Explanatory Notes upon the Old and New Testaments

Directions concerning the meal-offerings.

I. Of fine flour with oil and frankincense, ver. 1-11.

II. Of the first fruits, ver. 12-16.

1. A meal-offering - (Not meat-offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num. xv, 4, 7, 10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed,

1. because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them.

2. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind.

3. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations. He shall pour oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psalm xlv, 7, 1 John ii, 20, and which are necessary to make any offering acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph. v, 2.

2. He shall take - That priest to whom he brought it, and who is appointed to offer it. The memorial - That part thus selected and offered; which is called a memorial, either

1. to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or

2. to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering. A sweet savour unto the Lord - And so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving. With such sacrifices God is well-pleased.

3. Sons - To be eaten by them, chap. vi, 16. Most holy - Or such as were to be eaten only by the priests, and that only in the holy place near the altar.

4. In the oven - Made in the sanctuary for that use.

6. In pieces - Because part of it was offered to God, and part given to the priests.

11. No leaven - Namely, in that which is offered of free-will; for in other offerings it might be used, chap. vii, xxiii. This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced thro' haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signify what Christ would be, and what they should be, pure and free from all error in the faith and worship of God, and from all hypocrisy, and malice or wickedness, all which are signified by leaven. Nor any honey - Either,

1. because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or,

2. in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or,

3. to teach us, that God's worship is not to be governed by men's fancies and appetites but by God's will.

12. Ye may offer them - Or either of them, leaven or honey. They shall not be burnt - But reserved for the priests.

13. Salt - To signify that incorruption of mind, and sincerity of grace, which in scripture is signified by salt, Mark ix, 49, Colossians iv, 6, and which is necessary in all them that would offer an acceptable offering to God. Or in testimony of that communion which they had with God in these exercises of worship; salt being the great symbol of friendship in all nations is called, either,

1. because it represented the perpetuity of God's covenant with them, which is designed by salt, Num. xviii, 19, 2 Chron. xiii, 5. Or,

2. because it was so particularly required as a condition of their covenant with God; this being made absolutely necessary in all their offerings; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.

14. First-fruits - Of thine own free-will; for there were other first-fruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God.

16. Made by fire - The fire denotes that fervency of spirit, which ought to be in all our religious services. Holy love is the fire, by which all our offerings must be made: else they are not of a sweet savour to God.

Directions concerning peace-offerings. A bullock or an heifer, ver. 1-5. A lamb, ver. 6-11. A goat, ver. 12-16. No fat or blood to be eaten, ver. 17.

1. A peace-offering - This was an offering for peace and prosperity, and the blessing of God, either,

1. obtained, and so it was a thank-offering, or,

2. desired; and so it was a kind of supplication to God. A female - Which were allowed here, tho' not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best; but the peace-offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself. Burnt-offerings had regard to God, as in himself the best of beings, and therefore were wholly burned. But peace-offerings had regard to God as a benefactor to his creatures, and therefore were divided between the altar, the priest, and the offerer.

2. At the door - Not on the north-side of the altar, where the burntoffering was killed, as also the sin-offering, and the trespassoffering, but in the very entrance of the court where the brazen altar stood, which place was not so holy as the other; as appears both because it was more remote from the holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, chap. vii, 30, who might not come into the court; and because this offering was not so holy as the others, which were to be eaten only by the priest, whereas part of these were eaten by the offerer.

5. Upon the burnt sacrifice - Either,

1. Upon the remainders of it, which were yet burning; or rather,

2. After it; for the daily burnt-offering was first to be offered, both as more eminently respecting God's honour; and as the most solemn and stated sacrifice, which should take place of all occasional oblations, and as a sacrifice of an higher nature, being for atonement, without which no peace could be obtained, nor peace offering offered with acceptance.

9. The rump - Which in sheep is fat, and sweet, and in these parts was very much larger and better than ours.

11. Burnt it - The parts now mentioned; the rest fell to the priest, chap. vii, 31. The food - That is, the fuel of the fire, or the matter of the offering. It is called food, Hebrew. bread, to note God's acceptance of it, and delight in it; as men delight in their food.

16. Shall burn them - The parts mentioned, among which the tail is not one, as it was in the sheep. because that in goats is a refuse part. All the fat - This is to be limited,

1. To those beasts, which were offered or offerable in sacrifice, as it is explained, chap. vii, 23, 25.

2. To that kind of fat which is above-mentioned, and required to be offered, which was separated, or easily separable from the flesh for the fat which was here and there mixed with the flesh they might eat.

17. All your dwellings - Not only at or near the tabernacle, not only of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts. Fat - Was forbidden,

1. To preserve the reverence of the holy rites and sacrifices.

2. That they might be taught hereby to acknowledge God as their Lord, and the Lord of all the creatures, who might reserve what he pleased to himself.

3. To exercise them in obedience to God, and self-denial and mortification of their appetites, even in those things which probably many of them would much desire. Blood - Was forbidden partly to maintain reverence to God and his worship; partly out of opposition to idolaters, who used to drink the blood of their sacrifices; partly with respect to Christ's Blood, thereby manifestly signified. God would not permit the very shadows of this to be used as a common thing. Nor will he allow us, tho' we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it.

Directions concerning sin-offerings; which were intended for sins committed thro' ignorance, either by the priest himself, ver. 1-12. or by the whole congregation, ver. 13-21. or by a ruler, ver. 22-26. or by a private person, ver. 27-35.

1. The Lord spake unto Moses - The laws contained in the three first chapters, seem to have been delivered to Moses at one time. Here begin the laws of another day, which God delivered from between the Cherubim.

2. If a soul sin - This must necessarily be understood of more than common daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, chap. xvi, 30. Through ignorance - Or, error, either not knowing his act to be sinful, as appears by comparing ver. 13, 14, or not considering it, but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew word signifies, Psalm 1xix, 67. Things which ought not to be done - The words may be rendered, in or about every, or any of the commandments of the Lord which should not be done; or, which concern things that should not be done, namely, in any negative commands. (And there is great reason why a sacrifice should be more necessary for these, than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do.) Then he shall offer according to his quality, which is here to be understood out of the following verses.

3. If the priest - That is, the high-priest, who only was anointed after the first time. His anointing is mentioned, because he was not compleat high-priest 'till he was anointed. Do sin - Either in doctrine or practice, which it is here supposed he may do. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high-priest, even one who is holy, harmless, and separate from sinners, Heb. vii, 26. According to the sin of the people - In the same manner as any of the people do; which implies that God expected more circumspection from him, than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as an aggrevation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example. A young bullock - The same sacrifice which was offered for all the people, to shew how much his sin was aggravated by his quality. Sin-offering - Hebrew. sin, which word is oft taken in that sense.

4. On the head - To testify both his acknowledgment of his sin, and faith in God's promise for the expiation of his sins through Christ, whom that sacrifice typified. Kill the bullock - By one of the priests, whom he should cause to do it.

5. To the tabernacle - Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to shew the greatness of the high-priest's sin, which needed more than ordinary diligence in him, and favour from God to expiate it.

6. Seven times - A number much used in scripture, as a number of perfection; and here prescribed, either to shew that his sins needed more then ordinary purgation, and more exercise of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. Before the veil - The second veil dividing between the holy of holies, which is generally called the veil of the sanctuary.

7. All the blood - All the rest; for part was disposed elsewhere.

12. The whole bullock - So no part of this was to be eaten by the priests, as it was in other sin-offerings. The reason is plain, because the offerer might not eat of his own sin-offering, and the priest was the offerer in this case, as also in the sin-offering for the whole congregation below, of which the priest himself was a member. Shall be carried forth - Not himself, which would have defiled him, but by another whom he shall appoint for that work. Without the camp - To signify either,

1. The abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or,

2. The removing of the guilt or punishment of that sin from the people. Or,

3. That Christ should suffer without the camp or gate. Where the ashes are - For the ashes, though at first they were thrown down near the altar, chap. i, 16, yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp.

13. The whole congregation - The body of the people, or the greater part of them, their rulers concurring with them.

14. A bullock - But if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Num. xv, 24.

15. The elders - Who here acted in the name of all the people, who could not possibly perform this act in their own persons.

17. And sprinkle it - It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was sufficiently represented by sprinkling. It was sprinkled seven times: seven is a number of perfection; because God made the world in six days, and rested the seventh. This signified the perfect satisfaction Christ made, and the compleat cleansing of our souls thereby.

18. The altar - Of incense: Which is before the Lord - That is, before the holy of holies, where the Lord was in a more special manner present.

20. For a sin-offering - That is, for the priest's sin-offering, called the first bullock, ver. 21.

24. The burnt-offering - So called by way of eminency, to wit, the daily burnt-offering. It is a sin-offering - And therefore to be killed where the burnt-offering is killed; whereby it is distinguished from the peace-offering, which were killed elsewhere.

26. It shall be forgiven - Both judicially, as to all ecclesiastical censures or civil punishment; and really, upon condition of repentance and faith in the Messiah to come.

28. A female - Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required.

33. He shall slay it - Not by himself, but by the hands of the priest.

35. Burn them - The fat; but he useth the plural number, because the fat was of several kinds, as we saw ver. 8, 9. upon the offerings, together with them, or after them; because the burnt- offerings were to have the first place.

Directions concerning trespass-offerings. Both this and the sinoffering were intended to make atonement for sin, but the former was more general: The latter was to be offered only in some particular cases. If a man sinned, By hearing and concealing blasphemy, ver. 1. By touching an unclean thing, ver. 2, 3.By swearing, ver. 4. He was to offer a lamb or kid, ver. 5, 6. Or two young pigeons, ver. 7-10. Or fine flour, ver. 11-13. Or a ram, if he had embezzled holy things, ver. 14-19.

1. And hear - And for that is, as that particle is often used. For this declares in particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as the word commonly signifies, and that either against one's neighbour, or against God. This may seem to be principally intended here, because the crime spoken of is of so high a nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath seen - Been present when it was said. Or known - By sufficient information from others. His iniquity - That is, the punishment of it; so that word is oft used, as Gen. xix, 15, Num. xviii, 1.

2. If it be hidden from him - If he do it unawares, yet that would not excuse him, because he should have been more circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown, or unobserved sins. He shall be clean - Not morally, for the conscience was not directly polluted by these things, but ceremonially.

3. When he knoweth - As soon as he knoweth it, he must not delay to make his peace with God. Otherwise he shall be guilty - For his violation and contempt of God's authority and command.

4. If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1 Sam. xxv, 22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.

5. In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.

6. His trespass-offering - But how comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from chap. xi, 25, 28, 32, 40, 43, and Num. xix, 7, 8, 10, 19? This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num. xix, 13, which if any man did, knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice.

7. Not able - Through poverty. And this exception was allowed also in other sin-offerings. For a sin-offering - Which was for that particular sin, and therefore offered first: before the burnt- offering, which was for sins in general; to teach us not to rest in general confessions and repentance, but distinctly and particularly, as far as we can, to search out, and confess, and loath, and leave our particular sins, without which God will not accept our other religious services.

9. It is a sin-offering - This is added as the reason why its blood was so sprinkled and spilt.

10. According to the manner - Or order appointed by God. The priest shall make an atonement - Either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.

11. The tenth part of an ephah - About six pints. He shall put no oil, neither frankincense - Either to distinguish these from the meal-offerings, chap. ii, 1, or as a fit expression of their sorrow for their sins, in the sense whereof they were to abstain from things pleasant; or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts of the Holy Ghost; and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Psalm 1xli, 2.

13. As a meal offering - As it was in the meal-offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, chap. iv, 3, &c. chap. iv, 13, &c. the priest had no part reserved for him.

15. A trespass - Against the Lord and his priests. Through ignorance - For if a man did it knowingly, he was to be cut off, Num. xv, 30. In the holy things - In things consecrated to God, and to holy uses; such as tithes and first-fruits, or any things due, or devoted to God, which possibly a man might either with-hold, or employ to some common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at present, thou, O Moses, for he as yet performed the priest's part. And this was an additional charge and punishment to him; besides the ram, he was to pay for the holy thing which he had with-held or abused, so many shekels of silver as the priest should esteem proportionable to it.

17. The former law concerns the alienation of holy things from sacred to common use; this may concern other miscarriages about holy things, and holy duties, as may be gathered from ver. 19, where this is said to be a trespass against the Lord, not in a general sense, for so every sin was; but in a proper and peculiar sense.

Further directions concerning trespass-offerings, ver. 1-7. Concerning the burnt-offerings, ver. 8-13. Concerning the meal- offerings, ver. 14-18. Particularly that at the consecration of the priests, ver. 19-23. Concerning the sin-offering, ver. 24-30.

2. If a soul sin - This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury. To keep - In trust. Or in fellowship - Hebrew. Or in putting of the hand: that is, commerce or fellowship in trading, which is very usual when one man puts any thing into another's hand, not to keep it, but to improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is made against it. And this is called a putting of the hand, because such agreements used to be confirmed by giving or joining their hands together. By violence - Secretly; for he seems to speak here of such sins as could not be proved by witness. Or hath deceived - Got any thing from him by calumny, or fraud, or circumvention; so the word signifies.

3. Swear falsely - His oath being required, seeing there was no other way of discovery left.

4. Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exod. xxii, 9.

5. In the day - It must not be delayed, but restitution to man must accompany repentance towards God. Wherever wrong has been done, restitution must be made, and till it is made to the utmost of our power we cannot look for forgiveness; for the keeping of what is unjustly got, avows the taking: And both together make but one continued act of unrighteousness.

9. And the Lord spake - Hitherto he hath prescribed the sacrifices themselves; now he comes to the manner of them. The burnt- offering - The daily one, which Exod. xxix, 38, Num. xxviii, 3, as the following words shew. This was to be so managed and laid on piece after piece, that the fire might be constantly maintained by it. The morning burnt-offerings were to be kept burning all the day from morning to night also; but he mentions not that, because there was such a constant succession of sacrifices in the day-time that there needed no law for feeding and keeping in the fire then; the only danger was for the night, when other sacrifices were not offered, but only the evening burnt-offering, which if it had been consumed quickly, as the morning burnt-offering was, there had been danger of the going out of that fire, which they were commanded diligently and constantly to keep in.

10. The ashes which the fire hath consumed - That is, the wood consumed into ashes.

11. Other garments - Because this was no sacred, but a common work. A clean place - Where no dung or filth was laid. The priest himself was to do all this. God's servants must think nothing below them but sin.

12. It shall not be put out - The fire coming down from heaven, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion or temptation to offer strange fire; and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy, signified by the fire that came down from heaven which was an usual token of God's favourable acceptance. Every morning - Though the evening also be doubtless intended, yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. Thereon - Upon the burnt- offering, which thereby would be sooner consumed, that the way might be made for other sacrifices.

13. Thus should we keep the fire of holy love ever burning in our hearts.

14. Of the meal-offering - Of that which was offered alone, and that by any of the people, not by the priest, for then it must have been all burnt. This law before delivered, is here repeated for the sake of some additions made to it.

16. His sons - The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things. In the court - In some special room appointed for that purpose. The reason why this was to be eaten only by holy persons, and that in an holy place, is given ver. 17, because it is most holy.

17. It - That part which remains to the priest; for the part offered to God seems not to have been baked at all.

18. Everyone - That is, none should touch, or eat them, but consecrated persons, priests, or their sons.

20. When he is anointed - For high-priest for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual - Whensoever any of them shall be so anointed. At night - Or, in the evening; the one to be annexed to the morning-sacrifice, the other to the evening- sacrifice, over and besides that meal-offering which every day was to be added to the daily morning and evening sacrifices.

21. Thou - Who art so anointed and consecrated.

23. It shall not be eaten - No part of it shall be eaten by the priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompence for his pains; partly to signify the imperfection of the Levitical priest, who could not bear their own iniquity; for the priest's eating part of the people's sacrifices did signify his typical bearing of the people's iniquity; and partly to teach the priests and ministers of God, that it is their duty to serve God with singleness of heart, and to be content with God's honour though they have no present advantage by it.

26. For sin - For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

27. Upon any garment - Upon the priest's garment; for it was he only that sprinkled it, and in so doing he might easily sprinkle his garments. In the holy place - Partly out of reverence to the blood of sacrifices, which hereby was kept from a profane or common touch; and partly that such garments might be decent, and fit for sacred administrations.

28. Broken - Because being full of pores, the liquor in which it was sodden might easily sink into it, whereby it was ceremonially holy, and therefore was broken, lest afterwards it should be abused to common uses. Rinsed - And not broken, as being of considerable value, which therefore God would not have unnecessarily wasted. And this being of a more solid substance than an earthen vessel, was not so apt to drink in the moisture.

Further directions, concerning the trespass-offering, ver. 1-7. The burnt-offering and meal-offering, ver. 8-10. The peace- offering, ver. 11-21. Fat and blood again forbidden, ver. 22-27. The priest's share of it, ver. 28-34. The conclusion of these instructions, ver. 35-38.

7. So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest.

9. All the meal-offering - Except the part reserved by God, chap. ii, 2, 9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed.

10. Dry - Without oil, or drink-offering, as those chap. v, 11, Num. v, 15. All the sons of Aaron - These were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily be reserved for the several priests to dress it in that way which each of them liked.

13. Leavened bread - Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one. Leaven indeed was universally forbidden, chap. ii, 11. But that prohibition concerned only things offered and burnt upon the altar, which this bread was not.

14. Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.

16. A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank-offering.

18. Neither shall it be imputed - For an acceptable service to God.

19. And the flesh - Namely of the holy offering, of which he is here treating; and therefore the general word is to be so limited; for other flesh one might eat in this case. That toucheth - After its oblation; which might easily happen, as it was conveyed from the altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests, together with the offerers, who might not come thither. The flesh - That is, the other flesh; that which shall not be polluted by any unclean touch. All that are clean - Whether priests or offerers, or guests invited to the feast.

20. That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Not being cleansed from his uncleanness according to the appointment, chap. xi, 24, &c. This verse speaks of uncleanness from an internal cause, as by an issue, &c. for what was from an external cause is spoken of in the next verse.

21. Of man - Or, of women, for the word signifies both.

23. The general prohibition of eating fat, chap. iii, 17, is here explained of those kind of creatures which were sacrificed. The fat of others they might eat.

24. He speaks still of the same kinds of beasts, and shews that this prohibition reaches not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home. And if this seems a superfluous prohibition, since the lean as well as the fat of such beasts were forbidden, chap. xxii, 8, it must be noted, that prohibition reached only to the priests, ver. 4.

29. Shall bring - Not by another, but by himself, that is, those parts of the peace-offering, which are in a special manner offered to God. His oblation unto the Lord - That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, chap. x, 14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.

30. His own hands - After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. Offerings made by fire - So called, not strictly, as burnt-offerings are, because some parts of these were left for the priest, but more largely, because even these peace-offerings were in part, tho' not wholly, burnt. Waved - To and fro, by his hands, which were supported and directed by the hands of the priest.

31. His sons - The portion of every succeeding high-priest and his family.

34. The wave-breast and heave-shoulder - The breast or heart is the seat of wisdom, and the shoulder of strength for action; and these two may denote that wisdom, and power, which were in Christ our high-priest, and which ought to be in every priest.

35. Of the anointing of Aaron - That is, of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the part of the sacrifices belonging to the priest by virtue of his anointing. This was their portion appointed them by God in that day, and therefore to be given to them in after ages.

37. Of the consecrations - That is, of the sacrifice offered at the consecration of the priests.