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shall ye make ready for (every) one, according to their number. 13 Every home-born of the country shall thus do these things, to offer a fire-offering of a savour of rest unto Jehovah.

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sanctification of his people, and of their ser vice of God, Is. lxvi. 20; Rom. xv. 16; Ps. cxli. 2; Mal. i. 10, 11. So the Lord by this addition of the meat-offering to the other sacrifices in Canaan, taught his people sanctity in the faith and profession of the gospel, both touching their persons and actions: and the drink-offerings, of wine poured out upon, and sanctified by the altar, were not only a type of Christ's blood shed for remission of sins,' Matt. xxvi. 28, 29, but of our fellowship with him in his afflictions, even to be 'poured out upon the sacrifice and service' of Christian's faith, Phil. ii. 17; 2 Tim. iv. 6. See the annot. on Lev. ii.

"And if a stranger sojourn with you, or who-soever be among you in your generations, and will make a fire-offering of a savour of rest unto Jehovah; as ye do, so he shall do. 15 Ye of the church, one statute shall be for you, and for the stranger that sojourneth: a statute for ever in your generations; as ye are, so shall the stranger be before Jehovah. 16 One law, and one manner shall be for you, and for the stranger that sojourneth with you. "And Jehovah spake unto Moses, saying, 1 Speak unto the Or, thus shall ye do: the Hebs. say, "These meat and drink-offerings, whether they be for burnt-offerings or peace-offerings, must be according to this measure for every one; (Num. xv. 12,) they may not add more to these measures, nor diminish ought from them: and if they do diminish, or add more, the whole is made unlawful. Except it be the lamb of burnt-offering which they bring on the day that they wave the omer of first-fruits (Lev. xxiii. 12, 13,) for the meat-offering thereof is two tenth deals of fine flour, mingled with the third part of an hin of oil; but though the flour thereof be doubled, yet is not the wine doubled, but the wine for the drink-offering, is the fourth part of an hin. When they measure the meat or drink-offering, either of a particular person, or of the congregation, they mete it not by a measure of three tenth deals for a bullock, or of two for a ram; but they measure all in one tenth deal, which is in the sanctuary, and likewise the oil, &c. The flour with the oil of the meat-offerings, hinder not the wine; neither doth the wine hinder them: neither do the meat or drinkofferings hinder the sacrifice. But a man may bring his oblation to-day, and his meat and drink-offerings ten days after; provided that he have not sanctified them in a ministering vessel. For if he have put them into a ministering vessel (of the sanctuary) if they abide all night, they become thereby unlawful. They may bring no meat or drink-offerings, save of the common things; they may not bring them of the heave offering, nor of the second tithe, nor of the first-fruits, but of common things only," Maim. in Magnas. hakorbanoth, chap. ii. sect. 5, 8, 12, 13.

The burnt and peace-offerings, served (as other sacrifices) to make atonement for the house of Israel,' Ezek. xlv. 17: Lev. i. 4, and figured Christ's oblation of himself, to reconcile us unto God his Father, and to be our peace, Heb. ix. 14; x. 8, 10; Eph. ii. 14-16. The meat-offering (besides the signification that it had of Christ, Eph. v. 2,) figured in special manner the faith and

VER. 13.-HOME-BORN,] The natural Israelite.

VER. 14.-STRANGER,] In Gr. proselyte: the Gentile converted to the Jewish religion. IN YOUR GENERATIONS,] Or, throughout, that is, in all ages successively: so in ver. 15.

VER. 15.-YE OF THE CHURCH,] Or, O church, or congregation: or, concerning the church; which in Thargum Jonathan is expounded, "the whole church." BEFORE JEHOVAH,] In the exercises of religion before the Lord: for in civil things there was not one law for both Israelites and strangers.

VER. 16.-ONE MANNER,] That is, one manner of practice and obedience, and one punishment for transgression: Heb. one judgment. So in ver. 24.

VER. 17.-AND JEHOVAH SPAKE,] A second ordinance by the Lord's authority, is here imposed upon them that should come into the land of Canaan; that they should give him a cake of the first of their dough: which law is nowhere mentioned by Moses, save in this place. And as the former law for sacrificing taught them holiness by faith in Christ, who should be sacrificed for his church; so this commandment of first-fruits, taught them to show forth the fruits of faith, by good works, which God appointed his people to walk in.

VER. 18.-WHEN YE COME INTO THE

sons of Israel, and say land whither I bring you; bread of the land, ye shall

unto them, When ye come into the 19 Then it shall be, when ye eat of the heave an heave-offering unto Jehovah. "Of the first of your dough, a cake shall ye heave for an heave

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LAND,] As a promise is here included, that God would bring them into that good land: so a duty of thankfulness is commanded, that they might remember and acknowledge his mercy, and have his blessing continued upon them. The Hebs. do observe, that "this coming differeth from all the comings mentioned in the law: for, in them all it is said, When thou art (or shalt) come; when ye are come, meaning, after the possession thereof, and dwelling therein: but here it is said, when ye come, meaning, after they were entered into it, and did eat of the bread thereof, they were bound to give the cake," saith Sol Jarchi on Num. xv. Now this they did, before the land was parted for inheritance, as appeareth in Josh. v. 11, 12, where they did eat of the old corn of the land;' and then the manna ceased.' And as an omer of manna was reserved before the Lord, for the generations of Israel, that they might see and thankfully remember the bread' which God gave them to eat in the wilderness,' Exod. xvi. 32, 33, so a cake of the bread which he should give them in Canaan, was to be given unto him, that they might acknowledge him to be the preserver and nourisher of them in the land; for it is he that giveth bread unto all flesh, because his mercy endureth for ever,' Ps. cxxxvi. 25. WHITHER I BRING YOU,] Or, am bringing you thither. Hence the Hebs. say, "They were not bound by the law to give the cake save in the land of Israel only, and when all Israel were there, &c. Fruits without the land, that are brought into the land, owe the cake: but the fruits of the land, that are carried out of the land, are discharged; as it is said, 'whither I bring you: there are you bound, both concerning the fruits of the land, and the fruits without the land. But by the doctrine of the scribes, they were to separate a cake also out of the and, that the law of the cake might not be forgotten out of Israel," Maim. in Biccurim (or treatise of first-fruits,) chap. v. sect. 5 -7.

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VER. 19.-OF THE BREAD,] That is, of the bread-corn, as in Is. xxviii. 28. Bread that is, corn) is bruised; and out of the earth cometh bread,' Job xxviii. 5; Ps. civ. 14. The Chald. of Jonathan here paraphraseth thus; "Of the bread of the revenue of the land: and not of rice, and millet, and lesser seeds." So by the Heb. canons; "Nothing oweth the cake, but the five kinds of grain only; which are, wheat, and barley, VOL. II.

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and rye, and fox-ear barley, and oats: for nothing is called bread, save that which is made of these. But he that maketh meat of rice, millet, or other like pulse (or seeds) they owe no cake at all," Maim. in Biccurim chap. v. sect. 2, and Talmud Bab. in Challah. chap. i. YE SHALL HEAVE,] That is, shall offer up; or, as the Gr. and Chald. translate, shall separate; for it was separated by the owner, and offered to the Lord; and so was one of the heave-offerings' which God gave unto his priests, Num. xviii. 19. Wherefore it was holy, and "whosoever separated a cake, he first blessed God who sanctified them by his commandments, and commanded them to separate a cake," Maim. in Biccurim, chap. v. sect. 11. "An heathen that separated a cake, though in the land of Israel, it was no cake," Ibid. chap. vi. sect. 10. UNTO JEHOVAH,] In Chald. before the Lord. Not that it was brought into the sanctuary, or offered on the altar, but given to the Lord's minister: as it is written, Ye shall also give unto the priest, the first of your dough,' Ezek. xliv. 30. By the Heb. canons, "The first-fruits, and the heave-offerings, and the cake, and the principal, and the fifth part, [spoken of in Num. v. 7, 8,] and the gifts of the beast [that is killed, Deut. xviii. 3,] these are the priests' goods: with them he may buy servants, and lands, and unclean beasts, and pay his debts, or wives' dowry, and buy books," Maim. in Biccurim, chap. iv. sect. 14.

VER. 20.-OF THE FIRST,] Or, the firstfruits: with the first-fruits of all things, God was to be honoured, Prov. iii. 9, that thereby all the rest of their food might be sanctified unto them: For if the first-fruit be holy, the lump (or dough) is also holy,' Rom. xi. 16, and a promise of 'plenty' is added to them that thus do, Prov. iii. 10, as of this particular it is said, 'ye shall also give unto the priest the first of your dough, that he may cause the blessing to rest in thine house,' Ezek. xliv. 30. OF YOUR DOUGH,] Of your paste, or lump. They gave of their corn, first-fruits and tithes, and other gifts, to the priests, Levites, and poor, when they first reaped and threshed it, Exod. xxiii. 19; Num. xviii. 12, 26; Lev. xxiii. 22. After them, when they made bread of it, they separated also this cake. And as the Levites separated an heave-offering, out of their tithe, Num. xviii. 26, so the poor that gleaned, separated of their dough; as the

offering, as the heave-offering of the threshing floor, so shall ye heave it. "Of the first of your dough, ye shall give unto Jehovah an heave-offering in your generations.

Hebs. write, "That which is gleaned, and which is forgotten (Deut. xxiv. 19.) and the corner, Lev. xix. 9, &c. though they be free from the trumah (or heave-offering) yet they owe the cake. Likewise the first tithes,' &c. Maim. in Biccurim, chap. vi. sect. 3. And though other seeds or pulse, owe not the cake, as is before noted, yet they say, "He that mixeth the meal of wheat, and the meal of rice, and maketh dough of them, if it have the taste of the wheat, it oweth the cake; and if not, it is discharged. Though it be but the leaven of wheat among dough of rice, if it have any taste of the wheat, it oweth the cake. Dough that is kneaded with wine, or oil, or honey, &c. if they bake it in an oven, or on the hearth, or pan, or in a frying pan, &c. oweth the cake. But he that maketh dough to dry it in the sun only, or to boil it in a cauldron, it is discharged of the cake, &c. Also parched corn, that is kneaded with water, or honey, and eaten without baking, is discharged; for nothing oweth the cake, but dough, the end whereof is to be bread baken for man's meat," Ibid. sect. 11, 12. And for the quantity of dough, out of which a cake is to be given, they say, "An omer full of meal, whether it be of one of the five sorts of grain, or of all of them mixed together, the dough thereof oweth a cake. And it is unlawful for a man to make his dough of a lesser quantity, that it may be free from paying the cake," Ibid. sect. 15, 16. What the omer is, see Exod. xvi. 36. And from that measure of manna which God gave every one for a day, did they gather their quantity, that an omer of meal should pay a cake to the Lord, as Sol. Jarchi on this place showeth. A CAKE,] Or, loaf, made of the dough aforesaid. "He that separateth meal for his cake, it is no cake: but the residue of the dough oweth a cake. When they put water to it, and the meal is mixed with the water, they separate a cake of the first thing which is kneaded, as it is written, The first of your dough. That dough which oweth a cake by the law, he that eateth thereof is to be beaten," Maim. in Biccurim, chap. viii. sect. 1, 2, 5. OF THE THRESHING-FLOOR,] That is, of the corn in the threshing-floor; as it is your duty religiously to separate first-fruits of your corn in the floor; so of the dough in your houses. Thus the floor' is used for the corn' therein, in Deut. xvi. 13. Sol. Jarchi understandeth it thus; "as the heave-offering of the floor, of which there is no stinted mea

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sure (by the law;) and not as the heave-offering of the tithes, whereof there is a stinted measure:" so for the quantity, it should be voluntary, so much as men would give. Howbeit, their wise men (they say) set a measure; viz. "that they should separate the four and twentieth part of the dough, that it might be a gift meet to be given. But the baker, that maketh bread to sell in the street, separateth the eight and fortieth part: for because his dough is much, there is in this quantity sufficient for a gift," Maim. in Biccurim, chap. v. sect. 2. So the Chald. of Jonathan expoundeth this verse, "The first-fruits of your dough, a cake, one of twenty-four, (that is, the four and twentieth part) shall ye separate as a separated offering for the priest," &c.

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VER. 21.-YE SHALL GIVE,] The repeating of the commandment, showeth it to be of importance; and though the priest had it, yet was it given to the Lord,' whose blessing therefore was promised to the observers of this law, Ezek. xliv. 30. And as all things given unto God, were to be holy, pure. and clean; so of this the Hebs. write, “A man may not make his dough in uncleanness at all; but is to be admonished, and must be careful that he be clean, both he and his vessels, that he may separate a pure cake," Maim. in Biccurim, chap. ix. sect. 11. YOUR,] Or, throughout your generations, in all ages: wherefore this ordinance was kept by Israel, after they were returned out of Babylon, Neh. x. 37. And besides that all their bread was sanctified unto them by these first-fruits, and God was honoured, by whose word man liveth, and not by bread only, Deut. viii. 3, it seemeth to have a further signification of the chosen people of God, as Paul applieth this phrase of the first-fruits, and of the lump of dough, unto the state of Israel, Rom. xi. 16, as the prophet speaking of the first-fruits also saith, Israel was holiness to the Lord, the first-fruits of his increase; all that eat him shall be guilty,' &c. Jer. ii 3.

And thus the Jews of old understood this "commandment of the cake, that it signified in mystery the congregation of Israel, called the first-fruits of the world; which when it is put into the oven that burneth with the fire of the holy blessed God, it is necessary to separate therefrom a cake, that it be not partaker of severe judgment; and therefrom is a blessing reserved in the world," (Ezek. xliv. 30,) R. Menachem on Num. xv.

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"And when ye shall have sinned ignorantly, and have not done all these commandments which Jehovah hath spoken unto Moses : Even all that Jehovah hath commanded you by the hand of Moses, from the day that Jehovah commanded Moses, and henceforward, throughout your generations: 2 Then it shall be, if

VER. 22.-WHEN YE SHALL HAVE SINNED IGNORANTLY,] Or, if ye have erred, that is, done unadvisedly of ignorance, error, or oversight; whereto is opposed sinning 'with an high hand,' ver. 30. See the annot. on Lev. iv. 2. As in the two former laws, the Lord repeated and enlarged the doctrines of faith, and of good works: so here he doth the like concerning the forgiveness of sins, which his people through infirmity do fall into; that all the chief points of Christian religion are here renewed unto them. HAVE NOT DONE ALL,] The words of this law dif fer from the former in Lev. iv. 2, 13, which spake of doing that which should not be done;' whereas this speaketh of not doing all which should be done. There also, the sacrifice, which the congregation should bring, was a bullock for a sin-offering,' Lev. iv. 14, here (in ver. 24,) they are willed to bring

a bullock for a burnt-offering; and a goatbuck, for a sin-offering.' Whether is this diderence, in respect of the commandments, forbidding evil works, and requiring good, as the words seem to import? Or, as the Hebs. expound it, doth this here respect the sin of idolatry only? Or, as others understand it, is that for all the tribes generally, and this for the several tribes, cities and towns as they were severed in the land of Canaan? is this (in mystery) an increase of the sacrifice in Canaan; as in prophesy of the days of the gospel, the meat and drink-offerings (which Christians should spiritually offer with their sacrifices) are of greater quantity, than those which were offered under Moses, Ezek. xivi. 5, 11, compared with Num. xv. 4—7; xxviii. 20, &c.

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VER. 23.-EVEN ALL,] This showeth the large extent of this law, and the weight thereof, by repeating things so expressly. The Hebs, which understand this of idolatry only, say, "that that one commandment is as all the commandments, &c. and that this showeth, that whosoever professeth idolatry, is as if he denied all the law wholly, and all that the prophets have prophesied ; as it is written, And hence forward:" Sol. Jarchi on Num. xv., and Maim. tom. i, treat. of Idolatry, chap. ii. sect. 4.

VER. 24.-BY IGNORANCE,] In Gr. unwillingly: see Lev. iv. 2. FROM THE EYES,] Understand, hidden from the eyes, as is expressed in Lev. iv. 13. This the Heb. docters understand of things erroneously taught

by the governors, and practised by the people, concerning idolatry; as is showed in the annot. on Lev. iv. 13, and so Sol. Jarchi expoundeth this place. SHALL MAKE READY,] That is, shall offer for a sacrifice, Lev. iv. 14. And this the Hebs. understand not of one sacrifice for the twelve tribes, but for every tribe so much. "If the error be in idolatry, that they (the governors) have erred, and taught it; they bring a bullock for a burnt-offering, and a goat-buck for a sinoffering, for every tribe, and this oblation is that which is spoken of in Num. xv.," saith Maim. in Shegagoth, chap. xii. sect. 1, and Talmud in Horajoth, chap. ii. See the notes on Lev. iv. 14. This exposition for the number, may seem probable, because the people returned from captivity, offered for all Israel,' in burnt-offerings 'twelve bullocks, and twelve goat-bucks for a sin-offering,' according to the number of the tribes, Ezra viii. 35. YOUNGLING,] Heb. son of the herd: a bullock was always of the second year or upward: so, the goat-buck following. BURNT-OFFERING,] Which signified atonement and sanctification by the death of Christ, as is showed on Lev. i. OF REST,] That is, of sweet smell, as the Gr. translateth: the Chald. saith, "to be accepted with favour before the Lord." TO THE MANNER,] Or, right, ordinance: Heb. to the judgment: meaning, the measure prescribed of God, in ver. 9, 10. FOR A SIN-OFFERING,] In Gr. for sin. This word in Heb. is written with want of a letter, which elsewhere usually is expressed whereupon Sol. Jarchi noteth, "that it is not as other sin-offerings; for all sin-offerings that are by the law brought with the burnt-offering, the sin-offering is before the burnt-offering, as it is said, (in Lev. v. 10.) And the second he shall make a burntoffering, but this burnt-offering is before the sin-offering." The manner of offering this sin-offering was like the bullock, in Lev. iv, it was killed in the court-yard, the blood was carried into the sanctuary, and sprinkled seven times before the Lord; the fat was burned on the altar in the court-yard; and the body of the beast was carried forth, and burnt without the camp: so figuring Christ, who should be slain for the sins of his people, and by his own blood enter into heaven; his body being crucified without the gate of Jerusalem, Heb. ix. 11, 12, 24; xiii. 11, 12. "If the great assize (of magistrates) igne

ought be done by ignorance, from the eyes of the congregation, that all the congregation shall make ready one bullock, a youngling of the herd, for a burnt-offering, for a savour of rest unto Jehovah; and his meat-offering, and his drink-offering, according to the manner: and one goat-buck of the goats, for a sin-offering. 25 And the priest shall make atonement for all the congregation of the sons of Israel, and it shall be mercifully forgiven them; for it is an ignorance, and they have brought their oblation, a fire-offering unto Jehovah, and their sin-offering before Jehovah, for their ignorance. 26 And it shall be mercifully forgiven, all the congregation of the sons of Israel, and the stranger that sojourneth among them, because all the people was in ignorance.

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27 And if one soul sin through ignorance, then it shall bring near a she-goat of her first year for a sin-offering. And the priest shall make atonement for the soul that sinneth ignorantly, when it hath sinned by ignorance, before Jehovah, to make atonement for him, and it shall be mercifully forgiven him. 29 For the homeborn amongst the sons of Israel, and for the stranger that sojourneth among them, one law shall be to you for him that doth through ignorance. But the soul that shall do with an high hand, wherantly sin in teaching idolatry, the whole congregation bringeth twelve bullocks for burnt-offerings, and twelve goats for sin-offerings, and they are burned, because their blood is carried into the sanctuary, &c. Though but one tribe only commit (the sin) if it be the most part of the church; then all the congregation bring, for idolatry, twelve bullocks, and twelve goats," Maim. in Shegagoth, chap. xii. sect. 1.

VER. 25.-FOR ALL THE CONGREGATION,] Or, for every congregation; whereby may be implied the several tribes, cities, towns, and synagogues. So in ver. 26. AN IGNORANCE,] Or, an error, in Gr. an unwilling sin, so in ver. 26. BROUGHT THEIR OBLATION,] In Gr. have brought the gift thereof. A FIREOFFERING,] In Chald. an oblation before the Lord: and this is meant of "the bullock the burnt-offering," as Sol. Jarchi noteth. THEIR SIN-OFFERING,] "This is the goat," saith Sol. Jarchi. BEFORE JEHOVAH,] R. Mena. chem from former authors speaketh of these phrases here used, "unto the Lord, and be.. fore the Lord, that it is meant of him and his judgment-hall;" whereby it appeareth that the mystery of the Trinity in the Godhead, was of old believed by the Jews, though now they oppugn it. For there was no court or judgment-hall in Israel, less than of three judges: and being by them here and in other places applied unto God, and in case of sacrifice and expiation of sin, which they did hold peculiar unto God alone; it showeth that they once acknowledged a Trinity of per

sons in the Godhead, to whom sacrifices for the sins of men were offered.

VER. 26. AND THE STRANGER,] The believing Gentile, as the Gr. translateth, and the proselyte that cometh unto you. Thus the Lord showed himself to be the God of the Gentiles also,' Rom. iii. 29.

VER. 27.-OF ONE SOUL,] Or, any soul; that is, any person: the Chald. expoundeth it, one man. So in Lev. iv. 27. THROUGH IGNORANCE,] In Gr. unwillingly. This also by the Hebs. (as Sol. Jarchi here) is expounded of the sin of idolatry. OF HER FIRST YEAR,] Heb. daughter of her year, in Gr. a yearling: see the notes on Exod. xii. 5; Lev. iv. 32; he might also bring an ewelamb for his sin; which may likewise be understood here. But Sol. Jarchi saith, "For other transgressions, a particular man bringeth an ewe-lamb, or a she-goat: but for this (of idolatry) a she-goat is appointed.

VER. 29.-ONE LAW SHALL BE TO YOU,] That is, ye shall have one law: the Gr. translateth, one law shall be among them (or for them.) THAT DOTH,] Or, that committeth, to wit, the sin, through ignorance: in Gr. whosoever doth unwillingly. Thus the law promiseth grace in Christ, in that it appointed sacrifices and priests that can have 'compassion on the ignorant, and on them that err,' Heb. v. 2. In this faith, David prayeth unto God, Ignorances (or, unadvised errors) who doth understand? cleanse thou me from secret sins,' Ps. xix. 13.

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VER. 30.-THE SOUL,] In Chald. the

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