without blemish out of the flocks, with thy estima-
CHAPTER VI.

tion by shekels of silver, after; he shtest the A

sanctuary, for a trespass-offering:

16 And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest "shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him.

17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, vyet is he guilty, and shall bear his iniquity.

18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespassoffering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred, and wist it not; and it shall be forgiven him.

19 It is a trespass-offering: he hath certainly *trespassed against the LORD.

CHAPTER VI.

The first seven verses of this chapter would fitly have been added to the foregoing
of other cases in which it was to be offered; and with this end the instructions

chapter, being a continuation of the law of the trespass-offering, and the putting
God gave concerning the several kinds of sacrifices that should be offered: and
then at v. 8, (which in the original begins a new section of the law,) he comes to
appoint the several rites and ceremonies concerning these sacrifices, which had
not been mentioned before. I. The burnt-offering, v. 8-13. II. The meat-
offering, (v. 14-19,) particularly that at the consecration of the pricat, v. 19-23.
III. The sin-offering, v. 24-30.

Ex. 30. 13. c. 27. 25.
Luke 12. 48.
to ver. 10.
x Ezra 10. 2.
c. 4. 2; 22.
• putting of the hand, or, in dealing. e Prov. 24. 28. 26. 19. Jer. 9. 5. d Deut.
a c. 19. 11. Acts 5. 4. Col. 3. 9.
y c. 4. 2, 13, 27. Ps. 19. 12.
Ex. 22. 7, 10.
priests, the Lord's ministers, who were intrusted with the
care of these holy things, and had the benefit of them. Now
if a man did alienate or convert to his own use any thing that
was dedicated to God, unwittingly, he was to bring this sacri-
fice; as suppose, he had ignorantly made use of the tithes, or
first-fruits, or first-born of his cattle, or (which, it should seem
by ch. 22. 14-16, is principally meant here) had eaten any of
those parts of the sacrifices which were appropriated to the
priests; this was a trespass. It is supposed to be done through
mistake, or forgetfulness, for want either of care or zeal; for if
it was done presumptuously, and in contempt of the law, the
offender died without mercy, Heb. 10. 28. But in case of
negligence and ignorance, this sacrifice was appointed; and
Moses is told,

1. What must be done, in case the trespass appeared to be certain. The trespasser must (1.) Bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish," of the second year," say the Jewish doctors. (2.) He must likewise make restitution to the priest according to a just estimation of the thing which he had so alienated; adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dear for his oversights.

B. C. 1490.

ND the LORD spake unto Moses, saying,

was delivered him to keep, or in fellowship, or in 2 If a soul sin, and commit a trespass against a thing taken away by violence, or hath deceived the LORD, and alie unto his neighbour in that which his neighbour;

lieth concerning it, and sweareth falsely; in any of
3 Or have found that which was lost, and
all these that a man doeth, sinning therein:

is guilty, that he shall restore that which he took
violently away, or the thing which he hath deceit-
4 Then it shall be, because he hath sinned, and
keep, or the lost thing which he found,
fully gotten, or that which was delivered him to

he shall even restore it in the principal, and shall
add the fifth part more thereto, and give it unto
5 Or all that about which he hath sworn falsely
him to whom it appertaineth, tin the day of his
trespass-offering.

6 And he shall bring his trespass-offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass-offering, unto the priest:

him before the LORD: and it shall be forgiven him for any thing of hall that he hath done in trespassing 7 And the priest shall make an atonement for therein.

8 And the LORD spake unto Moses, saying,

9 Command Aaron and his sons, saying, This is

22. 1-3. e c. 19. 12. Jer. 5. 2. 7. 9. Zech. 5. 4. f c. 5. 16. Num. 5. 7. 1 Sam. nying a trust; If a man lie unto his neighbour in that which was 12. 3. 2 Sam. 12. 6. Luke 19. 8. ↑ in the day of his trespass, or, in the day of delivered him to keep; or, which is worse, which was lent him his being found guilty. g c. 5. 15, 16. h ls. 1. 18. Matt. 12. 31. 1 Cor. 6. 9-11. for his use. If we claim that as our own, which is only borrowed, left in our custody, or committed to our care, this is a partner; If a man lie in fellowship, claiming a sole interest in trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. (2.) Defrauding a manifest wrong; If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. (4.) Deceivthat wherein he has but a joint-interest. (3.) Disowning a ing in commerce; or, as some think, by false accusation; if a either withholding what is due, or extorting what is not. man have deceitfully oppressed his neighbour, as some read it, have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be (5.) Detaining what is found, and denying it; (v. 3,) if a man returned; this is doing as we would be done by: but he that lies concerning it, that says he knows nothing of it, when he does, especially if he back that lie with a false oath, he trespasseth against the Lord, who to every thing that is said is highly affronted when he is called to witness to a lie. a Witness, but in an oath he is the Party appealed to, and

2. What must be done in ease it were doubtful whether he 2. The trespass-offering appointed. (1.) In the day of his had trespassed or no; he had cause to suspect it, but he wist it (v. 4, 5.) Because he hath sinned and is guilty, that is, is contrespass-offering he must make satisfaction to his brother. not, (v. 17,) that is, he was not very certain; in this case, This must be first done; if thy brother hath aught against thee, because it is good to be sure, he must bring his trespassoffering, and the value of that which he feared he had embezzled; fully restore all that he has got by fraud or oppression, with a victed of his guilt by his own conscience, and is touched with only he was not to add the fifth part to it. Now this was fifth part added, to make amends to the owner for the loss and remorse for it; seeing himself guilty before God, let him faithdesigned to show the very great evil there is in sacrilege; trouble he had sustained in the mean time; let him account Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the done, restitution must be made; and till it is made to the evil of it, that if a man had, through mere ignorance, and both for debt and damages. Note, Where wrong has been unwittingly, alienated the holy things, nay, if he did but sus- wronged, we cannot have the comfort of the forgiveness of the pect that he had done so, he must be at the expense, not only of sin; for the keeping of what is unjustly got avows the taking, utmost of our power, or an equivalent accepted by the person a full restitution with interest, but of an offering, with the trou- and both together make but one continued act of unrighteousble of bringing it, and must take shame to himself, by making ness. confession of it; so bad a thing is it to invade God's property, (whatever we pretend) we cannot be said to do, till we restore and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves satisfaction for the wrong done. (2.) He must then come and To repent is to undo what we have done amiss, which with a godly jealousy, to ask pardon for the sin, and make satis-offer his gift, must bring his trespass-offering to the Lord whom what has been got by it, as Zaccheus, (Luke 19. 8,) and make faction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.

NOTES TO CHAPTER VI.

V.1-7. This is the latter part of the law of the trespassoffering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,

1. The trespass supposed, v. 2, 3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord: because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker, and our Master. He that speaks evil of his brother, is said to speak evil of the law, and consequently of the Lawmaker, Jam. 4.11. Though the person injured be never so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses instanced are, (1.) De

he had offended; and the priest must make an atonement for
him, v. 6, 7. This trespass-offering could not, of itself, make
our Lord Jesus, when he should make his soul an offering for
satisfaction for sin, or reconciliation between God and the sin-
sin, a trespass-offering; it is the same word that is here used,
ner, but as it signified the atonement that was to be made by
Is. 53. 10. The trespasses here mentioned are trespasses still
and truth as ever the law of nature or the law of Moses did:
and though now we may have them pardoned without a tres-
against the law of Christ, which insists as much upon justice
pass-offering, yet not without true repentance, restitution,
reformation, and an humble faith in the righteousness of Christ;
and if any make the more bold with their sins, because they
they turn the grace of God into wantonness, and so bring upon
themselves a swift destruction. The Lord is the avenger of all
are not now put to the expense of a trespass-offering for them,
such, 1 Thes. 4. 6.

V. 8-13. Hitherto, Moses had given the people instructions
( 269 )

LORD.

the law of the burnt-offering: (it is the burnt-offer-sweet savour, even the memorial of it, unto the ing, because of the burning upon the altar all night funto the morning, and the fire of the altar shall be burning in it.)

10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt-offering on the altar, and he shall put them beside the altar.

11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

16 And the remainder thereof "shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

17 It shall not be baken with leaven: I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin-offering, and as the trespass-offering.

18 All the males among the children of Aaron shall eat of it: it shall be a statute for ever in your generations, concerning the offerings of the LORD made by fire: every one that toucheth them shall

12 And the fire upon the altar shall be burning in it, it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt-be holy. offering in order upon it, and he shall burn thereon the fat of the peace-offerings.

13 The fire shall ever be burning upon the altar: it shall never go out.

14 And this is the law of the meat-offering: the sons of Aaron shall offer it before the LORD, before the altar.

15 And he shall take of it his handful, of the flour of the meat-offering, and of the oil thereof, and all the frankincense which is upon the meatoffering, and shall burn it upon the altar for a

or, for the burning. i ver. 12, 13. k c. 16. 4. Ex. 23. 39-43. Ez. 44. 17, 18.
Ez. 44. 19. m c. 2. 1. Num. 15. 4.

concerning the sacrifices; but here begin the instructions he
was to give to the priests; he must command Aaron and his
sons, v. 9. The priests were rulers in the house of God, but
these rulers must be ruled; and they that had the command of
others, must themselves be commanded. Let ministers re-
member, that not only commissions, but commands, were given
to Aaron and his sons, who must be in subjection to them.
In these verses we have the law of the burnt-offering, as far
as it was the peculiar care of the priests. The daily sacrifice
of a lamb, which was offered morning and evening for the
whole congregation, is here chiefly referred to.

19 And the LORD spake unto Moses, saying, 20 This is the offering of PAaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat-offering perpetual, half of it in the morning, and half thereof at night.

21 In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD.

22 And the priest of his sons that is anointed in

n Num. 18. 10. Ez. 44. 29. 1 Cor. 9. 13, 14. o c. 22.3-7. Ex. 29.37. p Ex. 29. 1, 2. Heb. 7. 27.

V. 14-23. The meat-offering was either that which was offered by the people, or that by the priests at their consecration. Now,

1. As to the common meat-offering; only a handful of it was to be burned upon the altar, all the rest was allowed to the priests for their food. The law of the burnt-offerings was such as imposed upon the priests a great deal of care and work, but allowed them little profit; for the flesh was wholly burned, and the priests had nothing but the skin. But, to make them amends, the greatest part of the meat-offering was their own. The burning of a handful of it upon the altar, (v. 15,) was orto the priests, the servants of God's house; I have given it unto them for their portion of my offerings, v. 17. Note, (1.) It is the will of God that his ministers should be well provided for with food convenient; and what is given to them, he accepts as offered to himself, if it be done with a single eye. (2.) All Christians, being spiritual priests, do themselves share in the spiritual sacrifices they offer. It is not God that is the Gainer by them; the handful burned upon the altar was not worth speaking of, in comparison with the priest's share; we ourselves are the gainers by our religious services. Let God have all the frankincense, and the priests shall have the flour and the oil; what we give to God the praise and glory of, we may take to ourselves the comfort and benefit of.

1. The priest must take care of the ashes of the burnt-offer-dered before, ch. 2.2, 9. Here the remainder of it is consigned ing, that they be decently disposed of, v. 10, 11. He must clear the altar of them every morning, and put them on the east side of the altar, which was furthest from the sanctuary; this he must do in his linen garment, which he always wore when he did any service at the altar; and then he must shift himself, and put on other garments, either such as were his common wear, or (as some think) other priestly garments less honourable, and must carry the ashes unto a clean place without the camp. Now, (1.) God would have this done, for the honour of his altar, and the sacrifices that were burned upon it. Even the ashes of the sacrifice must be preserved, to testify the regard God had to it; by the burnt-offering he was honoured, and therefore thus it was honoured. And some think that this care which was taken of the ashes of the sacrifice, typified the burial of our Saviour; his dead body (the ashes of his sacrifice) was carefully laid up in a garden, in a new sepulchre, which was a clean place. It was also requisite that the altar should be kept as clean as might be, the fire upon it would burn the better; and it is decent in a house to have a clean fireside. (2.) God would have the priests themselves to keep it so, to teach them and us to stoop to the meanest services for the honour of God and of his altar. The priest himself must not only kindle the fire, but clean the hearth, and carry out the ashes. God's servants must think nothing below them but sin.

The laws concerning the eating of it were, [1.] That it must be eaten unleavened, v. 16. What was offered to God must have no leaven in it, and the priests must have it as the altar had it, and no otherwise. Thus must we keep the feasts of the Lord with the unleavened bread of sincerity and truth. [2.] It must be eaten in the court of the tabernacle, (here called the holy place,) in some room prepared by the side of the court for this purpose. It was a great crime to carry any of it out of the court. The very eating of it was a sacred rite by which they were to honour God; and therefore it must be done in a religious manner, and with a holy reverence, which was pre2. The priest must take care of the fire upon the altar, that served by confining it to the holy place. [3.] The males only that should be kept always burning. This is much insisted on must eat of it, v. 18. Of the lesser holy things, as the first-fruits here, (v. 9, 12,) and this express law is given, (v. 13,) The and tithes, and the shoulder and breasts of the peace-offerings, fire shall ever be burning upon the altar, it shall never go out. the daughters of the priests might eat, for they might be carried We may suppose that no day passed without some extraordi- out of the court; but this was of the most holy things, which nary sacrifices, which were always offered between the being to be eaten only in the tabernacle, the sons of Aaron only morning and evening lamb; so that from morning to night the might eat of it. [4.] The priests only, that were clean, might fire on the altar was kept up of course. But to preserve it all eat of it; Every one that toucheth them shall be holy, v. 18. night unto the morning, (v. 9,) required some care. Those Holy things for holy persons. Some read it, Every thing that that keep good houses, never let their kitchen fire go out; there-toucheth it shall be holy; all the furniture of the table on which fore God would thus give an instance of his good housekeeping. The first fire upon the altar came from heaven, (ch. 9. 24,) so that by keeping that up continually with constant supply of fuel, all their sacrifices throughout all their generations might be said to be consumed by that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. Accordingly, the Jews tell us, That the fire never did go out upon the altar, till the captivity in Babylon. This is referred to, Is. 31.9, where God is said to have his fire in Zion, and his furnace in Jerusalem. By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.

these holy things were eaten, must be appropriated to that use only, and never after used as common things.

2. As to the consecration meat-offering, which was offered for the priests themselves, it was to be wholly burned,and none of it eaten, v. 23. It comes in here as an exception to the foregoing law. It should seem that this law concerning the meat-offering of initiation did not only oblige the high priest to offer it, and on that day only that he was anointed, and so for his successors in the day they were anointed; but the Jewish writers say, that by this law, every priest, on the day he first entered upon his ministry, was bound to offer this meat-offering; and that the high priest was bound to offer it every day of his life, from the day in which he was anointed; and that it was to be offered beside the meat-offering that attended the morning and evening sacrifice, because it is said here to be a meat-offering perpetual, v. 20. Josephus says, "The high priest sacrificed twice every day at his own charges, and this was his sacrifice." Note, Those whom God has advanced above others in dignity and

CHAPTER VII.

his stead shall offer it: it is a statute for ever unto | LIKEWISE this is the law of the trespass-offerthe LORD; it shall be wholly burnt:

23 For every meat-offering for the priest shall be wholly burnt: it shall not be eaten.

24 And the LORD spake unto Moses, saying, 25 Speak unto Aaron and to his sons, saying, This is the law of the sin-offering: In the place where the burnt-offering is killed shall the sin-offering be killed before the LORD: it is most holy.

26 The priest that offereth it for sin shall eat it: in the holy place 'shall it be eaten, in the court of the tabernacle of the congregation.

27 Whatsoever shall touch the flesh thereof "shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.

28 But the earthen vessel wherein it is sodden shall be broken; and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. 29 All the males among the priests shall eat thereof: it is most holy.

30 And no sin-offering, whereof any of the blood is brought into the tabernacle of the congregation, to reconcile withal in the holy place, shall be eaten it shall be burnt in the fire.

:

same rules, v. 6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned Bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." right to it belonged to the priest that offered it, v. 7. did the work must have the wages: this was an encouragement to the priests, to give diligent attendance on the altar; the As to the flesh of the trespass-offering, the more ready and busy they were, the more they got. Note, He that we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to The more diligent we are in the services of religion, the more the priests shall eat thereof, that is, may eat thereof, in the holy place. And, no doubt, it was the usage to treat one another whom it belonged to partake with him, v. 6, Every male among with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they to have of his peace-offering; but it was all divided between offered trespass-offerings in sorrow for sin, and then fasting was abstain from sin. more proper, in token of holy mourning and a resolution to

the priest that offered it should have the skin, (v. 8,) which,
no doubt, he might make money of.
2. Concerning the burnt-offering; it is here appointed that
particular persons; for the profit of the skins of the daily burnt-
offerings for the congregation went to the repair of the sanc-
"is meant only for the burnt-offerings which were offered by
"This" (the Jews say)
understand God's clothing our first parents with coats of skins,
tuary.'
Gen. 3. 21. It is probable that the beasts whose skins they
were, were offered in sacrifice as whole burnt-offerings, and
Some suggest, that this appointment will help us to
that Adam was the priest that offered them; and then God
gave him the skins, as his fee, to make clothes of for himself
and his wife, in remembrance of which, the skins ever after
pertained to the priest; and see Gen. 27. 16.

fit to be eaten immediately; and therefore the priest that offered
it was to have it, v. 9.
3. Concerning the meat-offering: if it was dressed, it was
occasion for being in haste to use it; and therefore an equal
dividend of it must be made among all the priests that were
then in waiting, v. 10.
If it was dry, there was not so much

repetition and explication of what we had before, with divers
V. 11-34. All this relates to the peace-offerings: it is the
additions.

very from sickness, preservation in a journey, deliverance at
I. The nature and intention of the peace-offerings are here
more distinctly opened. They were offered, either, 1. In
sea, redemption out of captivity, all which are specified in
thankfulness for some special mercy received, such as reco-
( 271 )

12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers hanointed with oil, and cakes mingled with oil, of fine flour, fried.

13 Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings.

14 And of it he shall offer one out of the whole oblation for an heave-offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace-offerings.

15 And the flesh of the sacrifice of his peaceofferings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.

16 But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten:

17 But the remainder of the flesh "of the sacrifice on the third day shall be burnt with fire.

fire: and as for the flesh, all that be clean shall eat
thereof.
20 But the soul that eateth of the flesh of the
sacrifice of peace-offerings, that pertain unto the
LORD, having his uncleanness upon him, even that
soul shall be cut off from his people.

21 Moreover, the soul that shall touch any
unclean thing, as the uncleanness of man, or any
unclean beast, or any abominable unclean thing,
and eat of the flesh of the sacrifice of peace-offer-
ings, which pertain unto the LORD, even that soul
shall be cut off from his people.

22 And the LORD spake unto Moses, saying,
23 Speak unto the children of Israel, saying, Ye
shall eat no manner of fat, of ox, or of sheep, or of
goat.

24 And the fat of the beast that dieth of itself,
and the fat of that which is torn with beasts, may
be used in any other use; but ye shall in no wise
'eat of it.

25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.

18 And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed 26 Moreover, ye shall eat no manner of blood, unto him that offereth it: it shall be an "abomina-"whether it be of fowl, or of beast, in any of your tion, and the soul that eateth of it shall bear his iniquity.

19 And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with

A c. 2. 4. Num. 6. 15. i Am. 4. 5. k Num. 18. 8, 11, 19. c. 22. 30. m c. 19.
7. c. 11. 10, 41. 19. 7. o c. 15. 3. 1 Cor. 11. 28. p c. 11. 24, 28.
9 c. 12.
13, 15.

Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, v. 22. Or, 2. In performance of some vow, which a man made when he was in distress, (v. 16,) and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings, upon such occasions, as those on which they were to bring their sacrifices of atonement, in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty, than in the expressions of their sense of sin-to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and by obliging them to bring the sacrifices of atonement, God will show the necessity of the great Propitiation.

II. The rites and ceremonies about the peace-offerings are enlarged upon.

1. If it was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers, (v. 12,) and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burned upon the altar, that was forbidden, (ch. 2. 11,) but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste; and therefore, though enjoined in the passover for a particular reason, yet in other festivals, leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peaceoffering, as well as with that of thanksgiving, by that law here, (v. 29,) which requires an oblation with it, that the table might be as well furnished as the altar.

2. The flesh of the peace-offerings, both that which was the priest's share, and that which was the offerer's, must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day, (v. 15;) if a vow, or voluntary offering, it must be eaten either the same day or the day after, v. 16. If any was left beyond the time limited, it was to be burned, (v. 17;) and if any person ate of it, it should be animadverted upon as a very high misdemeanor, v. 18. Though they were not obliged to eat it in the holy place as those offerings that are called most holy, but might take it to their own tents, and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it; that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings; that must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown; to prevent which, it must be salted with fire, (as the expression is, Mark 9, 49,) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to

dwellings.

27 Whatsoever soul it be that eateth any manner
of blood, even that soul shall be cut off from his
people.

T Ez. 4. 14.
ver. 20.
⚫ carcass. tc. 17. 15. Deut. 14. 21. Ez. 44. 31.
u c. 3. 17. 17. 10-14. Gen. 9. 4. 1 Sam. 14. 34. Ez. 33. 25. John 6. 53. Acts 15.
20, 29.

be niggardly and sparing, and distrustful of providence, but
cheerfully to enjoy what God gives them, (Ec. 8. 15,) and to
do good with it, and not to be anxiously solicitous for the mor-
row. (3.) The flesh of the peace-offerings was God's treat, and
therefore God would have the disposal of it; and he orders it
to be used generously for the entertainment of their friends,
and charitably for the relief of the poor; to show that he is a
bountiful Benefactor, giving us all things richly to enjoy, the
bread of the day in its day. If the sacrifice was a thanks-
giving, they were especially obliged thus to testify their holy
joy in God's goodness by their holy feasting. This law is
made very strict, (v. 18,) that if the offerer did not take care to
have all his offering eaten by himself, or his family, his friends,
or the poor, within the time limited by the law; and if, in the
event of any part being left, he should burn it, (which was the
most decent way of disposing of it, the sacrifices upon the
altar being consumed by fire,) then his offering should not be
accepted, nor imputed to him. Note, All the benefit of our
religious services is lost, if we do not improve them, and ma-
nage ourselves aright afterward. They are not acceptable to
God, if they have not a due influence upon ourselves. If a
man seemed generous in bringing a peace-offering, and yet
afterward proved sneaking and paltry in the using of it, it was
as if he had never brought it; nay, it shall be an abomination.
Note, There is no mean between God's acceptance and his
abhorrence. If our persons and performances are sincere and
upright, they are accepted; if not, they are an abomination,
Prov. 15. 8. He that eats it after the time appointed, shall
bear his iniquity, that is, he shall be cut off from his people, as
it is explained (ch. 19. 8) where this law is repeated. This
law of eating the peace-offerings before the third day, t
they might not putrefy, is applicable to the resurrection
Christ after two days, that, being God's Holy One, he might
not see corruption, Ps. 16. 10. And some think that it in-
structs us speedily, and without delay, to partake of Christ
and his grace; feeding and feasting thereupon by faith, to-day,
while it is called to-day, (Heb. 3. 13, 14,) for it will be too late
shortly.

3. Both the flesh, and those that eat it, must be pure. (1.)
The flesh must touch no unclean thing; if it did, it must not be
eaten, but burned, v. 19. If in carrying it from the altar to the
place where it was eaten, a dog touched it, or it touched a
dead body or any other unclean thing, it was then unfit to be
used in a religious feast. Every thing we honour the holy
God with, must be pure, and carefully kept from all pollution.
It is a case adjudged, (Hag. 2. 12,) that the holy flesh could
not by its touch communicate holiness to what was common;
but by this law it is determined that by the touch of that which
was unclean, it received pollution from it; which intimates
that the infection of sin is more easily and more frequently
communicated, than the savour of grace. (2.) It must not be
eaten by any unclean person. When a person was upon any
account ceremonially unclean, it was at his peril, if he pre-
sumed to eat of the flesh of the peace-offerings, v. 20, 21.
Holy things are only for holy persons; the holiness of the food
being ceremonial, those were incapacitated to partake of it,
who lay under any ceremonial uncleanness; but we are hereby
taught to preserve ourselves pure from all the pollutions of sin,
that we may have the benefit and comfort of Christ's sacri-

1

28 And the LORD spake unto Moses, saying, 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.

30 His own hands shall bring the offerings of the LORD made by fire; the fat with the breast, it shall he bring, that the breast may be waved, for a wave-offering before the LORD.

31 And the priest shall burn the fat upon the altar; but the breast shall be Aaron's and his sons'. 32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings.

36 Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.

37 This is the law of the burnt-offering, of the meat-offering, and of the sin-offering, and of the trespass-offering, and of the consecrations, and of the sacrifice of the peace-offering;

38 Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

CHAPTER VIII.

33 He among the sons of Aaron, that offereth This chapter gives us an account of the solemn consecration of Aaron and his sons the blood of the peace-offerings, and the fat, shall have the right shoulder for his part.

34 For the wave-breast and the heave-shoulder have I taken of the children of Israel from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest and his by a

to the priest's office. 1. It was done publicly, and the congregation was called together to be witnesses of it, v. 1-4. II. It was done exactly according to God's appointment, v. 5. 1. They were washed and dressed, v. 1-9, 13. 2. The tabernacle and the utensils of it were anointed, and then the priests, v. 10-12. 3. A sin-offering was offered for them, v. 14-17. 4. A burnt-offering, v. 18-21. 5. The ram of consecration, v. 22-30. 6. The continuance of this solemnity for seven days, v. 31-36.

LORD

statute for ever from among the children of Israel. A Take Aaron spake unto Moses, saying, 'the

35 This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office;

ec.3. John 10. 18. c. 8. 27. 9. 21. Ex. 29. 24, 27. y Num. 6. 20. z c. 8. 12, 30. Ex. 40. 13, 15.

fice, 1 Pet. 2. 1, 2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb. 9. 14. But if any dare to partake of the table of the Lord, under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings in their uncleanness, 1 Cor. 11. 29. A good reason for the strictness of this law is intimated in the description given of the peace-offerings, (v. 20,) and again, (v. 21,) that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence, and not with unhallowed hands. "Be ye holy, for God is holy, and ye pertain to him."

garments, and the anointing oil, and a bullock for the sin-offering, and two rams, and a basket of unleavened bread;

3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.

a c. 6. 9, 14, 25. ver. 1. e c. 6. 20. Ex. 29. 1. ver. 11 a Ex. 29. 1-3. b Ex. 28.2, 4. c Ex. 30. 24, 25.

offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love, and the sweetest and strongest supports; for he is the Wisdom of God, and the Power of God. When Saul was designed for a king, Samuel ordered the shoulder of the peace-offering to be set before him, (1 Sam. 9. 24,) which gave him a hint of something great and sacred intended him. Jesus Christ is our great Peace-offering; for he made himself a Sacrifice not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyful partaking of the benefits of redemption, we feast upon the sacrifice; to signify which, the Lord's supper was instituted.

V. 35-38. Here is the conclusion of these laws concerning the sacrifices, though some of them are afterward repeated and explained. They are to be considered, 1. As a grant to the priests, v. 35, 36. In the day they were ordained to that work and office, this provision was made for their comfortable maintenance. Note, God will take care that those who are emreceive the anointing of the Spirit to minister unto the Lord, shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, v. 38. Note, The solemn acts of religious worship are commanded. They are not the things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season; and it is at our peril, if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses

4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, ch. 3. 17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the beeves, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only, of which offerings were brought, are men-ployed for him be well paid, and well provided for. They that tioned here, v. 23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burned. The Jews say, "If a man eat so much as an olive of forbidden fat-if he do it presumptuously, he is in danger of being cut off by the hand of God-if ignorantly, he is to bring a sin-offering, and so to pay dear for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such, was doubly unlawful, v. 24. (2.) The prohibition of blood is more general, (v. 26, 27,) because the fat was offered to God only by way of acknowledgment; but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law, as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.

5. The priest's share of the peace-offerings is here cut out for himself; out of every beast that was offered for a peaceoffering, the priest that offered it, was to have to himself the breast and the right shoulder, v. 30-34. Observe here, (1.) That when the sacrifice was killed, the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerful giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven; and then to wave it to and fro, in token of his regard to God, as the Lord of the whole earth; to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved, was the fat, and the breast, and the right shoulder, it was all of fered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burned, the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is then sweet, when he that sows and they that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people, and to the service also of the church by all his priests. Christ, our great PeaceVOL. I.-35

was.

NOTES TO CHAPTER VIII.

V. 1-13. God had given Moses orders to consecrate Aaron and his sons to the priest's office, when he was with him the first time upon mount Sinai, (Ex. 28. and 29.) where we have also the particular instructions he had how to do it. Now here we have,

I. The orders repeated; what was there commanded to be done, is here commanded to be done now, v. 2, 3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated; which yet must not be done, till the place of their ministration was prepared, and the ordinances instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them, till he had further orders, lest he should seem too forward to bring honour into his family.

II. The congregation called together at the door, that is, in the court of the tabernacle, v. 4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to ( 273 )