Commentary on Exodus, Commentary · Chapter 29

Commentary on Exodus · Commentary · Chapter 29

p. 570CHAP. XXIX.

Verſe 1. AND this is the thing that thou ſhalt do unto them to hallow them.] Having ordered Aaron and his Sons to be ſet apart to attend upon him in his Houſe, as his Miniſters; he now directs how they ſhould be hallowed (or made holy) that is, ſeparated to his Service, in the Prieſts Office.

To miniſter unto me in the Prieſts Office.] This was p. 571the deſign of their Separation from other Men, as was often ſaid before, XXVIII. 1, 3, 4, 41, 43.

Take one young bullock, and two rams without blemiſh.] There were ſeveral things to be done before this, though this was the chief. For they were to be waſhed, and robed with their Prieſtly Garments, and anointed; and then they were compleated by peculiar Sacrifices, which are directed and deſcribed v. 10, 11, &c. and put in execution VIII Lev. 1, 2, &c.

Ver. 2. And unleavened bread, &c.] Together with the foregoing Sacrifices (which it will appear hereafter were of ſeveral ſorts) there was a Mincha to be offered; Bread being neceſſary at a Table together with Fleſh. And this conſiſted of three parts; unleavened Bread, unleavened Cakes tempered with Oyl, and unleavened Wafers (or thin Cakes, like to our Pan-cakes) anointed with Oyl, before they were put into the Pan, to be fried. All theſe were to be made of wheaten flour: and the two laſt were accounted a delicious Bread among the Greeks, as Athenaeus tells us L. III. Deipnoſoph.

Ver. 3. And thou ſhalt put them into one basket, &c.] All theſe making but one Meat-offering, were to be put into one Basket, and ſo brought to the door of the Tabernacle, to be preſented there to God together with the Bullock and Rams, v. 23.

Ver. 4. And Aaron and his Sons thou ſhalt bring unto the door of the Tabernacle.] To be preſented unto God, together with their Sacrifice.

And ſhalt waſh them with water.] This was the firſt thing that was done for the hallowing them (v. 1.) as we read VIII Lev. 6. and was performed, ſome think, at the Laver, which is directed to be made in the next Chapter (XXX. 18, 19.) where they were to repeat this waſhing every time they went in to miniſter unto God. But now, I take it to be more likely, at their p. 572firſt Conſecration, Water was brought from thence to waſh them at the Door of the Tabernacle, before they were permitted to enter into it. Whether their whole Bodies were now waſhed, is not ſaid; but we may probably gather that they were; for they were now looked on as wholly unclean (being unhallowed) and therefore were to be waſhed all over: though, being once cleanſed, they needed not do more, when they went to miniſter, but only waſh their hands and their feet. Which agrees with our Saviour's words, XIII Joh. 10. Such waſhings, every Body knows, were in uſe among the Gentiles, before they offered Sacrifice.

Ver. 5. And thou ſhalt take the Garments.] Their Bodies being waſhed, they were, next of all, robed with thoſe Garments preſcribed in the foregoing Chapter.

And put upon Aaron the coat, and the robe of the Ephod, and the Ephod, &c.] The order wherein theſe Garments were put on, according to the Talmudiſts, was this: Firſt the Breeches were put on by the Prieſt himſelf, and that privately; which is the reaſon perhaps they are not here mentioned. They being tied about his Loins Moſes put upon him the cloſe Coat, which came down to his Ankles. Then this being bound to him by the Girdle (which was round ſeveral times about him under the Arm-holes) he put upon him his Bonnet. This was the manner of habiting an ordinary Prieſt. But when the High Prieſt was conſecrated, after the Girdle before named, was put on the Robe, with the Ephod and Breast-plate, and then his Mitre; to which was added the Golden-plate, tied with a blue Riband upon his forehead. See Selden de Succeſſion. ad Pontif. L. II. c. 8.

Ver. 6. And put the holy Crown upon his head.] By this Crown is meant nothing elſe but the Golden-plate, on which was written Holineſs to the LORD, XXVIII. 36. p. 573Which is expreſly called by the name of a Crown, (XXXIX. 30. VIII Lev. 9.) being bound upon the forehead with a blue Riband like a Diadem. Joſephus ſeems to call the Mitre by the name of a Crown, (L. VI. Haloſ. c. 15.) but then he immediately adds, foreign, &c. about which there was another Golden Crown, having holy Letters written in it, &c. Vide Selden L. II. de Succeſſion. c. 7.

Ver. 7. And thou ſhalt take the anointing Oyl.] The next thing that was done for the Conſecration of Aaron, was anointing him with that Oyl which God ordered to be made, XXX. 31, 32, &c.

And pour it upon his head and anoint him.] The Jews ſeem to think theſe two diſtinct things, pouring Oyl on his head, and then anointing him. The manner of which they ſay was thus: The Oyl being poured upon his head, which ran down to his face, he that anointed him drew with his Finger the figure of the Greek Letter Chi (or St. Andrew's Croſs) upon his forehead between his Eye-brows. This was done, Aben-Ezra thinks, before his Mitre was put upon his head. But that is contrary to the order here ſet down, which preſcribes the putting on all his Prieſtly Garments (of which this was one) before the anointing. And he was therefore to be anointed in all his Habiliments, becauſe he was anointed to miniſter unto God; which he could not do without all the holy Garments (XXVIII. 43.) particularly this, it being unlawful to appear before God with the Head uncovered; as it was alſo among the Gentiles. Other of the Jewiſh Doctors therefore think, that when his Head was wrapt about with the Mitre, a place was left bare upon his Crown, for the pouring the Oyl upon it. Certain it is, that it was ſo poured on his Head, as to run down upon his Beard, CXXXIII Pſal. 2. And the Jew ſays the form of the p. 574Letter Chi, was drawn upon his forehead, to diſtinguiſh his anointing, from that of their Kings; who were anointed in the ſorm of a Circle or Crown. See Selden de Succeſſion. L. II. c. 9. Where he obſerves alſo, that there being no holy Oyl, all the time of the ſecond Temple after the Captivity, they made High Prieſts only by putting on their holy Garments. Which that they might have compleat, they made an imitation of Ʋrim and Thummim (though they had not the Oracle it ſelf) that none of the eight Garments might be wanting. So Maimonides.

The only remaining difficulty is, Whether all Aaron's Sons were anointed as well as himſelf. And Mr. Selden in the place before-named, thinks they were at the firſt, but not in future times: though all Aaron's Succeſſors in the High Prieſthood were conſecrated by anointing, as long as the holy Oyl laſted; that is, to the Captivity of Babylon, or as ſome ſay fifty years before, when it was hid and no more found. And there is a place in the next Chapter, which ſeems to favour this Opinion, XXX. 30. But as we read of no Command for their anointing, as there is here for Aaron's: ſo when this Command came to be executed, it is ſaid expreſly, that Moſes poured Oyl on Aaron's Head; but that upon his Sons he only put the holy Garments, VIII Lev. 12, 13. And therefore he is peculiarly called, The High Priest from among his Brethren, upon whoſe Head the anointing Oyl was poured, XXI Lev. 10. The anointing therefore of his Sons, XXX. 30. is only meant of that Unction which is here mentioned v. 21. of this Chapter, where a mixture is ordered to be made of the Blood of the Sacrifice and of the anointing Oyl, which was order'd to be ſprinkled both upon Aaron and his Sons, and upon their Garments, and was a part of their Conſecration. For it was done accordingly at that time, as we p. 575read VIII Lev. 30. So that Aaron himſelf had a double Unction; one proper to him alone, as High Prieſt, upon whoſe Head the holy Oyl was poured; another common to him with his Sons, as he was a Prieſt, whoſe Garments were ſprinkled with the Oyl and Blood mingled together.

Ver. 8. And thou ſhalt bring his ſons, and put coats upon them.] The High Prieſt was firſt habited, and then his Sons, in the order I have deſcribed v. 5.

Ver. 9. And thou ſhalt gird them with girdles, &c.] See v. 5.

And the Prieſts office ſhall be theirs, &c.] That is, as long as the holy Garments were upon them, the Prieſthood was upon them: but if they were not upon them, neither was the Prieſthood upon them. They are the words of Maimonides in Celi Hammikdaſh, c. 10. Or the meaning may be, they ſhall enjoy, in perpetual Succeſſion, the Office of Prieſts, as their Father and his Succeſſors the Office of High Prieſts.

And thou ſhalt conſecrate Aaron and his ſons.] Thus doing, they ſhall be compleatly conſecrated. For in the Hebrew the phraſe is, Shall fill the hand of Aaron, &c. which was done after the manner preſcribed v. 22, 23, 24, &c. Which ſhows that this was the principal part of their Conſecration; or at leaſt, the conſummation of it. And there was beſides this, a peculiar Offering, which both Aaron and his Sons are commanded to offer, in the day of their anointing, VI L…. 20, 21.

Ver. 10. And thou ſhalt cauſe a bullock.] The young bullock he commanded him to take v. 1.

To be brought before the Tabernacle of the Congregation.] In order to its being offered to God: for in this and in the following Verſes, the Sacrifices are preſcribed which were to be made at the Conſecration of Aaron and his p. 576Sons; which were three: The firſt is this here mentioned, which was an Offering for Sin, as appears from v. 14. For till their Sins were expiated, they were not fit to offer any thing to God; much leſs to offer for the Sins of others. The next was an Holocaust, or whole Burnt-offering, as a Gift or Preſent, whereby they were recommended to God. And the third was a Peace-offering; on which they made a Feaſt, and by that were initiated into God's Family.

And Aaron and his ſons ſhall put their hands upon the head of the bullock.] This was the form in all Sacrifices, both Burnt-offerings, I Lev. 4. and Peace-Offerings, III Lev. 2, 8. by which they devoted the Sacrifice to be the LORD's. But in Sin-offerings, there being a Solemn Confeſſion of Sins made (XVI Lev. 21.) he that laid his hands on the Beaſt, ſeemed thereby to have transferred the Guilt from himſelf, unto the Sacrifice, deſiring it might be accepted for him.

Ver. 11. And thou ſhalt kill the bullock before the LORD.] Though Moſes was never Conſecrated after the manner of Aaron, yet he was made a Prieſt, for this peculiar purpoſe, by an extraordinary Commiſſion from God.

By the door of the Tabernacle of the Congregation.] Where the Altar of Burnt-offering was placed, at the crection of the Tabernacle, XL. 6, 29.

Ver. 12. And thou ſhalt take of the blood of the bullock, and put it upon the horns of the Altar with thy finger.] Some have fancied that he means, upon the horns of the Altar of Incenſe; becauſe when a Prieſt offered a Sin-offering for himſelf, he was ſo to do, IV Lev. 7. But it is to be conſidered that Aaron and his Sons, for whom this Sacrifice was offered, were not yet Prieſts, but common Men, who by this Sacrifice were to be made Prieſts. Whoſe blood therefore was to be put upon the horns of the Altar of Burnt-offering, as is expreſly required in other Sin-offerings, IV Lev. 25, 30.

p. 577And pour all the blood.] All the reſt of the blood.

Beſide the bottom of the Altar.] This ſhows he ſpeaks of the Altar of Burnt-offering; at the bottom of which there was a Trench, into which they poured the Blood of the Sacrifice, as I ſhall ſhow hereafter.

Ver. 13. And thou ſhalt take all the fat that covereth the inwards.] He means that part of the Beaſt which is called the Omentum, in which all the Bowels are wrapped; which in IX Lev. 19. is ſimply called that which covereth. This hath a great deal of fat upon it to keep the Bowels warm, and was much uſed in ancient Sacrifices, both among the Greeks and Romans, who herein followed the Jews. Nay, the Perſians alſo offered to the Gods nothing but the Omentum, or a part of it, as Bochartus obſerves out of Strabo. See Hierozoic. P. I. L. II. c. 45. And from the Condition and Situation of the Omentum the Heathen Diviners made their Conjectures; inſomuch that ſome think it had the name of Omentum, becauſe they made their good or bad Omens from thence.

And the Caul that is above the Liver.] Our Interpreters take this for the Diaphragm or the Midriff, upon which the Liver hangs. But Bochartus hath demonſtrated, I think, that it ſignifies the greateſt lobe of the Liver, upon which the Bladder of Gall lies, L. II. Hierozoic. P. I. c. 45. The only Argument againſt it is, that this Jothereth (as the Hebrews call it) is ſaid here to be above the Liver; and therefore muſt ſignifie the Diophragm, upon which the Liver depends. But the Particle Al ſignifies upon, as well as above: and is to be here ſo tranſlated upon or by the Liver. And the reaſon why this lobe of the Liver was peculiar to the Altar, was becauſe of the fat that is upon it.

And the two Kidneys, &c.] For the ſame reaſon the Kidneys were appropriated to God: which had one of p. 578their names from the fat that is upon them, which Homer (as the ſame Bochartus there obſerves) calls foreign.

Ver. 14. And the fleſh of the bullock and his skin, &c.] The Burnt-offering being flead, the skin of it was given to the Prieſt, VII Lev. 8. But in Sin-offerings the skin was burnt (and the Fleſh alſo in ſome caſes) and that alſo without the Camp, not at the Altar, IV Lev. 11, 12. VIII. 17. The Heathen ſometimes burnt the skin even of their Holocauſts, as Bochart. ſhews, P. I. Hierozoic. L. II. c. 34.

Shalt thou burn with fire, &c.] The Hebrew word here for burn is quite different from that in the foregoing Verſe, which is uſed concerning the burning of Incenſe, which ſoon vaniſhed into ſmoke, as the fat there mentioned did. But the fleſh, and the skin, and the dung, were burnt with a ſtronger fire, and were longer before they were conſumed; and therefore burnt without the Camp, where the Aſhes were poured out, as a thing abominable.

It is a Sin-offering.] The Prieſt might eat of any Sin-offering, whoſe Blood was not brought into the Sanctuary; or rather it was his Duty ſo to do (X Lev. 17.) becauſe it argued that the Peoples Sin was born and taken away by the Prieſt. It may ſeem ſtrange then that Moſes (who was in the place of a Prieſt) is ordered to burn all this Sin-offering, and not permitted to eat of it; though Aaron and his Sons could not, becauſe they were not yet Prieſts. The beſt reaſon I have found of it is, that it was to ſignifie the imperfection of the Legal Diſpenſation; ſince the Sins of the Prieſts themſelves could not be taken away, by the Prieſts of the Law, or their Sacrifices; but were to expect a better Sacrifice, or a better High Prieſt, as Dr. Jackſon's words are in his Conſecration of the Son of God, c. 26. n. 2.

p. 579Ver. 15. And thou ſhalt alſo take one ram.] One of the Rams mentioned above v. 1.

Aaron and his Sons ſhall put their hands upon the head of the Ram.] See concerning this v. 10.

Ver. 16. And thou ſhalt ſlay the Ram.] Where the Bullock was killed, by the Door of the Tabernacle, v. 11.

And thou ſhalt take his blood, and ſprinkle it round about upon the Altar.] It was a different Sacrifice from the other, and therefore had different Ceremonies belonging to it; ſome of the Blood of the Bullock being only put on the Horns of the Altar, v. 12. How the Blood was ſprinkled round about upon the Altar, will be explained I Lev. 11.

Ver. 17. And thou ſhalt cut the Ram in pieces.] That the Parts might the more eaſily be burnt upon the Altar.

And waſh the inwards of him, &c.] Upon which there was a great deal of fat; which being put upon the pieces, and the Head, made them conſume the ſooner, by nouriſhing the flame. Thus Homer repreſents the Sacrifice of the Greeks (as Bochart obſerves) when they offered to Jupiter; They cut the Thighs in pieces, and then covered them over with fat. foreign. Iliad. 2. v. 423. Vid. Hieroz. Pars I. Lib. II. 2. c. 45. p. 472.

Ver. 18. And thou ſhalt burn the whole Ram upon the Altar: it is a Burnt-offering unto the LORD, &c.] By this it appears, that as the former was a Sin-offering, ſo this was an Holocauſt or Burnt-offering; which would not be received, till their Sins were expiated by the foregoing Sacrifice. Nothing of which was offered at p. 580the Altar, but ſome of the fat only, becauſe (as R. Levi ben Gerſon obſerves) the Offerers were not yet worthy, that God ſhould accept any Offering from them.

Ver. 19. And thou ſhalt take the other Ram.] Mentioned v. 1.

And Aaron and his Sons ſhall put their hands upon the head of the Ram.] See v. 10. This, it will appear afterward v. 28, 32. was a Peace-offering: upon which, being now reconciled to God, and received into his favour, they feaſted with him at his Table.

Ver. 20. Then ſhalt thou kill the Ram.] Where the Bullock was killed, which was firſt offered, v. 11.

And take of his blood.] Which was received in a Baſon.

And put it upon the tip of the right ear of Aaron and his Sons, &c.] This being peculiarly called the Ram of Conſecration, v. 22, 31. the Blood of it was not put upon the Horns of the Altar (as in this firſt Sacrifice v. 12.) nor meerly ſprinkled round about the Altar (as in the ſecond, v. 16.) but put upon Aaron and his Sons. And firſt upon the tip of their ears, to ſignifie that they ſhould hearken to the Divine Preſcriptions; and then upon their Thumbs and great Toes (in which lye the ſtrength of the Hands and Feet) to denote their ready and ſtrenuous performance of every thing required of them. And being put upon the tip of their right ear, and the Thumb of their right hand, and the great Toe of their right foot, it may well be thought to ſignifie, the moſt exact and perfect obedience: the right hand being every where repreſented as the moſt excellent and ſtrongeſt to do any Execution. To this purpoſe Abarbinel diſcourſes on this place, whoſe words are theſe: All this tended to make the Priest underſtand, that he ought to apply himſelf diligently to the ſtudy of the Law; and to imploy his hands with the ſame diligence in his Sacred Miniſtry; and to p. 581walk in the way of God's Precepts, &c. Some of the Jews conſider theſe things ſo ſcrupulouſly, as to ſay the Prieſts might not uſe their left hand in their Miniſtry, no more than Miniſter with unwaſhen hands.

And ſprinkle the blood upon the Altar round about.] i. e. The remainder of the Blood. It is no improbable conjecture of Fortunatus Scacchus, that from hence the Heathens learnt their Taurobolia and Criobolia: which in proceſs of time they diſguiſed with Infernal Rites and Ceremonies. For a deep hole being made in the Ground, the Prieſt to be conſerrated was put into it; and then Planks being laid over it, with a great many holes in them, the Bullock or the Ram was ſlain over them, and their Blood running down into the hole, the Prieſt received it on his Eyes, his Ears, his Noſe, his Mouth; nay, he beſmeared his Body with it. And this was accounted the higheſt Conſecration of a Prieſt; the virtue of which laſted Twenty years before it was renewed: and he that was thus conſecrated, was had in the greateſt Honour and Veneration. Thus filthily did the Devil pervert the moſt ſimple and cleaneſt Rites, which Moſes preſcribed, of putting a little Blood, with a fragrant Oyl on the tip of one of their Ears, Thumbs and Toes, Myrothec. 2. Sacr. Elaeochriſm. c. 77.

Ver. 21. And thou ſhalt take of the blood that is upon the Altar.] Some of that which was ſprinkled (as the foregoing Verſe directs) round about the Altar. Or, perhaps ſome of the Blood was left in the Baſon, upon the Altar, for that uſe.

And of the anointing Oyl.] Which is afterward ordered to be made XXX. 23, &c.

And ſprinkle it upon Aaron and upon his Garments; and upon his Sons, and upon the Garments of his Sons with him.] By which ſprinkling, both they and their Garments were ſeparated to an holy uſe, as it follows in the p. 582next words, And he ſhall be hallowed and his Garments, &c. See upon v. 7. This may be lookt upon as a lively Repreſentation of our Purification by the Blood of Jeſus Chriſt, and by his Holy Spirit.

Ver. 22. And thou ſhalt take of the Ram the fat.] All the Fat in general was to be the LORD's, III Lev. 3.

The Rump.] Here he ſeems to reckon up the particulars. And the Rump of a Sheep was the principal in thoſe Eaſtern Countries, where their Tails are of a prodigious bigneſs, and exceeding fat, as Bochartus obſerves, P. I. Hieroz. L. II. c. 45. and Job Ludolphus in his Hiſtor. Aethiop. L. I. c. 10. n. 16. and in his Comment. in Hiſtor. L. I. c. 10. n. 76.

And that covereth the inwards, &c.] See v. 13. where theſe and the following words are explained.

And the right ſhouldor.] In Peace-offerings this belonged to the Prieſt, VII Lev. 32. and ſo it is here ordained, v. 27, 28. But now it was to be burnt upon the Altar, (v. 25.) becauſe they were not yet Prieſts, as the following words tell us, which give the reaſon why this ſhoulder was burnt.

For it is a Ram of Conſecration.] Whereby they were conſecrated, and made Prieſts; but not yet compleated, and therefore could not eat of that ſhoulder.

Ver. 23. And one loaf of bread, and one cake of oyled bread, &c.] Of that Bread and thoſe Cakes mentioned v. 2. of this Chapter.

That is before the LORD.] Which had been preſented unto God (v. 3.) for this by the Law, was to accompany their other Sacrifices, XV Numb. 4.

Ver. 24. And thou ſhalt put all.] Both Bread and Cakes, and Fat and right Shoulder, before-mentioned.

In the hands of Aaron, and in the hands of his Sons.] Thence this Sacrifice was called Milluim, that is, filling of the hands; which we tranſlate Conſecration. And their p. 583hands were thus filled, to ſhow that Aaron and his Sons did not uſurp this dignity, or take it upon themſelves (as we ſpeak) but were called unto it by God, who ordered theſe things to be put into their hands, that they might preſent them to him. R. Solomon will have this Ram called the Ram of ſillings or impletions; becauſe by this Sacrifice they were compleated, and abſolutely made Prieſts; nothing remaining to be done after this.

And ſhalt wave them.] When ſuch holy things were put into the Heads of the Offerers by the Prieſt, then the Prieſt put his hands under theirs, and they were lifted up, and then waved about on all ſides.

For a Wave-offering.] The Hebrew word Tenuphah ſignifies agitation, or ſhaking to and fro; which Abarbinel ſaith, was performed upward and downward, and then round about to all quarters of the World, to ſignifie that the Earth is the LORD's, and the fulneſs thereof; or, rather that he is the poſſeſſor of Heaven and of Earth. Others of them ſpeak to the ſame purpoſe.

Before the LORD.] Standing with their Faces towards the Sanctuary.

Ver. 25. And thou ſhalt receive them from their hands, &c.] After they had waved them, they delivered them into the hands of Moſes; who, as the Prieſt at this time, laid them upon the Altar, and burnt them.

For a Burnt-offering.] It is certain this was not an whole Burnt-offering, but a Peace-offering, as appears from v. 28, 31, 32. yet ſome of it being burnt on the Altar, that part is called a Burnt-offering.

It is an Offering made by fire.] So the Burnt-offerings are called I Lev. 9, 13, &c. but this was ſo only in part, as I ſaid, not in the whole; and may be interpreted by III Lev. 5. where all that was to be burnt of the Peace-offerings, is commanded to be burnt upon the Burnt-Sacrifice, and in that regard might be called a Burnt-offering. See v. 27.

p. 584Ver. 26. And thou ſhalt take the Breast of the Ram of Aarons conſecrations.] Of the Conſecration of him and of his Sons.

And wave it for a Wave-offering before the LORD; and it ſhall be thy part.] Being a Peace-offering, the Prieſt who offered the Sacrifice, was to have his ſhare of it: and therefore the Breaſt is here given to Moſes, after he had acknowledged it to be God's by waving it about, and that he had it only as his Miniſter.

Ver. 27. And thou ſhalt ſanctifie the breast of the Wave-offering, and the ſhoulder of the Heave-offering.] Upon this occaſion, he makes a general Law, to be always obſerved hereafter; That, though in this peculiar Caſe, the right ſhoulder of this Sacrifice was burnt, (being for Aaron's Conſecration) and called a Burnt-offering, v. 25. yet in all future times, both the Breaſt and this Shoulder ſhould belong unto the Prieſt. Therefore the word ſanctifie here ſignifies, as much as declare them to be ſanctified, or ſet apart for the Prieſts uſe; as they were again by an expreſs Law, VII Lev. 31, 32, 33, 34.

Which is waved, and which is heaved up.] There is no difference, that I can find, between Terumah which we tranſlate Heave-offering, and Tenuphah which we tranſlate Wave-offering; but the former was only lifted up, and ſo waved; and the other was waved all manner of ways, up and down, Eaſt, Weſt, North, and South, to ſignifie that he to whom it was offered, was Lord of the whole World, and all that therein is.

Ver. 28. And it ſhall be Aarons and his Sons by a ſtatute for ever.] So it is called VII Lev. 34. and it is again repeated for greater confirmation, XVIII Deut. 3.

For it is an Heave-offering.] It is conſecrated to God, to whom it belongs; and he beſtows it upon his Miniſters.

p. 585And it ſhall be an Heave-offering of the Sacrifice of their Peace-offerings, &c.] And it ſhall always in future times be preſented unto God, as his part of the Peace-offerings; who conſtitutes the Prieſts to eat it in his ſtead. As the former Ram was a Burnt-offering, ſo this, it is plain, was a Peace-offering, in token, that now they were in a ſtate of perfect Friendſhip with God. Which was procured by their Sin-offering (v. 14.) which was offered firſt; whereby their Preſent to God (v. 18.) was made acceptable, as now their Perſons were declared by this Sacrifice of Peace-offering.

Ver. 29. And the holy Garments of Aaron ſhall be his Sons after him, to be anointed therein, &c.] Upon this occaſion alſo, God makes another general Law, That all the Succeſſors of Aaron in the High Prieſthood, ſhould be ſet apart to that Office, in ſuch Garments, and by ſuch an Unction, and ſuch Sacrifices as he was conſecrated withal. And it appears by XX Numb. 28. that Aaron's Son was inveſted with the very ſame Garments which Aaron wore: for thoſe which peculiarly belonged to the High Prieſt, did not decay as the Tunick and Breeches did, and therefore went from one to another.

Ver. 30. And that Son which is Priest in his ſtead, ſhall put them on ſeven days.] This was to be done ſeven days, one after another, that a Sabbath might paſs over him. For no Man could be a compleat High Prieſt, as the Jews imagine, till a Sabbath had gone over his head. But the principal intention of this was, that he might be made a Prieſt with great Solemnity and Deliberation; and put on his Habit ſo often, that he may learn how to appear in them after a decent, or rather magnificent manner, before he undertook to Miniſter. Yet the Jews ſay, that if he did offer Sacrifice before the ſeven days end, it was not accounted unlawful; provided he had been anointed, and had put them on p. 586once. So Maimonides, who adds that he was to put them on by day, and not by Night. See Selden de Succeſſionibus, L. II. c. 8. Where he ſhows (cap. 9.) this is to be underſtood of his Ʋnction alſo, which was to be by day, and not by night; and to be repeated ſeven times. And by the ſame reaſon, the Sacrifices were alſo to be repeated; though if he miniſtred before they were offered, the Doctors held it not to be illegitimate; as he ſhows in the end of that Chapter.

When he cometh into the Tabernacle of the Congreation, to miniſter in the holy place.] At this entrance into the Tabernacle he was to put them on for ſeven days together, before he could go to miniſter in the Sanctuary.

Ver. 31. And thou ſhalt take the Ram of the Conſecration.] That is, all the reſt of the Fleſh, which was not burnt on the Altar, nor given to Moſes. Who having had their ſhare (v. 22, 26.) the Remainder, as the manner was in Peace-offerings, belonged to thoſe that brought the Sacrifice.

And ſeethe his fleſh in the holy place.] At the door of the Tabernacle of the Congregation, as we read expreſly, VIII Lev. 31. and as it is explained in the next Verſe, that there they ſhould eat it. Fire was taken from the Altar to boil it.

Ver. 32. And Aaron and his Sons ſhall cat the fleſh of the Ram.] That is, Feaſt with God in his own Houſe, as Perſons now compleatly qualified to miniſter unto him.

And the bread that is in the basket.] All the remaining Bread and Cakes, which were preſented unto God, after that which was burnt upon the Altar, as his part, v. 23, 24, &c.

By the door of the Tabernacle of the Congregation.] Hence it appears, that this Sacrifice had ſomething in it peculiar, from other Peace-offerings; which might be p. 587carried home and eaten there, after God and the Prieſts had had their parts. But this was to be eaten in God's own Houſe, where they were Miniſters, as a thing more holy: and therefore Aaron and his Sons and Daughters could not eat of it, as all the Family did of other Sacrifices of this kind.

Ver. 33. And they ſhall eat thoſe things.] Aaron and his Sons alone were to eat them; and no Body elſe with them.

Wherewith the atonement was made.] The atonement was not made by theſe things, but by the Bullock, which was offered in the firſt place; which made them fit to have their hands filled with theſe things (as the Hebrew phraſe is for Conſecrating) v. 23, 24. to compleat their Sanctification. And therefore the words ſhould be thus tranſlated, They ſhall eat thoſe things, for whom the atonement (or expiation was made.)

To conſecrate, and to ſanctifie them.] Their Conſecration and Sanctification began, by the Sacrifice for Sin; and was compleated by this now mentioned.

But a ſtranger ſhall not eat thereof.] None that are not of the Family of Aaron, to whom alone this holy Food belonged. Nor were all his Domeſticks allowed to eat of it, though they might eat of other Peace-offerings; but only Aaron and his Sons: who being conſecrated Perſons, were to eat theſe things, which had a ſpecial holineſs in them, being part of the Sacrifice of Conſecration; and therefore appertained only to ſuch Perſons as had been conſecrated.

Becauſe they are holy.] Had a ſpecial holineſs, as I ſaid, in them; which made it fit only for ſuch Perſons to eat them.

Ver. 34. And if ought of the fleſh of the conſecrations, or of the bread remain unto the morning.] He and his Sons being not able to eat it all.

p. 588Then thou ſhalt burn the remainder with fire.] This is a further argument, that there was a peculiar holineſs in this Sacrifice, of which only Aaron and his Sons might eat: for if this had been like to the fleſh of other Peace-offerings, it might, according to the following Law, have been kept two days, before it was eaten, VII Lev. 15, 16, &c.

It ſhall not be eaten.] Upon the ſecond day.

Becauſe it is holy.] Is of a more than ordinary Sanctity; being offered to make Men holy to God: and therefore the greateſt care was taken, it ſhould not be in danger to be in the leaſt corrupted.

Ver. 35. And thus ſhalt thou do unto Aaron, and unto his Sons, according to all things which I have commanded thee.] This is the ſum of what I have to command thee, concerning the Conſecration of Aaron, and of his Sons.

Seven days ſhalt thou conſecrate them.] They ſhall not be made compleat Prieſts, in leſs time than I have appointed. Which no doubt was to make them ſenſible of the weight of their Office.

Ver. 36. And thou ſhalt offer every day a Bullock for a Sin-offering, for atonement.] Leſt he ſhould think that only the Ram of Conſecration ſhould be offered ſeven days together, he here expreſly directs, the Bullock for a Sin-offering ſhould be ſo often repeated. The reaſon of it follows, becauſe it was for atonement. Which appears by the next words to ſignifie, that it was not only for the atonement of the Prieſt, but of the Altar it ſelf, which was, by this Sacrifice, made fit for God's Service. And that's the reaſon perhaps, why he ſaith in the Plural Number, it was for atonements. So the Hebrew Text.

And thou ſhalt cleanſe the Altar when thou hast made an atonement for it.] The Altar was not capable of any p. 589guilt; therefore this word atonement is here uſed improperly, to ſignifie that by theſe repeated Sacrifices, it was ſet apart to be a place where Expiations ſhould be made. Or ſimply, this Expiation of the Altar was no more, but, of a common, making it a ſacred Place: or, as Fortunatus Scacchus underſtands it, it was purified by theſe Rites, from that deſilement it muſt be ſuppoſed to have contracted, by the hands of the Workmen that made it: for all Veſſels, in the ſenſe of the Law, were looked upon as made unclean, by the touch of any unclean Perſon. And therefore perhaps the Altar was alſo waſhed with Water, as the Prieſts were; which is here called its cleanſing.

And thou ſhalt anoint it, to ſanctifie it.] To perfect its Sanctification or Separation from common uſe, it was anointed with the holy Oyl (mentioned in the next Chapter) as Aaron and his Sons were. For as by the Blood of the Bullock it was Expiated, ſo by this anointing it was Conſecrated: which is meant by ſanctifying it.

Ver. 37. Seven days thou ſhalt make an atonement for the Altar, and ſanctifie it.] Many think that theſe were not diſtinct ſeven days from thoſe in which the Prieſts were expiated and conſecrated; as the Bullock for the Cleanſing of the Altar, was not a diſtinct Bullock from that for the Prieſts: but the ſame Sacrifice ſerved for both. This Opinion I ſhall conſider in the concluſion of this Book (XL. 17, 18.) and now only obſerve, that thus not only the Prieſts among the Heathen, but their Altars alſo were dedicated, by their Taurobolia and Criobolia (which I mentioned v. 20.) for we find an ancient Inſcription, wherein one is ſaid to have ſet up PETRAM TAƲROBOLIATAM, an Altar conſecrated, by beſmearing it with the Blood of thoſe Sacrifices, as Fortunatus Scacchus interprets it, Ib. c. 69.

p. 590Make an atonement for the Altar.] By the Blood of the Bullock.

And ſanctifie it.] By anointing it with the holy Oyl.

And it ſhall be an Altar moſt holy.] The reaſon why it is ſo called, is given in the following words; becauſe it was not only thus ſeparated to an holy uſe, but made thoſe things to be holy which were offered upon it. Which they could not be till it was thus expiated and ſanctified. Therefore Fort. Scacchus expounds theſe words [an Altar most holy] it ſhall be fully and compleatly conſecrated, by obſerving all the Rites which are here preſcribed, for ſeven days together. Till the end of which no Sacrifice whatſoever was offered on this Altar (becauſe it was not cleanſed and ſanctified to make them holy and acceptable) but on the eighth day, when all was performed that was required on the preceding ſeven days, fire came down from Heaven, and conſumed the Burnt-offering, VIII Lev. 1, 24.

Whatſoever toucheth the Altar ſhall be holy.] Nothing was acceptable unto God, unleſs it was offered upon this Altar; which ſanctified every thing that was laid upon it, according to God's direction. Thus our Saviour ſeems to explain theſe words, XXIII Matth. 19. The Altar ſanctifieth the Gift. That was the name for all things preſented unto God, which were called Korban; being deſtined to be offered at his Altar.

Ver. 38. Now this is that which thou ſhalt offer upon the Altar.] The principal uſe of the Altar was, That there might be a conſtant Sacrifice offered upon it, in acknowledgment of God's Sovereign Dominion over them. Which could not be done till it was expiated and conſecrated: but that being finiſhed, Moſes directs here what ſhould be the firſt Sacrifice offered upon it.

Two Lambs.] Theſe were to be a Burnt-offering; p. 591which was the moſt ancient of all other Sacrifices, being the ſame that Abel offered.

Of the first year.] See XII. 5.

Day by day continually.] There were other occaſional Sacrifices of various ſorts; but theſe were ſtated and ſo conſtant, that they were never intermitted. No, not upon Feſtivals, when other Sacrifices were added: as upon the Sabbath this Sacrifice was doubled, XXVIII Numb. 9, 10. and upon New-moons and other Feaſts, ſeveral other Sacrifices were appointed, as may be ſeen there, v. 11. and in the reſt of that Chapter. It appears by IX Lev. 17. that this daily Sacrifice was offered (at leaſt for ſome time) in the Wilderneſs: but after they began to wander to and fro, for Eight and thirty years, ſome think it was omitted. Which was the reaſon that God renewed this Charge in XXVIII Numb. 3, 4. See Junius and Menochius on that place.

Ver. 39. The one Lamb thou ſhalt offer in the morning; and the other thou ſhalt offer at even.] At what time in the Morning and Even is not here plainly preſcribed: But the word in the Hebrew for the latter-being, between the Evenings, which was about three a Clock in the Afternoon; the Morning Sacrifice alſo was offered between the Riſing of the Sun and Noon, viz. at nine a Clock in the Forenoon.

Ver. 40. And with one Lamb a tenth deal of flour.] Moſt underſtand the tenth part of an Ephah, which was an Omer: concerning which ſee XVI. 36. And ſo Moſes afterward expreſly orders by God's command, XXVIII Numb. 5.

Mingled with the fourth part of an hin of Oyl, &c.] An Hin was the ſixth part of an Ephah; containing one Wine Gallon, two Pints and fifteen Inches (as Biſhop Cumberland computes it, in his Learned Treatiſe of Scripture Meaſures) So that the fourth part of it was a Quart, p. 592and ſomething more than a quarter of a Pint.

The principal thing here to be obſerved is, That this was ordained (as I noted upon the XXV^th Chapter) to repreſent God's dwelling among them in the Sanctuary; where this daily Sacrifice was the conſtant Proviſion made for his Table (as the Altar is called) and Bread and wine a neceſſary attendant (as they are at all Tables) upon the Meat that was ſet before him.

Ver. 41. And the other Lamb thou ſhalt offer at even, and ſhalt do thereunto according to the Meat-offering in the Morning, and according to the Drink-offering thereof.] The ſame Rites were to be obſerved in this, that were in the Morning Sacrifice, without any difference. For as Abarbinel obſerves, in his Preface to the Book of Leviticus, the true Reaſon of theſe two Sacrifices was, That all Men, who live well, having two Meals a day, ſo many Sacrifices (which were his Meat) were therefore appointed for the Divine Majeſty.

For a ſweet ſavour.] See I Lev. 9.

An offering made by fire unto the LORD.] i. e. A Burnt-offering, as the next Verſe explains it.

Ver. 42. This ſhall be a continual Burnt-offering throughout their Generations, at the door of the Tabernacle of the Congregation.] For there the Altar of Burnt-offerings ſtood, as we read XL. 6, 29. XVII Lev. 6, &c.

Before the LORD.] Who dwelt in the moſt Holy Place, in the upper end of the Tabernacle.

Where I will meet you.] Their coming to Worſhip in that place, is called drawing nigh to God: accordingly he promiſes to vouchſafe his gracious Preſence with them. See XXV. 22.

To ſpeak with thee.] More eſpecially, he promiſes to meet Moſes there upon occaſion; and to declare his Mind and Will to him, in ſuch Caſes wherein he ſhould conſult him.

p. 593Ver. 43. And there I will meet with the Children of Iſrael.] That they might not think his meeting with them (before-mentioned) was only by revealing his Mind to Moſes, and ſo to them, (as the laſt words of the fore-going Verſe might ſeem to intimate) he explains his meaning to be, that there he would grant Tokens of his ſpecial Love and Favour to them all, when they approached unto him.

And the Tabernacle ſhall be ſanctified with my glory.] The glorious Preſence of God, which filled this Houſe, XL. 35. was that which ſanctified it, or made it an Holy Place. But ſome refer this not to the Tabernacle, but to Iſrael (which is juſt before mentioned, and the word Tabernacle not in the Text) and the truth is, they were made an holy People alſo, by this glorious Preſence of God among them, in the Tabernacle.

Ver. 44. And I will ſanctifie, &c.] That is, manifeſt them to be ſanctified; or ſtill more compleatly ſanctifie them, by the appearance of the Divine Glory in the Tabernacle, IX Lev. 24.

The Tabernacle of the Congregation.] In the Hebrew the name is Ohel moed, which ſignifies exactly the Tabernacle of Meeting: So called, not from the Peoples meeting there (as we ſeem to take it when we tranſlate it, Tabernacle of the Congregation) but from God's meeting there with them, which is mentioned juſt before; and in the next Chapter, XXX. 36. is expreſly called the Tabernacle of Meeting (as I think it ſhould be tranſlated) where I will meet with thee. Which ſhows, that this was the reaſon of its name. See alſo XVII Numb. 4. and Mr. Mede Book II. p. 436.

Now all the People could not come to attend upon the daily Sacrifice, which was offered for them, and ſo to meet with God here; and yet it was a Maxim among them, That no Man's Sacrifice was accepted, unleſs he was p. 594preſent at it: therefore there were certain ſelect Perſons choſen to wait upon God, in the Name of all the reſt, (and there were XXIV Claſſes of them, as of the Prieſts in David's time) called by the Jews Stationary men; who never miſſed, when their Courſe came, to attend upon the Divine Majeſty at the Tabernacle, as the Repreſentatives of all their Brethren. Concerning which ſee Pet Cunaeus, L. II. de Repub. Jud. cap. 10. and our Learned Dr. Lightfoot in his Temple Service, Chap. 7. Sect. 3.

I will ſanctifie both Aaron and his Sons, to miniſter to me in the Prieſts Office.] He declared them to be ſanctified to be his Prieſts, by the appearance of his glory at their firſt Sacrifice after their Solemn Conſecration; and by Fire coming from Heaven to conſume their Burnt-offering, IX Lev. 23, 24.

Ver. 45. And I will dwell among the Children of Iſrael.] The Chaldee renders it, I will place my Divinity (i.e. the SCHECHINAH) among them. In the Hebrew it is, in the midst of them: for the Tabernacle was ſituated in the very middle of their Camp, while they were in the Wilderneſs, II Numb. 17.

And will be their God.] Beſtow ſpecial Bleſſings upon them; ſuch as he did not vouchſafe to other People.

Ver. 46. And they ſhall know that I am the LORD their God, that brought them forth out of the Land of Egypt, that I may dwell among them.] By his ſpecial Favours toward them, it was evidently manifeſted to them, that he brought them out of the Slavery of Egypt, to make them a ſelect People unto himſelf; among whom he ſetled his Habitation, and appeared, by a moſt glorious Symbol of his Preſence, to be in the midſt of them.

p. 595I am the LORD their God.] How could they doubt of it, when they remembred, in what a wonderful manner he had brought them out of Egypt; and what they had heard him declare from his own mouth at Mount Sinai? XX. 2.