Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

LEviticus] this name the book hath from the Greek translation; because it chiefly treateth of the service and sacrifices, which the Levites used in the Tabernacle. The Hebrew name, is of the first word of the book Vajikra, that is, And he called. See the like noted upon Genesis & Exodus.

Vers. 1. And he] namely the Lord (whose glory [unspec 1] had filled the Tabernacle, Exod. 40. 35.) called unto Moses. So the Greek also explaineth it: and Targum Yerushalmi thus, And the word of the Lord called unto Moses. This book is by the word And, joined to the former, as a continuance of the history. And here beginneth the 24. Section or lecture of the Law, whereof see, Gen. 6. 9. called] The last letter of this word, in Hebrew is written extraordinarily small; where in the Hebrew Doctors suppose some mystery to be implied. The manner of calling, was by a voice from the mercy-seat upon the Ark, Numb. 7. 89. Exod. 25. 22. that being a figure of Christ, signified how God by him would teach Israel, how they should serve him in spirit and truth, John. 1. 17. Heb. 1. 1. And God spake not with a loud thundering voice, as he did on mount Sinai, but with a soft low voice: which the small letter seemeth to intimate. The phrase he called, and Jehovah's name being mentioned after, is like that in Exod. 24. 1. he said, come up unto Jehovah. Tent] or as the Chaldee translateth it Tabernacle, where God and his people met at appointed times, as he promised, Exodus 25. 22. and 30. 36. In Greek it is, the Tent, (or Tabernacle) of testimony: by which name Moses also calleth it, in Numb. 1. 53. and Stephen, in Act. 7. 44. As the Tabernacle principally figured Christ, Heb. 9. 11. John. 2. 19 21. so God speaking now from it, who before had spoken on mount Sinai, signified how in the last days he would speak unto us in the Son, who by himself should purge our sins, Heb. 1. 1. 2. 3.

Vers. 2. offer an oblation] or, an offering, or bring [unspec 2] near a gift: called in Hebrew Corban, of coming near unto God thereby: the Greek usually translateth it doron, a gift; and so doth the Holy Ghost in Mark. 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-near, to weet, unto God, is to offer unto him: for one of these, is used for another; as in 1 Chor. 16. 1. they brought near Burntoffrings: for which in 2 Sam. 6. 17. is written, David offered Burnt offerings. These offerings under the Law, were figures of Christ's offering, who gave himself for us, Heb. 10. and by whom we also present our bodies a living sacrifice, holy, acceptable unto God, Rom. 12. 1. and do draw nigh unto God, Heb. 7. 19. and offer by him, the sacrifice of praise unto God, continually, Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices, could not make him that did the service, perfect as pertaining to the conscience, Heb. 9. 9. And so the wise among the Hebrews do acknowledge their ignorance concerning the truth of these mysteries, until the spirit from above be poured out upon them: yet supposing that they signified the offerings which Michael offereth of the souls of the just; as saith R. Menachem on Levite. 1. But unto us the Apostles have opened these parables, and shown their full accomplishment by Michael, that is, Christ, Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd] or, the Beeves, or Bulls, as the Chaldee expounds them. These cattle of the herd and flock, were the principal sacrifices, both among Jews and Gentiles: as the law here, and Balaam's history, Numb. 23. 1. 14. 29. and heathen writers manifest. Homer, Iliad. 1. flock] the word comprehendeth sheep and goats, as is explained in verse 10. No beasts might be sacrificed to God, but these three sorts, beeves, sheep, or goats: nor any fowls, but turtle-doves and pigeons, verse 14. These five kinds of living creatures, (which only might be offered to God,) are of the most tame and meek, profitable and serviceable, harmless, sociable, &c. and so were fittest to signify the like things, in Christ and his people. God appointed not that men should be killed for sacrifices, (although the heathens and idolatrous Israelites sometimes killed such, Psalm. 106. 37. 38.) because as it was not possible that the blood of Bulls and of Goats should take away sins, Heb. 10. 4 so neither could the blood of men: but God (that is, Christ,) was to purchase his Church with his own blood, Act. 20. 28.

Verse 3. Burnt-offering] called in Hebrew G 〈…〉 lah, [unspec] that is, an Ascension; in Greek Holocautoma (Hebrews 10. 6.) that is, an whole-burnt- offering: this was the first and principal sacrifice, wherewith God was served every day by the Church of Israel, Numbers 28. 3. The reason of the name is shown on Genesis 8. 20. where also it appeareth, that this kind of sacrifice was not now first instituted, but observed from the beginning: and kept among the Gentiles, Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ, that through the eternal spirit offered himself, unto God, Hebrews 9. 14. and 10. 8. 10. and of Christians, that present their bodies a living sacrifice, holy, acceptable unto God, which is their reasonable service. Romans 12. 1. There were five sorts of sacrifices ordinary, instituted of God: Burnt-offerings (commanded here,) Meatoffrings (in Leviticus 2.) Peace-offerings, (in Leviticus 3.) Sin-offerings, (in Leviticus 4.) and Trespass-offerings (in Leviticus 5. 15. &c.) a male] so must all burnt offerings of beasts be, verse 10. but the like is not said of the fowls, verse 14. And by the Jewish canons, the fowls might be male or female, Maimonides, in Mis. tom. 3. in Maasch hakorbanoth (or treat. of offering the Sacrifices,) Chapt. 1. Sect. 8. perfect] not having any deformity, want or superfluity of parts without or within; nor other corruption. The Greek translateth it, without blemish: set the notes on Exodus 12. 5. and Leviticus 22. 21. Thus are we to understand the Prophet, when he saith, Cursed be the deceiver which hath in his flock a male, [that is, a perfect male,] and voweth, and sacrificeth unto the Lord a corrupt thing, Malac. 1. 14. It figured Christ's perfection in himself, and ours in him, Heb. 9. 13. 14. Ephes. 5 27. and teacheth us to honor God with our best things, and to serve him with a perfect heart, 1 Chron. 28. 9. at the door] within the court, where the Altar was, verse. 5. see this law explained in Leviticus 17. 3. 4. &c. As it was the way of honor unto God, for the Offerer to bring his sacrifice himself unto the Sanctuary, and not to send the Priest to take a beast out of his house and offer it for him: so the door might also lead them unto Christ (who saith, I am the door of the sheep, John 10. 7.) by whom we enter into the holy place, Heb. 10. 19. 20. His body was the true Tabernacle and Temple, called a greater and more perfect tabernacle, which the Lord pitched & not man, Heb. 9. 11. and 8. 2. John. 2. 19. 21. The Church was secondarily figured by the Temple and Tabernacle, Ephesians 2. 21. 22. for his favorable-acceptation] or, for acceptation of him; that he and his offering may be favourably accepted of God. This sense, both the Greek and Chaldee versions yield, also the old Latin: and the promise in verse 4. confirmeth it; and the like phrase in Leviticus 23. 11. is so interpreted of all: the contrary whereof, is in Jeremiah 6. 20. Your Burnt-offerings are not to favorable-acceptation: that is, they are not acceptable. And the Apostle exhorteth, present your bodies a living sacrifice, holy, acceptable unto God, Romans 12. 1. Some take the words of this Law here to mean, according to the good will of him that offereth; that he should not sacrifice to God by compulsion, but of his own voluntary will, for God loveth a cheerful giver, 2 Corinth. 9. 7. In the former sense, it taught men to offer in the faith of Christ, without which it is unpossible to please God. Hebrews 11. 6. and by faith, Abel offered unto God, a more excellent sacrifice then Cain, Hebr. 11. 4.

Vers. 4. shall lay his hand] or, impose his hand; [unspec 4] and by hand seemeth to be meant his hands; as else-where is expressed, Leviticus 16. 21. The man that brought the offering, was to lay or impose hands himself upon it while it was alive; thereby disburdening himself of sin, and laying it upon the sacrifice, Leviticus 16. 21. and testifying his faith in Christ the true sacrifice to be slain for him. The Hebrew Doctors say, All oblations of beasts, which a particular person offereth either of debt or voluntarily, he layeth hands on them whiles they are alive; except it be the first-borne, and the tithe, and the Passover. All do impose hands, excepting the deaf, the fool, and a child, and a servant, and a woman, and the blind, and the stranger. Neither may a messenger impose hands, for there is no imposition but by the owners; as it is written, AND HEE SHALL LAY HIS HAND; not his wives hand, nor his servants, nor his messengers. Five that bring one sacrifice, all do lay hands upon it, one after another, not all together. Who so dieth, and leaveth oblations, burnt-offering, or peace-offerings; his heir is to bring the same, and lay hands upon it, &c. There is no imposition of hands on the sacrifices of the Congregation, save two; on the scape Goat, Leviticus 16. 21. and the Sin-offering, Leviticus 4. 15. They lay on no hands but in the court: if they do it without the court, they must lay on hands again within. And in the place where they impose hands, they kill it. And the killing is immediately after the imposition. And he that imposeth, must do it with all his might, with both his hands upon the head of the beast, not upon the neck or sides: and nothing may be between his hands and the beast. He layeth his hands between the two horns, and confesseth upon the sinoffring, the iniquity of sin, and upon the trespasseoffring, the iniquity of trespass: and upon the burnt offering he confesseth the iniquity of doing that he should not, and not doing that he ought, &c Maimonides, in treat. of offering sacrifices, Chapt. 3. Sect. 6. 8. 9. &c. But as for sacrifices of fowls (verse 14.) there was no charge to impose hands on them: Maimonides, ibidem, Sect. 7. make-atonement] or, expiate, make-reconciliation, which is usually meant in regard of man's sin, and God's wrath for the same, Leviticus 4. 20. &c. The Hebrew Capper, signifieth covering; not as with a garment (which may easily be taken off,) but as with plaster that cleaveth, Genesis 6. 14. and is applied to the covering, that is, the appeasing of an angry countenance, Genesis 32. 20. and so for the anger of God, which is appeased by the burnt-offering of Christ's body, for he is the Atonement (or, Reconciliation) for our sins: Dan. 9. 24. 1 John 2. 2. Heb. 10. 8. 10. Thus the Burnt-offering was for atonement and remission of sins, Job 42. 8. to weet, general sins, and such as often are unknown to men, (as Job offered burnt offerings, saying, it may be that my sons have sinned, Job 1. 5.) Whereas for special sins, there was a special sacrifice and sin-offering, Leviticus 4. And both the Burnt-offering, and Sin-offering are joined in Christ's offering up of his own body for us, Psal. 40. Hebr. 10. 5. 6. &c. Also Burnt-offerings were given in sign of thankfulness to God, and so betokened a new creature and holy life, Psalm. 51. 19. 20. 21. and 66. 13. 14. 15. Gen. 8. 20. For this cause the Burnt-offering is first taught, as being the principal and most common, offered daily for the Church: and when other sorts of sacrifices were brought, this burnt-offering was always one; See Leviticus 9. 8. 12. 15. 16. and 12. 6. and 14. 19. 20. and 16. 15. 24. Num. 6. 10. 11. and 7. 15. 16. and 29. 2. Judge. 20. 26.

Vers. 5. he shall kill] in Greek, they shall kill: [unspec 5] meaning the Priests or Levites. For whereas it followeth, the sons of Aaron the Priests, shall offer the blood; this killing is not restrained to them as the offering of the blood, but might be performed also by the Levites, that were given to help the Priests in their service, Num. 8. 19. So though the Priests killed, in 2 Chron. 29. 24. yet the like is said also of the Levites, that they killed, and the Priests sprinkled the blood from their hands, and the Levites flayed, 2 Chron. 35. 10. 11. Also in 2 Chr. 30. 17. The Levites had the charge of the killing of the Passovers. This killing therefore, and the slaying after mentioned in verse. 6. was not strictly tied to the Priests office, as some other things were, in Numb. 3. 10. So in the Hebrew Canons they say, The killing of the holy things may be done by strangers, [such as are not of Aaron's seed,] even of the most holy things; whether they be the holy things of a particular person, or of the congregation: Maimonides in Biath hamikdash, Chap. 9. Sect. 6. The place of killing was on the North side of the Altar, V. 11. And the Jews have a tradition, that the morning sacrifice was killed at the Northwest, and the evening sacrifice at the Northeast, that it might be over against the Sun: Maimonides in Tamidin (or, treat. of the Daily sacrifices,) chap. 1. Sect. 11. The slaying of the sacrifices, figured the death of Christ, of whom it is prophesied, Messiah shall be cut off, (or slain) Daniel 9. 26. for, without shedding of blood, there is no remission. Heb. 9. 22. It figured secondly, the mortifying of God's people, by his Word, Spirit, and participation of Christ's afflictions; as, Mortify (or kill) therefore your members which are upon the earth, Colossians 3. 5. and If ye through the spirit do mortify the deeds of the body, ye shall live, Roman. 8. 13. whereby is meant a ceasing from sin, 1 Peter 4. 1. 2. And, For thy sake, we are killed all the day; we are accounted as sheep of slaughter, Rom. 8 36. youngling of the herd] that is, the young bull, or calf, as the Greek translateth it: Hebrew, son of the herd: see Genesis 18. 7. In Mich. 6. 6. such sacrifices are called sons of a year, that is, young bulls, or bullocks of the first year, not older: see the notes on Exodus 12. 5. and 29. 1. before Jehovah] in the court of the Sanctuary, where all sacrifices must be slain, Levite. 17. 3. 4. and unto God only, not to creatures: for he that sacrificed to any, save unto Jehovah only, was utterly to be destroyed, Exodus 22. 20. bring near] unto the altar: or offer it. And this immediately; and out of the court it might by no means be carried. The blood of the holy things, that goeth out of the court, becomes unallowable for sacrifice; and though they bring it in again, and sprinkle it on the altar, it is not acceptable: saith Maimonides, in treat of holy things polluted, chapt. 1. Sect. 35. sprinkle] or, as the Greek translateth, pour-on; for the original word signifieth a pouring-on with sprinkling; and this was in large measure, that the corners of the Altar were filled with blood, Zach. 9. 15. Therefore the Jewish canons say, that the sacrificers were to endeavor to receive all the blood; and the sacrifices of which less blood was received then sufficed for the sprinkling, the blood was not sanctified. When the Priest took the blood in the bowle, he sprinkled thereof two sprinklings, upon the two corners of the Altar overthwartly on the northeast borne, and on the southwest horn. And this must be so thick, that by the twice sprinkling, the blood may be found on the four sides of the Altar, as it is written (Leviticus 1.) ROVND ABOUT. And the rest of the blood, is poured at the bottom of the Altar on the south side. Maimonides treat. of offering the sacrifices, chap. 4. Sect. 8. and Chapter 5. Sect. 6. This sprinkling had a foreshadowing of the sprinkling of the blood of Jesus Christ, 1 Peter 1. 2. Isaiah 52. 15. And unto this rite of pouring the blood at the bottom of the Altar, (commanded in Leviticus 4. 7.) that mystery hath reference, of the souls of them that were slain for the word of God, seen under the Altar, Rev. 6. 9.

Vers. 6. he shall] the Greek translateth, they shall [unspec 6] flay; it is meant of the Priests and Levites which were to assist the Priests in offering all burnt sacrifices, 1 Chron. 23. 31. as before they helped to kill, verse 5. and as appeareth, by 2 Chronic. 29. 34. where the Priests were too few, and not able to flay all the burnt-offerings; therefore their brethren the Levites helped them. The Priest also had the skin of the burnt-offering which he offered, Leviticus 7. 8. They flayed not until the blood was sprinkled: saith Maimonides, treat. of offering the sacrifices, ch. 5. sect. 18. This flaying signified also the afflictions of Christ and his people, Mic. 3. 3. Matth. 27. 28. and the opening and making bare of the mystery of Christ by the Gospel, Galat. 3. 1. the pieces thereof] the natural pieces, or members (as the Greek translateth it,) as head, breast, legs, &c. it might not be a confused or disordered mangling. The manner of it, Maimonides showeth particularly, in his said treat. of offering sacrifices, chap. 6. where he mentioneth the cutting off of the head first, then of the legs or thighs, of the forefeet, and or the hinder feet, of the breast, of the sides, of the neck; of the Cane (or channel bone) of the shoulder, of the Chine (or back bone,) and of the Rumpe. The Liver was left hanging on the right side; the heart and the lungs, on the channel bone; the milt, on the left side; and the kidneys on the rump. And to this question, why the greater members were not cut into small pieces? he answereth, because it is written, he shall cut it into the pieces thereof, and not, shall cut it into pieces. The Chaldee also here translateth, he shall divide it by the members thereof. From this custom of dividing the sacrifices, it seemeth the Greek interpreters thus translated and expounded the words of God to Kain; If thou offer aright, and dividest not aright. hast thou not sinned? Genesis 4. 7. It figured the work of the Ministry in the Church, rightly dividing the word of truth, 2 Tim. 2. 15. and so preaching the Gospel, that before men's eyes Jesus Christ may be evidently-set-forth, and as it were crucified among them, Galat. 3. 1. Isaiah 66. 21. It also signified the effect of God's word in us, piercing even to the dividing asunder of the soul and spirit, of the joints and marrow, and a discerner of the thoughts and intents of the heart. Heb 4. 12.

Vers. 7. put fire] Hebrew, give fire. This may be understood of making and ordering the fire, which was continually nourished upon the Altar, Leviticus 6. 12. 13. and which at first came down from heaven, Levite. 9. 24. But the Hebrew Doctors, from these words say, although that fire came down from heaven, it is here commanded to bring common fire. Maimonides, treat. of the Daily oblation Chap. 2. Sect. 1. It figured the continual ministration of the Spirit, by Christ and his ministers preaching of the Gospel, Matth. 3. 11. Gal. 3. 6. Ier. 23. 29. and especially the preaching of the Cross, and afflictions of Christ and his people, Gal. 6. 12. 14. 1 Pet. 4. 12. 13. 14. lay the wood] of this ordering see the notes on Levite. 6. 12. Moreover the wood (as also the salt) for all sacrifices, was to be the Congregations public: and no particular person, might bring salt or wood for his oblation, from his own house: saith Maimonides, in treat. Of things forbidden to come on the Altar, Chap. 5. Sect. 13 Hereupon public order was taken in Nehem. 10. 34. and 13. 31. for the Wood offering, (or Corban) to have it brought into the house of God, at times appointed. The Hebrew Doctors say, that in the month Ab (the fifth month, which we call July) they hewed wood for the Corban (or offering) Jacob ben Aser, in Orach chajim.

Vers. 8. the pieces] When they had cut in pieces the burnt offering, they brought all the pieces to the footstall [unspec 8] (of the altar) and salted them there, (as is commanded, Levite. 2. 13. Ezek. 43. 24.) Afterwards, they laid all the pieces on the top of the Altar. Then taking away the synew that shrank, (whereof see Gen. 32. 32.) on the top of the Altar, they shrew it upon the ashes which were in the midst of the altar. Then sprinkled (or strowed) they all the pieces upon the fire, as it is written (in Deut. 12. 27.) OF THE FLESH, AND OF THE BLOOD: even as the blood was sprinkled, so all the flesh was sprinkled. And after they were sprinkled, they laid them in order again upon the fire, as it is written, (Levite. 1. 12.) And the Priest shall lay them in order. Maimonides, treat. of offering the sacrifices, chap. 6. sect. 4. This dividing and laying by pieces on the Altar, was observed in all burnt-offerings; see Exod. 29. 17. 18. 1 King. 18. 23. 33. Levite. 8. 20. 21. and 9. 13. the fat] The Hebrew Peder, is used only here, and in v. 12. and in Levite. 8. 20. and is thought to be the fat-caul, or midriffe, that parteth the intrailes. The Greek and Chaldee both translate it fat.

Vers. 9. in water] not in wine, nor in any mixture, [unspec 9] or other liquor. And the inwards they washed not less then three times: saith Maimonides in treat. of offering the sacrific. Chap. 6. Sect. 6. The washing of the inwards, and of the legs (or the feet, as the Greek translateth; signified our purification by the spirit of Christ, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, Ezek. 36. 25. Heb. 10 22. He that is washed, needeth not save to wash his feet; John 1 • . 10. the Priest] Michael (that is, Christ, Revel. 12. 7.) he is the great Priest that is on high, and he offereth the souls of the just, like the daily offerings made by fire: saith R. Menachem on Levite. 6. shall burn] to weet, as perfume, as the word implieth. It burned upon the altar, all night, until the morning, Levite. 6. 9. Howbeit, they offered no offerings but by day; as it is written (Lev. 7. 38.) in the day that he commanded the sons of Israel to offer, &c. in the day, and not in the night. Therefore they slay no sacrifices, but by day, nor sprinkle any blood, but in the day of the killing: but the sacrifices whose blood is sprinkled by day, they burn their fat, &c. all the night; and so the members of the burnt offering, they burn them in the night, &c. Maimonides, treat. of offering the sacrific. ch. 4. sect. 1. 2. This burning of sacrifices, signified the consecrating of Christ through afflictions and sufferings; and the like fiery trials which his people must undergo: Hebrews 2. 10. and 13. 11. 12. 1 Peter 4. 1. 12. Zachar. 13. 9. For everyone shall be salted with fire, and every sacrifice shall be salted with salt, Mark 9. 49. It figured also the work of God's Spirit, Matth. 3. 11. it is] or, it shall be: these words, it is, are added also in the Greek version, and rightly from the 13. and 17. verses following. of rest] that is, of sweet savor, as the Greek translateth. The Chaldee expoundeth it, which shall be received with favorable-acceptation before the Lord. See the notes on Genesis 8. 21. It figured the sweet savor of Christ's sacrifice, (and of ours in him) unto God, Ephesians 5. 2. Romans 12. 1. 1 Peter 2. 5. For as a sweet smell refresheth and quieteth the senses, so Christ's oblation appeaseth God's Spirit. Therefore the Priest also prayed for the offerer, (figuring Christ's mediation) and so by prayer and oblation pacified God's wrath, as appeareth by Job 42. 8. where God said, Go to my servant Job, and offer up for yourselves a burnt offering, and my servant Job shall pray for you, for I will accept his face: lest I deal with you after your folly. So Darius ordained that beasts should be given the Jews, for the Burnt-offerings of the God of heaven, that they might offer Sacrifices of rest, unto the God of heaven, and pray for the life of the King, and of his sons, Ezr. 6. 9. 10.

Vers. 10. sheep] or, young-rams; which the [unspec 10] Greek here translateth lambes. They were of the first year, Exodus 29. 38. For the Hebrew Chesob, (called also Chebes, Levitie. 4. 32. whereupon the Dutch Schaep, and English Sheep; by transplacing the letters, is derived;) wheresoever these are spoken of in the Law, are sheep of the first year. And wheresoever Ajil er Aelim (Rammes) are mentioned; they are males of the second year: saith Maimonides, treat. of offering the sacrifices, chap. 1. s. 14 These also figured Christ the lamb of God, Isaiah 53. 7. John 1. 29. or of the goats] the law expresseth several kinds by themselves: hereupon the Hebrews gather, it may not be a beast of divers kinds, part like a sheep, and part like a goat: nor borne of such mixture, no nor like another kind; as if a sheep bring forth her young like a goat, or a goat like a sheep, it is not lawful to bring such a beast upon the Altar: Maimonides in Issureimizbeach, ch. 3. S. 4. 5. &c.

Vers. 11. the side] or, the thigh of the Altar; [unspec 11] and so upon the ground, as the Altar standeth: whereupon the Hebrew Canons say, That if a Beast be hanged up and killed in the air of the Court, it is polluted. Maimonides treat. of holy things polluted, Chapt. 1. Sect. 16. In killing the daily Burnt-offerings of the Church (mentioned in Numbers 28. 3.) they bound the Lamb, and laid his head to the South, his face to the West; the slayer stood on the East side, with his face to the West. The morning sacrifice he killed by the North-west horn of the Altar; the evening sacrifice, by the North-east horn. Talmud Bab. in Tamidin, chapter 4. northward] on the North side of the altar; which is also to be understood of the young Bull forementioned, and of other the most holy sacrifices, as of the Sin-offering, Lev. 6. 25. and the trespass-offering, Lev. 7. 1. 2. Of all sacrifices, they receive the blood in a vessel of ministration, by the hand of a Priest: but the place of killing them, and the place of receiving the blood, is not alike in them all. For the holy of holies, they kill not them, nor receive their blood, but on the northside of the Altar: but the light holy things, them they kill, and receive their blood, in any place of the Courtyard: saith Maimonides, treat▪ of offering the sacrif▪ chap. 5. sect. 1. 2. The most holy things that are killed on the southside, or whose blood is received on the south side, are polluted, Maimonides treat. of holy things polluted, Chap. 1. Sect. 7. The Hebrew Doctors gather a mystery here; that as it is said in Ier. 1. 14. Out of the North, an evil should break forth, &c. therefore to restrain the evils, or judgments of God, the Burnt-offerings and Sinneoffrings were slain on the northside of the Altar. R. Menachem: and Baal Hatturim, on Lev. 1.

Vers. 12. the Priest shall lay] Chazkuni observeth, [unspec 12] that of the bullock, which was a great beast, it was said, in verse. 8. they (the Priests) shall lay: but of the sheep which was a small beast, it is written, he (the Priest) shall lay.

Vers. 13. offer all] or, bring near all, and burn it: [unspec 13] see verse. 9. The wool that was on the sheep's head, and the hair on the Goats beard, and the bones and the sinews, and the horns and the hoofs: whiles they cleaved to the members, they burned all: saith Maimonides treat. of offering the sacr. chap. 6. sect. 2. It signified all Christ and whatsoever he hath suffered and done, to be ours by faith, Gal. 1. 20. and that we also give ourselves wholly unto God by him, 1 Thessalon. 5. 23.

Vers. 14. Turtle doves] of the Hebrew Tor, the [unspec 14] Latin Turtur, and English Turtle are derived: and the voice of this fowl, agreeth with the name. Here is no difference put of male or female, of perfect or blemished: howbeit, the Hebrew Doctors gather by proportion from the former laws, that although lesser blemishes disable not doves from sacrifices, yet the greater do, as if they want an eye, or a foot, &c. it is not lawful to bring them upon the altar. Also they say, Young Turtles are unlawful, and old Doves are unlawful. Yong pigeons are allowable, so long as if one pluck the wing, the place whereout he plucketh, fill up with blood. And turtles are allowable, after that they wexe golden coloured; [as Psalm. 68. 14.] Maimonides tom. 3. in Issure Mizbeach. Chap. 3. Sect. 1. 2. young pigeons] Hebr. sons of the dove. The holy Ghost in Greek translateth these sons, young ones, Luke 2. 24. from Levite. 12. The Turtle doves were to be old, not young: the pigeons, young, not old: saith also R. Sol. Rashi. on Lev. 1. These were sacrifices for the poorer sort, that were not able to bring a lamb, Levite. 5. 7. and 12. 8. Therefore the daily burnt-offering of the Church of Israel, was two Lambes, Numbers 28. 3. and by the Hebrew Canons, The Congregation never offered sowle, Maimonides, treat of offering sacrific. chapter 1▪ Sect. 4. The D • ve is a creature sociable, innocent, chaste, mournful, quiet, fearful, given to meditation: and unto such, God's people are often likened: See Song. 2. 14. and 4. 1. Matth. 10. 16. Isaiah 38. 14. and 59. 11. and 60. 8. Ezekiel 7. 16. Hosea 11. 11. Psal. 74 19.

Vers. 15. bring-it-near] or, offer it at the Altar▪ [unspec 15] cut-with-his-nail] The Hebrew Malak, is found only here, and in Leviticus 5. 8. which the Greek interpreteth Apokniso, to cut with the nail of ones finger. By this means the blood came out, but the head was not thereby parted from the body, Leviticus 5. 8. The manner (as the Hebrew Doctors have recorded) was thus: The Priest went up on the footstall (of the Altar) and turned in compass and came to the South-east horn, and there he took the head from the neck, and divided them asunder: [and herein the burnt▪ offering differed from the Sin-offering, which might not be divided, Levite. 5. 8.] and if he divided it not, it was unlawful. Then wrung he out the blood of the head and the blood of the body, upon the side of the Altar, &c. and he took the head, and returning to that place of the Altar where he cut it with his nail, he rubbed it with salt, and sprinkled it upon the fire-offerings. And he came to the body, and plucked away with his hand, the crop and skin that was upon it, with the meat, and the entrails that came-out therewith, and threw the • into the place of the ashes. And he clave it with the wings thereof with his hand without a knife and divided it not asunder: then he rubbed it with salt, and sprinkled it upon the fire-offerings. He that cut the neck with a knife, or (did cut it) on the side • , it was not Melicah [the cutting with the nail here commanded;] but as if it had been strangled, or had bled at the nose: [which was an unlawful way of killing.] Maimonides treat. of offering sacrific. chap. 6. Sect. 20. 21. 22. 23.

Vers. 16. feathers of the same] or, filth of the same; to weet, of the crop, for thereunto (by the gender) it hath reference; and is therefore by Onkelos the Chaldee paraphrast translated the meat of the same, which was in the crop; and the Chaldee • called Jonathan's, expoundeth it, the dung (or, filth) thereof: but the Greek translateth it, fether • , as elsewhere the Hebrew word signifieth. eastward] that was nearest the door, and furthest from the Sanctuary: ready to be carried out, Levi • . 6. 10. 11. to teach that all uncleanness was to be removed out of God's sight: for holiness becometh his house, Psalm 93. 5. And so it figured the holiness that was in Christ our sacrifice, who without all sin or uncleanness offered himself unto God for us; by which also he cleansed and purified his people, and their service of God, Heb 9. 14.

Vers. 17. with the wings] that is, having them on. And the not dividing it asunder, might fore-shadow the manner of Christ's death, of whom 〈◊〉 bone was not broken: John 19. 33. 36. And how we should give up ourselves wholly unto God by him, 1 Thess. 5. 23. So in Lev. 5. 8. of rest] Greek, of sweet-smell: see verse. 9. God comforteth the poor, by promising the like acceptance of, and delight in his small sacrifice; as in the Bulls, Rammes, Goats, of the richer sort: For 〈◊〉 there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. These Burnt offerings pleased God, and were a sweet savor unto him, not in themselves, but in Christ, in whose faith the godly offered them, till the time of reformation. As for the outward sacrifices, God testifieth, I desired mercy and not sacrifice: and the knowledge of God, more then Burnt offerings, Hos. 6. 6. and David saying that the Lord delighted not in sacrifice, nor would accept of a Burnt-offering, addeth, The sacrifices of God, are abroken spirit, &c. Psal 51. 18. 19. And the wisest of the Scribes of old, could say, that to love (God) with all the heart, and with all the understanding, and with all the soul, and with all the strength; and to love his neighbor as himself: is more then all Burnt-offerings and Sacrifices. Mark. 12. 33.

Annotations.

ASoule] that is, a person, or man, as the Chaldee [unspec 1] translateth it. Therefore in the next words he saith, his oblation, and he shall pour: as showing a man to be meant. See the notes on Gen. 12. 5. and 14. 21. when it] or, if he will offer, to weet, voluntarily. A particular person might bring a voluntary meat-offering, though he were the anointed Priest: but the Congregation brought no voluntary Meat-offering; saith Chazkuni, on this place. an oblation of Meat-offering:] Hebr. korban Minchah; that is, the offering (or gift,) called Minchah: which was of things without life, as flower, cakes, wafers, &c. Minchah was generally any solemn gift or Present, unto God or man, 1 Sam. 10. 27. in special a present or sacrifice unto God, Gen. 4. 3. 4. more specially, an offering of the fruits of the earth, of us now called a Meat-offering: we might call it a Wheatoffring, for it was for the most part, of the flower of wheat: Ezek. 45. 13. 15. 1 Chron. 21. 23. Exod. 29. 2. The Greek sometime keepeth the Hebrew name Manaa, Ezek. 46. 5. 7. 11. &c. in this place and often elsewhere, Thusia, a sacrifice; and in Psal. 40. 7. prosphora, an offering: and this the Apostle followeth, Heb. 10. 5. 8. 10. and the former Thusia, is approved in Mark. 9. 49. from Levite. 2. 13. and in Act. 7. 42. from Amos 5. 25. Of these, some were Meat-offerings of the Congregation, some of particular persons. The congregations offerings were three; the waved sheaf, (Levite. 23. 10. 11.) the two wave-loaves, (Levite. 23. 17.) and the show bread made every week, (Levite. 24. 〈…〉 .) This (Shew bread) came not on the Altar, but was all eaten by the Priests. The particular persons Meat offerings were nine: and all of them came to the Alta • . 1. The poor man's Meat offering for sin, (Levite. 5. 11.) 2. the jealousy offering, (Num. 5. 15.) 3. The Meat-offering of Initiation, which every Priest offered when he first entered into his service, (Levite. 8. 26. 28.) 4. The Meat-offering which the high Priest offered every day,) Levite. 6. 20.) 5. The Meat offering of fine- 〈…〉 re▪ 6. The Meat offering baked on a plate; 7. in a 〈…〉 ing-pan: 8. in an oven, 9. or wafers; (all mentioned in Levite. 2.) and all these five kinds came for vow • , or for voluntary offerings. Maimonides; treat▪ of offering the sacrifices, chap. 12. Sect. 1. 3. 4. The Minchah or Meat-offering was primarily a figure of Christ his oblation, who gave himself for us, an Oblation and a sacrifice to God, for a sweet-smelling savor, Eph. 5. 2. So the Apostle openeth it, in Heb. 10. from the 40. Psalm; Sacrifice and Oblation (Minchah) thou wouldest not, but a body hast thou prepared me, &c. Above when he said, Sacrifice and Oblation, and Burnt offerings, and offerings for sin, thou wouldest not, &c. then said he, Loe I come to do thy will. O God, &c. By the which will, we are sanctified; through the offering of the body of Jesus Christ once. Heb. 10. 5. 8. 9. 10. So that in the Oblation of Christ's body, this legal service was accomplished and ended: for it served also to expiate sins; as the Lord sware that the iniquity o 〈…〉 Eli's house should not be purged with sacrifice or Minchah (Meat offering) forever, 1 Sam. 3. 14. and as David showeth saying, If the Lord have stirred thee up against me, let him smell (that is, favourably accept) a Minchah (or Meat-offering) 1 Sam. 26. 19. Therefore when Christ himself was come, this Meat offering ceased, as was foretold in Dan. 9. 27. he shall cause the sacrifice & the Minchah to cease. Secondly, it figured the persons of Christians, who through him are cleansed and sanctified to be pure oblations unto God; as it was prophesied, They shall bring all your brethren for a Minchah (a Meat offering) unto the Lord, out of all the Gentiles, &c. as the sons of Israel bring a Meat offering (Minchah) in a clean vessel, into the house of the LORD; Isaiah. 66. 20. The accomplishment whereof the Apostle showeth to have been by his ministration of the Gospel of God, unto the Gentiles; that the Oblation (Prosphora) of the Gentiles, might be acceptable, being sanctified by the Holy Ghost, Rom. 15. 16. Thirdly, it figured the fruits of grace and good works that Christians are to perform both towards God and men. Towards God, by prayer and thanksgiving; as David saith, Let my prayer be directed as incense before thee; the lifting up of my hands, as the evening Minchah (or Oblation) Psal. 141. 2. So when the Lord told the Jews, I will not accept a Minchah (or Meat-offering) at your hand; he addeth, For from the rising of the Sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place, incense shall be offered unto my name, and a pure Meat offering: Mal. 1. 10. 11. which is fulfilled, when men pray everywhere, lifting up holy hands, as the Apostle teacheth, 1 Tim. 2. 8. Towards men also, good works are as sacrifices unto God, as it is written, To do good and to communicate forget not, for with such sacrifices, God is well pleased, Heb. 13. 16. so the benevolence sent from the Church of Philippi, to the Apostle, was an odour of a sweet smell, a sacrifice acceptable, welpleasing unto God. Phil. 4. 18. Now because the Meatoffrings here prescribed, had oil and frankincense with them, whereas the Meat-offering which the poor man brought for his Sin, was to have neither of both, Levite. 5. 11. it seemeth the chief thing here figured, was the new creature, and holy estate which we have in Christ: that as our reconciliation unto God in Christ, was signified by the Burnt offering, Levite. 1. so the sanctification of our persons and actions, and the acceptation of them before God through his grace in Christ, was signified by this Meat-offering. fine-flower] of wheat, Exod. 29. 2. Ezr. 6. 9. 1 Chro. 21. 23. all the Meat-offerings were of wheaten flower, except the jealousy offering, and the waved sheaf, (Num. 5. Levite. 23.) which were of barley. And for the quantity, All Meat-offerings that were brought upon the Altar, not any of them was less then the tenth part (of an Ephah, as Lev. 5. 11. and 6. 20. that is, an Omer, as Exod. 16. 36.) The five Meat-offerings (mentioned in this chapter) that are brought for vow and voluntary sacrifice be may bring of them so much as he please, though 1000. tenth parts: but the Meat offerings of the sheaf, and of the sinner, and of jealousy, and of initiation, and the high priests meat-offering, everyone of them is but one tenth part, neither less nor more; saith Maimonides, in treat, of offering the sacrifice, chap. 12. Sect. 2. 5. Also for the quality, as all things offered to God were to be of the best, and without corruption, so the Meat-offerings. The flower might not be such as wherein worms bred, or made or wormeaten wheat; nor mixed with oil that had a rank smell, or ill taste, &c. Maimonides, in Issure▪ mizbeach, chap. 6. S. 1. pure oil] Sol. Rashi noteth that the oil was poured upon all of it; the frankincense, was put upon part of it, on the one side. Other of the Hebrews also say; every Meat-offering that is offered upon the altar, must have oil and frankincense; a Log of oil (that is, half a pinte of oil, whereof see Lev. 14. 10.) for every tenth deal, and a handful of frankincense, for every Meat-offering, whether it be of one tenth deal, or of sixty; for they bring not moe then 60. tenth deals in one vessel. Except the jealousy offering, and the sin offering, (Num. 5. 15. Levite. 5. 11.) for they have no oil nor incense. Maimonides, treat, o • offering the sacrifice, chap. 12. S. 7. The flower of wheat, signified the perfect and pure estate of Christ, and of all Christians (with their service) in him; purged from the branne of natural corruption, Heb. 10. 5. Esa. 66. 20. The oil signified the graces and comforts of the holy Ghost, whereby we serve God with gladness: Psal. 45. 7. Luk. 4. 18. 1 John. 2. 20. 27. The frankincense, figured the sweet odour whereby they are acceptable to the Lord: Song 3. 6. Ier. 6. 20. Ephes. 5. 2. Rom. 12. 1. The manner of making the Meat-offering of flower, is recorded to be thus; He brought a tenth-deal of flower, (or many tenth deals, or according as he had vowed;) and oil meet for the same: the flower was measured by the Tenth-deal measure of the Sanctuary, and oil was put into a vessel, and afterwards the flower was put upon it. After that again, other oil was put upon the flower, and the flower was mingled with it. After this, they put it into a ministering vessel, and then poured oil into it. And the oil which first they put, and the oil which they mingled it with, and the oil which they poured on it, all was a Log (or half-pinte) for a tenth deal (of flower.) And then they put the frankincense upon it. Maimonides, treat, of Offring the sacrif. chapter 13. Sect. 5.

Vers. 2. the sons] that is, one of the sons, as [unspec 2] the words following do manifest; when it is said, and he shall take, meaning the Priest. shall take] or shall gather-up-with-the hand, as the word properly signifieth. The flower was put into a ministering vessel, and sanctified therein, (Esa. 66. 20.) The Priest carried it to the altar, and brought it to the south-west horn thereof, and removing all the frankincense unto the one side, he took up a handful of the flower and oil mixed, and put that handful into a ministering vessel, and sanctified it therein. Then gathering up all the frankincense, he put it upon the handful in the vessel, and set it upon the altar, and salted it; and put it out of the ministering vessel, upon the fire. Maimonides, treat. of offering the sacrif. chap. 13. Sect. 12. burn] resolve into fume or vapor, as the word signifieth: so Levite. 1. 9. and after often. the memorial thereof] that is, that handful with the incense, named a memorial, because it called unto God's remembrance, (this is spoken after the manner of men,) his covenant to accept the service of faith, which his people offer to him by Christ. Hereupon it is said, He remember all thy Meat-offerings, Psal. 20. 4. and, Thy prayers and thine alms, are come-up for a Memoriall before God: Acts 10. 4. So Nehemiah prayed, Remember me, O my God, concerning this; and wipe not out my kindnesses, that I have done for the house of my God, &c. and spare me, according to the greatness of thy mercy: Nehem. 13. 14. 22. On the contrary, the sin and jealousy offerings, had no oil nor incense, because they were no offerings of memorial, but such as brought iniquity to remembrance; which was not gracious, nor sweet smelling before the Lord: Num. 5. 15. Levite. 5. 11. of rest] the Greek saith, of sweet smell; and consequently acceptable: as the Chaldee explaineth it, an Oblation that shall be accepted with favor before the Lord. See Leviticus 1. 9.

Vers. 3. Aaron's] to eat the same, in the sanctuary, Levite. 6. 16. This is to be understood of the [unspec 3] Meat-offerings brought alone: but the Meat and drink offerings added to other sacrifices, were not to be eaten, but burnt and poured all upon the altar; see the annotations on Levite. 23. 13. holy of holies] Hebr. holiness of holinesses; that is, most holy things. By this they are distinguished from other things, which the Hebrew Doctors call therefore light holy, and which might be eaten out of the sanctuary, but within the host, and (in ages following) within Jerusalem. Maimonides, treat. of offering sacrifices, chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offerings were in part for the maintenance and livelihood of God's Priests, Num. 18. 9. 10. and being given unto God, were most holy things, and figured the graces and good works wherewith we honor Christ, & relieve his poor saints, which are holy and acceptable sacrifices unto the Lord, Phil. 4. 18. Heb. 13. 16. And being referred to Christ himself, as he by the oblation of his own body was our Meat-offering, Psalm 40. Heb. 10. it figured our communion with him, and participation of his death, and resurrection, by faith; whereby he becometh unto us, the bread of God, the bread of life, that giveth us life forever; John. 6. 33. 35. &c. And of him, his whole church, (which are a royal Priesthood, 1 Pet. 2. 9.) are made partakers.

Vers. 4. baked in] Hebr. a baking (or batche) of [unspec 4] the oven. They kneaded and baked it within the sanctuary, (though the wheat was ground and sifted without,) as Maimonides in the foresaid treatise showeth: which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boil the trespass-offering, and the sin-offering, where they shall bake the Meat-offering, &c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests, in preparing the Meat-offerings. unleavened] Heb. cakes of unlevenings; that is, altogether unleavened: signifying sincerity and truth, 1 Cor. 5. 8. see the notes on Exod. 12. mingled] The cakes were thus ordered: the flower was mingled with oil, and kneaded with warm water: and baked, and broken in pieces and put into a ministering vessel: then frankincense was put upon it, but no oil poured on it, because it is written, mingled with oil. Of every tenth part (of an Ephah) they made ten cakes: saith Maimonides, treat of offering the sacrif. chap. 13. Sect. 8. 10. or unleavened] Heb. and wafers of unlevenings, anointed, &c. Of this, Maimonides in the foresaid place saith; And if they were wafers, the flower was kneaded with warm water, and the wafers anointed with oil. And it seems unto me (saith he,) that they were anointed after the baking. There was brought a Log (or half pinte) of oil, for every tenth deal (of flower,) and they were anointed and anointed again, till all the oil in the Log was ended. This anointing with oil, signified the graces of God's spirit, as before is shown; which the children of God should have within and without, so being both tempered and anointed with the same: of which the Apostle saith, The anointing which ye have received of (the Holy one) abideth in you, &c. 1 John. 2. 27. and, He that establisheth us with you, in Christ, and hath anointed us, is God, 2 Corinthians 1. 21.

Vers. 5. on a pan] or, on a plate, or slice, flat and [unspec 5] smooth. Hereof Maimonides (treat. of offering sacrif. chap. 13. Sect. 7.) saith, what differeth (Machahath) the Pan, from (Marchesheth) the Frying-pan? The Frying-pan hath a lip (or edge,) and the past that is baked thereon is soft, and for that it hath a lip, it runneth not out. But the pan hath no lip, and the past that is baked thereon is hard, so that it runs not off. Moreover, the Pan and the Frying-pan were in the Courtyard, and both of them vessels of ministration & of the holy things: and the Oven of the sanctuary was of metal, Maimonides ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts, as, My heart hathfryed (or boiled) a good matter, &c. Psal. 45. 2. See the annotations on that Psalm.

Vers. 6. pieces] or, parts, They haked it in the sanctuary, [unspec 6] and cut it in pieces, and put the pieces into a ministering vessel, and then put upon it oil and frankincense, and carried it to the Priest, and the Priest carried it to the altar, and brought it to the southwest horn, and did as it before noted on verse 2. And for the manner of cutting; he doubled the cake into two, and the two into four; and divided it. And all the pieces were as big as olives: and if they were greater or lesser, they would serve, Maimonides, ibidem, chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven, verse 4. and in the Frying-pan, verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing, Leviticus 1. 6. 12.

Vers. 8. he shall offer] that is, the man that brings [unspec 8] the gift, shall present or offer it to the Priest: so Sol. larchi expoundeth it, the owner thereof shall offer it to the Priest, and the Priest shall bring it unto the Altar. Or, it shall be offered, to weet, by thee: as, he imputed, Gen. 15. 6. is translated, it was imputed, Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14.

Vers. 9. take up] or, lift up; which the Chaldee [unspec 9] translateth separate; the Greek, take-away. a memorial] that is, an handful of the pieces thereof: see before, on verse 6. and 2. All Meat-offerings that are offered upon the Altar, he taketh an handful thereof, and burneth it all upon the Altar: and the rest is eaten by the Priests. Maimonides ibidem, chap. 12. Sect. 9. See an Exception, in Lev. 6. 23. of rest] Greek, of sweet smell, The Chaldee translateth, an offering that shall be received with favor before the Lord.

Vers. 10. Holy] Hebr. holiness of holinesses; that [unspec 10] is, most holy: see verse. 3.

Vers. 11. with leaven] except some thank-offerings, which were brought with leavened bread, Levite. [unspec 11] 7. 13. Leven and honey are unlawful to be burnt upon the altar, and they are unlawful every whit of them, Levite. 2. 11. But he is not guilty, except he burn them for an offering, or with an offering, and whether he offer them by themselves, or burn them mixed, he is to be beaten for each of them by themselves. Maimonides in Issure m • zheach, chap. 5. Sect. 1. old leaven] see the annotations on Exod. 12. 15. Leven figured Sin of all sorts, inward and outward, in doctrine and manners, Luk. 12. 1. Matth. 16. 6. 12. 1 Cor. 5. 8. honey] which for sweetness of taste, is contrary to sour leaven; yet being eaten much, breedeth • othsomnesse, and is not good, Prov. 25. 16. 27. but turneth to choler and bitterness. And being put into the fire, it boileth up in froth; whereupon some of the Hebrews take it to signify pride, and therefore it was not to be burned in any Fire-offering. R. Elias, in Reshith Chocmah, treat, of Humility, chap. 3. Both these forbidden in this oblation, signified the perfection of Christ, & of us in him. Among the heathens they used honey, in their sacrifices for the dead: Euripi • . in Iphigen, in Tauris. Baal Hatturim (on this scripture) noteth, that the evil concupiscence (the corruption of nature in man,) is like to old-leaven; and this is the reason why honey is forbidden, because the evil concupiscence is sweet unto a man as honey. And Sol. larchi saith, All sweet fruit is called honey. Sometime Leven is used to denote grief and affliction, as in Psal. 73. 21. my heart was leavened: which may have use here, that neither extremity of grief as Leaven, nor of pleasures, as Honey, be in the Meat-offering of the saints, but a temperature and mediocrity. See 2 Cor. 1. 3. 4. 9. and 12. 7. 10.

Vers. 12. In the oblation] the word In or With, is [unspec] to be understood as in the former verse; or, Of, as the Greek version hath. them] leaven and honey though they might not come on the altar, yet came with the first fruits: Leven is mentioned with the first fruits, Levite. 23. 17. and with thankoffrings, Lev. 7. 13. Honey is also among the first fruits, in 2 Chro. 31. 5. though there the Hebrew Doctors understand Dates which are sweet as honey: which may also be implied in the prohibition here, verse 11. So Sol. Rashi here expoundeth it saying, first fruits of honey, as the first-fruits of figs and dates. Otherwise by them, may be meant the one of them, to weet, Leve 〈…〉 (for Bees honey was not brought for first-fruits:) as the thieves, Matth. 27. 44. that is, one of them, Luke 23. 39. so, his disciples, Matth. 24. 1. that is, one of his disciples, Mark. 13. 1. Chazkuni here expoundeth it, ye shall offer them to the Lord for a wave-offering: but not for an oblation on the altar. for a savor of rest] in Greek, for a savor of sweet-smell to the Lord: which the Chaldee expoundeth, to be accepted in favor. This the Hebrews understand strictly, and therefore say, for a favor of rest thou mayest not make them ascend, but thou mayest make them ascend (to burn) as wood. But to mingle them with any oblation, as sin-offering, trespass-offering, meat-of-fring, &c. was unlawful: and who so did it, was to be beaten. Maimonides in Issarei mizbeach, chap. 5. Sect. 3. 4.

Vers. 13. shalt salt] or, shalt season. This the Priest [unspec] was to do, casting salt upon it, when it was brought to the altar, as is noted on verse 2. Salt is of a fiery nature, favoreth all meats, and preserveth from corruption, by the sharpness thereof: and is therefore applied to the wholesome doctrine of the Gospel, reproofs, and wise seasoned words of grace, Matth. 5. 13. Col. 4. 6. and here to the salt of the covenant, which on our part is faith in midst of afflictions: wherefore our unregenerate estate, is likened to a child new borne, and 〈◊〉 salted, Ezek. 16. 4. of the covenant] which is a sign of the covenant of thy God: for by salt, the covenant of grace was signified in Christ, which we by faith apprehend unto incorruption. We are therefore admonished, Have salt in yourselves, and have peace one with another. Mark. 9. 50. Hereupon a covenant of salt, is used for an inviolable, incorruptible, and perpetual covenant, Num. 18. 19. 2 Chron. 13. 5. Therefore 〈◊〉 this sacrifice, the Hebrew doctors held salt so necessary, that if it were offered without salt, it w 〈…〉 polluted: Maimonides, treat▪ of holy things polluted, chap. 11. Sect. 16. every oblation] not the Meat-offerings only, but the Burnt-offerings, Ezek. 43. 24. and all other; as Christ saith, Everyone shall be salted with fire, and every sacrifice shall be salted with salt, Mark. 9. 49. The Hebrew doctors say, It is commanded to salt all offerings, before they ascend on the Altar, (Levite. 2. 13.) and thou hast nothing which cometh on the Altar without salt, except the wine of the drink-offerings, and the blood, and the wood. And it is commanded to salt the flesh veryfayre, as one would salt flesh to roast, that he turn the piece and salt it. The salt which they season all offerings with, is the Congregations, as the Wood also is: and no particular man brings salt or wood for his offering, from his own house. And they laid on the salt in three places; in the salt chamber, and on the foot-bank (of the altar,) and on the top of the Altar. In the salt chamber they salted the skins of the holy things. Upon the foot-bank, they salted the members (or pieces of the sacrifices;) and on the top of the Altar, they salted the handful, and the frankincense, & the Meat-offerings that were burned, and the Burnt-offerings offowles. Maimonides, in Issurei Mizbeach, chap. 5. Sect. 11. 12. 13. Therefore (saith Baal hatturim) salt is three times mentioned in this verse, because they put on salt in three places (forementioned.) The heathens retained a memorial of this service, offering with their sacrifices, meal or flower salted. Homer Ilia. 1.

Vers. 14. Meat-offering of first fruits] This seemeth [unspec 14] to be meant of the sheaf (or Omer) of barley, whereof he speaketh again in Levite. 23. 10. See the annotations there. So R. Menachem, and Sol. Rashi here saith, the scripture speaketh of the Meat-offering of the Omer (in Levite. 23.) green-ears-of-corn] in Hebrew Abib, by which name the first month is called, Exod. 13. 4. for then barley was e • red, and began to be ripe; as is shown on Lev. 23. 10. The Greek translateth it New fruits. parched] for they dried them with the fire, in the green-ears, because else they would not be ground in the mill, for that they were moist, saith Sol. Rashi on Lev. 2. ground-corn] or small-broken-corn: Hebr. Geres, that is, breaking or grinding; which the Greek translateth corn or grain: The Chaldee, broken-grains: and Sol. Rashi expoundeth it, broken whiles it is moist. Geres (saith he) meaneth breaking and grinding; broken with the mill. of the full-ear] or, of the green-ear; called in Hebrew Carmel which, here, and in Levite. 23. 14. and in 2 King. 1. 42. is used for fullgreene-ears of corn; which the Chaldee expoundeth tender: elsewhere it is the name of a mountain, which was fruitful with corn, 1 Kings 18. 42. and generally a fruitful place is called Carmel, Isaiah 32. 15. 16. and 29. 17. The First-fruits chiefly figured Christ, by whom all the rest of the revenue is sanctified, 1 Cor. 15. 20. Rom. 11. 16. John. 12. 24. the parching, breaking, grinding, &c. figured his suffering for us, being bruised for our iniquities, Esa. 53 5. Whereby he was offered for a sweet favor unto God. And with him we are partakers in our measure, Rom. 8. 17. Colos. 1. 24.

Vers. 15. shalt put] Heb. shalt give (which the [unspec 15] Greek translateth shalt pour) oil; which was according to other meat-offerings, a log of oil, and an handful of frankincense; signifying the graces of God in Christ and his members, and the sweet odour of his oblation for us. See more in the notes on Levite. 23. 10. touching this manner of service.

Annotations.

HIs oblation] his korban, which the Greek translateth his gift unto the Lord: so korban [unspec 1] is by the Euangelift expounded a gift, Mark. 7. 11.

Peace-offerings] or, Pay-offerings: Hebr. a sacrifice of Payments, or of pacifications, or of perfections, whereby men paid unto God Confession and thanks for their peace and prosperity, and for his performing of mercies, and pacification, and paid their vows; as is written, Thy vows are upon me, O God: I will pay confessions unto thee, Psal. 56. 13. and Peace-offerings, are upon me; this day have I paid my vows, Proverbs 7. 14. These sacrifices were of sundry sorts, either for Confession (or Thanks giving) Lev. 7. 11. 12. or for a Vow; or for a Uoluntary offering; Levite. 7. 16. Here, and usually in the law, the word is Shelamim, as of many payments or thanks, due unto God for his many benefits, as David professeth, Psalm 116. 12. 14. 17. 18. but in Amos 5. 22. it is used singularly Shelem. The Greek often translateth it Eirenikee, that is, a Pacifying (or Peace) offering; but here and most commonly Soterion, a sacrifice of salvation, (offered unto God for his salvation of men.) The Chaldee hath, the sacrifice of sanctities (or sanctifications:) whether because none but clean & sanctified persons might eat of it? Leviticus 7. 19. 20. or for sanctifying the name of God by it. Sol. Rashi saith they are called Peace-offerings, because they bring peace into the world: as also because by them there is peace to the Altar, to the Priests, and to the owners: that is, every of these have a part in the Peace-offerings. R. Menachem saith, it is of like meaning as that in Isaiah. 44. 28. He shall perform all my pleasure. The mystery of this sacrifice is opened in Hosea 14. 2. Take-away (Lord) all iniquity, and receive (or give) good: and we will pay, the bullocks of our lips; which the Greek there translateth, the fruit of our lips: and the Apostle likewise saith, By him (that is, by Jesus,) let us offer the sacrifice of praise to God continually: that is, the fruit of the lips, confessing to his name; Heb. 13. 15. These Peace-offerings, were also given, when men in their troubles prayed unto God for peace and salvation, Judges 20. 26. and 21. 4 1 Chronicles 21. 26. That as the Burnt offering (in Lev. 1.) figured our reconciliation to God by the death of Christ; and the Meat-offering (in Lev. 2.) our sanctification in him before God: so this Peaceoffring signified both Christ's oblation of himself, whereby he became our Peace and salvation, Ephes. 2. 14. 15. 16. Acts 13. 47. Heb. 5. 9. and 9. 28. and our oblation of praise, thanks giving, and prayer unto God; in the midst of troubles, temptations, and spiritual combats, which we fight by faith in this life: so that we come boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need; Heb. 4. 16. or female] herein it differeth from the Burnt-offering, which was to be of the males only, Lev. 1. 3. By this distinction of sexes, the Hebrews gather, that the beast which was neither perfect male nor female, or both male and female, though it had no other blemish, was not fit for sacrifice: Maimonides in Issurei Mizbeach, chap. 3. Sect. 3. Spiritually we may apply this to the state of the Church in Christ, in whom there is neither male nor female, but all are one in him, Gal. 3. 28. And that God accepteth not only the sacrifice of Christ, but ours also in him, Heb. 13. 15. perfect] in Greek, without blemish: See Exod. 12. 5. and Lev. 1. 3.

Vers. 2. lay] or, impose his hand, (in Greek, his [unspec] hands;) to testify by this sign his faith in God through Christ: see the notes on Levite. 1. 4. The difference there and here, the Hebrew doctors think to be this, that over the Peace-offering, there was no confession (of sins,) but speaking words of Praise (unto God:) and that hands might be laid on in any place of the courtyard where he would, in the place where it was killed. Maimonides, treat. of offering sacrifices, chap. 3. Sect. 14. 15. he] that is, the Priest or some other Levite shall kill it: see Lev. 1. 5. It might be killed in any place of the Court; (Maimonides ibid. chap. 5. Sect. 4.) and was not restrained to the Northside of the Altar, as the Burnt-offering, Levite. 1. 11. For these Peace-offerings the Hebrews call the letghter holy things; to distinguish them from the Holy of holies, Lev. 2. 10. sprinkle] according to the manner observed on Lev. 1. 5. For the Bur • offering. Trespass-offering and Peace-offering; the sprinkling of the blood of these three upon the Altar, was 〈◊〉 alike: Maimonides treat. of Offring sacrifices, chap. 5. Sect. 6. It figured the sprinkling of Christ's blood, whereby we, our words, and works are sanctified before God. 1 Pet. 1. 2. Heb. 12. 24.

Vers. 3. unto Jehovah] wholly burnt upon the Altar unto the Lord. There were besides, of every Peace-offering, the Brest and the right shoulder, which were waved and heaved before the Lord, and given the Priests to eat: whereof see Lev. 7. 30. 32. &c. the other flesh of the Peace-offering, was eaten by the owner that brought it, and his family and friends; Lev. 7. 15. 16. the fat] or, the su 〈…〉 . This sometime signifieth the best of all things, (as is shown upon Gen. 4. 4.) and so teacheth to offer the best unto the Lord: sometime it signifieth unbelief, dullness, and hardness of heart, (as 〈◊〉 is without sense,) Psalm 119. 70. Acts 28. 27. so the fat consumed in the fire, signified the taking away of our corruptions by the spirit of Christ. And the kidneys, (which are the seat of lust,) not the heart or brains (which are the seat of wisdom and understanding,) were likewise burned; to teach mortification of our members which are on earth, fornication, uncleanness, inordinate affection, &c. Colos. 3. 5. See the notes on Exod. 29. 13.

Vers. 4. which is] understand again, the fat which is upon the flankes, or (as the Greek and Chaldee • interpret [unspec 4] it) upon the thighs: so the Hebrew doctors expound it as a distinct fat from the former, and say it was the fat which is in the roots of the thighs, on the forepart. Maimonides, treat. of forbidden meats, chap. 7. Sect. 6.

Vers. 5. shall burn it] The order of offering this sacrifice was; the Priest killed it, and sprinkled the [unspec 5] blood, and flayed it, and took out the inwards. Afterwards he cut in pieces the flesh, and separated the breast and the right shoulder, (Levite. 7. 30. 32.) and put the inwards with the breast and shoulder, into the owners hands. And the Priest put his hand under the owners hands and waved all before the Lord, on the East side. And if it were a Thank-offering (Levite. 7. 12. 14.) he took of the bread that was brought therewith, one cake often, and laid it with the breast, shoulder, and inwards, and waved all upon the owners hands. First he laid the fat upon the owners hands, then the breast, and the shoulder above. And the two kidneys and the caul of the liver, above them. And if there were any bread, he laid it above, and so waved all. After that, he salted the inwards, and burned all upon the Altar: but the breast and the shoulder, were eaten by the Priests; and the remnant of the Peace-offering was eaten by the owners. But the Priests might not have the breast and shoulder, till the inwards were burned. Likewise the bread waved with the Thank-offering, was eaten by the Priests; and the rest of the bread, by the owners If two brought a peace-offering in partnership; the one of them waved it, by leave of his fellow: and if they were 100. one waved for them all. If the owner of the sacrifice were a woman, she waved it not, but the Priest. A woman never waved, save only in the offering of jealousy, (Numbers 5.) and of a Nazirite, (Num. 6.) Maimonides, in treat. of offering sacrif chap. 9. Sect. 6. 7. &c. upon the Burnt offering] that is, laying it on the altar after the Burnt-offering; for that always had the first place. Sol. Rashi here saith: this teacheth us, that the daily Burnt-offering, was before any other oblation. It signified, that we are first to be reconciled unto God by the death of Christ, apprehended of us by faith, before any oblation of ours can be acceptable to God. of rest] Greek, of sweet smell: in the Chaldee, an offering which shall be received with favor, before the Lord. See Levite. 1. 9. Hereby God's acceptation of us, and of our service, prayers, thanksgiving, &c. in Christ, was signified, H b. 13. 15. 16.

Vers. 6. of the flock] sheep or goats, as after is explained: [unspec 6] but here is no mention of fowls, as was for the Burnt-offering, Levite. 1. 14. The Hebrews say, Peace-offerings are brought of sheep, and of goats. and of be • es, of males or of females, of great or of small: but no fowl is brought for Peace-offerings. Sm • l (beasts) are from eight days old, until a complete year, from day today: and great (beasts) of the herd, till they be full three years old, from day today; and of the flock, till they be full two years old, from day today: if they be more then thus, they are too old, and may not be offered. Maimonides, treat. of Offring the sacrifice, chat. 1. Sect. 11.

Vers. 7. a Lamb] or sheep; of the first year, as is [unspec 7] noted on Levite. 1. implying also a sheep of the second year, which was lawful to be offered, as is before shown.

Vers. 8. he] that is, the Priest or Levite, shall kill [unspec 8] it, so in verse 13. see Levite. 1. 5. before] the Greek translateth, at the door of the Tent, (as Moses said in verse 2.) so after in verse 13. and these phrases explain one another.

Verse 9. whole rump] the perfect (or entire) tail; [unspec 9] which in some kind of sheep is very great and fat; especially in those parts of the world, and namely in Syria, as Pliny mentioneth, Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar, with the other fat and inwards.

Verse 11. the bread] or, the food, meaning the [unspec 11] flesh which the fire on the altar was to eat up and consume. The Greek translateth it, a savor of sweet-smell: so in verse 16. And because these things were burnt unto God, therefore God calleth them also his bread, Num. 28. 2. Ezek. 44. 7. and the Priests which burned them, are said to offer the bread of their God. Levite. 21. 6. 8. 17. and the holy things which the Priests did eat, are called by the like name, Levite. 21. 22.

Vers. 12. a Goat] this is here handled in a section [unspec 12] apart, (not together with the sheep, as was in the law of the burnt-offering, Leviticus 1. 10.) because of some difference in the oblation; as Sol. Rashi observeth, there is in the fat of the sheep, that which is not in the fat of the goat, for the rump of the sheep was offered with the fat, verse 9.

Verse 17. any fat] to weet, any such far, and [unspec 17] of such beasts as are here forespoken of, of beeves, sheep, or goats, as the law after explaineth it, Leviticus 7. 23. and a man was not guilty, save for these three sorts of clean beasts only: of other tame or wild beasts, whether clean or unclean, the fat was as the flesh: saith Maimonides, in tom. 2. treat. of Forbidden meats, chapter 7. Section 1. Morever, there were three sorts of fat, for eating whereof, men deserved to be cut off, (as in Leviticus 7. 25.) the fat which is upon the inwards, and which is upon the two kidneys, and which is upon the flankes: but the rump was lawful to be eaten, it was not called fat, but in the case of sacrifice only: even as the kidneys and the caul above the liver, are called fat, in the case of sacrifice. The fat which was covered over with flesh, was lawful: the fat upon the kidneys was forbidden, not that which was within the kidneys. The fat of the heart, &c. was lawful. Maimonides ibidem Sect. 5. 7. 9. any blood] to weet of fowls, or of beasts absolutely, as is explained, Lev. 7. 26. But blood of fishes, Locusts, and other such things, was not within this prohibition: therefore it was lawful to eat or to drink the blood of such fishes, locusts, &c. as were clean for food: saith Maimonides ibidem, chap. 6. S. 〈◊〉 . See the annotations on Gen. 9. 4. Lev. 7. 26. & 17. 14. As eating & drinking, signifieth communion, 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat, signifieth a forbidding of communion, Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood (which was given upon the altar to make atonement for men's souls, Lev. 17. 11.) and of fat, (which was given-upon the altar to be consumed there with fire, and so was the Lord's, Levite. 3. 16.) seemeth to forbid figuratively, all ascribing unto ourselves of the work of our redemption, which is only by the blood of Christ, Eph. 1. 7. and of the work of our sanctification, which Christ by his spirit performeth in us; 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2.

Annotations.

A Soul] that is, a person or man, as the Chaldee [unspec 2] translateth it. when it shall sin] or, if it sin. Whereas he had taught the justification and sanntification of the Church, by the former sacrifices, and how men ought to walk in newness of life: now, because there is not a just man upon earth that doth good and sinneth not. Eccles. 7. 20. but in many things we offend all, I am. 3. 2. the Lord appointed means for the cleansing of his Church and all the members thereof, from the infirmities, errors and ignorant sins which they fall into. But if we sin willfully, after that we have received the knowledge of the truth; there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries, (or enemies of the Lord,) Heb 10. 26. 27. Isaiah 26. 10. 11. through ignorance] or, in error, unawares, by unadvisedness. Shegagah the word here used, signifieth error or going astray out of the right way, through ignorance or forgetfulness, or unadvisedness, or by being deceived, or the like. The Greek sometime turneth it, Agnoia, Ignorance, but here and often translateth it, Acousios, unwillingly: which is contrary to that which the Apostle calleth Heconsios, willingly or willfully, Heb. 10. 16. contrary also to that which the law calleth sinning with an high hand, or presumptuously, Num. 15. 27.—30. We may see the meaning openly by Moses in Numb. 35. 11. where he speaketh of killing a person, by error, or unawares, which in Deut. 19. 4. is said to be ignorantly, or without knowledge; and both are joined together in Ios. 20. 3. unawares, (or by error) and without knowledge, (or unweetingly:) whereto is opposed a lying in wait, that is, a purpose and willingness to kill him, Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sins, Agnoemata, Errors-done-of-ignorance, in Heb. 9. 7. and more fully openeth it by two words, in Heb. 5. 3. showing the Priests duty to have compassion on the ignorant, and on them that err. So that these ignorances or errors, were misdeeds arising from error of the mind or of the affections; when men did either not know or understand the Law aright, or not remember or take heed thereto as they ought, when they knew not the nature of sin, or considered not how loathsome it was unto God; but were overtaken and miscarried by their errors or lusts, such are to be restored in the spirit of meekness, Gal. 6. 1. for such God appointed sacrifices; but for presumptuous willful & malicious sins, men were to be cut off: Numb. 15. 27. 30. These Errors or Ignorances are such and so many as no man can understand, Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ, Hebr. 10. 10. 12. and restraineth us from them by afflictions, Psal. 119. 67. and warneth us to take heed of them, lest he be angry, and destroy the work of our hands, Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sins not known, the Hebrews put this difference: Shegagah (an error or sin through ignorance) is when he knoweth certainly: that he hath done the thing, but he did it in error (or unadvisedly:) but he that knoweth not, is he that is uncertain whether he did the thing or no. Talmud Bab. in Cherethoth (and Maimonie in his explanations on the same.) ch. 1. of all] understand, by doing any one of all the commandments. So Moses himself explaineth it in the words here following, and in ver. 13. 22. 27▪ commandments] or, charges: meaning prohibitions, or forbodes. For God commandeth both to eschew evil, and to do good: and most of the ten commandments (Exod. 20.) are forbiddings of sin. And thus the holy Ghost useth the word, both ways; as Take heed, &c. lest ye make you the likeness of anything, which Jehovah thy God hath commanded (that is forbidden) thee: Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other God's, &c. which I have not commanded; to wit, to be done. Hereupon the Hebrew Doctors (Maimonides and others.) divide the laws into Commandments to be done, and Commandments which should not be done. The Commandments given by Moses, they have summed up in all to be six hundred and thirteen: of them, they make affirmative precepts of things to be done, two hundred forty and eight, so many as (they say) there are bones in a man's body; & of negative precepts or prohibitions, three hundred sixty and five, so many as there are days in the year. should not] the Greek translateth it, ought not. To these prohibitions, the Hebrew doctors do restrain this law, saying, They bring no Sinneoffring, but for ignorance (in doing) that which should not be done, as it is written (Levite. 4. 13. 27.) any one of all the commandments which should not be done. Maimonides, treat. Shegagoth (or of Ignorance) c 1. s. 2. These which are counted the greater sins, the Lord appointed for them the greater sacrifices, according also to the estate of the persons that did them, differing one from another. For some sins also which the poorer sort should commit, there were lesser sacrifices prescribed, Lev. 5. 7. 11. Other sins in omitting things to be done, were expiated by Burnt-offerings, which were offered daily for the whole Church, or by particulars persons, as they would bring them, as is shown on Levite. 1. Also by the sacrifices offered on Atonement day, whereof see Lev. 16. The Hebr. account some sins more heavy, and some more light. The heavy transgressions (they say) are those for which men deserve death (by the Magistrate) or cutting off (by the hand of God,) also vain and false oaths. Other, for which cutting off is not threatened, they hold the lighter. Maimonides, tom. 1. treat. of repentance, ch. 1. s. 2. shall do] this also they restrain unto deeds or facts, saying: Every transgression, for the presumptuous doing whereof, men deserve cutting off, (as Numb. 15. 30.) they are bound for the ignorant doing thereof to bring a sin-offering; except for three transgressions; 1. b •• sphemie, 2, neglect of circumcision, 3, and of the Passover. The passover and circumcision, because they are commandments to be done; and they bring no Sin offering, but for ignorant doing of that which should not be done, Lev. 4. 2. And the blasphemer, because in him there is no deed: and it is said. FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore he that receiveth an idolatrous opinion of God, although he deserve to be cut off if he do it presumptuously, he is to be stoned, and if he receive it in ignorance, he is not bound to bring the sacrifice, because he hath not done any deed; and it is written, when he doth any one, &c. Maimonides in Shegagoth, c. 1. s. 2. Neither if a man were accused to have done any sin, and he denied it, was he bound to bring a sacrifice: If witnesses say, we saw thee, that thou didst work on the Sabbath, or eat fat; and he say, I know certainly that I did not this thing he is not bound (to bring) a Sinneoffring. Maimonides, ibidem, c. 3. s. 1.

V. 3. anointed] that is, the High Priest; (as both [unspec] Greek and Chaldee do expound it:) for the high Priest only, in the ages following was anointed; Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing only: that which he doth before, is counted but as of a private man. The anointed Priest or the King, which sin before they be put into office, although it be not known unto them, till after they are in office do they are as a private man. Maimonides in Shegagoth, c. 15. s. 10. Thus the Law (as the Apostle observeth) made men High Priests which had infirmity, who needed daily to offer up sacrifices, first for their own sins, and then for the people's: but our High Priest, Christ Jesus, was holy, harmless, un defiled, separate from sinners, and made higher then the heavens, Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legal priesthood could not be perpetual; but was a figure for the time, till the coming of our Lord Jesus. to the guilty-sin] here may be understood, according to the sin of the people, that is, he sinning like them. It may also be meant, that by his teaching, or practice, the people were caused to sin; as David was a guilty sin, that is, a cause of sin, to Israel, 1 Chron. 21. 3. And this latter the Greek version followeth, saying, so that the people sin: and the old Latin expoundeth it, making the people to offend: and the Hebrews, as Chazkuni, here openeth it, to make the people guilty, in that he hath taught, and permitted them to do a thing forbidden. Of this the Hebrew canons say, If he that ignorantly-erreth, in one of these &c. be a private man, he must bring a she goat, or an ewe lamb: and if it be the anointed Priest, he must bring a bullock for a Sin-offering. Whereby is meant, he is to bring a bullock for his unadvisedness, when • e erreth by teaching himself, and doth a deed through unadvisedness of his teaching only; and is withal a very wise man, as is written, If the anointed Priest sin, to the guilty sin of the people. Loe the Priest is as the Congregation. As the Congregation, that is, the Judges, are not bound to bring a sacrifice, unless they be wise men, meet to teach, and do err in teaching, and the doers do it at their mouth, &c. so is the Priest, in all these things. If he err in fact only, without teaching, whether it be in idolatry or other sins, he bringeth not the oblation. If the anointed Priest teach with the Synedrion, and both he and they err in teaching, although they do according to this teaching wherein they go astray: for as much as he relied not in the time of the fact, upon his teaching only, but upon the Synedrions also; he is discharged, and needs not bring a bullock for himself, but when the Synedrion bringeth an oblation, atonement is made for him, with the congregation in general. If he teach with the Synedrion, in error, and they sin of ignorance, they in (eating) blood, and he in (eating) fat: then atonement is not made for him with the congregation, but he must bring a Bullock for himself. Maimonides, treat of Ignorance, ch, 1. s. 4. and ch. 15. s. 1. 3. 4. 5. See after in the notes upon verse. 13. 14. a bullock] a greater sacrifice then the common persons, verse. 28. or then the Rulers, v. 22. and equal to the Congregations, v. 14. youngling] Hebr. son of the herd: see Lev. 1. 5. so after in v. 14. perfect] without blemish, as Lev. 1. 3. therein figuring the perfection of Christ. a Sin- offering] Hebrew, a Sin: so called because the sin was confessed and laid on the head of this sacrifice, offered for the sinner. Figuring Christ whom God made sin for 〈◊〉 , though he knew no sin, 2 Cor. 5 21. The Apostle in Greek translateth it, For sin, (Heb. 10. 6. from Psal. 40.) that is, an offering for sin. So after in this chapter and other where, Exodus 29. 14.

Vers. 4. lay his hand] and confess his sin which [unspec 4] he hath sinned; (as is noted on Levite. 1. 4.) so putting it upon the head of the beast, Lev 16. 21. and this should also be with repentance, and forsaking of the sin: Prov. 28. 13. and drawing near with a true heart in assurance of faith in Christ, whom that sacrifice figured: Heb. 10. 4. 10. 22. Neither Reconciliation day, (Levite. 16.) nor Sin-offering, nor Trespass-offering, do make atonement; saving for them repent and believe in their atonement: saith Maimonides, treat. of Ignorances, Chapt. 3. s. 10. kill the bullock] a figure of the death of Christ, Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5.

Vers. 5. anointed] in Greek, Christ, in Hebrew [unspec 5] Messias, so named as a type of our great high Priest Christ Jesus, who entered, not into the holy places made with hands, but into very heaven, not with the blood of goats or bullocks, but with his own blood, and obtained eternal redemption: Heb. 9. 24. 11. 12. This anointed Priest was the sinner himself, (for he offered up sacrifice for his own sins, Heb. 7. 27.) The Anointed Priests bullock brought for any of the commandments; the anointed priest himself took the blood, and sprinkled thereof, &c. Maimonides, treat. of offering the sacrifices, chap. 5. sect. 15.

Vers. 6. seven times] a mystical number, signifying [unspec 6] the full and perfect cleansing of sin, by the sprinkling of the blood of Jesus, Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 John. 1. 7. and, that our sins need much purgation, Psal. 51. 2. 3. Seven is a complete number, used for the perfect finishing of a work; as was in the seven days of the creation, Gen. 3. 2. 3. and is used for many, 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scriptures, as the like seven times sprinkling of blood on atonement day, Lev. 16. 14. seven times sprinkling of oil upon the altar, when it was consecrated, Lev. 8. 11. seven times sprinkling of the leper, and seven days for his cleansing, Lev. 14. 7. 9. seven days for consecrating the Priests, Lev. 8. 35. and for purifying the unclean, Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Jordan, 2 Kin. 5. 10. 14. Seven days was Jericho besieged, and 7. priests with seven trumpets blew, and the walls fell down, Iof. 6. seven priests blew trumpets before the ark, when David brought it home, 1 Chron. 15. 24. The lamb (Christ) hath seven horns, and seven eyes, which are the 7 spirits of God, Rev. 5. 6. there also are seven seals on God's book, Rev. 5. 1. seven Angels with trumpets, Rev. 8. 2. and seven with vials, Rev. 15. 7. Every seventh day was a Sabbath, Exod. 20. 10. and the seventh year, a year of rest; and seven times seven years brought the Jubiliee, Lev. 25. 3. 4 8. Seven bullocks & seven rams were sacrificed by David, 1 Chron. 15. 26. by Hezekiah, 2 Chro. 29. 21. by Job for his friends, Job 42. 8. and by Balaam for K. Balak, upon seven altars Num. 23. 1. 14. with many the like, as may be observed throughout the Bible, Ezek. 43, 25, and 39. 9. 12. Dan. 9. 24. And the mystery of this number seven was observed also among other of the heathens. To purify myself, I wash me in the sea, dipping my head seven times in the waves; for the divine Pythagoras hath taught that that number is most fit, especially in religion. L. Apulei • de Asin. aur. l. 11. the veil of the holy place] Hebr. of holiness: which the Gr. translateth, the holy veil. It was that which parted the holy place and the most holy, called the second veil, Heb. 9. 3. This figured the preparation of the way for us into the holy heavens by the blood of Christ shed and sprinkled, to remission of sins: for by the blood of Jesus, we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us, through the veil, that is, his flesh. Heb. 10. 19. 20. Moreover, these rites thus described in the law, were exactly to be observed, as the Hebrew Doctors say, All the bloods that were to be bestowed within the sanctuary, if there wanted any one of them, there was no atonement made: but all of them were of the foundation of the atonement: for loe the scripture is careful of the very number, saying seven times. Blood which is commanded to be bestowed before the Lord, in the sanctuary, and they bestow it on the altar that is without: or, that which should be on the altar without, they bestow it before the Lord within the sanctuary, &c. behold the flesh of the sacrifice is polluted. Maimonides, treat. of holy things polluted, ch. 2. s. 3. 10.

Vers. 7. of sweet-spices] the Greek translateth of composition; it was the golden altar, on which the [unspec 7] sweet confection was burned, Exod. 30. 1. 34. &c. The bullocks that were burnt, &c. the blood of everyone of them, was sprinkled seven times, upon the v • tle that divided between the holy place and the most holy: and four times, upon the four horns of the golden altar. And all the bloods that were put upon the golden altar, when (the Priest) entered in, he stood between the Altar and the Candlesticks. and the altar before him. And he put (the blood) on the horns of the altar, o 〈…〉 he outside: beginning at the northe • st hor • e, and so to the northwest, and to the southwest and to the southeast: Maimonides, treat. of Offring the sacrifices, chap. 5. sect. 13. 14. This was done, to cleanse and sanctify the altar, from the uncleanness of the sinner, Levite. 16. 19. And the altar of incense, figuring Christ's mediation for us when we pray in his name, (as is shown on Exodus. 30. 6.) this rite here signified how by faith in the blood of Christ, our prayers are acceptable unto God, and our infirmities forgiven and purged. It may also prefigure his bloody sweat, when he prayed in the garden, Luke 22. 44. the bottom] or, foundation; in Greek the base. And the Sin-offerings that were burned, he brought in their blood before (the Lord) into the sanctuary, and sprinkled thereof, as is expressed in the Law: and the rest of the blood, he poured at the west bottom of the Altar that stood without: for that [west bottom] was the first that came to hand, after he came out of the Sanctuary, Mai▪ ibidem, chap. 5. sect. 11. It is recorded, that in the Temple at Jerusalem, there were at the south west horn of the Altar, two holes, like two nostrils, that the bloods which were poured there might pass away, into the brook Kedron: Talmud Bab. in Middoth (or treat. of the measures of the Temple, chap. 3.

Vers. 8. the fat] or, suet: see Levite. 3. 3. 4. After the killing and sprinkling of the blood, they [unspec 8] cut open (the Sin-offerings,) and took out the fat and inwards, and put them in a vessel, and salted them, and strowed them on the fire, upon the Altar, Maimonides, treat. of Offring the Sacrifices, chap. 7. sect, 2. Hereby it became a sweet savor unto the Lord; as after is said, in verse 31. For the burning of these fats and entrails upon the altar (which sanctified the oblations, Matt. 23. 19.) figured the purifying of our affections by Christ, through the Spirit, & by our communion with his afflictions: Coloss. 2. 12. 13. and 3. 1. • 5. Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7.

Vers. 11. the skin] to weet, cleaving to the flesh: for the sin-offerings that were burned, were not flayed [unspec 11] at all. But after they were carried out of the camp, they there cut them in pieces, like the pieces of the Burnt-offering, (Levite. 1. 6. with their skin; and burned them there, in the place of the ashes, Maimonides, treat. of Offring the sacrifices, c. 5. s. 18. and c. 7. s. 2.

Vers. 12. he shall carry] in Greek, they shall earie forth: so after, and they shall burn. without the [unspec 12] campe] and after that they were seated in Canaan, and the Temple was in Jerusalem, they carried them out of the city: (Maim. ibid.) The like is after, for the sin-offering of the Church, v. 21. and upon expiation day, Lev. 16. 27. The mystery hereof, both touching Christ the sacrifice, and us the sinners, Paul openeth thus: the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the campe, wherefore •• sus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him, without the campe, bearing his reproach: for here have we n • continuing city, but we seek one to come, Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out] that is, as the Greek explaineth it, where the ashes are poured out. So Christ was sacrificed at the place of skulls, or dead men's ashes, John. 19. 17. and that was part of his reproach, (Heb. 13. 13.) which he suffered to take away our sins. on wood] all that were burned without the court (of the sanctuary) any wood might serve for the burning of them: saith Maim. in treat. of Offring sacrif. 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. b •• nt] Hereby Christ's suffering without Jerusalem gates was signified, and so the abolishing of sin, and reconcilement of the sinner unto God. Hebrews 13. 12. and 10. 10. Rom. 〈◊〉 . 10. Threfore in the sacrifices here following, verse. 20. 26. 3 • . forgiveness of sins is promised; which is also to be understood in this place. Howbeit the Hebrew Doctors observe the differences thus, that of this bullock, and the goat for the Ruler, verse. 26. it is not said, for a sweet savor, &c. because of the bullocks, a part is without (the sanctaarie) for to remove away the unclean spirit: and in the sin-offering of the a •• inted Priest, it is not mentioned that it shall be mercifully forgiven him; for he hath not yet full pard • n, until he make supplication unto his God, for he is the Angel of the Lord of ho ••• (Malac. 2. 7.) and he ought to be innocent and pure of hands, R. M • nachem on Levite. 4. It is also here noted by Baal Hatt • rim, how the Law commandeth the Anointed Priests oblation to be burnt openly without, at the pouring out of the ashes, that no man should be ashamed to confess his sin: for loe the high priest sinneth, and confesseth, and bringeth an oblation for his sin.

Vers. 13. all the congregation] This showeth that [unspec] the Church may err. The Hebrew Doctors have here sundry observations, touching the Judges or Magistrates, which taught error, and the people that practiced the same: saying; Every thing, for the ignorant sin whereof men are bound to bring the sin-offering appointed; if the great Session of Judges ignorantly sin in the teaching thereof, and teach that it is lawful; and the people sin of ignorance by their teaching, and the people do the thing, and rely upon their teaching. And afterward it is known to the Judges, that they have erred; loe the Judges are bound to bring the sin-offering, for their ignorance in teaching, although they themselves have not done the thing, &c. and the rest of the people are discharged of the sin-offering, although they were the doers of the thing, because they relied on the Judges. Provided, that they which teach, be the great Senate of 72. Judges, and that the Chief of the Senate • ee with them when they teach it, and that they be all of them meet to teach, and that they all, or the most of them, err in the thing which they teach; and that they teach it expressly, and say to the people, it is lawful for you to do it. Likewise if they which hear it from the mouth of the Judge • s say unto others, it is lawful for you to do it, and all the Church, or most part thereof, do it at their speech, and do it ignorantly at their speech, thinking that the thing which they teach is according to law. And they teach to infringe some part, and to confirm some part, and not to abrogate the whole body (of the command • meant,) and when it is known unto them, they know the body (or substance) of the thing whereof they taught through ignorance. When all these concur, the Judges art bound to bring the sin-offering and he that doth the thing at their speech is discharged. But if there want any one of these things, then the Judges are discharged of the offering; and whose • ever have sinned of ignorance, and do • e the deed, he brings the sin-offering appointed for his ignorance. As for example. If the Judges say, this thing is lawful: but teach it not to the people, nor say unto them, it is lawful for you to do it. And some man heareth, when they determine the thing to be lawful, and goeth and doth according as be hath heard: now who so doth it, is bound to bring the 〈◊〉 offering; and the Judges are free, because they t • ught them not expressly to do it. Likewise if they 〈◊〉 it, and the lesser part of the Church do it at their word▪ and the error be known: now the Judges are discharged, and they that do the thing are bound, and everyone brings his sin-offering, &c. If the Judges teach an unlawful thing to be lawful, presumptuously; and the Church doeth it at their mouth ignorantly; the Judges are discharged of the sacrifice, because they sin presumptuously, & everyone that did it at their mouth, is bound to bring a sacrifice for himself, because he sinned ignorantly. If the Judges teach it ignorantly, and the Church know that they ••• e, and that it is not meet to receive it of them, and yet the Church do it at their mouth: now both of them are discharged of the sacrifice; the Judges are discharged, for the Church did it not because of their teaching which caused them to err: and all the doers are discharged of the sacrifice, because they sinned presumptuously, for they knew that they erred, and that it was not meet so to do. Maimonides, treat▪ of Ignorances, chap. 12. & 13. sin ignorantly] or, err, of ignorance and unadvisedness, not presumptuously; as verse. 2. So the Greek here translateth it, be ignorant, or, do-ignorantly. the thing] Hebrew, the word be hid. This the Hebrews understand of some part of a commandment, not of the whole, which cannot be hidden from the eyes of the Church. The Judges that sin ignorantly, and teach to abrogate a substantial-precept (or, body of a precept) of the substantial-precepts of the law, and all the people do it at their saying; the Judges are discharged; and everyone of them that do it, is bound to bring the sin-offering appointed: as it is written, AND THE THING BE HID, and not the whole body of-the-precept. The Judges are never bound (to bring the sacrifice) till they teach to abolish a part, and to confirm a part of the things which are not expressed in the law, and explained. Afterwards, the Judges are bound to bring the sacrifice; and they that do it at their saying, are discharged. As, if they teach that it is lawful to worship idols, &c. loe it is as if they should say there is no idolatry (forbidden) in the law; which abrogateth the whole body (of the commandment;) and this and the like is not ignorance in teaching, but forgetfulness. Therefore they are discharged of the sacrifice; and who so doth it at their saying, he is bound to bring the sacrifice for himself. But if they err, and teach, saying, he that prostrateth himself to idols, &c. is guilty, for it is said thereof, thou shalt not prostrate thyself to another God; but he that bendeth towards the ground, and prostrateth not, that is lawful; now they are bound (to bring the sacrifice) And so in all the like cases, if they teach, and the most part of the Church do it at their saying, these are discharged, and the Judges bring the sacrifice for their ignorance. Maimonides in Shegagoth. c. 14. are guilty] or, do offend, sin, trespass unto gu 〈…〉 esse. See Levite. 5. 3. 6.

Vers. 14. against it] or, as the Greek translateth, [unspec 14] in it. So the Hebrew word ghnal sometime signifieth, as in Exod. 29. 3. Isaiah 38. 20. the church] or, the assembly: in Hebrew, kahal; whence the Greek word ekklesia, (a church) is derived. This the Hebrew Doctors understand, not only for the twelve •• ibes of Israel, but for every tribe, which is called (kahal) a church, as it is written, (in 2 Chron. 20. 5.) Iohosaphat stood in the church (or assembly) of Judah. And from this law they say, Every Tribe was to bring a Bullo • ke for a sin-offering; in all twelve Bullockes. And, whether all the Israelites in the land, did the thing, at the saying of the Judges teaching them; or the most of Israel did it, though they were the least number of the tribes; or, the most of the tribes did it, though they were the least of all Israel; they brought according to the number of all the tribes, a Bullock for every tribe. As, if the inhabitants of the land of Israel were 600000 and one; and they that did (the sin) by the teaching of the Judges, were 300000 and one; and all of them of the Tribe of Judah only: Or, if they that did it, were all of them the children of seven tribes, though they were but 100000. the Judges were bound (to bring the sacrifice) &c. And the tribe of Manasseh and of Ephraim, were not counted as two tribes in this business, but both for one tribe. Maimonides treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect. 2. It is also observed by them, that All the sacrifices of the Church, were either Burnt-offerings, or Sin-offerings: and among the sacrifices of the Congregation there were no Peace-offerings, save the two lambs that were brought with the waved loaves, at the solemn assembly, (Levite. 23. 19.) and they were called the Peace-offerings of the Congregation. And the Church never offered a trespass offering, nor any Bird. Maimonides treat of offering sacrifices, chap. 1. sect. 4. a bullock] In Num. 15. 24. the law appointeth a bullock for a burnt-offering, and an he Goat for a sin-offering, when the congregation ignorantly sinneth: and here, it commandeth a Bullock for a sin-offering only. The Hebrews reconcile these laws thus: What is the offering they bring for this ignorance? If it be concerning idolatry that they (the Judges) ignorantly sin and teach it; they bring a Bullock for a Burnt-offering, and an he goat for a sin-offering, for every tribe; and this is the offering spoken of in Num. 15. 24. which by word of mouth hath been taught, to be spoken of ignorant-sinning by idolatry. But if it be concerning any other transgressions that they ignorantly-offend and teach, for the ignorant doing whereof they are bound to bring the appointed sacrifice; then every tribe bringeth a Bullock for a sin-offering; and this is that spoken of in Levite. 4. 13. 14. Maimonides treat. of Ignorances, chapt. 12. Sect. 1. Others do accord these laws thus, that this here is meant of the sin of all Israel jointly; and that in Num. 15. is meant of particular assemblies or synagogues, as they were distinct by their dwellings in Canaan. But I observe another difference, how this in Levite. 4. 13. speaketh of doing someone of all the commandments which should not be done: that, in Num. 15. 22. speaketh of not doing all the commandments, which the Lord had spoken by Moses.

Vers. 15. lay their hands] There is no laying on of [unspec 15] hands, upon the offerings of the Congregation, but upon two; viz. upon the scape goat, (Lev. 16. 21.) and upon the Bullock for the thing hid from the eyes of the church, (Lev. 4. 13. 15.) Upon it three of the Synedrion, do lay their hands. Maimonides treat of offering sacrifices, chap. 3. sect. 10. See also the notes on Levite. 1. 4. It figured their faith in Christ, upon whom God would lay the iniquity of us all, Isaiah 5 • . 6. and so would not impute their trespasses unto them, 〈◊〉 Cor. 5. 19. he] that is, the Priest or Levite shall kill: see Levite. 1. 5.

Vers. 16. anointed] that is, as the Chaldee expoundeth [unspec 16] it, the chief Priest: in Greek, Christ, that is Anointed: a figure of our Lord Christ.

Vers. 17. seven times] signifying a full purgation: see the notes on verse. 6. &c. For, the things done [unspec 17] to the sacrifice of the high Priest, the same were done to the congregations.

Vers. 20. the sin- offering] in Greek, the Sin: meaning the sacrifice which was for the high [unspec 20] priests sin, verse. 8. &c. the first Bullock, as it is called in verse. 21. it shall] that is, as the Greek translateth, the sin shall be forgiven them.

Vers. 21. he shall carry] in Greek, they shall carry [unspec 21] out the whole Bullock: as v. 12.

Vers. 22. the Ruler] or, the Prince; in Hebrew, [unspec 22] Nasi, that is, one Preferred, or Advanced above others; or, one that lifteth up and easeth the burdens of the people, by governing them; as Num. 11. 17. Exod. 18. 22. It is a common name, both to inferior rulers, Num. 16. 2. Exod. 16. 22. and to the chief, as the King, Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law, of the later, saying, Who is the Ruler spoken of in the law? It is the King, over whom, no man of Israel hath power; neither 〈◊〉 any above him in his kingdom, but the Lord his God. Whether he be of David's house, or of the other tribes of Israel. And if there be many Kings, and one of them do not serve another, everyone of them brings an he goat for his sin of ignorance. Maimonides, treat. of Ignorances, chap. 1 5. sect. 6 So in Ezek. 46. 2. 4. &c. the offerings of the Prince are distinct from those of the people of the Land. through ignorance] or, by error: in Greek, unwillingly: as in v. 2.

Vers. 23. Or if] the Greek translateth it, And [unspec 23] his sin be known, &c. so in verse. 28. But though Or, be sometimes used for And, or If: yet here it may be used properly, meaning, if his sin be known of himself, or be made known to him by others. So Chazkuni explaineth it, And is guilty, that he knoweth it of himself: or it be made known unto him, by the means of others. This is for his own particular sin, which he doth when he is a ruler. For, the Ruler that doeth with the Congregation, by the teaching of the Judges, atonement is made for him, as for the people generally. If the Judges be they that offer for their ignorance, all the people and the King are discharged from bringing the sacrifice, as is before shown. And if they that do it at the saying of the Judges, be bound to bring the sacrifice, and the King be one of the doers, then he brings an he goat: for the Rulers he goat, is in place of the ewe lamb or she goat of the common person. Maimonides treat. of Ignorances, chap. 15. sect. 8. his oblation] in Greek, his gift.

Vers. 24. killeth the Burnt-offering] that is, on the [unspec 24] north side of the altar: see Levite. 1. 11. The Greek translateth, where they kill (that is, use to kill) the Burnt-offerings.

Vers. 25. of burnt-offering] herein it differed from [unspec 25] the former of the high Priest, and Church, whose blood was carried into the Sanctuary, and put on the homes of the altar of Incense, verse. 7. 18. The sin offerings that were eaten (as they were whose blood was not carried into the Sanctuary, Levite. 6. 26. 30.) their blood was to be put on the four bo 〈…〉 of the altar that stood without, from the midst of the altar and upward. When the Priest took the blood in a bason, he carried it to the altar, and dipped thefore finger of his right hand in the blood, and put it upon the horn: and so he did to every borne. And he was bound to dip his finger at every horn. And when he had made an end of putting it upon the horn, he wiped his finger on the edge of the bason; and after that, he dipped the second time: for the blood that remained upon his finger, it was not lawful to put thereof upon another horn. Of all the sacrifices, not any ones blood was to be sprinkled with the finger, but of the sin-offering only. And thus he began; he went up on the foot-bank, and turned on his right hand and went round about; and put upon the south-east horn first: after that upon the next horn which was the north-east: then upon the north-west; and after that upon the south west. And at the bottom of that horn, where he made an end of striking on the blood, he poured out the residue of the blood; which was at the southern bottom. Maimonides treat. of offering the sacrifices, chap. 5. sect. 7. 8. 9. 10. pour his blood] in Greek, pour all his blood: meaning all which remaineth after the sprinkling. So in verse. 30 Moses saith, all the blood, likewise in verse 34. which is to be understood here.

Vers. 27. one soul] in Chaldee, one man: meaning [unspec] man or woman, as Numb. 5. 6. people of the land] that is, of the common people, except only the high Priest, and Prince forementioned: any either Israelite, common Priest, or Levite: as Ibn E 〈…〉 explaineth it. one] The sacrifice here following, is for any one sin: if many sins be committed at once, there must, by proportion, so many sin-offerings be brought: as likewise the Hebrew Doctors explain, in the foresaid treat. of Ignorances, chap. 4. where also they say, for example; He that killeth a beast of the holy things, out of the court yard of the sanctuary, on the Sabbath day, in the service of a false god; he is bound to bring three sacrifices; because he killed the holy things out of the Court; and because he prosaned the Sabbath; and because he committed idolatry: for here three unlawful things are 〈◊〉 in one.

Vers. 28. a she goat] This is the sacrifice appointed [unspec] of God, which therefore the sinner might not alter, or bring any other instead thereof: though for some other sins, if he were poor and not able, he might bring a lesser sacrifice, Levite. 5. 7. 11. The Hebrews have this rule; All sins that deser •• cutting off by the Law, except those three before mentioned, [and shown in the notes on verse. 2.] if a particular person transgress in any of them through ignorance, he is to bring the sin-offering appointed: except the unclean person that eateth of the holy thing; and the unclean person that cometh into the sanctuary both of them do not bring the Sin-offering appointed, but the oblation mentioned in Levite. 5. 7. 11. a sh 〈…〉 beast if he be rich; and two Doves, or Floure, if he be poor. Maimonides treat. of Ignorances, chap. 1. s. 3. perfect] without blemish: see Levite. 1. 3. which he hath sinned] and not for any other of his sins: as, he that separateth a Sin-offering for fat which he hath eaten, may not bring the same for the Sabbath which he hath polluted, or for blood which he hath eaten, &c. for then it is unlawful. Yea more then this (they say) he that separateth his sin-offering for fat which he did eat yesterday, may not bring it for fat which he did eat this day: and if he bring it so, it makes no atonement for him. Maimonides treat. of Ignorances, chap. 3. sect. 3. If he bring two sin-offerings for two sins: the one is to be killed in the name of the first sin; and the other, in the name of the second sin. Ibid. s. 6.

Vers. 29. his hand] with confession of his sin: see Levite. 1. 4. the sin-offering] in Greek, the [unspec 29] head of his sin: that is, his sacrifice. he shall] that is, the Priest or Levite shall kill: Greek, they shall kill the Goat of sin, that is, the goat to be sacrificed for sin. See Levite. 1. 5.

Vers. 30. the horns] the four horns of the Altar, [unspec 30] after the manner before described on v. 25.

Verse 31. of rest] Greek, of sweet smell: the Chaldee explaineth it, to be accepted with favor: see [unspec 31] the notes on Lev. 〈◊〉 . 9.

Vers. 32. a Lamb] or, sheep. This sacrifice is spoken of, apart from the former of the goat, because [unspec 32] of the difference in the fat which was burned; as is shown in the annotations on Lev. 3. 12.

Verse 33. he shall kill] in Greek, they shall kill it for sin, that is, for a sin-offering: which Sol. [unspec 33] Iarohi expoundeth, that the killing be by the name of a sin-offering. All these perfect unblemished sacrifices, for the sins of the people, figured Christ the lamb without blemish and without spot, 1 Pet. 1. 19. the lamb of God, which taketh away the sin of the world, John 1. 29. who once suffered for sins, the just for the unjust that he might bring us to God, 1 Peter 3. 18. For he made him who knew no sin, to be sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. 21.

Vers. 35. according to] or, upon, or with Jehovah's Fire- offerings: which the Greek translateth, upon [unspec 35] the Lord's Burnt-offering. For the daily Burnt-offering was first offered to the Lord; and other sacrifices after, and as it were upon the same. But it may be referred to the fat of the Peace-offerings, Levite. 3. according to which, the fat of the sin-offering was to be burnt. As for the flesh or bodies of this and the former Sin-offering of the Prince, they were not burnt without the host, (as the High Priests and Churches were) but eaten by the Priests; as is commanded in Lev. 6. 26.—30.

Annotations.

A Soul] that is, any person, or a man, as the Chaldee translateth it. And Moses in ver. 15. [unspec 1] and 17. saying, when a soul sinneth, he shall bring, &c. showeth a man to be meant hereby. Though under the man, the woman also is comprehended, as in Num. 5. 6. touching which the Hebrew Canons say, All sacrifices that a woman is bound to offer, her husband bringeth them by her hand: if he be poor, he brings the poor man's oblation, and if he be rich, he brings by her hand, the rich man's oblation. Maimonides, treat. of Ignorances, ch. 10. sect. 6. These Trespass-offerings here following, were for sins of less importance; as omission of some duties, and not observing the legal washings and purifications, &c. whereas the sin-offerings in chapter 4. were for greater offenses, in doing things forbidden of God. Therefore the oblations for these trespasses, were made less, if the sinner were poor, Lev. 5. 7. 11. which in the former Sin-offerings were never lessened, Levite. 4. an adjuration] or, exsecration, oath, or curse; of which word, see the notes of Gen. 24. 41. The Greek here also translateth it, adjuration (or exaction of an oath:) when one by oath or curse is charged to speak if he know; as Judge. 17. 2. Prov. 29. 24. 1 King. 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Jesus, I adjure thee by the living God, that thou tell us, whether thou be the Christ the son of God. Unto that adjuration Jesus gave an answer, and confessed it; whereas before, he held his peace. So the Apostle saith, I adjure you by the Lord, that this Epistle he read unto all the holy brethren, 1 Thess. 5. 27. And by the Hebrew Canons, whether a man swear by his own mouth, or be adjured by the mouth of others, and he answer Amen, though he that adjured him were an infidel, or a child, he is bound. For who so answereth Amen after an oath, is as if he uttered the oath with his own mouth. And whether he answer Amen, or speak a word of like meaning, as if he say yea, or I am bound, or do take upon me this oath; or any the like, in any language: he is as a sworn man for any matter, whether he be (for sinning therein) to be beaten, or to bring an oblation. Whether he swear or be adjured by God's proper name, or by any of his titles: as that he swear by him whose name is Gracious, or Merciful, or Longsuffring, or any the like, in any tongue: it is a full oath. And so an exsecration, and a curse, is an oath. Maimonides, tom. 3. in Shebugnoth (or treat. of Oaths,) chap. 2. sect. 1. 2. Accordingly the Evangelists set down these two as one, the Son of God, Matth. 26. 63. and, the Son of the Blessed, Mark 14. 61. witness] The Hebrews say, there are four kinds of oaths; the oath of pronouncing a thing, [whereof see verse 4.] and vain (or rash) oaths, [for bidden in Exod. 20. 7.] the oath concerning that which was delivered to keep, [whereof see Levite. 6. 2. 3.] and the oath of witness; here spoken of. Which they explain thus; as when witnesses can give testimony concerning goods, and the owner requireth them to • itness, and they deny that they can give testimony, and swear that they cannot, &c. for such an oath, they arc bound to bring the sacrifice, here appointed, verse 6. &c. Maimonides treat. of Oaths, chap. 1. sect. 1. 12. 〈◊〉 utter] or, not show, declare, tell it. And this may be, though a man be not particularly called forth to witness: as the Hebrews say, if the party that requireth testimony, do say; I adjure all that st 〈…〉 here, if they can witness for me, that they come and bear witness: if there be any witnesses among them 〈◊〉 , and they deny, (or dissemble) it, they are guilty of the oath of testimony. Maimonides, treat. of oaths, chap. 9. sect. 9. his iniquity] that is, the punishment of his iniquity, if he repent not, and be reconciled by sacrifice; as the like is said in Levite. 19. 8. and 20. 17. where such as bear their iniquity, are threatened to be cut off. It may also be english ed thus, if he utter, (or show) it not, and beareth his iniquity, that is, is subject to the wrath of God. So in verse. 16.

Vers. 2. carcass] which who so touched, was by [unspec] the law unclean, Levite. 11. 8. 31. it be hidden • that is, the uncleanness be hidden from him, as • ol. Rashi expoundeth it. is unclean] that is, afterward knoweth himself to be unclean; as the explanation in verse. 3. seemeth to manifest. 〈◊〉 guilty] or, trespasseth, sinneth; for of this Hebrew word Ashem, the sacrifice appointed for it, is called A 〈…〉 , in v. 6. that is, a Trespass- offering, or Guilt- offering. But what sin or guiltiness was upon a man, for touching an unclean carcass? And seeing the law maketh such unclean but till evening, Lev. 11. 24. 31. when washing themselves and their clothes they were clean, and for uncleanness by a dead man, the sprinkling water cleansed them, Num. 19. 16. 17. 18. 19. wherefore is here confessing of sin, and a trespass-offering required, in v. 5. 6. The Hebrew doctors say, this is meant, for an unclean person, who when he was unclean came into the sanctuary, or did eat of an holy thing, ignorantly. For it is expressly said, (in Lev. 7, 20. 21.) if any eat of the flesh of the peace-offerings of the Lord, having his uncleanness upon him, the same person shall be cut off, &c. And of coming into the sanctuary it is said, (in Num. 19. 20.) that soul shall be cut off from among the church, because he hath defiled the sanctuary of the Lord. And when the law condemneth men to be cut off, for defiling the sanctuary and holy things thereof, [to weet presumptuously,] it implieth the sacrifice which they are to bring, for the ignorant doing thereof. Maim. treat. of Ignorances, c. 10. S. 1. 5. And thus Sol. Rashi also expoundeth it; is guilty, for eating of the holy thing, or for coming into the Sanctuary. These things figured the pollutions which men have not only by sins proceeding originally from themselves, but by partaking also with other men's sins, 1 Tim. 5. 22. 2 Cor. 6. 17. from which we are to be cleansed by the sacrifice and death of Christ.

V. 3. according to all] or as the Gr. translateth it, of [unspec 3] all (or of any) his uncleanness: which might be sundry ways, as the law after showeth, in the 12. 13. 14. and 15 chap. of this book. shall be unclean withal] by touching it, as the Gr. explaineth it, which when he toucheth he is defiled. and he knoweth] to weet, if afterward by some means it be manifested. This the Gr. version plainly showeth saying, and after this he knoweth of it. And herein it differeth from another case, following in v. 17. which he knew not: whereupon two sorts of trespass-offerings are appointed: for this which he knew, a female lamb, or a lesser sacrifice if he were poor, v. 6. 7. &c. for that which he knew not, a ram, v. 18. Of which difference, more is spoken hereafter. It may also be translated, whether it be hidden from him, or he know of it. Howbeit of this matter of uncleanness, the Hebr. canons say; The case of ignorance about defiling the san 〈…〉 y and holy things, differeth from the case of other 〈◊〉 that deserve cutting off. For all such sins, when one hath ignorantly done them, and it be known unto him in the end, that he hath sinned; although he had no knowledge of it in the beginning, yet he is bound to bring a Sin-offering: but for defiling the sanctuary & holy things, • e brings not the offering which is less if the man be poor, (Lev. 5. 7. 11.) unless he have knowledge of the uncleanness and knowledge of the holy thing, or of the sanctuary, in the beginning. And the knowledge of the uncleanness, and knowledge of the holy thing, or of the sanctuary, in the end; and it be hid from him between both. As, a man is unclean, and eateth of a holy thing, &c. and afterwards it is known unto him that he is unclean, and was unclean when he did eat; and that it was a holy thing which he did eat. L •• he is not bound to bring a sacrifice, unless he knew that he was unclean, and that the thing was holy, before he did eat. As a man is unclean, and knows that he is unclean, and knows that the thing is holy. And afterwards the uncleanness is hidden from him, and he forgets that he is unclean, and eateth of the holy thing, and knows that it is a holy thing; or he erreth and forgetteth that the thing is holy, but knows himself to be unclean, and eateth. Or if he err or forget, both that he is unclean, and that the things is holy, and so eateth: afterwards the things are known to him, which were hidden from him: loe now he must bring the sacrifice here appointed; which is lessened if the man be poor. The reason of this exposition is; for that concerning other ignorances it is said, (in Lev. 4. 27. 28.) while he doth someone of the commandments of the Lord, which should not be done, and be guilty; or if his sin be made known unto him, which he hath sinned. When he knoweth it in the end, although he knew it not in the beginning. But concerning the uncleanness of the sanctuary and holy things, it is said, and it be hidden from him, & he knoweth of it, & is guilty, (Lev. 5. 3.) &c. Maim. treat. of Ignorances, c. 11. S. 1. &c. So in the Chaldee paraphrase called Jonathan's, this scripture is thus interpreted, and it be hid from him, and he touch any holy thing, and afterwards it be revealed unto him, and he knoweth it, &c. is guilty] or, is a trespasser, sinneth: as Sol. Rashi again faith, by eating of the holy things, or coming into the Sanctuary.

V. 4. a soul] in Chaldee, a man when he shall swear. pronouncing] distinctly-uttering. This is that [unspec 4] which the Jews call the oath of pronunciation, (as is noted before on v. 1.) and of it they make four particulars, two of things to come, and two of things past: as when one swears of a thing past, that it was done, or it was not done; and of a thing to come, that he will do it, or he will not do it. And no oath of pronunciation it to be used, but for things possible for him to do, whether to come or past. He that sweareth any of these four oaths, and the thing be otherwise; as, • e that sweareth that he will not eat, and he eateth; or that he will eat, and he eateth not; or that he hath eaten, when he eateth not; or hath not eaten, when he hath; loe this is a false oath; and of this and such like, it is said, ye shall not swear by my name falsely, (Lev. 19. 12.) And if he swear falsely, of presumption, he is to be beaten: if of ignorance, then be brings the sacrifice here appointed. Maimonides, treat. of Oaths, chap. 1. Sect. 1. 2. 3. to do evil, &c.] This the Hebrew Doctors understand of things in a man's power, to do if he will, or to leave undone if he will. Therefore, he that sweareth to do evil to others, (as to smite his neighbor, &c.) this is not an oath of pronunciation, because he is commanded not to do it; but it seemeth to be a vain (or rash) oath. If he swear to his own evil and hurt, though he should not so do, his oath remains upon him: and if he do it not, he is guilty of the oath of pronunciation. If he swear to do good to others, the good which is in his power to do; the oath remains upon him, if he do it not, he is guilty of this oath. And, whosoever sweareth to break a commandment, & breaks it not, he is not guilty of this oath of pronunciation, but is to be beat̄ as for a vain (or rash) oath, & is to observe the cōmandement which he sware to break. If one swear that he will not sleep or eat for 7. days, or the like vain oath, they must not bid him watch or fast so long as he is able to endure, and afterward to sleep or eat: but he is to be beaten out of hand for his rash oath; and so may sleep or eat when he pleaseth. Maimonides, treat. of oaths, chap. 5. Sect. 14. &c. Compare herewith Psal. 15. 4. he that sweareth to do evil, (that is, to his own hurt) and changeth not: &c. it be hidden from him] that he hath transgressed against his oath, saith Sol. Rashi, on Levite. 5. And Targum Jonathan explaineth it, and he hath falsified (his oath) and it be hidden from him, and after that he hath transgressed, it be revealed unto him, and he know that he hath falsifiedit, &c. is guilty] or, trespasseth: in Greek sinneth, to weet, in breaking or falsifying ignorantly, that oath which he hath pronounced; or in any of the other three cases fore-propounded.

Vers. 5. in one of these] in one of these four, saith Targum Jonathan; meaning the four sins mentioned [unspec 5] in the 1. 2. 3. 4. verses before. shall confess] laying his hands on the head of the sacrifice, and confessing the iniquity of his trespass; as is noted on Levite. 1. 4. And so other rites were performed according to the manner of the sin-offering in chap. 4. The trespass-offerings, &c. were killed, and their blood sprinkled, as is before declared. Then they were flayed, the fat and inwards taken out, and salted, and strowed on the fire (upon the altar.) And the residue of their flesh, was eaten by the males of the Priests, in the court, like the sin-offerings. Maimonides, treat, of offering the sacrifices, chap. 9. Sect. 1. And touching this confession they say, The owners of the Sin or trespass-offerings, when they bring their sacrifices, &c. atonement is not made for them thereby, until they repent, and confess with word of mouth: &c. And so he that is in his neighbors danger, and hath done him damage in his goods, although he payeth him all that he oweth him: atonement there is none, until he confess, and turn away from doing the like again forever. Maimonides, tom. 1. treat. of Repentance, chap. 1. Sect. 1. See the notes on Num. 5. 7.

Vers. 6. Trespass-offering] or, Guilt- offering: in Hebrew Asham, that is, Guiltinesse or Trespass, as [unspec 6] the Sin- offering, in chap. 4. was for sin (as the words here following manifest,) and is likewise called a Sin- offering. And as the former, so this figured out the sacrifice of Christ for our sins; of whom it is prophesied that his soul should be made an Asham, an offering for trespass, (or, for sin, as the Greek translateth it • ) Esa, 53. 10. which he hath sinned] and respect must be had in the sacrificing, unto that particular sin which was committed, that atonement might be made for it. He that killeth a Sin offering or a Trespass-offering, it is necessary that his cogitation be on that sin by name, which (the sacrifice) is brought for. Ma • m. treat. of offering the sacrifices, chap. 4. Sect. 11. These things taught a special care that men should have of their wai • s, an examination of their own sins, a particular repentance, sorrow and sacrifice of a contrire heart, with faith in Christ (whom the Trespass-offering figured) even for their least transgressions; that so judging themselves, they may not be judged of the Lord: 1 Cor. 11. 31. Ezek. 20. 43. Lam. 3. 40. 2 Cor. 7. 11.

Vers. 7. his hand reach not] that is, he be not able enough to bring a lamb: thus God providēd for [unspec 7] the poorer sort. This is that sacrifice which the Hebrews call Gn • leh vajored; that is, Ascending and descending, (Talmud. Bab. in Cerethoth, ch. 2.) because it ascendeth or is greater, if the sinner be rich, and descendeth or is lesser, if he be poor. And they observe, that Six are commanded to offer the oblation Gnoleh vajored (greater or lesser:) The Leper at his cleansing, (Levite. 14. 21. &c.) The woman after child-birth, (Levite. 12. 8.) He that sweareth the oath of testimony, (Levite. 5. 1.) He that sweareth the oath of pronunciation, falsely through ignorance, (Levite. 5. 4.) The unclean person that eateth of the holy things ignorantly; and the unclean that cometh into the Sanctuary ignorantly, (Levite. 5. 2. 3.) Maimonides treat. of Ignorances, chap. 1. Sect. 1. In these kind of sacrifices, the High Priest, or the King, was not charged to bring a greater, as they were in the Sin-offering, Levite. 4. 3. 23. but the offering fellower for the poor, even to a pottle of flower, v. 11. The King and the anointed Priest, brought their offering for the oath of witness, or for the oath of pronunciation, or for defiling the sanctuary and holy things thereof as other private persons. For the scripture puts no difference between the offering of the king, priest or private man, save in the sin-offerings, appointed for their ignorances, (Levite. 4.) Maimonides, treat. of Ignorances, chap. 10. Sect. 7. turtle-doves] see the notes on Levite. 1. 14. If a poor man brought the oblation of the richer sort, he was discharged: but a rich man that brought the oblation of the poor, was not discharged, Maimonides, treat. of Ignorances, chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sins and over-sights; it was to teach them the ugliness of their sins in his sight, and with how great price by the blood of Christ, they were to be redeemed, 1 Pet. 1. 18. 19. and how they should show by such cost, their thankfulness to God for his grace, 1 Chro. 21. 24. and towards his priests (the ministers of his grace) which had their livelihood in part by such sacrifices; Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort; it was to show the riches of his grace, who freely forgiveth the poor as well as the rich, not in respect of their expenses, but of his mercy which is without respect of person, I am. 2. 5. 〈◊〉 55. 1. &c. Rom. 3. 24. 25. &c.

Vers. 8. first] that atonement might be made for his sin; after which was the Burnt-offering, a figure of a new and holy life. For Christ (whom the Sin-offering typed out) bare our sins, in his 〈◊〉 the tree: that we being delivered from sin, should 〈◊〉 in righteousness, 1 Pet. 2. 24. Albeit, the Burnt offering also was to make reconciliation for sin, as is noted on Lev. 1. 4. cut-with-his nail] see Lev. 1. 15. where the like is for the Burnt-offering. This here (by the Hebr. canons) was to be done, at the south west horn of the altar. The Priest held the 〈…〉 feet (of the fowl) between his two fingers, and the 〈…〉 wings, between his two fingers; and stretched out the 〈◊〉 thereof unto the breadth of his two fingers, and cut it 〈◊〉 his nail. And this was one of the hardest services 〈◊〉 were in the Sanctuary. Maimonides, treat. of offering the Sacrifices, c. 7. S. 6. 8. Thus the priests greatest cun 〈…〉 was to be shown in offering the sacrifices of the poor. not divide] he might not 〈◊〉 the head from the body: and if he did divide it, he did unlawfully, and was beaten. Maimonides ibidem. Sect. 6. See the notes on Levite. 1. 17.

Vers. 9. the side] Hebr. the wall. He sprinkled of the blood, upon the wall of the altar, beneath the midst [unspec 9] thereof, and the rest of the blood, he wrung-out at the bottom. It is a general rule, that which was put upon the wall, the residue thereof was wrung-out at the bottom: and this was the nether wall. Maim. ibidem. This rite might fore-shadow the manner of Christ's suffering, both his sweating drops of blood, Luk. 22. 44. and the shedding of his blood, on the cross: which oblation was sanctified by his deity, as the blood of the sacrifice by the Altar; John. 17. 19. Heb. 9. 14. Matth. 23. 19.

Vers. 10. the manner] or ordinance: Hebr. the judgment; [unspec 10] which word is here and often used for the manner or rite of doing a thing, and it hath reference to the law in Levite 1. 15. &c. The Greek and Chaldee translate it, as is fit, (or convenient.) The Hebrews give this reason why the doves were one a Sin-offering, the other a Burnt-offering; Because the Altar had nothing in the bird that was the Sin-offering save the blood thereof, which is not food [as Levite. 3. 11.] therefore it was needful to bring two, one for a Sin-offering to be meat for the Priest [Levite. 6. 26.] the other for a Burnt-offering, to be meat for the Altar. Chazkuni on Levite. 5. for his sin] or, from his sin; that is, cleansing him from it.

Vers. 11. attain not] in Greek, find not: that is, [unspec 11] if he be not able: as in verse. 7. he used another word of like meaning, reach not. So in Levite. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah] that is, a Bushel: the tenth part whereof was called an Omer, about our Pottle: the Chaldee here for an Ephah, translateth three Seahs (or pecks:) see the notes on Exod. 16. 36. oil] because sin proceedeth from us for want of grace, which oil figured; and the memorial thereof is not sweet or grateful unto God, which frankincense did signify: therefore neither oil nor frankincense might be given with the sin-offering, nor with the jealousy offering, which brought iniquity to remembrance, Numb. 5. 15. but with the meat-offerings, both were given, Lev. 2. 1. &c. In the common Meat-offering, (Levite. 2.) the want of oil made it unlawful for sacrifice. The sinners meat-offering, if oil were put upon it, or upon the handful thereof, it was made unlawful Maimonides, treat. of unlawful (or polluted) sacrifices, chap. 11. Sect. 8. 10.

Vers. 12. shall take] or, shall gripe; shall gather up [unspec 12] with the hand: see Levite. 2. 2. This was the manner of all meat-offerings, that a handful was burned on the altar, and the residue eaten by the Priests; except the Priests own meat-offerings, for sin or otherwise; they were not eaten, but all burnt; Lev. 6. 16. 22. 23. according to] or, upon Jehovah's Fireoffrings: which the Greek translateth, upon the Burnt-offerings to the Lord; see the notes on Le. 4. 35.

Vers. 13. shall be the Priests] the residue which is [unspec 13] not burnt on the Altar, shall be for the Priests to 〈◊〉 ; the males among the priests were to eat it in the holy place, as the Meat-offering: see Levite. 2. 3. and 6. 25. 29. and 7. 6. 7.

Vers. 15. transgress] or, sacrilegiously-trespass, defraud. [unspec 5] The Hebrew Maghnal, though it • e generally used for all transgression and disloyalty that the inferior committeth against the superior, as the wife against her husband, Num. 5. 12. and the like: yet for the most part, it is applied to evils committed against the Lord and his covenant, service, and holy things, whereof this law in special is: and so differeth from all the other laws. The Hebrew doctors thus explain it. It is unlawful for a private man, to make profit (or use) of the holy things of the Lord: Whether they be things, that are offered upon the altar, or things sanctified for the reparation (or maintenance) of the Sanctuary. And who soever maketh profit (or use) to the value of a mite, of the holy things of the Lord, he transgresseth, Maimonides in Meghnilah, (or, treat. of Transgression) chap. 1. Sect. 1. through ignorance] or unadvisedness, by error: see Lev. 4. 2. If he did it presumptuously, and God only knew it, he was in danger to be cut off by his hand: if his presumption were known to men, the Magistrate punished him. The sacrifice was for ignorance only. Whosoever sacrilegiously-transgresseth presumptuously, is to be beaten; and must pay for the detriment, &c. Maim. in Megnilah, chap. 1. Sect. 3. the holy things] these were many, and manifold ways men might transgress in them. As for a man to eat within his (private) gates, the tithe of his corn, wine, oil, &c. Deut. 12. 17. 18. to do work with his firstborn bullock, or sheer his firstborn sheep, Deut. 15. 19. to eat the first fruits of his land. Exod. 34. 26. ler. 2. 3. to keep-back ought of the price of things dedicated to holy use; as did Ananias and Sapphira, Act. 5. 1. 2. &c. and many like things. All the most holy things, men might sacrilegiously-transgress concerning them, (by making profit or use of them) from the time they were sanctified, until their blood was sprinkled. When the blood was sprinkled, they might transgress concerning them, in anything that was wholly for the fire, until it was burnt and carried out to the place of ashes. As the burnt-offering, whether beast or fowl; and the handful (of the meat-offering) and the frankincense, the meat-offering of the Priests. &c. they might transgress concerning them, from the hour they were sanctified, until they were carried out after their burning upon the altar, unto the place of ashes. So for bullocks and goats that were burnt (without the campe:) So for the red Cow (Num. 19.) from the sanctifying thereof till it were made ashes: for though it were of the holy things for the maintenance of the sanctuary, yet loe it is said thereof, it is a sin-offering; (Num. 19 9.) The sin-offering beast, and trespass offering, and peace-offerings of the congregation; they might transgress in them all, from their sanctifying, till the sprinkling of their blood. When the blood was sprinkled, they might transgress in the fat and inwards, til they were carried out to the place of ashes, &c. In the meat-offerings they might transgress from the sanctifying of them, (yea though they were not as yet sanctified in a ministering vessel,) until the handful was burnt on the altar, &c. The show bread, they might transgress therein, frō the sanctifying of it, (yea though it were not as yet baken,) until the incense upon it was burned. The drink offerings, men might transgres in thē after they were sanctified. The bones▪ sinews, horns & hoofs of the most holy sacrifices, which were separated, before t • e sprinkling of the blood, they might transgress in them. The ashes of the altar in the courtyard, before they were taken from upon it or after: they might transgress in them. Any beast of the most holy things, that had able • ish &c, they might transgress therein from the sanctifying of it, till it was redeemed. He that separateth money, for (to buy) his sin-offering, burnt-offering, or trespass-offering, or for •••• le doves, or pigeons: they might transgress therein, from the hour of the separating thereof. A man sanctifieth for the maintenance of the sanctuary, a thing meet to repair the same, as stone or timber; or a thing meet for the altar, as lambes or doves: or he sanctifieth for the altar, a thing meet to repair the sanctuary, as stone or timber. Or sanctifieth for one thing, that which is not meet for it, but for another; or which is not meet for either of both, as henns, lands &c yea though it be but dust or ashes: they might transgress in any of these, from the hour they were sanctified, until such things were redeemed as were meet to be redeemed. These and many the like eases, are shown by Maimonides in Meghnilah, ch. 2, &c. of which he saith in the end, (c. 8. s. 8.) It is meet for a man to set himself to understand the ordinances of the holy Law, and to know the end of matters, according as he is able. And the thing whereof he can find no reason, nor know any worth thereof, let it not be light in his eyes. And let him not break through, to go up unto the Lord, lest he brake forth upon him: (Exod. 19. 24.) Neither let him think of this, as he thinketh of other common things. Behold how great weight there is, in the law touching s • orilegious transgression. And what though they be wood and stone, and dust & ashes? when the name of the Lord of all the world, is called only upon things, they are sanctified. And who so useth them to common use he transgresseth therein; and though he do it through ignorance, he must needs bring an atonement▪ How much more, concerning the commandments which the holy blessed God hath prescribed unto us; that a man should not tread them underfoot, because he knows not the reason of them, &c. Behold it is said in the law, (Lev. 19. 37. & 20. 22.) ye shall keep all my statutes, and all my judgments, and do them. Our wise men have said, that keeping & doing, must be applied unto the statutes, as unto the judgments, &c. Now the judgments, they are commandments, the reason (or meaning) whereof is manifest, and the good that cometh by doing them, is known in this world, as the forbidding to rob, & to shed blood; the commandment to honor father and mother. But the statutes (or ordinances) are commandments, the reason whereof is not known: &c. And all the sacrifices everyone genera • y, are statutes (or ordinances:) and our wise men have said, for the service of the sacrifices, the world 〈◊〉 continue: for by doing the statutes and the 〈…〉 , righteous men are made worthy of life in the world to come. And the law setteth the commandment of the 〈◊〉 ▪ first, saying. And ye shall keep my 〈◊〉 & my judgments, which if a man do, he shall live by them▪ 〈◊〉 ▪ 18▪ 3. • n which last words of the Rabbi, it app 〈…〉 , how the Jews (as Paul 〈◊〉 us▪) 〈…〉 God, but not according to knowledge; being ignorant of God's righteousness▪ and going about to establish their own righteousness. For Moses describeth the righteousness which is of the law, when he saith, the man which doth these things shall live by them, but the righteousness which is of faith, speaketh otherwise; That if thou confess with mouth that Jesus is the LORD, and believe in thy heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 2. 3. 5. 6. 9. his trespass] that is, his trespass offering: or, for his trespass it self. aram perfect] without blemish. The 〈◊〉 was to be of the second year, see the notes on Lev. 1. 10. with thy estimation] or, by thy valuation. This is spoken to the Priest, who was to esteem and value all holy things, as is expressed in Lev. 27 8. 12. &c. of silver shekels] Hebr. silver of shekels: see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth, a ram without blemish out of the sheep, of price of silver of sekels: This some understand, of the thing wherein the transgression is committed, which the Priest should value, as is explained in the next verse: others understand it of the ram brought for sacrifice, that it should be worth shekels of silver, that is, two at the least, and besides that he should pay the principal, and the fifth part. Thus Sol. Rashi expoundeth it, Which is worth two shekels: and R. Levi giveth this reason, because multiplication in numbers is first made by two; therefore he saith, shekels for two shekels. Maimonides 〈◊〉 Megnilah, c. 1. s. 3. saith, He that transgresseth through ignorance, payeth for that which he hath made use of to himself, and addeth a fifth part thereto; and bringeth a ram of two-shekels (that is; worth so much) and offereth it for a trespass-offering, & makes atonement for himself▪ (Of the shekel, see Gen. 20. 16.) Again in another place he saith: All trespass-offerings in the law, are brought being of the second year, & worth two shekels, except the Trespass-offering of the Leper, and of the Nazirite, for they are of the first year, and there is no price of them set. The doubtful Trespass-offering, is brought of little or of great: and by tradition we have learned, that it comes not but worth silver shekels. If rams be