Greeks imitated this 5 among whom the^r- tieth day was infignh (as Cenforinm fpeaks) famous or remarkable upon more accounts than one. For Wo- men w7ith Child did not go to the Temple ante diem qua- upon LEVITICUS. %9? quadragefimum before the fortieth day : and after their Chapter Delivery, commonly they were not fit to go out till XIII. forty days more, ( his words are , quadraginta dtebm L/'VN-j pler.rque fcct£ graviores fnnt , nee fanguincm inter dtt?;i commnt) during which time their little ones were lickiy 'ever imiled, nor were out of danger. Which is obi rved by that great Phyfician 6e//i*r, Lib.ll.cap.i. Max/<*/e. vinis pucritia pritmim circa quadragefimum diem pc utr. And therefore, when this day was pad, they \ ere wont to keep a Feaft ( as Cenforinus there tells us, cap. II. de Die Natali) which they cal- led ^io5xoc/Lfta^iv' at which time, it is likely, they offer- ed Sacrifices alio, as the Jewifh Women did. CHAP. XIII. Ver. i. A N D the LORD Jpa^e unto Mofes WVerfe i. X\ Aaron, ftbl. Jud#o- rum, cap. tilt. But Mofis here diftinguifties them, and feems to inftruft tht Ifraelites, that the Leprojie which he fpeaks of, was no common Difeafe, but infli&ed by the Hand of Heaven. So the Hebrew Do&ors un- derftand it 5 particularly R. Levi Barcelonita (Precept. CLXVIII.) a leprous Man ought not to look upon his difeafe as a cafual thing } but ferioujly confider and ac- ktiorvledge that fo we grievous fin is the caufe of fr.Which made the knowledge of their Priefts fo admirable ( as the Author of the Book Cofri fpeaks , P. W.feft. 58. ) that they were able to underftand what was divine in the Leprofie, and what was from natural temper. For that there was fomething Divine in it, is confirmed by the ftory of Naanean, 2 Kings V. 7. where the King of Ifrael plainly declares none but God could cure a Leper : upon LEVITICUS. 19^ Leper : whom therefore they lookt upon as fmitten Chapter by God s and thence called the Dileafe the Plague, or XIH. ftroke, of Leprojte, and ionietimes fimply the Plague or L/"VNJ Stroke, v. 3, 5, 1 7,22. of this Chapter. For they could not underftand how fuch a Peftilent Difeafe, as infe- flted not meerly Mens bodies, but the very Walls of their Houles and Garments , fhould proceed meerly from ordinary Caufes,and therefore they thought there was an extraordinary hand of God in it. Then he foal/ be brought to Aaron the Prieft, or unto one of his Jons the Priefts.~] Not to the Phyficians, but to the Priefts § who were the only Judges, whether it was a true Leprofie or no : And if it were, could be ft direct him to his cure ( by Repentance and Prayer to God) and cleanfe him when he was cured. But they might refort to any Prieft whatfoever , as Mr. Selden obferves out of the Talmud ( where there is a large Treatife of this matter) though he was maimed in any part of his Body, and fo unfit to minifterat the Altar, provided his eyes ftill continued good, Lib.W. de Sy- ncdr. cap. 14. nun/. 5. Ver. 5. And the Priett frail look, on the plague m the Verfe 2. skin of his flefi.~) When there is a fufpicion that it is the Leprofie. The fame great Man obferves, that this infpeftion might be made upon any day of the Week, but the Sabbath or Feftivals. Yet not in the night,nor in any hour of the day , but the IVth^ Vth, Vlllth, and Wth: For they accounted the morning, evening, and noon, not fuch proper times to make this infpe- ftion. Which they fay alfo might be made by any If- raelitei) though none but the Prieft could pronounce one clean,or unclean. For though perhaps the Prieft was ignorant, and ftood in need to be informed by wifer Perfons than himfelf 5 yet that Man who was not a Prieft, could only direct him what to judge , but aco ^ COMMENTARY Chapter but not give the Judgment. According to that Law, XIII. XXI Deut. 5. Out of their mouthy or by then word, fiall \y^f\j every firoke be tried : which particularly relates to the Leprofie, XXIV. 8. And when the hair in the plague is turned white , 8tc. ~ He begins with the laft of the three Indications of a Leprofie, viz. the bright Spot. In which, if the very Hair was turned white, and it was not only a fuper- ficial whitenefs,but the Spot feemed to have eaten deep- er into the very Flefh, then it was to be judged a true Leprofie. R. Levi Barcelon. expreifes it thus 5 when there was one or more places fo white, that their whitenefs was lil^e that of an Egg-fie!/, or more glojfy, then it is the Leprofie. And the Priejl floall look, upon him 7^ Having made this infpe&ion, and found it to be the Leprofie. And pronounce him unclean.~] Command him to be feparated from the Congregation, and (hut up by him- felf, v. 46. But though all the 7/r^e//Vej,Children and Servants, as well as others, were under this Law, yet no Gentile nor the Profclites of the Gate were 5 as Maimonides and the reft of the Hebrew Do&ors tell us. Verfe 4. ^er. 4. If the bright fpot be white in the skin of his fiefi.~] i.e. If there be barely a white Spot in the skin, which hath not altered the Hair. And in fight be not deeper than the skin^ and the hair thereof be not turned white.~] The fore-named R.Levi explains this paffage thus; If it were not a perfeft white, but fomething duskifh, below the whitenefs of an Egg-ftiell, he was to look upon it as that which might prove a leffer fort of foulnefs in the Blood and Skin, ftiort of the Leprofie 5 which infeded the very Hair in that place. Then upon LEVITICUS. :oi 7/ the PrieU (Luili jhut up him that bath the pi a. a cliysT] He had iomething like the Plague, which Xi might prove to be it 5 and therefore bo was to be ie- L/"V"\J pa rated from others io long, that ionic judgment rtii he made, whether it was, or would be lo or no : t\ Jive* days commonly make conliderable Alteration* in the itate of all DheaLes. Ver. 5. And the PricU fh a 11 look on hi/n the Ceventh \ daju] Until which ir was not likely any certain Judg- ment could te made. And behold.'] Obferve this. //' the plague in his fight be at ajiay.] In the Hebrew the words are, If the plague frandeth in Iris fight 5 i. e. feemeth to him not to have ipread it felf at all in the Skin, as it fellows in the next words. Or , as it mtj be tranilated, If it continue in the fame colour, which it had before, and were not altered : For the Hebrew word iignifies colour , as well as fight. And if this Tranllation be right, then here are two Marks which the Prieft was to obferve ( viz. whether the Spot had not altered its complexion, and whether it had not ipread further in the Skin ) but according to our pre- fent Tranllation there is but one 5 the next Claufe be- ing but the Explication of this. Then the Pr/cji jhall jhut him up /even days more. ~] The cafe remaining dubious, he was to make a further Trial. Ver. 6. And the Priest flail look on him again the fe- Verfe 6. vc nth day, and behold, if the plague be fomevchat dark-] The Prieft was to mark diligently , whether there were any alteration in the colour, and that which was bright before, now lookt dark :, which juftifies the iecond Interpretation of the firft Claufe in the fore- going Verfe. Dd 303 A COMMENTARY Chapter And the plague fpread not in the skin.] This was an- XIII. other token, by which the Prieft was to be governed L/*WJ in his Judgment. The Prieft foall pronounce him clean."] He was to be (hut up no longer, but left at liberty 3 to go abroad and freely converfe with his Brethren. It is but a Scab.] An ordinary Scab,or Scurf, fhort of the Leprofie : Such as is now in Guam and Mindanao \ which Dampier (in his hte New Foj/ age round the World, chap. 12.) defcribes to be a dry Scurf, all over the Bo- dy, that caufeth great itching, and raifeth the outer Skin in fmall white flakes, like the Scales of little Fifh, when they are raifed on end with a Knife. But he did not perceive, that they made any great matter of it 3 for they did not refrain any Company for it. And hefiallvpajl) hfc Clothes, and be clean. ] Having been fufpe&ed to have a Leprofie, and fomething like it appearing, which had kept him feparate from his Brethren feveral days, he was to ufe this fmall Purifi- cation 5 becaufe there was fome kind of Impurity in his Blood, which broke out into the Skin, though not infeftious. Verfe 7. Ver. 7. And if the fcab Jpread much abroad in the sltfn."] The fecond fort of Leprofie was a Scab,(v.2.) which feems to have been of two kinds : One of which Mofes joyns to what he faith of the fuelling 5 and the other to what he faith of the bright Spot. After he hath been fee n of the Prietf for his cleaning.] That is, after the Prieft hath pronounced him clean, v. 6. Hefjall befeen of the Prieft again."] A new infpe- ftion was to be made by the Prieft. And if any Man (as Maimomdes faith) was fo prophane as carelefly to negleft it, by not going to the Prieft, and (bowing him his cafe,his punifhment was to have his Leprofie cleave to him for ever. Ver. upon LEVITICUS. aoj Ver. 8. And if the Priefi fee , that behold, the fcab Chapter fireadeth in the skin7\ Though it lurked for a time, XIII. yet this fpreading of it in the Skin, was to be taken iyY\J for an evident mark that it was the Leprofie. Verfe 8. Ver. 9. When the plague of leprofie k in a wav.l That Verfe 9. is, when there is a fufpicion of the firft iort of I .epro- 6e mentioned v. 2. and called a Rifing, or Swelling. Then he f mil be brought unto the fVfcffJ] By thole who feared his Company might be infectious} but good Men went of themfelves to him. Ver. 10. And the Priest full fee him.'] Diligenlly Verfe 10. view and confider the nature of the Scab. And behold, if the r'ljing be white in the skin, and it have turned the hair white, and there be cjuick^ raw fief.) in the rifing."] If upon Examination the Prieft found a third mark, befides the two former, (whitcnef i?t the Skin, and the hair turned white) viz. that it had eaten into the very Flefh^ he was to look upon it, as an undoubted Leprofie. QuickDraw fleft in the rifing.~] Quicker living Flefh (as the Hebrew word is) fignifies found t le(h not cor- rupted. So the meaning feems to be, if it have bro- ken through the Skin, and in the raw found Flefh there appeared white Spots, there needed no further confi- deration 5 for it would foon taint the whole mafs of Blood. Ver. II. It is an old leprofie in the skin of his fiefl)7\ Verfe 1 1 The two firft figns were very bad, particularly the fe- cond, the hair turning white ( juft as a Plant , faith Procopius Gaz£#s, or a Flower dies, together with the Earth in which it grows) but this laft was far worfe ^ being a mark of an inveterate Evil that had been long breeding, and got not only into the Skin and the Hair, but into the very living Flefh, which, as the fame Procopius fpeaks, it began to corrode, and would de- vour. Dd 2 And Q04 A COMMENT ART Chapter And the PrieU flail pronounce him unclean."] With- XIII. out any further Examination. L/"VNJ And flail not font him up.l Becaufe there was no need of any more proof, nor any doubt, whether it was the Leprofie, or no. For he k unclean."] It was apparent from the To- kens, which were already very vifible. Verfe 12. Ver. 12. And if a leprofie break, out abroad in the skin."] He calls that a Lepro/ie, which was not truly fo, but was by fame thought to be fo, becaufe it had a likenefs to it. And the leprofie cover all the J khz of hi Pi that hath the plague."] i.e.Seemeth to have it. From his head even to his foot , whcrefoevcr the Priest looketh."] An irruption in every part of his Body., which was fpread all over with Scabs. Verfe ig. Ver. 13. He jhall pronounce him clean that hath the plague."] This fort of breaking out, from top to toe, as we (peak, was not to be lookt upon as the Plague of Leprofie ^ being rather a relief to the Body , than a difeafe. It k all turned white , he is clean. 3 There was no danger in this irruption^ Nature having only difcharg- ed thofe putrid fait Humours which were in the Blood. Juft as thofe among us, who have the Meafels and Small Pox, are likely to do well, when they come out every where 5 but not when they ftick in the Skin. Verfe 14. Ver. 14. But when raw flefl appeareth in him, he Jhall be unclean."] When the found Flefh appeared fpeckled with the fore-mentioned Spots, it was an evident to- ken that it was a fettled Leprofie : Nature being not able to throw out the ill Humor into the Skin 3 but working inward into the Flefh, Verfe 1%, Ver. 15* And the Priest flail fee the raw flefly ^ and pronounce him to be unclean?] When he fees the fign before- upon LE VI T ICUS, ac<; before-nam ••!, he (lull make no further Examination, Chapter bit declare him to be unclean. XIII. For the raw flejh is unclean: H is a leprojie.'\ This L/'WJ was io undoubted a mark, that there needed no more. Which makes Mofes repeat it , that the Prieft might obferve it the more carefully, when he made his inipe- ttion. Vet. \6. Or if the raw fiefb turn again.'] If there Verfe i<5. was jiich an alteration in it,that it was freed fromthele peftilent Spots. And be changed into white.] Look like other Flefh, which hath a white Skin upon it. He pall coK-ic unto the PrieTL] Defire him to make a new Examination of the (late of his Body. Ver. 1 7. And the Prieft fhali fee him.] Take a view Verfc 1 ~. of his Body 5 efpecially in thofe parts where the Le- profie was (ufpeftedtobe. And behold, if the plague be turned into white, Sec. If upon due consideration , his Body appear alike white every where, and no Spots to be feen in the Flefh, the Prieft was to delare him to have no Leprotic remaining. Ver. 18. Theflefl) atfo, in which, even in the skin Verfe id, thereof was a biL\nnd is healed."] In this and the fol- lowing Verfes, he treats of fuch a Leprofie , as arofe out of Ulcers, which had been healed : and after- ward there was a new eruption which might prove, a Leprofie. Ver. 19. And in the place of the bile. ] Where the Verfe 19. Bile formerly broke out $ but feemed to be healed. There be a white rijing^or a bright (pot white. ] Thefe two ixt the fir ft and the laft Indications of a Leprofie mentioned v. 2. And *o6 A COMMENTARY Chapter Andfomewhat reddijh7\ This is a mark not hither- XIII. to mentioned : which feme render exceeding fhineing^ L/"y\j or an inftamation which looks very red. For fo the He- brew word adamdameth feems to import 3 it being cer- tain, that the doubling of the Radicals of any word increafes the fenfe. This is apparent from abundance of in (lances in other words 5 which are heaped up together by Bochartus in his Hierozoicon, P. II. L. V. cap. 6. where he obierves with refpeft to this word, that it being impoffible, that the fame thing fhould be both very white, and very red, it hath mademoft In- terpreters expound this word adamdameth , as we do, fomewhat reddifo 5 quite contrary to the true fenfe of the word, which imports an high degree of fome co- lour, and therefore ought to be tranflated exceeding gliftering. For Adam fignifies not only red , but alfo to glifter : and accordingly, Perfons very leprous are faid in Scripture to be as white as Snow, IV Exod. 6. XII Numb. 10, 2 Kings V. 27. See v. 49. of this Chapter. And it befoewedto the Prieft 7\ That he might pafs his Judgment upon it, whether it were the Leprofie, or no. Verfe 20. Ver. 20. And if when the Prieft feeth it, behold, it being in fight lower than the skin, and the hair thereof be turned white, &c."] If upon a ferious fearch, it appear to have the two marks here mentioned (which are thofe before fet down v. 3.) the Prieft was to declare him unclean. It is a plague of leprofie broken out of the bile.'} In the place where the Bile formerly was, v. 1 9. Verfe 21. Ver. 21. But if the Prieft look, on it, and behold, there is no white hair therein, and it be not lower than the sk$n^] If he find upon fearch , neither of the two marks before-named. But upon LEVITICUS. ao; But be fomcrvhat dark,, Scc.^] Though it had not Chapter eaten into the Flefh, (which was a certain fign of a XIN. Leprofie) yet if it changed colour , there was fome L/^VNJ ground of fufpicion : and therefore he was to be jlmt up (even days. See v. 4. Ver. 22. And if it Jpread much abroad in the sfyn^Vtrk 22. then the Prieft foa'U pronounce him unclean.'] The fpread- ing of the Spot was a token the Blood was much vitiated, and that this foul Difeafe was begun in the Body. It k a plague 7] Of Leprofie. Ver. 23. But if the bright Jpot Jiajf in its place, andVerk 23. Jpread not, &c."] If it continued in the fame conditi- on, and made no progrefs, it wras an indication the Bile was breaking out again ^ which did not make him unclean. Ver. 24. Or if there be any fief/) in the skin, whereofV&k 24. there is a hot bnrning7\ In the Hebrew the words run thus, Or the flefl), when it fijal/ be in the skin a burning fire. That is, when there is an inflamation made in the Skin and the Flefh, by an hot burning Coal , or fome fuch thing, falling upon it. For in the fore- going Paragraph (v. 16, &c. ) he fpeaks of Ulcers which arofe of themfelves from bad Humors in the Bo- dy 5 and here of fuch as were made by fire. And the quick, fief/j that burneth. ] The part of the Body that is burnt. Have a white bright jbot, fomewhat reddifh^ or white."] Very (hining. See v. 19. For this was a fign of the Leprofie broken out in that burnt place, which other- wife would have lookt black. Ver. 25. If the hair in the bright Jpot be turned white \ Verfe 25. &C.3 See v. 20. Ver, so8 A COMMENTARY Chapter Ver. 26. But if the PrieSi look, upon it, and behold, XIII. there be no white hair,&c] The fame dire&ion is given L/"Y^vJ here, as in the foregoing cafe v. 21. Ver je 2 6- Ver. 2 7. And the Priejl flail look, upon him thefeventh Verle 27. ^^ ^;;^ 7y ^ £c fyread abroad much in the skin, &c. ] This Verfe and the next contain the fame marks with thofe v. 23, 24. VerTe 28. Ver.23./jt is a rifing of the burning?] A tumor made by fire, or a hot iron, &c. which burnt the part. A meer inflamatton (as he calls it in the end of this Verfe) arifing from that burning. Verfe 29. Ver. 29. If a n/an or v:o;>uan hath a plague upon the head, or the beard.'} Such a kind of Difeafe , Pliny faith, came into Italy in the middle of the Reign of Tiberius Cww the deer cafe or increafc of the Difeafe. And the Priefl flail flut him up that hath the fcall,fc- ven days more7\ In which time fome confiderable al- teration would be made one way or other. Ver. 34. And in the feventh day.'] Before it was Verfe 34. compleated. The Prieft fljall lool^ on the fall, and behold, if it be not fpread, Sec."] Here are the fame marks which were mentioned before 5 that if the Scall did not fpread in the Skin, nor eat into the Fle(h, he was not to be fnut up any longer, but pronounced clean 5 and, after he had walhed his Clothes, be admitted into the Society of God's People again. See v. 6. E e Ver. 2.o A COMMENTARY Chapter Ver. 55. But ifthefcallforead much in the sh^n after XIII. hk clean ']ittg.~] It fell out fometime, that the Scall, L/"VYJ which fiad ftood at a (lay for a Fortnight, and feem- Verfe 35-ed neither to fpread, nor corrode at all, began to go on to the neighbouring parts. Verfe 36. Ver. 36. Then the Prieji fiatl lool^on him , and be- hold, if the fcall be fpread in the .r^/^&c.] If he found this fingle mark, that after the Scall had been at a (land a good while, it began to fpread much, he was not to trouble himfelf for any further token , by feeking for the yellow hair (v. 30.) but immediately declare him to be a Leper. Verfe 37. Ver. 37. But if the J call be in his fight at a flay, Sec."] If after this, the Scall ilopt again, and made no fur- ther progrefs 5 and withal there was a black hair ap- peared in it, (which the Prieft could not find before, but now was grown up in it) he was to take it for an evident fign that the Man was cured of his Leprofie. For the Hair being reftored to its natural colour, was a certain indication that the Blood was cleanfed from its impurity. Verfe 38. Ver. 38. If a man or woman,have in the skin of their fle/l) bright foots, even white bright foots.] i.e. No other fign of the Leprofie, but only this. Verfe 29. Ver. 39. Then the Prieft foalllook^, and behold, if the bright foots in the skjn of their flejh is darkjjh white, Sec.] In this cafe the Prieft was to obferve,whether the Spots had any thing of a cloudinefs in them 5 for if they had, it was not a Leprofie : if they were perfectly clear, and bright, then it was. Verfe 4.0. Ver.40. And the man whofe hair is fallen off his head.'] ' i. e. From the hinder part of it. Verfe 41. Ver« 41, And he that hath his hair fallen off font the part of his head towards his face, Sec. ] The defign of thefe two Verfes is, to inftrutt the Prieft, that the meer falling »pon LEVITICUS. Ml falling oflF of the hair from his head, which made him ( I K.-hin J or before, (hould not be taken to XI 1 1 . be a fign of the Leprofi \ U^W; Ver. 42, 43. And if there be in the bald head, or bald Verfe 42, forehead, a white redd/jh fore^ &c. ~] If either in the 42, hinder, or forepart of a bald head there appeared a white 1 ling bright (as it Ihould be translated) like that which appeared fometimes in the Skin, v. 24. then, as it here follows, he was to be looked on as a leprous Man. Ver. 44. The Priest (t? all pronounce him utterly un- Verfe 4.4. clean.*] As unclean, as any of the fore-named Per- fons. Hk plague k in hk head.~] The Leprofie appears in his head, as in other Perlbns it appears in the skin ot their Bodies. Ver. 45. And the leper in whom the plague k.~] Any Verfe 4c. of the fore-named fort, of Leprofies. Hk clothes JJja/l be rent. ~] After the manner of Mourners (as fome take it) that he might fenfibly de- clare his affiitted Condition. For upon any fad oc- cafion, they were wont in thofe Countries to rend their Clothes, IX Ezra 3,5. II Job 12. Others indeed think this was intended only for a mark of his un- cleannefs : but I do not fee why it might not ferve to both ends. And hk head bare.'] This was another token of mourning. But the Hebrew Writers unanimoufly tran- ilate thefe words quite contrary : the Phrafe in the original being, hk head JJj all be fiee 5 i. e. fay they, from cutting or (having : which was as jnuch as to fay, he (hould let hk hair grow long. This alfo was a fign of fadnefs and forrow. See X. 6. E c 2 And 3i2 A COMMENTARY Chapter And fh all put a covering upon hk upper lip7\ Either XIII. he was to cover it with his hand, or with the skirt of U/VNJ his Garment, which they threw over their heads,when they were in a date of mourning. Of which this was another fign, XXIV Ezek. 17, 22. as it was alfo of flhame, III Mich. 7. Some will have all thefe to be marks only for Men to avoid them : but that is fuffici- ently taken care of, in the laft words of this Verfe. I (hall only add, That the Hebrews well obferve that none were bound to any of thefe things, who were fhut up on fufpicion of Leprofie $ but only fuch as were abfolutely pronounced to be leprous. And Jhall cry , unclean , unclean. ] Give notice to Paflengers not to come near him, by crying out aloud, fo that they might hear him, I am in the molt unclean condition wherein any man can be. Some fancy this was required, that Men might avoid infe&ion : but the true reafon was, that they might avoid legal Polluti- ons by converfation with them 5 as appears by the next Verfe. Jeremiah feems to allude to this, IV Lament. 15. And there feems alfo to have been the like care among the Heathen, to give notice of any place which was unclean, that none might be defiled by it. So Servius tells us upon IV Mneid. that the Romans were wont to fet a Cyprefs-tree (which being cut down, could not grow again) before the door of a dead Man's Houfe, Ne quisfacram rem fa&urmjmprudens domum pneteriret, left any Man, who was going to perform Sacred Offi- ces, ftiould unawares pafs by his door. Verfe 46. Ver. 46. All the days wherein the plague ft all be in him^ he Jhall be defiled.'] Remain in that defolate ftate. He is unclean^] Separate from Company, Hefiall dwell alone7\ 2 Kings XV. 5 ■• mi- upon L E V I T I C U S. a 1 3 J! it bout the Camp flail his habitation bc7\ There were Chapter three Camps, (as the Hebrews commonly obferve) that XIII. of the Divinity (or the San&uary) that of the Levitcs, L/^VNJ and that of the Jfraelitcs : out of all which a leprous was to be removed, that no Man might have con- vention with him, but only fuch who were leprous like himfelf^ who in after times were (hut out of the Cities, as now out of thtCamp^ 1 Kings WW. 3. Ver. 47. The garment alfo that the plague ofleprojie is Verfe 47, in.~] This is a matter which we do not now under- ftand 5 that a Leprofie fliould not only cleave to a Gar- ment andinfe&it, but appear and be feen in it. As, in the next Chapter, Mofes fpeaks alfo of Leprofie in an Houfe (XIV. 34.) which he doth not mention here, becaufe they had no Houfes in theWildernefs,but dwelt in Tents covered with Skins, and fuch like things : in which, as well as in Garments , he fuppofes the Le- profie will be. See XIV. 34. But what kind of Difeafe this was, which appeared in infenfible things, the Sy- rians and Egyptians perhaps might then underftand, but we now are ignorant, as P. Cun&us fpeaks :> Cujuf modi id vithtm in rebus inanimatk fuerit , Syri fortajfe & Egypt ij tunc intellexcrunt } nos hercle ignoramus, L.I I. de Republ. Hebrapr. cap. ult. And indeed it feems to have been a Divine ftroke, as Mofes himfelf fignifies, XIV. 34. and appears not only from the place above- mentioned, 2 Kings V. 7, 27. but from XV. 5. of the fame Book. And fo the Jews have always under- ftood it, particular Maimonides, who in his Trea- tife on this Subjeft, cap.i6.fe&.y. faith, That this change in Garments and Houfes, did not proceed from natural caufes, but was a jign and a miracle in Ifrael. That is, an extraordinary punifhment inflifted by God, as a to- ken of his high difpleafure. And it is not at all incre- dible, that fuch a ftrange Plague fhould then infeft them, 314 A COMMENTARY Chapter them, which 13 not now known in the World } when XIII. we conQderwhat unufual Difeafes there have been in cv-v-w other Countries, unknown in former times ^ which afterwards have alfo vanifned , and are now to be found only in Books. Pliny mentions feveral new Difeafes, omni priori and the fpreading of them after they were firft difcovered. The plague k a fretting leprofie.'] The Hebrew word Mamereth, which we tranflate fretting , is very vari- oufly rendered by the ancient Interpreters , as Bochart hath obfervedin his Hierozoicon. P. I. L. II. cap.\%. where, from the Arabic^ Tongue, he thinks it may be beft Ql6 A COMMENTARY Chapter beft transited an exafieratcd, or irritated Leprofie : XIII. That is, very (harp and pricking ( which futes well L/"W> with our Tranllation) eating into the Garment or Skin, till it was confumed. Abarbanel tranflates it painful : becaufe this fort of Leprofie in the body of a Man , was full of anguifh. And fo this word is ufed in XXVIII Ezek. 24. where a Thorn is called Mamir^ and tranflated by us a grieving Thorn. Verfe 52. Ver. 52. He JJja// therefore burn that garment , 8tc. ~\ It feems this Leprofie could never be got out of the Garment or Skin wherein it was x, which therefore was ordered to be burnt, as never likely to be fit for ufe. Verfe 53, Ver. 53o 54- If it be notfyread in the garment , &c. 3 54. If the Spot was at a ftay, and did not proceed further, then the Garment, as the following Verfe direfts, was to be wafhed, and (hut up for feven days 5 in which time it appeared whether the impurity were quite gone, or ftill remained. Ver. 55. If the plague hath not changed its colour. " If wafhing had not altered that vitious colour, but it ftill contiuued very red or green. And the plague be not fpread."] Or , though it be not fpread 5 yet it was to be pronounced unclean, and ad- judged to be burnt It zr fret inward.] Though it did not fpread in breadth, yet it fretted in depth. Whether it be bare within or without.] In the Hebrew the words are, In the baldnefs of the hinder part^ or in its forepart : which feems to be a manner of fpeaking taken from v. 42, 43. where he treats of bald heads. And the meaning is, whether it eat into the right fide of the Garment (which is compared to the forehead) or into the wrong fide (which is compared to the hin- der part of the head) making it as bare as a bald head is, when there is not a hair left. For this fort of Le- profie upon L E VI TICIIS. qi7 profie was wont to eat off the nap of the Cloth, and Chapter make it thread-bare. XIII. Ver. 56. And if the PrieSf loo^ and behold, the L/VNJ plague be fomewhat dark,., rfter the waffling of it, bcc. ~] Verfe 56. If it had changed its colour, from very green or red, and become duskifh (or, as Abarbanel underftands it, the Spot was controlled or fhrunk up in the wafhing ^ fo that it was gone in part, if not in whole) then the Pried: was to cut out that part of the Garment where the Spot was 5 there being fome indication that the whole Garment might not be tainted. Ver. 57. If it appear fir// in the garment, SfC. *] If Verfe 57. after that Spot was cut out, the neighbouring parts ap- peared to have a tinfture of a very green or red co- lour, it was to be taken for a demonftration that there was a ^reading Leprofie (as it here follows) in the Garment or Skin, which would proceed till it was in- tirely infe&ed with it. Thou JJja/t burn that wherein the plague is, with fire. ~] Therefore, the Leprofie being incurable, there was no other remedy but to deftroy the thing wherein it was. Ver. 58. And the garment, either warp or woof, or Verfe 58 whatfoevcr thing of skin it be, which thou Jhalt waff), if the plague be departed from them, Sec] Whatfoever , after wafhing, had no appearance of fuch Spots as are be- fore-mentioned (^.49, &c.) remaining in it, there was no further trial to be made of it, but being wafhed a fecond time, it was to be accounted clean 5 i. e. fit for common ufe. Ver. 59. This is the Law of the plague of leprofie in a Verfe 59. rment of wollen or linen, 6cc. ] By thefe Rules the Priefts were to judge, whether Garments were lawful to be ufedor no^ and accordingly to determine : as by the Rules in the foregoing part of the Chapter,they F f were 3i8 A COMMENTARY Chapter were to judge and pronounce whether Men and Wo- XIV. men were fit to be allowed to keep company with o- L/'Wi thers. And when we confider how nice and diligent many Nations were, and ftill are, in their waftungs, after any fort of defilement, it is no wonder (as Con- radus Petfkanvs here glofles) that fome Laws of Clean- linefs, even about their Garments, were prefcribed to the Jews 3 which admonifhed them of that inward purgation of their hearts from all impure affections 5 about which they were to be far more felicitous. I have forborn to apply what is here faid of the Lepro- fie, in this Chapter, to the various degrees of Pollu- tions that are in mens minds 3 becaufe that would have made this Book too large $ and it is done alrea- dy by a great number of Commentators, both Modern •and Ancient 3 particularly, among the later, by Pro- cofim Gaz£us, and Hefychius Presb. Hkrofolymorum, who, fometimes, have done it very ingenioufly. CHAP. XIV. Verfe 1. Ver. 1. ANDrieLO RD Jj>ake unto Mofes, fay- £\ mg7\ All that is faid before , concern- ing the Rules whereby they were to difcern the Le- profie, from the like Difeafes, were given unto Aaron as well as unto Mofes, XIII. 1. For Aaron and his Pofterity were conftituted the Judges of fuch matters, in which they had need to be well ftudied and verfed> But the way and manner of cleanfing a Leper is deli- vered only to Mofes, to be by him given unto Aaron and his Sons, who were to depend on him as God's great Minifter, and their Inftru&er in all Religious Rites, Ver. upon LEVITICUS. 019 Ver. 2. This jball be the law of the leper in the clay of Chapter IcanfingJ] The manner and means which God XIV- hath ordained of purifying a Leper (as Mdimomdes b^NTNJ expounds it) and reftoring him to the Communion 01 ^ ::r,'<: God's People. He frail be brought unto the Priefl. ~] Not to the HdUfe of the Priefl: 5 for he was to go out to the Gate of Camp, (as appears by the next Verfe) and thither the Leper was to be brought to him. But thefe words feem to import the Leper was firfl to come towards the Camp (unto fome place which the Prieil, it is likely, appointed) and then the Priefl:, having notice of it, was to go out, and look upon him. Ver. 3. And the Priefl frail go forth out of the Camp.'] Ver k 3. To the place where the Leper was, XIII. 46. And we Priefl (liall look-~] Diligently examine In what condition the Leper is, by the Rules mentioned in the foregoing Chapter. And behold, if the plague of lepra fie be healed in the leper. ~] The Priefl:, no doubt, had been informed, before he went to make the infpection, that there were good grounds to believe the Man was freed from hisLe- profie. Ver. 4. Then frail the Pnift command to take for him, Verfe 4. Scc.^ That fome of his Friends , or fuch as he or- dered, fhould provide what follows for his Purifi- cation. Two birds alive, that arc clean.~] The margin of our Bibles mandates it two Sparrows : and they who take the word in thisfenfe have fome pretty conceits about _ it. Particularly this 5 That it fignifies him who had lately fate alone, like a folitary Sparrowr on the Houfe top (as the Pfalmift fpeaks ) to be now admitted into the Society of others again. But Origen takes thefe Birds to have been Hens^ (and fo Scaliger (hows out of F f 2 Nicandcr, 7 qso A COMMENTARY Chapter Nicander, that the Greek word s^bSos anciently figni- XIV. fied^ Exerc. 230.) and the LXX. better tranflate it, L/*V%j Stfo Q^r/Sja, Jaw 6tf& BzWj- 5 of any fort whatfoever , provided they were clean, i.e. lawful to be eaten, as the Vulgar truly interpret it. For to reftrain it to Spar- rows had been very abfurd, whether they had been clean Birc!s or unclean % becaufe it had been in vain to fay a clean Sparrow, when the whole Species was fo by the Law 5 and more unaccountable to require a clean Spar- row, if all had been unlawful, as Bochart rightly ob- ferves Lib. I. Hieroz. cap. 22. P. II. Grotius takes this to have been the A£?jv, or Gift, which is mentioned VIII MattL 4. which was pre- fented by the Leper in the day of his Cleanfing ^ ra- ther than thofe mentioned v. 10. of this Chapter. But I can fee nothing of the Nature of a Gift or Prefent in thefe Birds, which were not to be offered at the Al- tar. And cedar-wood^ andfcarlet, and hy[op7\ Why his Purification was to be made by thefe things, Maimoni- des faith he could never underftand ( More Nevoch. P. III. cap. 47.) But Abarbanel adventures to guefs at the reafon, and imagines that thefe four things, the living Birds, the Cedar, the Scarlet, and the Hyfop, fignified the Leper to be cured of the four Evils under which he had laboured 5 in his Flefh, his Humors, his Colour, and Smell, which were reprefented by the four things before-mentioned 3 and were now all become found and good. For the living Birds , he thinks, were a fign that his dead-flefh was reftored to vigor and life again. And the Cedar-wood, which is not eafily cor- rupted, denoted the Putrefaftion was cured which the Leprofie had made in the Humors of his Body. The Scarlet thread or wooll, was an indication of his good Complexion reftored to him : for this is a bright and upon LEVITICUS, and grateful colour, as the Leprofie was livid and loathibm 5 fignifying (faith he) his Blood was puri- fied, which made a lively colour return into his Coun- tenance. And laftly, thzHyfop, which in that Coun- try was a very odoriferous Piant, fignified the nafti- nefsand ftench of that Diieafe was gone. Whatfo- ever any one may judge of this account of thefe things, I think it is very plain, that the Jews being pofiefled with a great deteftation of the filthinefs of the Leper, it was neceffary (as Pcllicanus obferves) that they (hould be as ftrongly perfwaded , by a great many prolix, laborious, and publick Ceremonies ufed for Mens Pu- rification from it, that they were fit for their Society again. I omit the moral Reafons which are given by R. Le- vi Barcclonita, Precept. CLXXIII. for the ufe of the fore-mentioned things 5 and the myfiical fignifications of thefe, and all the following Rites of Purification : which the moft learned and ingenious Bochartus hath drawn out in near twenty particulars, Hierozoicon P. II. Lib. I. cap. 2 2. Ver. 5. And the Priesl JJjalJ 'command, that one of the Verfe 5, Birds be killed."] Not as a Sacrifice ; for that could be made no where but at the Altar ^ whereas this was without the Camp, at a great diftance from the San- ftuary 5 and therefore was ufed only as a Rite of Clean- ing. Seez;. 49. In an earthen vejfel , over running water. ~] There ieems to be 1 tranfpofition (as is very ufual) in thefe words ^ thefenfe being, over an Earthen Veflel , that hath running, /. e. Spring-water in it. For fo R.Le- vi Barcelonita, in the place before- named, defcribes this Ceremony, The PrieH takes a new Earthen Vcffcl , and pours into it living water , till it be a quarter full : which was the meafure, according to the Tradition .of thr «s A COMMENTARY Chapter the Scribes. Who fey alfo, that the beft and fattefl: XIV. of the two Birds was killed over the Water, and the L/*V"\J the Blood preffed out fo long , that the Water was difcoloured with it 5 and then he digged a hole, and buried the dead Bird before the Leper. Verfe 6. Ver.6. As for the living Bird, hejloalltake it^andthe cedar-wood , and the fcarlet-wooll , 8cc. "] He took a ftick of Cedar- wood (as R. Levi Barcelonita defcribes this Rite, and Maimonides faith the fame) which was a Cubit long :, and tying the Bird to it , with its Tail uppermoft, together with a bunch of Hyfop , of a handful long, and as much Scarlet-wooll as weighed a Shekel 3 he then dipt the Birds Tail and Wings, with the Hyfop and Scarlet-wooll, in the Water tinttured with the Blood of the other Bird. Verfe 7. Ver. 7. And he [hall Jpr inkle upon him that is to be cleansed from his Leprofie.'] R. Levi will have it, that he fprinkled the back of his Hand, towards the top-of it, with this Water and Blood. Seven times."} In token of a perfeft Purification. See IV. 17. And jhall pronounce him clean7\ So as to let him come into the Camp, (from whence he had been excluded) as, in after times, into the City. And foall let the living Bird loofe^ into the openfield.~\ The manner of doing it (as the fame R. Levi relates) was, the Prieft going into the City, threw the Bird over the Walls towards the Wildernefs. The intenti- on of which was, to (how that the Leper was refto- red to a free Converfation with all his Neighbours, as the Bird was, with the reft of its kind. See v. 53. Verfe 8. Ver. 8. And he that is to he cleanfed ftall wafh his clothes.] He was to do this, and what follows, before he could be admitted into the Camp. And upon LEVITICUS. a|3 And frave off all his hair, and wafb f.hj/fc/f in water.] Chaptei /. e. Wafh his whole Body. All which contributed to XIV. cleanlinefs. L/*\°VJ And after that, he frail come into the Camp.] But not enter into his own Habitation:, as appears by the words following. And tarry abroad out of his Tent feven days.'] They lived in Tents while they remained in the Wilderneft, which every Man had apart, for himlelf and for his Family. Unto which a Leper was not reftored imme- diately after his Admifiion into the Camp 5 for fear there fhould be any unditcerned remainder of his Di- feale, whereby his Wife and Children might be endan- gered. For which reafon he might not lye with his Wife, till fevendays were over. Ver. 9. But on the feventh day he flail pave all his^r^'[ hair off his head, Sec.] This may be thought to haw- been the time appointed for the paving mentioned in the foregoing Verfe : but R. Levi, and other Hebrew Doctors, underftand it of afecond fhaving at the fe- ven days end, that they might be afllired nothing of the Leprofie remained. Even all his hair he frail frjave off.] Under his Arm- holes, and in other places of the Body where it ufes to grow 5 as well as the Hair of his head, and his beard, and his eye-brows. And hejlMllwafr his clothes.'] This feems to be a fe- cond wafhing, after the firft, at the end of feven days. And the Hebrew Doctors note, that the kjjling of the Bird, thz fraving and the fyrinhjing^ were all to be done in the day time 5 the reft might be done either by day, or by night. Alfo hefrjallivafr hisjkfrj bt water.] His whole Body. For which end inch a meafure is prefcribed by the H brew Tradition, as wronld cover it intirely. And aa4 A COMMENTARY Chapter And he Jhall be clean.'] So as to be not only refto- XIV. red to his Tent, but admitted to go to the Taberna- l^V%J cle of the Congregation, and offer the Sacrifices ap- pointed (in the following part of this Chapter) for his compleat Purification. Till which time he was called Mechuffar Kapparah, one that needed Expiati- on ^ and was not permitted to eat of the holy things, Verfe 10. Ver. 10. And on the eighth day!] If we may be- lieve the Hebrew Tradition, he waflied himfelf again on this day,in the Court of the Women $ where there was a Room, called the Chamber of the Lepers, provi- ded for that purpofe. So Maimonides. Which great Caution was imitated by the primitive Christians, who would not receive great Sinners into their Communi- on again, till they had made a long trial of the Truth of their Repentance. He fid all take two he-lambs without blemifl) , and one ewe-lamb without blemij}j.~] There were three kinds of Sacrifices to be offered upon this occafion, viz. a Treff pdfi-offering, a Sin-offering , and a Burnt-offering : for which thefe three Lambs were to be provided. Ofthefirtfyear.~] 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 thefe Sacrifices there was a Meat-offering appointed, confiding of a tenth part of an Ephah of fine Flour, i. e. an Omer. See XVI Exod. 36. Which is a thing unufual $ for we read of no Meat-offerings ordered (in the IV. and Vth Chapters of this Book, which treat of them ) to accompany either Trefpafs- offerings or Sin-offerings. But there were peculiar Rites belonging to the cleanfing of a Leper , different from the common Ufages 5 to make him fenfible how great a Mercy he had received from God, who alone could •cure this Difeafe which his hand had infli&ed. Mingled upon LEVITICUS a^ Mingled with oil.'] As the manner was in Medt- Chapter offerings. See Chap. II. v. i. XIV. \na one log of oil.'] Which ferved to another pur- L/'VNJ pofe, mentioned v. 15, 1 6. of this Chapter. An J Oil being of an healing vertue, may be thought to denote the perfett Health and Soundnefs to which the Leper was now reftored ^ as the fragrancy of it put him in mind of the Happinefs he now enjoyed. A Log was the fmalleft Meafure among the Jews, containing about half a Pint of our Meafure, as a ve- ry learned Prelate of our own (Dr. Cumberland) hath computed in his Scripture Weights and Meafurcs , p. 86. Ver. II. And the Priefi that maketh him clean. ] Verfe 11. Who performeth this office of declaring the Leper per- fectly clean. Shall prefent the man that is to be made clean, and thofe things before the LORD, at the door, Scc^ He fet the Man in the firft place at the Eaft-gate of the Court of the Ifraelites (which in after times was called the Gate of Nicanor ) with his face towards the Sanftuary. For here all thofe, who needed Expiation , ftood : it being unlawful for them to enter into the Court of the Ifraelites , until the Expiation was made. So Maimonidcs obferves in his Treatife called Mechuffarc Kapparah, fe£f. 4. Ver. 12. And the Prieft full take one he-lamb, and Verfe 12. offer him.~] Next he was to bring one of the Lambs to the fame place, and prefent him to the L O R D 5 as is dire&ed in the end of the Verfe : For that's meant here by offering him 5 the flaying of him following in the next Verfe. For a Trefpafs-offering.~] After the manner that the Trcfpafs-offerings were offered (of which fee Chap.Vll.) that he might beg pardon of God (as Abarbanel under- G g ftands 226 A COMMENTARY Chapter ftands it) for fuch fins as he had ignorantly commit- XIV. ted. tyVNJ And the log of oil.] Which was preferred at the fame time with the Lamb. And wave them.'] Both the Lamb, and the Log of Oil. For a wave-offering before the L 0 R D. 1 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 faith, this wTas waved towards the Eaft : and if he waved them both together, or feparated one from the other, the Lamb firlt, and afterward the Log of Oil, it made no difference. Verfe 13. Ver. J3- And he (hall flay the Lamb.'] The Lamb was brought, faith the fame Author in the fore-named Treatife, to the Door of the Court where the leprous Man flood 5 who ftretcht out his hands into the Court, and laid them upon his Sacrifice : after which it was killed, as is here dire&ed. In the place where he fljall kill the fin-offering, and the burnt-offering.'] See VI. 25. In the holy placed] In the Court of the Tabernacle, at the North-fide of the Altar of Burnt-offering, (Chap. I. 11.) which was a place more holy than the En- , trance, or Eaft-end of the Court, where the Peace- offerings were to be killed, III. 1. For as the fin-offering is the Priefts, fo is the trtfpafs* offering.'] See VII. 7. Both of them were to be eaten f by the Priefts in the Court of God's Houfe 5 and therefore were equally holy. It is molt holy."]* See II. 3. Verfe 14. ^er. x4* ^nd the Prietf flmll take fome of the blood ofthetrefpafs-offeringT] There ftood two Priefts, as Maimonides reprefents it (in his Treatife before-men- tioned, upon LEVITICUS. 337 mentiond, fctf.4.) ready to receive the Blood of (he Chapter Lamb: one, in an holy Veffcl, with which he fpritfi- XIV. kled the Altar 5 the other, in his right hand, which L/"V\J he poured into his left : And then with the fore- finger of his right hand, put it upon the right Ear,#r. of him that was to be cleanfed. And the Prieft foall put it upon, the tip of the right car of hi vi that is cleanfed , and upon the thumb of hk right hand, and upon the great toe of hk right foot7\ The Prieft ftanding within the Court at the Entrance of it, and the Man ftanding ftill without \ the Man thru ft his Head within the Gate, and the Prieft put fome of the Blood which he held in his hand upon the tip of his right Ear. After which, the Man ftretcht out his right Arm, and the Prieft put fome of the fame Blood upon the Thumb of his right Hand : and next, his right Leg, on the great Toe of which helikcwife put fome more Blood. Thus Maimonides in the fame place. Where he faith, If the Prieft had put the Blood upon the left Ear, Thumb, or Toe, all had been of no eftedh And he adds, ffctif. $.) that the Blood was put upon half of the flap of his Ear 5 and upon the whole breadth of the top of his Thumb, and great Toe 5 for if he put it on the fides, or beneath, it Was ineffectu- al. Which is very reafonable to believe, becaufe there was no natural efficacy in thefe things to cleanfe a Le- per } but it depended wholly upon the will and plea- fure of God, which was punctually therefore to be ob- ferved 5 that by theexaft performance of all thefe Ce- remonial Signs (as Pcllicanus fpeaks) in the face of the Church, all Men might be fatisfied that he was per- fectly purified 5 and he might be publickly authorized to aflbciate himfelf with the reft of God's People, and be no longer abominated by them for his impurity. For the fignification of thefe Ceremonies fome think to G g 2 have sa8 A COMMENTARY Chapter have been, that he was reftored to free Communion XIV. with God, and with Man. See XXIX Exod. 20. And C/WJ Abarband looks upon them as a fignification alfo, that the Leprofie began in thofe parts of the Body (which are lefs flefhy and fat) and were now therefore par- ticularly declared clean. But whatever the intention of them was, there was a juft and wife reafon, no doubt, for them 3 though at this diftance from thofe Ages, Countries, and Cuftoms, &c. we may not be able to difcover it. Verfe 15. Ver. 15. And the Prieft Jha/l take fome of the log of oil, and pour it into the palm of his own left hand. ] Or, as Maimonides faith, he might pour fome of it into the left hand of the other Prieft:, who fprinkled the Blood at the Altar. Verfe 16. Ver. 16. And the Prieft fhall dip his right finger in the oil, 8cc] The fore-finger of his right hand, as the fame Hebrew Do&or obferves. And full Jprinkle of the oil with hk finger, feven times before the LORD.'] At every fprinkling he dipt his finger in the Oil, and directed it towards the moft holy place, where God dwelt: though if it were not exa&ly directed to it, the fame Do&or faith, the fprinkling was good. Verfe 1 7. Ver. 1 7. And of the reft of the oil that is in hk hand, pall the Prieli put upon the tip of the right ear, Sec. "] Then the Prieft returned to the Man who was to be cleanfed, upon the tip of whofe Ear, and Thumb, and Toe, he had put the Blood of 'theTrefpafs-offering, and put fome of this Oil upon that Blood. Which feems to have been a Token of Forgivenefs by the Blood 5 and of Healing by the OiK Verfe 18. Ver. 18. And the remnant of the oil thai is in the Prieftshand^ he fliall pour upon the head of him that k to be cleanfed.'] Which one thing, if it were omit- ted. upon LEVITICUS. 3*9 ted, the Leper was not cleanfed. As for the reft of Chapter the Log of Oil, which was not all poured into his XIV. hand, but only fome of it (v. 15.) that was diftribu- L/'WJ ted to the Prieits (as the fame Maimonides obferves ) who alone might eat it, in the Court of the Taberna- cle, as they did other holy things. But none might tafte of it, before the fprinkling , and other things re-mentioned, were performed. If any Man did, he vms beaten ^ as he was who ate the holy things be- fore the fprinkling of the Blood. For that was a great prophanenefs for any Perfon to take his portion, be- fore God had that which belonged unto him. And the Priefi fiall make an atonement for him before the LORD.'] This feems to fuppofe that the Le- profie was infii&ed as a Puniftiment for fome Sin, which by this Sacrifice was taken away. But the word make atonement doth not always fignifie the ta- king away Sin } but fometimes meerly making a thing fit for holy ufes. Thus Mofes is faid to make an atone- ment for the Altar ', XXIX Exod. 36, 37. (See there.) and in the fame fenfe may an Atonement be faid to be made for the Leper by this Sacrifice 3 which reftored him to be made partaker of the holy things offered at the Altar. See be-low ^.53. Ver. 19. And the Priefi [hall offer the Sin-offering.'] yerfe gij The other He-lamb mentioned v. io. which was to be offered after the manner of the Sin-ottering, for fuch Offences (as Abarbanel underftands it) as he knew he had committed. And mak$ an atonement for him that is to be cleanfed.] His atonement was begun by the Trefpafs-offering ( v. 18.) and was advanced by this. Which Abarbanel thinks was added, to make Men more cautious how they contrafted any fort of Impu:i:y , which would put them to great charges , before they were purged from ^30 A COMMENTARY Chapter from it. For he could find no other reafon, he faith, XIV. for the like Sacrifices which were offered by him that U^V^NJ had an Iffue, or had meddled with a menfiruom Wo- man, or been defiled by the dead, or tafted fwines- flefh, or any creeping thing. And afterward hejhall kill the burnt-offering.'] This being a Prefent to God himfelf , was not accepted till by the other Offerings for Trefpafs and Sin, the Man was purified. And this I take to b^properly the A£- Zjv, or Gift, mentioned by our Saviour , VIII Matth. 4- Verfe 20. Ver. 20. And the Priejl (hall offer the burnt-offering, and the meat-offering upon we Altar. ] There were fo many Offerings made, to {how the greatnefs of his Uncleannefs, and now his perfeft Cure. We read of no Meat-offering made with the two former Sacrifices, but the three tenth deals of fine flour (mentioned z;.ro.) feem to fignifie, every one of thefe Sacrifices, the Trefpafs-offering, the Sin-offering, and the Burnt-offer- ing, had its proportion of a tenth deal of Flour of- fered with it. But if we think the whole was appro- priated to the Burnt-offering, yet it was the fame thing to the Leper, whofe cleanfing coft him as dear one way as the other. Only by underftanding it thus, the Prieft perhaps had a greater reward for his pains } if we fuppofe he only burnt an handful upon the Altar, (as the manner was in thefe Offerings) and had all the reft to his own ufe. See Chap. II. v. 2, 3. And the Prieji foal/ mahfi an atonement for him , and he foal/ be clean.'] By this, his Atonement was com- pleated 5 and he was made fo perfeftly clean, as to be admitted to be partaker of the Altar, when Peace-offer- ings were facrinced. But upon LE VITICUS, 231 But this very long Procefs, through fo many diffe- Chapter rent Rites, and for fo many days, before Men could be XIV. purified from a legal defilement in their Bodies, was a L^v^NJ plain inftruftion to all Perfons of good fenfe , how much more difficult it would prove to cleanfe their Souls from thofe moral Impurities which they con- tracted by long habits of fin : and what great pains mud betaken both by the Sinners themfelves, and by God's Mini fters, to root them out ^ and with what repeated Prayers the Mercy of God towards them was to be implored 5 of which they ought not haftily to prefume. Ver. 21. And if he be poor, and cannot get fo much.~]Ve;Yk 21 The Divine Goodnefs always made a merciful provi- fion, that his Service (hould not be burdenfom to Men 5 and therefore took care the Poor fhould not be charged with too coftly Sacrifices 3 and yet partake of the benefit of them, as much as the Rich. See 1.14,1 7. V. n,&c. He foali take. ] After he had undergone all the Purgations before-mentioned , from the fourth Verfe of this Chapter to the tenth : which continued for fe- ven days together. For though his Poverty excufed him from fuch chargeable Sacrifices, as others of great- er ability were to offer 3 yet he was to be at all the trouble and pains that others took for their Purificati- on 3 there being not one of the Rites before prefcri- bed, which are omitted in the following Verfes, only they were lefs expenfive. One Lamb for a trefpafs- offering."] It is net determi- ned whether it fhould be an He-lamb or an Ewe-lamb 3 and therefore it was left indifferent, for the greater eafe of his Poverty 3 only it was to be of t\\tfirfi year , and without blemijl), as is prefcribed v. 10. To o5i A COMMENTARY Chapter To be waved."] According to the dire&ions given XIV. V. 17. l/V\J To wake an atonement for him.] Which was effect- ed by this, as well as by a more valuable Sacrifice 5 when it was the bed he had to offer. And one tenth deal of fine four, mingled with oil. ] Inftead of three tenth deals, which the richer fort were to. offer, v. 10. But if a poor Man had vowed he would offer all that is prefcribed in that Verfe, in cafe Cod would be pleafed to cure him , he was bound •theteby (as Mai monides lays in the fore-named Trea- tife) and this fmaller Sacrifice would not fervefor his Cleanfing 5 but by the help of his Friends, or Neigh- bours, he was to procure all that he had vowed. And a kg of oil] This is the fame quantity, the better fort were to offer 5 for Oil was not dear in this Country. Verfe 22. Ver. 22. And two turtle doves, or two young pigeons.] Inftead of the other two Lambs, required of thofe who could provide them. v. 10. Such as he is able to get.] The beft he could pro- cure : but the meaneft would be accepted, if he could get no better. And the oneflull be a fin-offering, and the other a burnt- offering.] Neither of which were to be omitted, though the things offered were but mean. See I. 14. V. Ii.it being necelfary he (hould perform all Religious Ser- vices, according to his Ability. And I think, theob- fervation of Conr. Pel/icanus is not abfurd, that though there was an exchange made of two Lambs for two Turtle Doves, or two young Pigeons, in contidera- tion of a Man's Poverty $ yet no Perfon whatioever, whether Rich or Poor, could be cleanfed without the Sacrifice of one Lamb : which may well be look'd i&<:. where all that follows here , unto ^.33. is explain- ed : there being the fame Rites prefcribed, and in the fame words, about a poor Man , which were ufed for the Cleanfing of the rich. Ver. 24. And the Pricjl flail take the Lamb of /7;e Verfe 24. Trefpafs-offcring7\ See ^.12. Ver. 25. And he Jl) all kjll the Lamb 7] See v. 13. Verfe 25- And JI)all take fome of the blood of the Trefp of s -offerings and put it upon the tip, &cc.~] See this explained v. 14. Ytr.26.And the Prietf flail pour of the oil into the palm Verfe 26 of his own left hand.~] See v. 1 5. It is not faid either there or here how much, but only fome of the Oil (as it is there tranflated) that is, as much as the Prieft thought would be fufficient. Ver. 27. And the Prieff flail Jprinkle with his right Verfe 27. finger, Sec.] According to the Direftions given before v. 16. Ver. 28. And the'PrieSl flail put of the oil that is in Verfe 28. his hand, upon the tip of the right ear, &c.] See v. 17. Upon the place of the blood of the trefpafs-ojfering. "] It being not faid here, upon the blood of the Trefpafs- offering, (as the words are v. 17.) but upon the place of the blood. The Jews infer from thence, That if the Blood laid upon the tip of the Ear, Thumb, or Toe, were by any means wiped off, it was fufficient to lay the Oil in the very place where the Blood had been. So Maimonidcs in the fore-named Treatife, concerning thofethat wanted Expiation, feft.5. But that which he there adds is very unreafonable ; That if a Man wanted H h the 234 A COMMENTARY Chapter the Thumb of his right hand, or the great Toe of his XIV. right Foot,or the Lap of his right Ear, he could never t^VNJ be purified from his Uncleannefs. For it is not to be thought that God would make his Cleanfing impofii- ble, who was maimed or defective in any of thefe parts : which had been to add one Mifery to another. Therefore in this Cafe the Blood and the Oil might be put upon the parts next to thefe. Verfe 29. Ver. 29. And the rdi of the oil that is in the Priesh hand, he jhall put rip on the head of him that is to be clean- fed, Sec.'] See v. 18. Verfe 30. Ver. 3 o. And he ftal/ offer the one of the turtle doves, or of the young pigeons, fuch as he can get, ~] 7. e. The bed: that he is able to procure. Verfe 3 1 . Ver. 3 1 . Even fuch as he is able to get.'] He repeats it again, that the Man might not be troubled if he was not able to procure the very beft, provided he did his indeavour to bring the beft that his Eftate could reach. The one for a fin-offering, and the other for a burnt* offering, Sec] See v. 19, 20. * Verfe 32. Ver. 32. This is the law of him in whom is the plague of leprofie.'] Who was (hut out of the Camp, becaufe of the Leprofie, which formerly appeared in him. V/hofe hand is not able to get that which pert ai net h to his cleanfing. 3 Who is fo poor, that he cannot procure what is prefcribed to thofe that arc able to make fuch Offerings as are before-mentioned (v. io,Scc.) for their reception into the Congregation again, when they are found to be free from their Leprofie. But here Maimonides puts this Cafe ^ Suppofe a Man having brought the Offering of the Poor, fuddenly becomes Rich ^ or on the contrary, having brought a rich Mans Offering, immediately becomes poor, what is to be done > He anfwers $ If this happen before the Sacrifices be finilhed, he is to proceed according to upon LEVITICUS. 335 to the date in which he was when his Sin-offering was Chapter ottered: that is, otter the Sacrifice of a rich Man, viz. XIV. another Lamb, if he was then rich , or the Sacrifice L/"Y"\J of a poor Man, if he was then poor. Ver. 33. And the LOR DJp.il$ unto Mofes,