Commentary on Leviticus, Book · Chapter 7
CHAP. VII.
Ver. 1. Verſe 1 LIkewiſe this is the Law of the treſpaſs-offering.] The People were directed before, in what caſes they ſhould bring this ſort of Offering; and I have noted the difference between them and Sin-offerings, (V. 15.) but now the Prieſts are directed in their Office about Treſpaſs-offerings.
It is most holy.] In general they were to obſerve that theſe Offerings, as well as Sin-offerings, were to be numbred among the most-holy things; and therefore to be accordingly uſed, v. 6.
Ver. 2. Verſe 2 In the place where they kill the burnt-offering, ſhall they kill the treſpaſs-offering.] The ſame order that was given about Sin-offerings, IV. 24. VI. 25.
And the blood thereof ſhall be ſprinkled round about upon the Altar.] This is a different Rite, from that which was obſerved in the Sin-offering; whoſe Blood was put upon the Horns of the Altar, IV. 25, 34. and the Blood of ſuch Sin-offerings as were made for the High-Prieſt, or the whole Congregation, were alſo to be ſprinkled ſeven times before the Vail of the Sanctuary, IV. 6, 17. But this to be ſprinkled round about the Altar of Burnt-offering; according to the manner uſed in the whole Burnt-offerings, I. 11. and in the Peace-offerings, III. 2, 8. only with this difference, that there being a ſcarlet Thread, or Line, which went round about the Altar exactly in the middle; the Blood of the whole Burnt-offerings was ſprinkled round about above the Line, and the Blood of the Treſpaſs-offerings and the Peace-offerings round about below the Line. See Codex Middoth, cap. 3. ſect. 1. and L'Empereur Annot. 12.
Ver. 3. Verſe 3 And he ſhall offer of it all the fat thereof.] This was the work of the Prieſt, firſt to offer unto God his part of the Sacrifice.
The rump.] All the Fat belonging unto God, this is particularly mentioned in the firſt place, as the principal Fat. For the Tails of their Sheep in thoſe Countries (and no other Creature but a Ram was allowed for a Treſpaſs-offering, as was before noted) were of a prodigious bigneſs, as hath been noted by many: particularly by the famous Bochartus in his Hierozoicon P. I. L. II. cap. 45.) and lately by another excellent Perſon Jobus Ludolphus in his Ethiopick Hiſtory, L. I. cap. 10. n. 16. and in his Commentaries on it, num. 76. And therefore it is called both here, and in other places, by the peculiar name of Alja; whereas the Tail or Rump of other Creatures is called Zanab. See what I have noted upon III. 9.
And the fat that covereth the inwards.] This, and all that follows in the next Verſe, hath been explained before, III. 3, 4, 8, 9.
Ver. 5. And the Priest ſhall burn them on the Altar, &c.] As he did the Fat of the Sin-offerings and Peace-offerings, IV. 26, 31.
Ver. 6. Verſe 6 Every male among the Prieſts ſhall eat thereof, &c.] All the Fat being offered to God, the Fleſh became the portion of the Prieſt; who, with his Malechildren, but not Females, were to eat it: but not in any place out of the Sanctuary; as it here follows. See VI. 18, 26, 29.
Ver. 7. Verſe 7 As is the ſin-offering, ſo is the treſpaſs-offering: there is one law for them.] In this matter (though in other things they differed) for the ſame Rule is given here about the Treſpaſs-offering, that is given in the Chapter foregoing, v. 26. about the Sin-offering.
The Priest that maketh atonement therewith ſhall have it.] Who might invite other Prieſts, if he pleaſed, to eat with him, and with his Sons: but he was not bound to it; for the Fleſh of this Sacrifice was intirely his own.
Ver. 8. Verſe 8 And the Priest that offereth any mans burnt-offering, even the Priest.] Or, that Priest who offereth it.
Shall have to himſelf the skin of the burnt-offering, which he hath offered.] All the Fleſh of the Burnt-offerings being wholly conſumed, as well as the Fat, upon the Altar (Chapt. I. v. 8, 9.) there was nothing that could fall to the ſhare of the Prieſt, but only the skin; which is here given him for his pains. I obſerved upon III Gen. 21. that it is probable that Adam himſelf offered the firſt Sacrifice; and had the Skin given him by God, to make Garments for him and for his Wife. In conformity to which the Prieſts ever after had the Skin of the whole Burnt-offerings, for their portion. Which was a Cuſtom among the Gentiles (as well as the Jews) who gave the Skins of their Sacrifices to the Prieſts, (when they were not burnt with the Sacrifices, as in ſome Sin-offerings they were among the Jews, (IV. 11.) Who imployed them to a ſuperſtitious uſe, by lying upon them in their Temples, in hope to have future things revealed to them in their Dreams. This Dilhe…rus hath obſerved out of thoſe words of Virgil,
—huc dona Sacerdos
Quum tulit, & Caeſarum ovium ſub nocte ſilenti
Pellibus incubuit ſtratis, ſomnoſque petivit,
Multa modis ſimulacra vidit variantia miris,
Et varias audit voces, fruiturque Deorum
Colloquia.—
And in the Eleuſinia, he obſerves out of Suidas, the Daduchus put on the Skin of the Beaſts which had been ſacrificed to Jupiter; which were called foreign, the Fleece of Jupiter, Diſſert. Special. de Cacozelia Gentil. cap. 9.
Ver. 9. Verſe 9 And all the meat-offering that is baken in the oven, and all that is dreſſed in the frying-pan, and in the pan.] See concerning theſe various ſorts of Meat-offerings in the ſecond Chapter, v. 4, 5, 7.
Shall be the Prieſt's.] All but the Memorial of it, which was burnt upon the Altar. See II. v. 9, 10.
That offereth it.] That particular Prieſt who offered it, was to have the remainder for his Portion.
Ver. 10. Verſe 10 And every meat-offering.] Or, but every Meat-offering: for here is an Exception to the foregoing Rule.
Mingled with oil, and dry.] The foregoing Verſe ſpeaks of ſuch Meat-offerings as were any ways baken; but this of thoſe that were raw: which were of two ſorts; either of Flour mingled with Oil, as all voluntary Offerings of this ſort were, (II. 1.) or dry without any Oil, as ſome Sin-offerings were, V. 11. and the Offering of Jealouſie, V Numb. 15.
Shall all the ſons of Aaron have, one as much as another.] All the Prieſts who attended on that day, were to have an equal ſhare in this kind of Meat-offering: though he alone who Miniſtred at the Altar had the baked Meat-offerings. There are ſome indeed who can ſee no reaſon for this difference, (though this laſt ſort, others think, was more eaſily divided, and therefore ſhared among them all) and conſequently take theſe words to ſignifie the ſame with thoſe in the foregoing Verſe: Every one in the courſe of his Miniſtry, ſhall have this benefit, in his turn of waiting at the Altar.
Ver. 11. Verſe 11 And this is the law of the ſacrifice of peace-offerings, &c.] Theſe are the only ſort of Offerings remaining to be ſpoken of: which, when he required them of the People, are mentioned in the third place, after the Burnt-offerings and Meat-offerings; before the Sin-offerings and Treſpaſs-offerings. But here are reſerved for the laſt place, in his directions he gives to the Prieſts about them; becauſe, as there were ſeveral ſorts of them, ſo there were various Rites to be obſerved about them. Which Rites, as I obſerved before, are called here the Law of ſuch Sacrifices.
Ver. 12. Verſe 12 If he offer it for a thanksgiving.] In this, and in the ſixteenth Verſe, we have an account of three ſorts of Peace-offerings. This, which was the principal, for Benefits received from God's bounty: the other two, for the obtaining ſuch Bleſſings, as they deſired to receive. And this of Thanksgiving, was either general for the whole Congregation, (of which there was but one only, at one time of the year, in the Feaſt of Pentecost, XXIII. 19. which was accounted most holy) or particular for private Perſons, as occaſion offered; which were accounted leſs holy. And they are theſe here mentioned; which might be either of the Flock, or of the Herd, (but no Birds) and either greater or ſmaller of thoſe kinds; that is, of the Herd from the firſt year to the third, and of the Flock from the firſt to the ſecond year compleat. If they were older, they were not fit for Sacrifice. All this R. Levi Barcelonita, Praecept. CXXXVII. explains at large.
Then he ſhall offer with the ſacrifice of thanksgiving, unleavened cakes mingled with oil, &c.] The ſame R. Levi obſerves, that ſome Peace-offerings were offered without any Bread; viz. ſuch as they called Hagigah and Schimcah, Sacrifices of Feſtivity and Rejoycing, i.e. at their great Solemn Feſtivals. But theſe here mentioned, were all offered with Bread; and that offered with this, which was the firſt of them, was called the Bread of Thanksgiving. R. Solomon Jarchi reſtrains this ſort of Peace-offerings (of Thanksgiving) to ſuch wonderful Deliverances, as thoſe mentioned in the CVIIth Pſalm; from Tempeſts at Sea, or dangerous Travels through the Wilderneſs, and the like. Aben-Ezra alſo ſeems to have been of the ſame Opinion, when he ſaith, That Men being delivered out of Straits and Diſtreſſes, gave Thanks to God by this Oblation. But I can find no ground for this limitation; it being far more likely that this Sacrifice was offered by all devout Perſons, for any Mercy whatſoever, that God beſtowed upon them.
Ʋnleavened cakes, and unleavened wafers.] For none of God's Bread was to be leavened. See Chapter the ſecond, v. 11.
Ver. 13. Verſe 13 Beſides the cakes.] Before-mentioned; which were to be unleavened.
He ſhall offer for his offering leavened bread, with the ſacrifice of thanksgiving, &c.] Not upon the Altar (for that was abſolutely forbidden in the fore-named Chapther of this Book) but he was to give it to the Prieſt, who waited at the Altar, and was to partake of this Sacrifice, and to rejoyce together with him that offered it. Which is the reaſon that ſuch different ſorts of Cakes are ordered in the foregoing Verſe, all unleavened (of which the Prieſt was to have his ſhare) and alſo others leavened, which are preſcribed in this Verſe; that God's Family (his Servants the Prieſts) might want no variety of Bread at their Feaſts upon theſe Sacrifices: and that God might ſhow his Friendſhip with thoſe who offered the Sacrifice, by accepting the ſame Bread at his own Table, which they were wont to uſe at theirs.
Ver. 14. Verſe 14 And of it he ſhall offer out of the whole oblation, &c.] One of the Cakes before-mentioned (v. 12.) was to be preſented to God for an Heave-offering: Concerning which, See XXIX Exod. 24, 28.
And it ſhall be the Prieſts that ſprinkleth the blood of the peace-offerings.] Having offered one Cake out of the whole, all that remained was the portion of the Prieſt, who ſprinkled the Blood of the Peace-offerings on the Altar.
Ver. 15. Verſe 15 And the fleſh of the ſacrifice of his peace-offerings for thanksgiving, ſhall be eaten the ſame day that it is offered, &c.] The reaſon of this, which was obſerved in moſt of their Sacred Feaſts, (particularly in the Paſchal Lamb, XII Exod. 10. and in the Manna it ſelf, XVI. 19, &c.) was to maintain the honour and dignity of the Sacrifices; that they might not be in danger to be corrupted, or turned to any profane uſe, or gratifie Mens Covetouſneſs. For, as Philo obſerves (in his Book of Sacrifices) It was not ſit that theſe holy things ſhould be put into their Cupboards, but immediately ſet before thoſe who were in need; for they were no longer his that offered them, but his to whom they were offered: who being himſelf most liberal and bountiful, would have Gueſts invited to his Table to partake with thoſe that offered the Sacrifice. Whom he would not have to look upon themſelves as Maſters of the Feast, foreign, for they are but Miniſters of the Feast, not the Maſters or Entertainers. That belongs to God himſelf, whoſe bounty ought not to be concealed, by preferring ſordid Parſimony before generous Humanity. His meaning is, that all the Sacrifice was God's, who graciouſly granted to him that offered it, a part of it, to entertain his Friends, and the Poor; whom he would have invited forthwith, that no part of it might be converted to any other uſe, but that which God appointed, who made the Feaſt.
Ver. 16. Verſe 16 But if the ſacrifice of his offering be a vow, or a voluntary offering.] Theſe two other ſorts of Peace-offerings, were in the nature of Prayers, for the obtaining ſuch Bleſſings, as they deſired and hoped for. And they were either the performance of a Vow, which they made to God of offering him ſuch a Sacrifice, when they received the benefit; which was called Neder: or, they were freely made before hand, in hope God would beſtow the benefit; which Sacrifice was called Nedebah, a voluntary offering. Now theſe were not ſo holy as the former; and therefore might be eaten on the morrow, as well as on the ſame day they were offered. So it here follows.
It ſhall be eaten the ſame day that he offereth his Sacrifice.] Then they were immediately to begin to feaſt upon the Sacrifice.
And on the morrow alſo the remainder of it ſhall be eaten.] But if they could not conveniently eat it all the ſame day, or had a mind to lay up ſome of it till the next, they had that liberty allowed them. For which Philo gives this reaſon (in the ſame Book) that theſe being for Mercies not yet received (or offered by vertue of an obligation) they might take more time to feaſt upon them with their Friends, and be more ſparing: but the former being a thankful Acknowledgment of Bleſſings already beſtowed, their hearts were to be inlarged in greater bounty. foreign that they upon whom God readily beſtowed his benefits, might make a quick and ſpeedy return, by doing good to others without delay. And what is here ſaid of the Fleſh of the Sacrifice, the Jews alſo underſtand of the Meat-offerings mentioned v. 12, 13. None of which were to be kept longer than two days at the moſt.
There is no place here aſſigned, where theſe Sacrifices ſhould be eaten, at the Sanctuary; as there is for the other, VI. 16. 26. and here in this Chapter, v. 6. The reaſon is, becauſe there was ſuch a multitude of them, that it might have made too great a crowd in the Court of the Iſraelites, if they had been confined to it. Where they might eat them if they pleaſed (as I ſhowed before, VI. 16.) but were not determined to that place; but left at liberty to eat them in any part of the City where the Tabernacle, and afterward the Temple, ſtood. See XII Deut. 6, 7. And conſequently while they dwelt in the Wilderneſs, they might eat them any where in the Camp; which was pitched round about the Tabernacle: only it was to be in a clean place, where the Prieſts might eat them as well as the People, X. 14.
Ver. 17. Verſe 17 But the remainder of the fleſh of the ſacrifice on the third day, ſhall be burnt with fire.] If there were ſuch plenty, or they and their Friends were too ſew, or they were ſo niggardly as not to call Poor enow, to eat all in two days time; they were to have no further benefit of the Fleſh of this Sacrifice, but what remained of it on the third day, was to be burnt. Which was to preſerve the dignity of the Sacrifice, as the Jews ſpeak, in preventing its ſtinking. And there was no nobler way of conſuming it than by ſire, which conſumed the Sacrifice on the Altar. So R. Levi Barcel. obſerves, Praecept. CXXXVIII. where he alſo adds, that God taught them hereby, not to be ſolicitous for the future, nor careful to hoard up more than needed; when they ſaw him command the holy Fleſh to be deſtroyed, after the time allotted for its uſe was paſt. The Heathens themſelves thought this a decent Rite; for there was a Sacrifice at Rome which they called Protervia, (as Bochart obſerves out of Macrobius, L. II. Saturnal. cap. 2.) in which the Cuſtom was, ut ſi quid ex epulis ſuperfuiſſet, igne conſumeretur, that if any thing of the Feaſt remained, it was conſumed in the fire. See his Hierozoic. P. I. L. II. cap. 50.
Ver. 18. Verſe 18 And if any of the fleſh of the ſacrifice of the peace-offering be eaten at all on the third day, it ſhall not be accepted, &c.] He loſt the fruit of his Sacrifice which he had offered to God, by this profanation: which deſtroyed the Grace and Favour, which it had procured him with God.
Neither ſhall it be imputed to him that offered it.] He ſhall not be thought to have made any offering at all.
It ſhall be an abomination, &c.] And more than that, it rendered him abominable; being abominable it ſelf: and made him liable to be ſcourged, as the Jews here underſtand the laſt words of this Verſe, he ſhall bear his iniquity. Which, I think, alſo ſignifies, that he ſhould die under a great guilt, till it was purged by a Treſpaſs-offering.
Ver. 19. Verſe 19 And the fleſh that toucheth any unclean thing, ſhall not be eaten.] That is, the Fleſh of the Peace-offerings before-mentioned, which might happen, as they carried it from the Altar to the place where they intended to make a Feaſt upon it, to touch any unclean thing, might not be eaten by any body.
But burnt with fire.] As that which remained to the third day was, v. 17. This made them very careful to preſerve it pure.
And as for the fleſh.] That is, all the Fleſh which was not defiled, by touching any unclean thing.
All that be clean ſhall eat thereof.] Whether the Prieſt, or other Perſons. For the Prieſt had the right Shoulder and the Breaſt, (as we read expreſly, v. 33, 34.) and he that brought the Sacrifice had the reſt. Of the former, the whole Family of the Prieſt might eat; not only his Sons, but his Wife and Daughters, who were not married; or being Widows, were come back to their Father again, if they had no Children; or if thoſe they had, were begotten by Prieſts: Yea, his Servants born in his Houſe, or bought with his Money. See XXII. 11, 12, 13. XVIII Numb. 11. And of the reſt of the Sacrifice, he that offered it might eat it, with all his Family and his Friends; excepting thoſe who had any uncleanneſs upon them. There are frequent mention of theſe Feaſts in the following Books of the Bible. As that made by Elkanah, 1 Sam. I. 4. and by Samuel, when he entertained Saul, 1 Sam. IX. 13, 24. And when the Kingdom was renewed to Saul at Gilgal, there was a Publick Feaſt made on theſe Offerings with great rejoycing, 1 Sam. XI. 15. And the like was made for Jeſſe and his Sons, XVI. 3, 5. And by David when he entertained the People, 1 Chron. XVI. 3. and by Solomon at the Dedication of the Temple, 1 Kings VIII. 65. And all the Children of Iſrael made ſuch a Feaſt at their return from Babylon, VIII Nehem. 19. There are many Examples alſo of the like Feaſts among the Heathens; particularly in Homer, where Agamemnon (Iliad. I.) offered an Hecatomb, and made a Feaſt upon it. And Neſtor (Odyſſ. III.) offered a Sacrifice of LXXXII. Oxen, and made the like Entertainment.
Ver. 20. Verſe 20 But the ſoul that eateth of the fleſh of the ſacrifice of the peace-offerings, that pertain unto the LORD.] By theſe laſt words it appears, that the whole Offering was the LORD's, whoſe Bounty entertained him and his Friends, to whom he gave the greateſt part of it.
Having his uncleanneſs upon him, &c.] In this Verſe and in the next, every one that had any legal defilement upon him, is prohibited, under a ſevere Penalty, to eat of the Peace-offerings.
And they might be made unclean either by impurity in their own Body, or by the contact of unclean things: of the former of which he ſpeaks in this Verſe; and of the other, in the next. Both were to be puniſhed with cutting off; which hath been explained elſewhere, (XVII Gen. 14.) From whence it was that the Jews were ſo very careful, not to go into the Judgment-Hall when our Saviour was condemned, lest they ſhould be defiled, but that they might eat the Paſſover, XVIII John 28. at which Feaſt, Peace-offerings were offered together with the Paſchal Lamb. See more of this XXII. 2, 3, 4.
Ver. 21. Verſe 21 Moreover, the ſoul that ſhall touch any unclean thing, as the uncleanneſs of man, or any unclean beast, or any abominable unclean thing.] All theſe ſeveral ſorts of Uncleanneſs, contracted by touching things unclean, we ſhall find in the following Chapters, XI. &c.
And ſhall eat of the fleſh of the ſacrifice of peace-offerings, which pertain unto the LORD, even that ſoul ſhall be cut off, &c.] The intention of ſuch Precepts was, that the greater Reverence (as Maimonides ſpeaks, P. III. More Nevoch. cap. 41.) might be maintained towards the Sacrifices which were offered unto God. Upon which account Julian highly commends Moſes, who he ſaith (as St. Cyril quotes his words, Lib. IX. contra Julian.) was foreign, truly religious about the eating of holy things; which he proves from theſe very words of Moſes. But his concluſion from thence was very frigid, as St. Cyril calls it, That Chriſtians were therefore to blame, becauſe they would not partake of ſuch Sacrifices: for we abſtain not from them, ſaith that Father, as unclean things, but foreign, we rather make a progreſs, as from Types, unto the Truth.
Ver. 22. Verſe 22 And the LORD ſpake unto Moſes, ſaying.] At the ſame time, that all theſe Precepts were ordered to be delivered to the Prieſts, he takes occaſion to repeat ſeveral Precepts he had before given, which concern all the People; becauſe it was of great moment, to have them obſerved.
Ver. 23. Verſe 32 Speak unto the children of Iſrael, ſaying, ye ſhall eat no manner of fat.] Becauſe this was God's part; and therefore not to be eaten by any one, but burnt on his Altar. See III. 16, 17. And the reaſon Maimonides gives, why it was reſerved for him alone, was becauſe it was very delicious to the Taſte, More Nevoch. P. III. cap. 41.
Of Ox, or of Sheep, or of Goat.] The Jews reſtrain this Precept to theſe three ſorts of Creatures (which were the only Beaſts that were offered at the Altar) taking the Fat of all other Beaſts to be lawful. So R. Levi before-mentioned, Praecept. CXLIX.
Ver. 24. Verſe 24 And the fat of the beast.] Of any of the fore-named Beaſts, which alone were allowed in Sacrifices.
That dieth of it ſelf, and the fat of that which is torn with Beaſts, may be uſed in any other uſe, &c.] Though the Fleſh of ſuch Beaſts was unclean, yet they might apply the Fat, when ſeparated from the Body, to any uſe: only they might not eat it.
Ver. 25. Verſe 25 For whoſoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD.] This ſeems to juſtifie the Opinion of thoſe Jews, who reſtrain the eating of Fat, only to the three ſorts of Creatures mentioned v. 23. as was there obſerved.
Even the ſoul that eateth it, ſhall be cut off from his people.] If he did it preſumptuouſly; but if through inanimadvertence, he was to be ſcourged, as the Jewiſh Doctors affirm. Yet if he did it a third time, ſcourging did not ſuffice, but they ſhut him up in a little Cave, where he could not ſtand upright, nor had room to ſit down; and there fed him with the Bread and Water of Affliction, till his Bowels were ſorely pinched, &c. as Maimonides deſcribes this puniſhment. See Schickard's Miſchpat Hammeleck, and Carpzovius his Annot. on him, cap. 2. Theorer. VII.
Ver. 26. Verſe 26 Moreover, ye ſhall eat no manner of blood, whether it be of fowl, or of beast.] See III. 17. Men were very prone to this, in thoſe times, (as Maimonides thinks) whereby they ran into Idolatrous Worſhip. Which was the reaſon God reſtrained them from it, by threatning cutting off (v. 27.) to thoſe who were guilty of it, More Nevoch. P. III. cap. 41.
In any of your dwellings.] This is added to ſignifie, that they might no more eat of the Blood of thoſe Beaſts, which they killed at home, than of thoſe ſlain at the Altar.
Ver. 27. Whatſoever ſoul it be that eateth any manner of blood, even that ſoul ſhall be cut off, &c.] The reaſon of it is given XVII. 10, 11. But the Jews here diſtinguiſh (particularly R. Levi Barcelonita, Praecept. CXLVIII.) between the Blood of the Soul, or the Life, (as they ſpeak) and the Blood of a Member. The former, which run out freely when the Beaſt was killed, in which was the Life of the Beaſt, is that which is here meant, as Moſes more fully explains it, in the place before-mentioned. The other, which remained in the ſeveral parts of the Beaſt, they lookt upon as belonging to the Fleſh, and therefore might be eaten with it.
Ver. 28. Verſe 28 And the LORD ſpake unto Moſes, ſaying.] He delivered at the ſame time ſome other Rules to be obſerved by the People, in theſe Matters. See v. 22.
Ver. 29. Verſe 29 Speak unto the children of Iſrael, ſaying, He that offereth the ſacrifice of his peace-offerings unto the LORD, ſhall bring his oblation unto the LORD of the ſacrifice of his peace-offerings.] The meaning may be no more than this, that before he and his Friends feaſted together, as is directed v. 15, &c. he was to take care to bring his Oblation unto the LORD, that is, to ſee that God had his part of the Peace-offering; for till that was offered, none could meddle with the reſt. But if the import of the Hebrew words be well obſerved, they ſeem to have a further meaning; which is, that whenſoever any Man brought the Sacrifice (which in the Hebrew is here called Zebach) of his Peace-offerings, he ſhould alſo bring his Oblation (which in diſtinction from the other is called Korban) that is a Mincha, or Meat-offering together with it; that the Feaſt which was to be made might be compleatly furniſhed with Bread and Wine, as well as the Fleſh of the Sacrifice.
Ver. 30. Verſe 30 His own hands ſhall bring the offerings of the LORD made by fire, the fat with the breast, it ſhall he bring.] The Sacrifice being ſlain and divided, the Prieſt was to put what belonged unto the LORD into the Man's own hands, (viz. the Fat, with the Breaſt and the Shoulder) that he might preſent it himſelf unto the Divine Majeſty.
That the breast may be waved, for a wave-offering before the LORD.] This is the manner wherein it was to be preſented; the Man was to lift it up over his head, and wave it to and fro; his hands being ſupported and guided by the Prieſt. See XXIX Exod. 24. and VI Numb. 19, 20. Maimonides deſcribes the order of it in this manner; firſt the Prieſt put into the Man's hands the Fat; and then laid upon it the Breaſt and the Shoulder; and after that, one of the pieces of the Cakes for the Meat-offering upon them: all which he waved about.
Ver. 31. Verſe 31 And the Priest ſhall burn the fat upon the Altar: but the breast ſhall be Aarons and his ſons.] When that part which belonged to God's Altar (viz. the Fat) had been burnt there, the Prieſts had the Breaſt and the Shoulder to their own uſe; as Servants have what comes from their Maſter's Table. For it was all offered unto God, (v. 29, 30.) who taking only the Fat for himſelf, bad them take the reſt, viz. the Breaſt and the Shoulder: which had been preſented unto God by waving them to and fro, as a Sacrifice to the LORD of the World; but by him beſtowed upon his Miniſters for their maintenance in his Service. This is more fully expreſſed in the three next Verſes; in which there is no difficulty, and therefore I ſhall but lightly touch them.
Ver. 32. Verſe 32 And the right ſhoulder ſhall ye give unto the Priests, &c.] This is only a more particular declaration what belonged to the Prieſt; who was to have not only the Breaſt before-mentioned, but alſo the right Shoulder.
Ver. 33. Verſe 33 He among the ſons of Aaron that offereth the blood of the peace-offerings, and the fat, ſhall have the right ſhoulder for his part.] This is ſtill a more ſpecial direction, providing for the incouragement of that Prieſt, who on that day miniſtred at the Altar; unto whom the right Shoulder was appropriated as a reward of his pains, in offering the Sacrifice.
Ver. 34. Verſe 34 For the wave-breaſt, and the heave-ſhoulder have I taken of the children of Iſrael, from off the ſacrifice of their peace-offerings, and have given them to Aaron and his ſons, &c.] This doth not contradict what I obſerved juſt before; for when he ſaith, he hath given theſe to Aaron the Prieſt and his Sons; the meaning muſt be, to thoſe of his Sons, who at the time when theſe were offered, ſprinkled the Blood and burnt the fat.
Ver. 35. Verſe 35 This is the portion of the anointing of Aaron, and of the anointing of his ſons, &c.] In the Hebrew the words are, This is the anointing of Aaron, &c. That is, this they have in right of their Unction to the Prieſt's Office; which intitles them to all beforementioned.
In the day.] The Hebrew word Bejom may, both here and in the next Verſe, be tranſlated (as I obſerved before VI. 20.) from the day, and ever after.
When he preſented them to miniſter unto the LORD in the Prieſts office.] Made them draw near to attend upon him at his Altar.
Ver. 36. Verſe 36 Which the LORD commanded to be given them, in the day that he anointed them, &c.] By virtue of a Grant from God, when they were made Prieſts; to enjoy this benefit in all future Ages.
By a ſtatute for ever, &c.] As long as this Law of Sacrifices, and this Prieſthood ſhall laſt. See VI. 22.
Ver. 37. Verſe 37 This is the law of the burnt-offering, of the meat-offering, and of the ſin-offering, and of the treſpaſs-offering, &c.] This Verſe contains a Summary of what he had commanded Aaron and his Sons, from the ninth Verſe of the ſixth Chapter, unto this place.
And of the Conſecrations.] The whole order of their Conſecration is not here directed (but in XXIX Exod.) only ſomething belonging to that matter, VI. 20, &c.
Ver. 38. Verſe 38 Which the LORD commanded Moſes in mount Sinai.] In that mountainous Country, which lay near to Mount Sinai, as Maimonides truly expounds it. For he was come down from Mount Sinai, and had delivered to them all that he received there (XXXIV Exod. 29, 32.) before theſe Commands were given: but they ſtill continued near unto it; and ſo the word behar may be tranſlated, by mount Sinai. For as the laſt words of this Verſe tells us, they were ſtill in the Wilderneſs of Sinai: that is, in that part of the Wilderneſs which took its name from its nearneſs to Mount Sinai.
In the day that he commanded the children of Iſrael to offer their oblations unto the LORD, &c.] This doth not preciſely ſignifie, that he commanded Aaron and his Sons (VI. 9, &c.) all theſe things, on the very ſame day, that he commanded the Children of Iſrael what Oblations to bring, (Chapt. I. 2, &c.) but they were delivered all at the ſame time; immediately after the other, without any other Commandments intervening.