Commentary on the Holy Bible

Levi, the tliird son of Jacob, dies in the 137th year of liis aje, Exod. vi. 16. N. B. This event is placed twenty years later by most chronologists, but I have followed the computation of Mr.

Skinner and Dr. Kennicott. fke the note on Gen. xxxi. 41. About litis time, Accncrts, son of Orus, began to reign in Egypt, and reigned twelve years and one month. '!'lie Jlthiopians, from the other side of the Indus, frst settle in the middle of Egypt. RathotiS, the brother of Ace acres, begun about this time, to reign over the Egyptians, and reigned nine years, Acenclieres, the son o/'Rathotis, succeeds his father, and reigns twelve years and six months. About this time, it is supposed the Egyptians began to be jealous of the Hebrews, on account of tlieir prodigious muitiphcatioii. Anctnehercs succeeds Aceiicheres, and reii^ii twelve year* and three months. Ariiiais succeeds Ancencliercs, and reigns lour ytars and one month. About this time, Kohatli, the son of Levi, and grandfatlitr of Moses, died in the 133d year of his age, Exod. vi. 18. N. B. There are several years of uncertainty in the date ot tiii- event Rameses succeeds Armais in the government, and reigns one year and four months. Barneses Miamun succeeds Hanie<es, and reigns sixty-seven years.

Aaron, son of Amram, brother of Moses, born eighty-three j'ears before the Exodus of the Israelites, Exod. vi. 20. vii. 7. About this time, Pharaoii (supjioscd to bo the same with R imeses Miamun) published;in edict,.

ordering all the male ciuldren of the Hebrews to be drowned in the Nile, Exod. i. 22.-

N. B. This erent is probably dated seven years too early in the note on the above place; as it is not likely that this edict leas made previously to the birth of Aaron: the reader is therefore requested to correct the chronology in the margin of Exod. i. 22. from A. M. 2424. B. C. 1580. to A. M. 2431. B.C. 1573.

The kingdom of the Athenians founded about this time, hy Cecrops.

In this year, which uas the eighteenth of Vecrops, the Chaldeans luaged uar mith the Pha-niciuns.

Abuut this time, the Arabians subdued the Chaldeans, and took possession of their countiy.

Moses, bein<r 40 years of age, kills an Egyptian, whom he found smiting a Hebrew; in consec|uence of wiiich, being oljliged to fly for his life, lie escapes to the land of Midian, wlitre, becoming acquainted with the family of Jelhio, he marries Zipporah, Exod. ii. 11 — 22.

Tile birth of Caleb, tlie son of.leplumneh.

Ramesses Miamun, king of Egypt, dies about this time in the Glthyearofhis reign, and is succeeded by his son Amenophis, who rei'^ns nineteen years and six7nonths. 2495 1509 j The deatli of Amram, the father of Moses, is supposed to have taken place about this time.

While Mose? keeps tlie flock of Jcthro at Mount Horeb, the angel of God appears to him in a biirnini; busli, promises to deliver the Hebrews from their oppression i« Kgypt, and sends him to Piiaraoh, to command him to let Israel go, Exod. iii.

Aaron and Moses assemble the elders of Israel, inform them of the divine purpose, and then go to Piiaraoh, and desire him, in the name of the God of the Hebrews, to let the people go three days' journey into the wilderness, to hold a feast unto the Lord. Pharaoh is enraged, and increases the oppression of the Israelitfs, Exod. v.

Aaron throws down his rod, which becomes a serpent. The Egyptian magicians imitate this miracle, F.xod. vii.

Pharaoh refusing to let the Israelites go, God sends his FIRSY plague upon the Egyptians,, and the waters are turned into blood, Exod. vii. 19 — 25.

Pharaoh remaining impenitent, God sends iiiimense numbers o{ frogs, which infest ll»e whole land of Egypt. This was the SECOND;>?rt;'!ie, chap. viii. 1 — 7.

This plague not producing the desired tflect, God sends the THIRD plague, the dust of the ground becoming lice on man and beast, chap. viii. 16 — 20.

Pharaoh's heart still remaining obdurate, God sends the FOURTH plague upon the nation, by causing great swarms of flies to cover the whole land, chap. viii. 20 — 32.

The Egyptian king still refusing to dismiss the Hebrews, God sends his FIFTH plague, which is a universal murrain, or mortality among the cattle, Exod. ix. 1 — 1.

This producing no good eflect, the SIXTH plague of boils and blains is sent, chap. ix. 8 — 12.

Pharaoh still hardening his heart, God sends the SEVENTH plague, viz. a grievous hail which destroyed the whole produce of the field, chap. ix. 22 — 26.

This, through Pharaoh's obstinacy, proving ineffectual, the ElGUTU plague is sent, immense swarms of locusts, which devour the land, Exod. x. 1 — 20.

Pharaoh refusing to submit to the divine authority, the NINTH plague, a total darkness of three dap' continuance is spread over the whole land of Egypt, chap. x. 21 — 24.

Pharaoh continuing to refuse to let the people go, God in.-titutes the rite of the pass-over, and sends the TENTH plague upon the Egyptians, and ihe first born of man and beast died, throughout the whole laud. This was in the fourteenth night of the month Abih. The Israelites are driven out

The Israelites march from Suecoth to Etham; thence to Pi-ha-hiroth, the Lord guiding them by a miraculous jiillar, Exod. xiii. 20 — 22. xir. 1, 2. Towards the close of this month, Pharaoh and the Egyptians pursue the Israelites: — God opens a passage for these through the Ued sea, and they pass over, as on dry land, which the l''gyptians assaying to do, are all drowned, Exod. xiv. Heb. xi. 29. The Israelites come to Marah, and murmur because of the bitter waters: Moses is directed to throw in a certain tree into them, by which they are rendered sweet, chap.

XV. 23 — 25. About the beginning of this month the Israelites come to Elim, chap. xv. 27. On the fifteenth day of this month the Israelites come to the desart of Sin, where, murmuring for want of bread, quails are sent, and inanna from heaven, chap. xvi. Corning to Rephidim, they murmur for want of water, and God supphes this want by miraculously bringing water out of a rock in Horeb, chap. xvii. 1 — 7. The Amalekites attack the Israelites in Rephidim, and are discomfited, chap. xvii.

The Israelites come to the wilderness of Sinai. God calls Moses up to the mount, where he receives the ten commandments and other precepts, Exod. xix — xxiv. is instructed how to make the tabernacle, xxv — xxvii. Aaron and his sons are dedicated to the priest's office, chap, xxviii. Moses delaying to come down from the mount, the people make a molten calf, and worship it. Moses, coming down, sees their idolatry, is distressed, and breaks the tables — three thousand of the idolaters are slain: and, at the intercession of Moses, the rest of the p«-ople are saved from destniction," chap, xxxii. Moses is again called up into the mount, where God renews the covenant, and writes the two lahlts afresh. Moses desires to see the Divine glory; his request is partially

Moses, after having been in the mount forty days and forty nij^ht^, during which time he ate nothing, comes down with ibe two tahles of stone: hia face shines so that he is obhged to cover it with avail, chap, xxxiv. 29 — 3.5.

From this time, lo the nunilh Adur, including Marchc.tvan, Cisleu, Thehct, and Sebat, Bezaleel, Ahohab, and their assistants, are employed in constructing the tabernacle, Sec. accoithng to the pattern dcHvered to Moses on the mount, Exod. xxxvi — xxxix.

On the first of this raonlH, being the first month of the second year, after their departure from Egypt, the tabernacle is reared up, and Aaron and his sons set apart tor the form the chief part of the fnllou'inf; book, Leviticus.

Jethro brings Zipporah and her two sons to Closes in the wilderness, and gives him wiiolesoine directions concerning the best mode of governing the people, which Moses thankfully accepts, and God approves, Exod. xviii. and. see the notes tliere.

A TABLE of the THREE GREAT F.PtXTIS, A. M. B. C. and the JULL-VN PERIOD, synchronized with (Tic reigns of th«?

sovereigns of the four principal moi.archies; viz. Egypt, Sicyon, the Argivi, and the.'Vtheniuns, from the death of Jacob,

A.M. -2 515, to the erection of the Talternacle, A.!Vi. 4514, by which, any event in the preceding Chronological Table, may be referred lo its corresponding ytar of the reigu of any of the above Sovereigns.

E.G. To find out the year of the birth of Moses, insjiect the jircceding Table, by which it appears, he was bom A. M. 243^?, j B. C. 157 I, aiirl from the Deli'gk 777. Then look in the following Table for A. M. 44.3;'., wiiere it appears, that tliis event

' took place in the year of the Julian Period, 3143 — the 7th of Rame.ses Miumwi, king of Ei^ypt — the 46lh of OrJhupoUs,

I king of Sicyon — the I7th of Phorbas, king of the Argivi — and the 15th before the reign of Cecrops, king of the Alhauam.

Clironology of ancient kingdoms.

' 1 HE Greek version of the Septuagint, and the A^ulgate Latin, have given the title of Leviti- I cus to the third book of the Pentateuch / and the name has been retained in ahnost all the modern versions. Tlie book was thus called, because it treats principally of the laws and regulations of the Levites, and priests in general. In Hebrew it is termed Nipn, Vayikra, " And he called," which is the Jirst word in the book; and which, as in preceding cases, became the running title to the whole. It contains an account of the ceremonies to be observed in the ottering of burnt-sacrifices; meat, peace, and sin-offerings; the consecration of priests, together with the j institution of the three grand national festivals of the Jews, Pass-over, Pentecost, and Taber- I NACLEs; with a great variety of other ecclesiastical matters. It seems to contain little more than ' the history of what passed during the eight days of the consecration of Aaron and his sons; though; Archbishop Usher supposes that it comprises the history of the transactions of a whole month, I viz. from April 21 to May 21, of tlie year of the world 2514, which answers to i\\c Jirst month ( of the second year after the departure from Egypt. As there are no data by wliich any chronolo-! gical arrangement of the facts mentioned in it can be made, it would be useless to encumber the ■ page with conjectures, wliich, because uncertain, can answer no end to the serious reader for doc-; trine, reproof, or edification in righteousness. As the larv teas our schoolmaster unto Christ, the. whole sacrificial system was intended to point out that Lamb q/'God, Christ Jesus, xcho tales axvay the sin of the •woi'ld. In reading over this book, this point should be kept particularly in view; as without this spiritual reference, no interest can be excited by a perusal of the work..

The principal events recorded in this book, may be thus deduced in the order of the chapters.

Moses having set up the tabernacle as has been related in the conclusion of the preceding book, and the cloud of tlie divine glory, the symbol of the presence of God, having rested upon it, God caDed to him out of this tabernacle, and dchvered the laws and precepts contained in the seven first chapters.

In Chap. i. he prescribes every thing relative to the nature and quality of bui-nt-offerings, and tlie ceremonies which should be observed, as well by the person who brought tlic sacrifice, as by the priest who offered it.

In Chap. ii. he treats of meat-qffhrings, of fine flour, with oil and firankincense; of cakes, and the oblations of first fruits.

Chap. iii. treats of peace-offerings, prcscrfljcs the ceremonies to be used in such offerings, and the parts which should be consumed by fire.

Chap. iv. treats of the offerings made for sins of ignorance; for the sins of the prieslSy rulers, and of the common people.

Chap. V. ti'eats of the sin of him who being adjured as a rcifness, conceals his knowledge of a fact; the case of him who touches an unclean thing; of him who binds himself by a vorv or an &ath; and of trespass-offeri7igs in cases of sacrilege, and in sins of ignoraiKe.

Chap. vi. treats of the trespass-offerings for sins Icnotvingly committed; and of the offerings for the priests, the parts which should be consumed, and the parts which should be considered as tlie priests' portion. And in i

Chap. viii. treats of the cofisecrafion of Aaron and his sons; their sin-offering; burnt-offering; 3-am of consecration, and the time during which these solemn rites should continue.

Chap. ix. After Aaron and his sons were consecrated, on the eighth day they were commanded to offer sin-offerings and burnt-offerings for themselves and for the people, which they accordingly did, and Aaron and Moses having blessed the people, a fire came forth from before the Lord, and consumed the offering that was laid upon the altar.

Chap. X. Nadab and Abihu the sons of Aaron, having offered strange Jire before the Lord, are consumed; and the priests are forbidden the use of wine and all inebriating liquors.

Chap. xii. treats of the purification of women after child-birth, and the offerings they should present before the Lord.

Chap. xiii. prescribes the manner of discerning the infection of the kprosij in persons, garments and houses.,

Chap. xiv. prescribes the sacrifices and ceremonies which should be ofi'ered by those who were cleansed from the leprosy.

Chap. xvi. treats of the solemn yearly expiation to be made for the sins of the priest and of the people, of the goat and bullock for a sacrifice, and of the scape goat; all which should be offered annually, on the tenth day of the seventh month.

Chap. xvii. the Israelites are commanded to offer all their sacrifices at the tabernacle: — the eating of blood is prohibited; as also the flesli of those animals which die of themselves, and of those that are torn by dogs.

Chap, xviii. shews the different degrees within which marriages were not to be contracted: and prohibits various acts of impurity.

Chap. xix. recapitulates a variety of laws which had been mentioned in the preceding book ^Exodus) and adds several new ones.

I Chap. XX. proliiblts the consecration of their cliildron to Moloch, forbids their consulting mzzards and those whicli hud faviUiar spirits, and also a variety of incestuous and unnatural j mixtures. i Chap. xxi. gives different ordinances concerning the mmirning and marriages of priests, and prohibits those from the sacerdotal office, who have certain personal dejects.. Chap. xxii. treats of those infirmities and uncleannesses which rendered tlie priests unfit to ofRciate in sacred things, and lays down directions for the perfection of the sacrifices which j Chap, xxiii. treats of the sabbath and the great annual festivals — the pass-over, pentecost, feast I of trumpets, day of atonement, and feast of tabernacles.

I Chap. xxiv. treats of the oil for the lamps and the shew-bread; the law concerning which had: already been given, see Exodus xxv. &c. mentions the case of the person who blasphemed God, j and his punishment — lays down the law in cases of blasphenij/, and murder; and recapitulates the le-v talionis, or law of like for like, prescribed Exod. xxi.

Chap. xxv. recapitulates the law, given Exod. xxiii. relative to the sabbatical year, prescribes itlie year of jubilee, and lays down a variety of statutes relative to mercy, kindness, benevolence, ^charity, &c.

■ Chap. xxvi. prohibits idolatry, promises a great variety of blessings to the obedient, and threatfens the disobedient with many and grievous curses.

Chap, xxvii. treats of vozvs, of things devoted, and of the tithes which should be given for the

No Chronological Table can be affixed to this book; as the transactions of it seem to have been included within the space of eight days, or of a month at the utmost, as we have already seen. And even some of the facts related here, seem to have taken place previously to the erection of the tabernacle: nor is the order in which the others occurred, so distinguished as to enable us to lay down the. precise days in which they took place,

: Year before the common Year of Christ, 1490.— Julian Period, 32':4.— Cycle of the Sun, 27.— Dominical Letter, D.— \ Cycle of the Moon, 9.— Indiction, 6.— Creation from Tisri or September, 2514.

The Lord calls to Moses out of the tabernacle, and gives him directions concerning burnt-offerings of the beeve kind, 1, G. The burnt-offering to be a male, zcithout blemish, 3. The person bringing it, to lay his hands upon its head, that it might be accepted for him, 4. He is to kill,Jiai/, and cut it in pieces, and bring the blood to the priests, that they might sprinkle it round about the altar, 5, (i. All the pieces to be laid upon the altar and burnt, 7—9. Directions concerning offerings of the smaller cattle, such as sheep and goats, 10—13. Directions concernitig offerings of fowls, such as doves and pigeons, 14 — 17.

NOTES ON CHAP. 1. Verse 1. And the Lord called unto Moses] From the manner in which this book commences, it appears plainly to he a continuation of the preceding: and, indeed, the i whole is but odtf /«tu, though divided into /re portions; and why llius divided, is not easy to he conjectured.

Previously to the erection of the tabernacle, God had given no particular directions concerning the manner of fifferint; the difl'erent kinds of sacrifices; but as soon as this divine structure was established and consecrated, Jehovah took it as his dwellinsj-place; described the rites and ceremonies which he would have observed in his worship, that his people mii;ht jcnovv what was best pleasing in bis sight; jiiid that, when thus worshippmg him, they might have con-

Israel, and say unto them, " If any man of you bring an offering unto the Lord, ye shall bring your offer-

fidcnce that they pleased him, every thing being done according to his own directions. A consciousness of acting according to ihe revealed will of God, gives strong confidence to an upright mind.

Verse 2. Bring an offerim;'] The word pip korban, from 3ip karab, to approach, or draw war, signifies an offering or gift, by which a person had access unto God: and this receives light from the universal custom that prevails in the East, no man being permitted to approach the presence of a superior without a present or gift; and the ofl'ering thus brought was called korban, which properly means the introduction offering, or offering of access. This custom has been often referred to in the preceding books. — §ee also chap. vii.

ing of the cattle, even of the herd, and of the flock. 3 ^ If his offering he a bm'nt sa- -^^''""^^"''"- crifice of the herd, let him offer a male " witliout blemish: he shall offer it of his o\vn voluntary will at the door of the tabernacle of the congregation betbre the Lord.

4 " And he shall put his hand upon the headof the burnt offering; and it shall be ' accepted

Of the cattlt] HOnDn ha-hehemah, animals of the heeve kind, such as the bull, heifer, bullock, and culf; and restrained to these alone by the term herd, ip3 haquar, which, from its general use in the Levitical writings, is known to refer to the ox, heifer, &c. And therefore other animals of the beeve kind were excluded.

Of thejiock] ]\X^ tson, SHEEP and GOATS; for we have already seen that this term implies both kmds: and we know, from its use, that no other animal of the smaller clean domestic quadrupeds is intended; as no other animal of this class, besides the sheep and goat, were ever ottered in sacrifice to God. The animals mentioned in this chapter as proper for sacrifice, are the very same which God commanded Abraham to ofter, see Gen. xv. 9. And thus it is evident, that God delivered to the Patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifces; and those sacrifices were of clean animals, the most perfect, useful, and liealthy of all that are brought under the immediate government and influence of man. Gross feeding, and ferocious animals, were all excluded, as were also all birds of prey. In the pagan worship, it was widely different; for although the ox was esteemed among them, according to JLivy, as the 7najor hoslia — and according to riiny, the nictiiiicE optima, cV hmdatissima deoriim placatio, Plin. Hist. Kat. lib. viii. ch. 45. the chief sacrifice, and the most availing oliering which could be made to the gods; yet ob.<icene fowls, and ravenous beasts, according to the nature of their df ities, were frequently offered in sacrifice. Thus they sacrificed horses, to the SuN; luohes, to MauS; asses, fopRIAPUS; suinc, to CeheS; dogs, to HeCATE, &c. &c. 13ut in the worship of God, all these were declared unclean, and only the three following kinds of QUADRUPEDS were commanded to be sacrificed: 1. The bull or ox, the cow or heifer, and the calf. 2. The he-gout, she-goat, and the kid. 3. The rum, the eue, and the Ucjnb. Amdng FOWLS, only pigeons, and turtle-doves,' were conmianded to be oflered, except in the case of cleansing the leper, mentioned ch. xiv. 4. where two clean birds, generally supposed to be sparroivs, or other small birds, though of what species is not well known. 7'7.s/( were not oflered, because they could not be readily brought to the tabernacle ahre.

Verse 3. Iiurnt-offcrini{\ Tiie most important of all the sacrifices offered to God, called by the Septuagint o)i<iKauTu//,(x,

5 And he shall kill the ' bullock be fore the Lord: "^and the priests, Aa^

ron's sons, shall bring the blood, ^ and sprinkle the blood round about upon the altar, that is by the door of the tabernacle of the congregation. 6 And he shall flay the burnt offering, and cut it into his pieces.

because it was wholly consumed, which was not the case in any other offering. — See on chap. vii.

His own voluntary wilt] Ui'lS leretsono — to gain himself acceptance before the Lord: in this way all the versions a' pear to have understood the original words; and the connection in which they stand, obviously requires this meaning.

Verse 4. He shall put his hand upon the head of the bumt-i offering.'} By the imposition of hands, the person bringing"'' the victim acknowledged, 1. The sacrifice as his own. 2.' That he oflered it as an atonement for his sins..3. That he was worthy of death, because he had.sinned, having forfeited his life by breaking the law. 4. That he entreated God to accept the life of the innocent animal in place of his own. 5. And all this, to be done profitably, must have respect to HIM whose life, in the fulness of time, should be made a sacrifice for sin. 6. The blood was to be sprinkled round about upon the altar, ver. 5. as by the sprinkling of blood the atonement was made; for the blood was the life of the beast, and it was always supposed, that life went to redeem life. See note on Exod. xxix. 10. On the required perfection of the sacrifice, see the note on Exod. xii. 5.

It has been sufficiently remarked by learned men, that almost all the people of the earth had their burnt- offerings; on which also they placed the greatest dependance. Jt wag a general maxim through the heathen world, that there was no other way to appease the incensed gods; and they sometim-i's even oflered human sacrifices, from the supposition, as Cffisar expresses it, that life was necessary to redeem life, and that the gods would be satisfied with nothing less. — Sluod pro vita hominis nisi vita reddatur, non posse uliter deO' rum immortaliuin numen placari. Com. de Bell. Gal. lib. vi.— But this was not the case only with the Gauls; for we see by Ovid, Vast. lib. vi. that it was a commonly received maxim among more polished people:

-Pio parzo victima parva cadit.

Cor pro cor de, precor, pro fibris sumile fibras. Hunc unimam vobis pro meliore damns.

See the whole of this passage in the above work, from ver. 133 to 163.

Verse 6. He.ihall flay'] Probably meaning the />fr4-on mjAo brought the sacrifice, who, according to sume of the Rabbins, killed, flayed, cut up, and washe i the sacrifice, and then presented the parts and the blood to the priest, that be might

7 And the sons of Aaron the priest

shall put lire upon the altar, and " lay the wood in order ujion the tire. 8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar.

9 But hi-^ inwards and lu's legs shall he wash in water: and the priest shall biu'U all on the altar, to be a burnt sacrifice, an offering made by fire, of a "" sweet savour unto the Loud.

10 % And it'his oHcring l/c of the flocks, namely, I.of the sheep, or of the goats, for aburnt sacrifice;

he shall bring it a male ' without blemish. p 1 1 " And he shall kill it on the side of the altar [ Inorthward before the Lord: and the priests,

: And he shall cut it into his pieces, with his

1:.d and his fat: and the priest shall lay them

111 order on the wood that is on the fire, which

burn the one, and sprinkle the otiier upon the altar. But it is certain, that the priests also, and the Levites, fl.iyed the Tictimg, and tlie priest had the skin to himself, see chap. vii. 8.;and 2 Cliron. xxix. 34. The red heiftr alone was not iflayed; hut the whole body, with the skin, &c. consumed with fire. — See Numb. xix. S.

' Verse 7. Put firc\ The fire that came out of the taber- ■nacle from before the Lord, and which was kept perpetually 'buminiT, see chap. ix. 24. Nor was it lawful to use any;0lh(T fire in the service of God. — See the cise of Nadab and.jAbiliu, chap. x.

i Verse 8. Tlie prit.tls — sliall lay the partsl The sacrifice.was divided according- to its larger joints. 1. After its blood 'Was puuied out, and tlie >kin removed, the head was cut oft". i2. 'i'hey then opened it, and took out the omentum, or 'caul, that invests the intestines. 3. They took out the in- Mestines with the mesentery, and washed them well, as also;tlie t^at. 4. They then placed the four quarters upon the [altar, covered them with the fat, laid the remains of the ■intestines upon them, and llan laid the head above all. 5.;1 he sacred (iie was then ajiphcd, and the whole mass was con- |sumed. This was the holocaust, or complete burnt-ofierino;. i Verse 9. An ofning — of a su:eet savour] mn'J H'T nCN* • ishch reyach nichoach, a Jire offering, an odmir of rest — or, 'as the Septua^jint expresses it, fiucria (3£r,«>i tuuStai, " a sa- |crifire for a sweet smellmjr savour;" which place St Paul ihad evidently in \iew when he wrote Ephes. v. 2. — " Christ jhalli loved us, and hath given himself for us an offering, xai jm-jix;' — iti ocr/^iiy eua^icti, and a sacrifice, for a suvcl smelHni^

13 But he shall wash the inwards and the legs with water: and the priest shall bring it ail, and burn it upon the altar: it is a burnt sacrifice, an oflering made by fire, of a sweet savour

14 ^ And if the burnt sacrifice for his offering to the Lord be of f()wls, then he shall brin"- his offering of " turtk^ -doves, or of young pigeons.

15 And the priest shall bring it unto the altar, and ' wring off his head, and burn it on tiic altar; and the blood thereof shall be wrung out at the side of the altar.

16 And he shall jiluck away his crop with ^ his feathers, and cast it " beside the altar on the east part, by the place of the asiies.

17 And he shall cleave it with the wings thereof, but ' shall not divide // asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: "^ it is a burnt sacrifice, an offering made by fire, of a sweet savour

savour:" where he u.ses the same terms as the Septuafjint. Hence we find, that the holocaust, or burnt-ojf'erirt^, typified the sacrifice and death of Christ, for the.sins of the world.

\'er.se 16. I'luck auay his crop with his feathers] In this sacrifice of fowls, the head was violently wrung- off", then the blood was poured out — then the feathers were plucked off,, the breast was cut open, and the crop, stomach, and intestines, taken out, and then the body was bui iit. Though the bird was split up, yet it was not divided asunder. This circumstance is particularly remarked in Abram's sacrifice. Gen, XV. 10. — See the notes there. — See Ainsworeh.

We have already seen, on ver. 2. that/owr kinds of animals might be made burnt-oflerings to the Lord. J. Aeat cattle, such as bulls, oxen, ctws, and calves. 2. He-goats, she-goals, and kids. 3. Hams, ewes, and Iambs. 4. Pio-eons and turtle-dove^ and in one case, the cleansing of the leper, sparroics, or some small bird. All these must be without spot or blemish — the most perfect of their respective kinds, and be wholly consumed by fire. The RICH were to bring the most cosily; the POOR, those of least price. Even in this requisition of justice, how much J'leiCj^ was mingled! If a man could not bring a hiiUock or a heifer, a gout or a sheep, let him bring a calf, a kid, or a lavib. If he could not bring any of these, because of \m poverty, let him brin.ia turtle-dove, or a young pigeon, see chap. v. 7. and it ap- jicars that, in cases of extreme poverty, even a little meal, or fine Jlour, was accepted by the bountit'ul Lord, as a sufiicient oblation, see cliap. v. ver. 1 1. This broujrlit down the benefits of the sacrificial service within the reach of the poorest of the poor; as we may take for granted, that every person, howsoever low in his circumstances, might be able to provide the tenth part of an ephah, about three quarts of meal, to make an offering for his soul unto the Lord. But every man iiuist bring sonielhing — the law stooped to the lowest circumstances of the poorest of the people; but every man must sacrifice, because every man had sinned. — Reader, what sort of a sacrifice dost thou bring to God? To Him thou owest thy whole body, soul, and substance — are all these consecrated to his service? Or, has he the refuse of thy time, and the offal of thy estate? God requires thee to sacrifice as

I his providence has blessed thee. If thou have much, thou I sliouldcst give liberally to God and the poor: if thou have [ but little, do thy diligince to give of that little. GaA' % justice requires a measure of that which his mercy has bestowed. ' But remember, that as thou hast sinned, thou needesl a Saviour.— Jesus is that Lamb without spot, which has been offered to God for the sin of the world, and which thou must ofl'er to him for thy sin; and it is only through Him that thou canst be accepted, even when thou dedicates! thy whole body, soul, and substance, to thy Maker. Even when.- we present ourselves a living sacrifice to God, we ar? accepted for his sake who carried our sins, and bore our sorrows. Thanks be to God, the rich and the poor have equal access unto him through the Son of his love! And equal right lo claim the benefits of the great sacrifice.

The meat-offering o/" flour Xi'ith oil and incense, 1 — 3.!/'A«^ oblation of the meat-off'ering baked in the oven, and in the pan, 4 — ti. The meat-offl'ri)ig baked in the frying-pan, 7 — 10. No leawen nor honey to be offered tiiih tite meat-olf'ering, 11. 'J'he oblation of the first-fruits, 1<2. Salt to be offered zcith the meat-offering, 13. Green ears, dried by the fire, and corn to be beaten out of full ears, with oil and frankincense, to be offered as a meat-offering of Jirst fruits, 14 — 16. '

;^- AND when any will offer " a "hr. Y^ meat offering unto the Lord, his offering shall be of fine flour;

NOTES ON CH.^P. II. Verse 1. j\Ieat-off'ering1 m^ minchuh. For an explanation of this word, sf e the note on G(n. iv. 3. and Lev. vii. Calniet has remarked, that there are fiic kmds of the minchah mentioned in this chapter: 1. n"?D soleth, simple /four or meal, ver. 1. 2. Cu/ces and luafers, or whatever was baked in the oven, ver. 4. 3. Cakes baked in the pan, ver. 5. 4. Cakes baked on iht frying-pan, or probably a gridiron, ver. 1..5. Gretn ears of corn jwrched, ver. 14. All these were otTertd without honey or leaven, but accompanied with Kinc, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Sujireme Being; and probably was in use before sin entered into the world, and conseiiuently before bloody sacrifices, or pincular victims, bad been ordained, 'file minchah of green ears of corn, dri^l by the fire, &c. was properly the gratitude - offering for a good seedtime, and the prospect of a ])ltntiful haivest. This appeals lo have been the offering brought by Cain, Gen. iv. 3. — See the note there. The four, w liether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood fqually proper; for in Num. v. 1.5. we find the jlour of barley, or barley-meal, is called minchah. It is plain, that in the institution of the viinchah here, no animal was included.

and he shall pour oil upon it, and b c im put frankincense thereon. Aii.Kxod.ist.

2 And he shall bring it to Aaron's AbiborMsan.,

though, in other places, it seems to include both kinds: but, in general, the »iinchah was not a. bloody offering, nor u.sed by wav of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of thej soil. It is such an ofli?ring, as, what is called natural re- \ ligion, iniglil be reasonably expected to suggest: but, alas!! so far lost is man, that even thankfulness to God for the fi-uits i of the earth, must be taught by a divine revelation; for in I the heart of man, even the seeds of gratitude are not found,; till sown there by the hand of divine Grace.

Offerings, of different kinds of grain, flour, bread, fruits, i &c. are the most ancient among the heathen nations; and even the people of God have had them from tlie beginning of, the worhi. See this subject largely discussed on Exod. xxiii>; 29. where several examples are given. Ovid intimates, that these gratitude-offerings originated with agriculture. " lo the most ancient times, men lived by rapine, hunting, &c. j for the sivord was considered to be more honourable than the, plough; but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attribuied the art of agriculture, and to whom burnt-offerings of corn were made, according lo imine morial usages." lh« pa.s,sage to which I refer, and of which I have given tb* &ubstai>ce, is the following:

sons the priests: and he shall take thereout his handt'Lil of the Hour thereof, and of tlic oil tlicrcof, with; movj.un^ ^jj ^jjg frankincense thei-cof; and the priest shall burn ' the memorial of it upon the altar, to he an offering made by fire, o^ a sweet savour unto the Lord: || 3 And ""the remnant of the meat offering $1hiII be Aaron's and his sons': " it is a thing most holy of the oU'erings of the Lokd made by fire. i ^ And if thou bring an oblation of a meat offering baken in the oven, if shall be unleavened cakes of fine flour mingled with oil, or unleavened waters '^ anointed v.iUi oil.

JS'on hubuit tdlus doctos antiqua colonoi:

Lussabant agites aspera bclla viros. Plus erat in gladio qudm ciirvo l/iudis aratro:

Neglectus domino pauca /t rcA«( agcr. Farra lumen vetctcsjticiebant, favra metebant:

Priiiiili.is Cercvifuria rcsccla dabant. Usihii.s adutoniti flaniiuis torrenda dcdere;!■ Multaquc peccato datnna tidcre sua.

J Plint/ observes that " Nujim taught the Romans to offer fruits to the gods, and to make.applications before them, bringing- salt cakes and parclied coin; as grain in this state deemed most wholesome." Nwnu insiiluit dfos I-KUGE • if, et KOLA, sxisx supplicare aique (lit auctor est He- <mmj) far lorrcre, quoniam tostum cibo salubrius esset. HiST. Nat. lib. xviii. c. 2. And it is worthy of remark, that the ancient Romans considered " no grain as pure or proper for divine service that had not been previously parched." Id uno tnodo consiciituiii, Hatuendo non esx puriim ad rem diiinum nisi tesltim. Ibid.

God, says Cnlmct, requires nothing here which was not in coiiiinon use for nourishment; but be commands that these • things should be offered with such articles as might give them |the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made mucli use 'of meal formed into a paste with milk, and somi limi s with; water; see Suidas in Mafa. "The jiriests kept in the temples a certain mixture of flour mingled with oil and wine, which jthey called Tynia Hygieiu, or health, and which they used as 1 ja kind of amulet or cliann against aickneiss: after they had ];finishcd their.sacrifices, they generally threw mnne flour upon |tbe fire, mingled witli oil and -.i'inc, wtiicli they called 6i/An- '.fittta thulematn, and wliicli, according to Theopiirastus, was itlie ordinary sacrifice of the poor." — Caliiiet.

Verse 2. A handful of the Jlourl I'his was for a memo- \rial, to put God in mind of his covenant with their fathers, 'and to recal to thtir mind I'.is gracious conduct towards them;and their ancestors. Mr. Ainm-orih properly remarks " that illiere was ncitLtr oil nor incense ofleied i^ith the fin and jea- ''

5 % And if thy oblation be a meat offering ba/,yn Mn a jian, it shall be ofixne floiu- uulea\encd, mingled with oil.

6 Thou shalt part it in pieces, and poar oil thereon: it is a meat offering.

7 ^ And if thy oblation be a meat oftering bati-en in the fiying pan, it shall be made of fine flour with oil.

lousj/ ofierings; because they were no offerings of memoria'., but such as brougljt iniquities to remembrance, which was not gracious nor sweet-smelling before the Lord." Numb. v. 15. Levit. V. 11.

In this case, only a handful was burnt, the rest was reserved for the priest's use, but all the frankincense was burnt, because from it the priest could derive no advantage.

V'erse 4. Baken in the ovenl "ron tannur, from TJ nar, to split, divide, says Mr. Parkhurst, and hence the oven, because of its burning, dissolving and melting heat.

Verse 5. Baken in a pan] r\2!T0 machabath, supposed to be a flat iron plate, placed orer the fire; such as is called a griddle in some countries.

Verse 7. The fiyingpan] nuTno viarechesheth, supposed to be the same with that called by the Arabs a ta-jen, a shallow earthen vessel like a frying pan, ased not only to fry in, but for other purixiscs. On the diflerent instruments, as well as the manner of baking in the East, Mr. Manner in his observations on select passages of Scripture, has collected the following curious inlormation.

" Dr. Shaw informs us, that in the cities and villages of Barbary there are public ovens, but that among the Bedouins, (who live in tents) and the Kabyles, (who live in miserable hovels in the mountains) their bread made into thin cakes, is baked eillier iniinediatcly upon the coals, or else in a ta-jen, wiiich lie tells us is a s/iallotu earthen vessel like a frying pan: and then cites the Septuagint to shew, that the siippo,>ed pan, mentioned Lev. ii. 5. was the.eatne thing as a la-jen. The ta-Jen, according to Dr. Russel, is exactly the same amonj; the Bedouins, as the Tyiya'jov, a word of the same sound, as well as meaning, was among the Greeks. So the Septuagint, Lev. ii. 5. If thy obUuion be a meat-ojfhing baken in a pan, (a-To Tr,yavou) it sliull be of fine four unleavened, mingled luith oil.

" This account given by the Doctor is curious; but as it does not giw us all the Eastern wtiys of baking, so neither does it furnish us, I am afiaid. with a complete comment on that variety of mctliods, of preparing the meatoflerings, which is mentioned by Moses in Lev. li. So long ago as Queca Elizabeth's time, /fai(uo//r observed, that travellers frequently baked bread.n the dcsarls of Arabia, on the ground, heated

Different methods of baking

among the Asiatics,

for that purpose, by fire, covering their cakes of bread with ashes and coals, and turning tliein several times, until they •were enough; but that some of the Arabians had in their tents stones, or copper plates, made on purpose for baking. Dr. Pococke very lately made a like observation, speaking of iron hearths used for the baking their bread.

" i>K John Chard in, mentioning the several ways of baking their bread in the East, describes these iron plates, as small and convex. These plates are most commonly useil, he tells us, in Persia, and among the wandering people that dwell in tents, as being the easiest way of baking, and done with the least expence; the bread being as thin as a skin, and soon prepared. Another way, (for he mentions four) is Ijy baking on the hearth. That bread is about an inch thick; they make no other all along the Black Sea, from the Palus Mseotis, to the Caspian Sea, in Chaldea, and in Mesopotamia, except in towns. This, he supposes, is owing to their being woody countries. These people make a fire in the middle of a room, when the bread is ready for baking, they sweep a corner of the hearth, lay the bread there, cover it ■with hot ashes and embers; in a quarter of an hour they turn it; this bread is very good. The third way, is that which is common among us. The last way, and that which is common through all Asia, is thus: they make an oven in the ground four or five feet deep, and three in diameter, well plastered with morter. When it is hot, they place the bread (which is commonly long, and not thicker than a finger) against the sides, and it is baked in a moment.

" D'Anieux mentions another way, used by the Arabs about Mount Carmel, who sometimes bake in an oven, and at other times on the hearth; but have a third method, which is, to make a fire in a great stone pitcher, and when it is heated, they mix ineal and water, as we do to make paste, to glue things together, which they apply with the hollow of tlieir hands to the outside of the pitcher, and this extreme soft paste, spreading itself upon it, is baked in an instant. The heat of the pitcher having dried up all the moisture, the bread comes off as thin as our wafers; and the operation is so speedily performed, that in a very little time a sufficient quantity is made.

" Maimonides, and the Septuat^int, differ in their explanation of Lev. ii. 5. for that Egyptian Rabbi supposes this verse speaks of a flat plate, and these more ancient interpreters, of a ta-jen. But tliey both seem to agree, that these were two of the methods, of preparing the meat-offering: for Maimonides supposes, the seventh verse speaks of a frying pun or ta-jen; whereas the Septuagint, on the contrary, thought the word there, meant a hearth, which term takes in an iron, or copper plate, though it extend's farther.

" The meat-offerings of the fourth verse answer, as well to the Arab bread, baked by means of their stone pitchers, which are used by them for the baking of ivtifers; as their cakes of bread mentioned by M'Arvieux, who describing the way of baking among the modern Arabs, after mentioning some of their methods, says, they bake their best sort of bread, either by heating an oven, or a large pitcher, half full of certain little smooth, shining flints, upon which they lay the dough, sprejd out in form of a thin broad cake. The mention of •wafers seems to fix ihc meaning of Moses to these oven-pitchers; though perhaps it may be thought an object, that tliis

meat-offering is said to have been baked in an oven; but it will be sullicient to observe, that the Hebrew words only signify a meat-offering of the oven: and consequently may be understood as well of wafers baked on the outside of these oven pitchers, as of cakes of bread baked in them. And if thou bring an oblation, a baked thing, of tlie oren, it shall be an unleavened cake of fine flour, mingled with oil, or ur». leavened. W'afers anointed with oil. ^\'hoever then attends to these accounts of the stone pitcher, the ta-jen, and the copper plate or iron hearth, will enter into this second of Leviticus, I believe much more perfectly, than any commentator has done, and will find in these accounts what answers perfectly well to the description Moses gives us, of the different ways of preparing the mrat-olVerings. A ta-jen indeed, according to Dr.?i\ia.\v, serves fuv a frijing pan, as well as for a baking vessel; for he says, tlie bagreah of the people of Barbary diifers not much from our pancakes, only thai instead of rubbing tlie ta-jen or pan in which they fry them with butler, they rub it with soap to make tliem like a honeycomb.

" Moses possibly intended, a meat-offering of that kind miglit be presented to the Lord; and our translators seem to prefer that supposition, since though the margin mentions the opinion of i\Iaimonides, the reading of the text in the sixth verse, opposes a pan for baking, to a pan for frying in the seventeenth verse. The thought, however, of Maimonides, seems to be most just, as Moses appears to be speaking of ditlLncnt kinds of bread only, not of other farinaceous preparations.

" These oven pitchers mentioned by H'Ariicux, and used by the modern Arabs for baking cakes of bread in them, and wafers on their outsides, are not the only portable ovens of the East: St. Jerom in his commentary on Lam. v. 10., describes an Eastern oven as a round vessel of brass blackened on the outside by the surrounding fire, which heats it within. Such an oven I have seen used in England. \V hich of these the Mishnah refers to, when it speaks of the women lending their ovens to one another, as well as their mills, and their sieves, I do not know; but the foregoing observations may serve to remove a surprise, that this circumstance may otherwise occasion in the re;ulrr of the Mishnah. Every body almost knows, that little portable haudmills are extremely connnon in the Levant: moveable ovens are not so well known. Whether ovens of the kind, which Si. Jerom mentions, be as ancient as the days of Moses, does not appear, unless the ta-jen be used after this manner; but the pitcher ovens of the Arabs, are without doubt, of that remote antiquity.

" Travellers agree that the Eastern bread is made in small, thin, moist cakes, must be.eaten new, and is good for nothing, when kept longer than a day. This, however, admits of exceptions. Dr. Russel of late, and Rauwolff formerly, assure us, that they have several sorts of brtaa and cakes. Some, Rauwolff tells us, done with yolk of eggs, sen.ie mixed with several sorts of seed, as of scsumum, Romish coriander, and wild garden saffron, whu h are also strewed upon it; and he elsewhere supposes, that they prepare biscuits for travelling. Russel, who mentions this strewing of seeds on their cakes, says they have a variety ot rusks and biscuits. To these authors let me add Pitts, who tells

neither leaven nor ho7iey

8 And thou shalt bring tlic meat oftering that is made of these things unto the Lord: and when it is pre-

;nted unto the priest, lie shall bring

it unto the altar. 9 And the piiest shall take from the meat offering ' a memorial thereof, and shall burn it upon the altar: it is an " oHering made by fire, of a sweet savour unto the Lord.

us, the liiscuils they carry with them from Egypt, will last them to Mecca and back a^ain.

"The Scriplurcs suppose their loaves of bread were very small, three ol' them being requisite for the entertainment of a single ])erson, Luke xi. 5. Tiiat they were generally eaten new, and baked as they wanted them, as appears from tiie icase of Abraham. That sometimes however tliey were made.so as to keep several days, so the slieiubread was fit food, fafter lying before the Lord a week. And that bread for I travellers was wont to be made to keep some time, as appears [from the pretences of the Gibeonites, Josh. ix. 12. and the.preparations made for Jacob's journey into I'-sypt, Gen. xlv. 23. The bread or rusks for travclhng is often made in the form of large rings; and is moistened or soaked in water before it is used. In like manner too, thi y seem to have had there, a variety of eatables of this kind as the Aleppines now have. In particular, some made like those on which seeds are strewed, as we may collect from that part of the presents of Jeroboam's wife to the prophet Ahijah, which our translators have rendered cruclcncls, 1 Kings xiv. 3. Buxtorf indeed supposes the original word C3>lp3 nak/cudecm, signifies biscuits, called by this name, cither because they were formed into little buttons like some of our gingerbread, or because they I were pricked full of holes after a particular manner. The j last of these two conjectures, I imagine, was embraced by j our translators of this passage; for cracknels, if they are all 1 over England of the same form, are full of holes, being formed; into a kind of flourisl) of latticework. I have seen some of I the unleavened bread of the English Jew.s, made in like man- ]ner in a net form. Nevertheless I should think it more na- 1 tural to understand tlie word of biscuit spotted with seeds; for it is used elsewhere to signify works of gold spotted with j studs of silver; and as it should seem, bread sjiolted with iinould. Josh. ix. 5 — 12. how much more natural is it then iiiderstand the word of cakes, spotted viitk seeds, which

> common in the Ea^it? Is not n^SsS kbiholh in particular, the word that in general means rich cakes? A sort of. whici), Tamar used to prepare that was not common, and furnished Amnon with a pretence for desiring her being sent to this house, that she might make some of that kind for him in I the time of his indisposition, his fancy running ujKjii'them; jsee 2 Sam. xiii. 1 — 3. Paikhurst supposes the original word I to signify pancakes, and translates the root 33S lahali to move,

10 And " that which is left of the meat oftering shall be Aaron's and his sons': it is a thing most holy of the oiferings of the Lord made by fire.

11 No meat ottering, which ye shall bring unto the Loud, shall be made with "* leaven: for yc shall burn no leaven, nor any honey, in any oftering of the Lord made by fire.

12 If ' As for tlie oblation of the first-fruits, ye

"7lS'3ni vutibashel, and dressed the cakes. In this passage, says Mr. Parkhurst, it is to be observed, that 337 is distinguished fiom ^:h lo knead, and from 'jB'3 to drcis, which agrees witll the interpri^talion here given.'

" The account which Mr. Jackson gives of an Arab baking; apparatus, and the manner oi kneading and tossing their cakes, will at once, if I mistake not, fix the meaning of this passage, and cast much light upon Lev. xi. 35. ' I was much amused by observing the dexterity of the Arab women in baking their bread. '1 hey have a small place built with clay, between two and three feet high, having a liole in the bottom for the convenience of drawing out the ashes, somewhat similar to that of a lime-kiln. The oven (which I think is the most proper name for this place) is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood, and when snihciently hot, and perfectly clear from smoke, having nothing but clear embers at bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistence, they pat it a little, then toss it about with great dexterity in one hand till it is as thin as they choose to m.ike it. They then w et one side of it with water, at the same time wetting the hand and arm, with which they put it into the oven. The side of the cake adheres fast to the side of the oven, till it is sufficiently baked, when, if not payed proper attention to, it would fall down among the embers. If they were not exceedingly quick at this work, the heat of the oven would burn their arms, but they perform it with such amazing dexterity, that one woman will continue keeping three or four cakes in the oven at once, till she has done baking. This mode, let me add, does not require half the fuel that is made use of in Europe." — See more in Harmi:k's Observat. Vol. i. p. 414, &c. Edit 1808.

Verse 8. Thou shalt bring the meat-offering] It is likely that the person himself who offered the sacrifice, brought it to the priest, and then the priest presented it before tlie

Verse 1 1. No meat-offering shall be made viith leaten] Sec the reason of this prohibition in the note on Exod. xii. 8,

Nor avy hone})] Because it was apt to produce acidity, as some think, when wrought up with flour paste; or rather because it was apt to gripe and prove purgative. On this latter account, the College of Physicians have totally lefl it out of all medicinal preparations. This eftect which it has ir« 3q2

shall offer them unto the Lord: but they shall not " be burnt on the altar tor a sweet savour.

the meat ofFering of thy first-fruits, green ears of corn dried by the fire.

13 % And every oblation of thy meat offering ^ shalt thou season with salt: neither shalt thou suffer ' the salt of the covenant of thy God to be lacking from^thy meat offering: ** with all thine offerings thou shalt offer salt.

14 ^ And if thou offer a m.eat offering of thy first-fruits unto the Lord, ' thou shalt offer tor

most constitutions, was a sufficient reason why it should be prohibited here, as a principal part of all these oderings was used by the priests as a part of their ordinary diet; and these offerings, being those of the poorer sort, were in greater abundance than most others. On this account, the griping and purgative quality of the honey must render it extremely improper. As leaven was forbidden because producing fervitnuuion, it was considered a species of cornjition, and was therefore used to signify hypocrisy, malice, &c. which corrupt the soul; it is possiljle that honey might have had a moral reference also, and have signified, as St. Jerom thought, carnal pleasures and sensual gratifications. Some suppose that the honey mentioned here, was a sort of saccharine matter, extracted from dates. Leaven and honey might be offered vith the first-fruits, as we learn from the next verse; but they were forbidden to lie burnt on the altar.