Westminster Annotations, Leviticus · Chapter 7 – Chapter 8
CHAP. VII.
Vers. 1. TRespasse-offering] The names of a sinne and trespasse-offering are diverse in the Originall, yet not so diverse in reall sense, as in verball sound; and so, though some will have the one, viz. Asham rendred by Delictum, and the other, viz. Chattah by Peccatum, and understand peccatum to be a sinne of commission, & delictum a sinne of omission, yet the Originall words are promiscuously used and interpreted in the Hebrew Lexicons in the same acceptions; notwithstanding by the difference of sacrifices it appeares by the Text, that there is a different degree of guilt, betwixt the offence which is called Chattah, and the other which is called Asham, and that in this difference the aggravation lyes upon Asham, because to Asham translated trespasse is required a greater and more costly sacrifice, then to Chattah, rendred Sinne: Now the aggravation or greater guilt might consist in this, that Asham, i. e. Trespasse was committed against greater light, or with more deliberation, or with more consent of will, or with inconvenience, or injury to another, which is agreeable to the word Trespasse; for Sinne may be immanent in us, but Trespasse is a transient guilt, which hath an offensive operation upon others, and so becomes so much the more faultie, as it is more extensive.
V. 2. place] At the Court gate.
V. 6. male] Except he be ceremonially uncleane, as v. 20.
among the Priests] The offering of the sin-offering, and trespasse-offering did properly belong unto the offerer, for one Law was for them both; yet the offerer might, and many times (it is like) did give part thereof unto the Priests, and to their sonnes, but not to their females.
V. 7. one law] The same ceremonies, notwithstanding tha… this word trespasse signifieth lesse then sinne.
shall have it] Meaning the rest which is left, and not burnt, shall be the Priests, Levit. 6. 26.
V. 10. dry] Because it had no oyle put upon it, or offered with it, Levit. 5. 11.
as much as] That is, every Priest in his turne of administration, shall have the same Oblations allowed him, which happened in his course; or, as the Jewes expound it, the flower or meale which was offered, was equally to be divided among the Priests; but if it were baked, or any way hardened with fire, it was the proper portion of the Priests, that did officiate for tha… time, and every Priest according to the lot of his ministration, wherein they had an equall priviledge.
V. 11. sacrifice of peace-offering] Whether it be to obtaine a blessing, and so called an offering for peace or safetie, or whether Eucharisticall for a blessing already received: the latter is spoken of, from the eleventh verse to the sixteenth; and from thence to the nineteenth of the former.
V. 13. leavened bread] Leaven was not allowed but in this kinde of Oblation of giving of thanks, Levit. 2. 11, 12. which though it were given to the Priests, was not (as is thought by divers) offered upon the Altar, but tendered to them towards their maintenance onelyonly.
of thanksgiving of his peace-offering] Peace-offerings were diversly distinguished; some were Oblations tendered without a vow, others with a vow; those without a vow, were either by way of absolute devotion to God, in acknowledgement of his goodnesse in generall, or with reference to some precedent mercy received: the peace-offerings that were presented with a vow, were either such as were simply vowed, without respect of any, either foregoing, or future favour, or conditionally vowed, as when Jacob vowed, saying, If God will be with me, and will keepe me in this way that I goe, and will give me bread to eate, and raiment to put on, and that I come againe to my fathers house in peace, then shall the Lord be my God, Gen. 28. 20, 21. And as there was this difference in the offerings themselves, so there was difference in the disposall of them when they were offered; those that were offered in reference to a precedent mercy, were to be eaten the same day they were offered, vers. 15. Chap. 22. 30. and if any did eate of them afterward, the sacrifices became voyd and fruitlesse, vers. 18. and he that so did eate, became profane or uncleane, Chap. 19. 7, 8. and was to be punished with death: but those which were for a vow or voluntary offering, might be reserved till the next day, and no longer, as is expressed in the 16. and following verses, and Chap. 19. 6. and Philo adds this reason, because now they are not his that offered them, but Gods to whom they were offered, who since he is a beneficent and munificent God, will not have them thrust into cupboards, but communicated to guests, especially to the needy; but the true reason may be something in the unrevealed will of the Law-maker. If it be demanded, in what place these were to be eaten, whether in the Cou…t of the Temple; the Answer is, they might be eaten by the Priests, and people also, … in any cleane place, Chap. 10. 14. that is, free from all legall uncleannesse: Therefore after they had committed to the fire the parts that were to be burned in sacrifice to God, viz. the fat and rumpe, &c. and given the Priest his due out of the sacrifice, to wit, the right shoulder, and the breast, they carryed the rest, being boyled, (for nothing was rosted in the Court of the Temple) to their home; where they are it with their family, and whomsoever else they would invite, provided that they were cleane, vers. 19.
V. 17. burnt] Both to shun superstition towards Gods holy meat, and to keep it from common and profane use.
V. 18. beare his iniquitie] That is, he shall be punished for his iniquitie. In the same sense is the phrase used, Levit. 20. 17. 19, 20.
V. 19. toucheth] After it is offered; (for being carryed out of the holy place, it might casually be touched by some uncleane person or thing) and if it were polluted before, it should not be offered to God at all, the touch of any uncleane thing, or person, though but ceremonially unclean, polluteth it; Hagg. 2. 13. and it was not to be eaten, but to be burnt, not by the holy fire of the Altar, but by common fire; but if it were not yet offered, such a touch did not so taint it, but it might be eaten, Deut. 12. 15. & 22.
V. 20. the soule that eateth] If any being uncleane, whether personally, as here, or by touching any unclean thing, as in the following verse, doe wittingly eat of the peace-offering they must die, but if unwittingly, there was a sacrifice of Atonement prescribed for them, Chap. 5. 2. And this might intimate to us, that they that have given up their names to Christ and yet hate to be reformed, destruction will be their end, nor will God reckon them among his people; and more particularly, that they who partake of the seales of the Covenant of grace unworthily, eate and drinke judgement to themselves.
V. 21. cut off] See Annot. on Gen. 17. 14.
V. 23. fat of oxe, &c.] Because these three creatures were sacrificed up unto God, the fat especially, vers. 25. See Annot. on Chap. 3. v. 17.
V. 24. And the fat of the beast that dyeth of it selfe, &c. may be used in any other use] Hence some conceive, that though the touch of such carkasses did render a man uncleane, yet the touch of the fat of those dead beasts that dyed of themselves did not defile him.
V. 26. blood] See Annot. on Chap. 3. vers. 17.
V. 29. shall bring his oblation] Though the peace-offerings might be eaten in any cleane place, yet they were to be brought to, and offered at the Altar.
V. 30. His own hands] That is, the hands of him that brought the Oblation; upon which the Priest put the breast of the sacrifice, with the fat, and it may be with them the shoulder also, and unleavened bread, as Exod. 29. v. 22, 23, 24 some silver-charger being between his hands and the sacrifice, and thus the Priest putting his hands under the hands of him that held them, lifted them up, and moved them to and fro, as many both Hebrew, and Christian writers have set forth.
wave-offering] Of this waving, see Annot. on Exod. 29. vers. 24.
V. 31. the breast shall be Aarons] The breast belonged to the High-priest, and his family, but the right shoulder was for the Priest that did officiate, or doe the office of a Priest for that turne.
V. 32. heave-offering] See Annot. on Exod. 29. 24.
V. 35. the anointing of Aaron] That is, the priviledge, reward, or portion of his anointed function.
V. 37. of the consecrations] Of the sacrifice which was offered when the Priest was consecrated, Exod. 29. 22.
CHAP. VIII.
THis Chapter, for the most part of it, containeth the same things which are before set downe, and expounded, Exod. 29.
V. 8. Vrim and Thummim] See Annot. on Exod. 28. 30.
V. 9. holy crown] Or, place of pure gold. So called, because the Hebrew word Nezer, signifieth a crown, of which forme this plate was; and it was called holy, because it was separated to an holy use; and because on it was graven holinesse unto the Lord, Exod. 28. 36.
V. 10. anointing oyle] Of this, see Exod. 30. vers. 23, 24, 25.
V. 11. seven times] That number commonly notes perfection, because the seventh day, being a day of rest after worke, was a witnesse that the worke was done; and it is a number of holinesse also, because the seventh day was consecrated to holy rest, and so the fitter to be observed in consecration of Priests to holy duties, principally to be performed on that day. See Annot. on 1 Chron. 15. 26.
V. 14. bullock] For bullock, see Exod. 29. vers. 35, 36.
V. 15. Altar] That is, of the burnt offering.
powred the blood at the bottome of the Altar] The Altar hath a twofold sanctification; the one passive, whereby it is sanctified, as in this place; the other active, whereby it sanctifieth the gifts or oblations that are offered upon it, Matth. 23. 19.
reconciliation upon it] By offering for the sinnes of the people.
V. 17. his hide] In other burnt-offerings which are not of consecration, or offering for himselfe, the Priest hath the skinne.
V. 19. he killed it] That is, Moses, so also vers. 20. 23. which he did, because yet the Priests were not established in their office.
V. 24. tip of] See Annot. on Exod. 29. 20.
V. 27. wave-offering] See Annot. on Exod. 29. 24.
V. 29. anointing oyle] That which was common to him with the inferiour Priests, was the sprinkling of oyntment mingled with bloud upon them, and their garments, and the anointing of the right eare, and right thumbe, Exod. 29. 20. the composition whereof is prescribed, Exod. 30. vers. 23. 30. the consecration peculiar to the High-priest was by pouring out that precious oyntment upon his head, vers. 12. of this Chap. & Exod. 29. 7. Psal. 133. 2.
V. 34. commanded to doe] Hereafter, concerning the consecration of the High-priest, and those of inferiour order, both for the consecration and atonement here prescribed.
V. 35. shall ye abide] Now they have what belongeth to consecration for the Priests office, he requireth their diligent and constant residence upon their Charges.
day and night] During which time though they went not to bed, they might take some refreshing by sleepe in a sitting posture.
that ye dye not] Death is the due reward of disobedience to God, though but in a ceremoniall observance.
V. 36. by the hand] By commission made to Moses, as it were delivered into his hand, Mal. 1. 1.