10

holy place, and by clean persons only; as in ver. 9-11, &c. And in the Heb, canons it is said, "It is unlawful to defile the heaveoffering (or first-fruits) of the land of Israel, like as other holy things, or to bring it into the estate of uncleanness; but it is to be eaten being clean, and to be burnt if it be unclean." Maim. tom. iii. in Trumoth, chap. xii. sect. 1. OF ALL THE HOLY THINGS,] Or," with all the holy things," as Chazkuni here explaineth it: see the notes on Num. v. 9. The Gr. translateth," of all things sanctified unto me by the sons of Israel." FOR THE ANOINTING,] That is, for the office sake whereunto thou art anointed: that as thou art consecrated with the holy oil, to attend upon mine holy things, Lev. xxi. 1012; so thou shalt have mine holy things to keep and live upon. Thus anointing is also used in Lev. vii. 35, This is the anointing of Aaron, and the anointing of his sons.' For this cause the nation of the Jews was cursed with a curse, as having robbed God, because they kept back their tithes and offerings, which they should have brought into the store-house, that there might have been meat in the house of God for his ministers, Mal. iii. 8-10.

VER. 9.-OF THe holy of holiES,] Heb. of the holiness of holinesses, that is, of the most holy things, which the Gr. translateth, "of the hallowed (or sanctified) holy things. Some oblations in the sanctuary are called holy, (and by the Heb. doctors, light holy things,) some holy of holies, that is, most holy things; of which difference, see the annot. on Lev. vi. 17. With these he here beginneth, which the priests only were to eat, and that within the sanctuary, ver. 10; then he proceedeth to the light holy things which the priests and their families were to eat within the camp, (and in ages following, within the walls of Jerusalem :) last of all, he speaketh of other gifts which were common, and might be eaten by any, and in any place, ver. 14, &C. FROM THE FIRE,] In Chald. left (or remaining) from the fire, meaning the fire of the altar, where some part of the most holy things were burned to the Lord. EVERY OBLATION,] This may be understood as the general; and the meat-offering, sin-offering, &c., as the particulars thereof: or, if it be VOL II.

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meant of things different, it may be referred to those oblations appointed for the congregation, in Lev. xxiii. 17-20. Thus Jarchi here explaineth it, "the peace-offerings of the congregation." And there were Do peace-offerings of the congregation, but only those mentioned in Lev. xxiii.; as is noted on Lev. iv. 14; xxiii. 19. But Chazkuni understandeth it of the two loaves, in Lev. xxiii. 17; and of the shew-bread, saying, "what oblation is this? We find afterward the sinoffering, (to be expressed) and after that the trespass-offering, which were holy of holies. If, (we understand it) of the burnt-offering, that was not eaten: if of the peace-offerings, they were not holy of holies. Behold he speaketh not but of the two loaves, (Lev. xxiii.) and of the shew-bread." Now both these were most holy, and for the priests only to eat, as is showed on Lev. xxiii. 20; xxiv. 9. MEAT OFFERING,] The remainder whereof was most holy for the priests only to eat in the holy place, by the law in Lev. vi. 16, 17. SIN-OFFERING,] Which the priests were to eat also in the holy place, as in Lev. vi. TRESPASS-OFFERING,] Which likewise was most holy, and for the priests only to eat, as the law showeth in Lev. vii. 1—6. WHICH THEY SHALL RENDER,] Or shall return (shall restore) unto me. This may be referred to the sacrifice forementioned: and by reason of this word render (or restore) and for that the Gr. translateth it," whatsoever things they shall render to me;" it may in special be understood of that ram of atonements which was given for a trespass-offering when a man restored unto the Lord the thing which he had robbed; according to the law in Num. v. 8; compared with Lev. vi. 26. And unto that particular does Jarchi and Chazkuni here refer it. Now that ram was most holy, because it was a trespassoffering but the thing itself which was stolen and restored to the priest, was of the common things, as after shall be showed.

26.

VER. 10.-IN THE HOLY OF HOLIES,] Ob. serve how the court of the sanctuary is here called the holy of holies, or most holy place, in respect of the camp of Israel and city of Jerusalem, which were holy places for the light holy things, as the passover, peace-offerings, and the like, to be eaten in; as also in

comparison with the great court for the people which was without the priest's court, 2 Chron. iv. 9; Ezek. xlii. 14. For that which is commonly called the holy of holies, or most holy place, (which was in the tabernacle after the second vail,) was not a place to eat in, or for any to come into, save for the high priest once in the year to make atonement, Lev. xvi.; Heb. ix. 3, 7. Neither might they eat in the tabernacle, but in the court; and that is here meant, as the law showeth, in the holy place, in the court of the tent of the congregation they shall eat it,' Lev. vi. 16. And in the court of the temple there were chambers for such uses, Neh. xiii. 5, 9; whereupon in Ezek. xlii. 13, he speaketh of holy chambers, where the priests that approach unto the Lord shall eat the most holy things; there shall they lay the most holy things, and the meat-offering, and the sin-offering, and the trespass-offering, for the place is holy.' And whereas Ezekiel there prophesieth of the third temple, the temple of the gospel which Christ should build, at which time the legal priesthood of Aaron should have an end, Heb. vii.; these ordinances did signify (besides the ministers' maintenance forespoken of, 1 Cor. ix. 13, 14,) that they which should by Christ be made priests unto God his Father, Rev. i. 6, (as all true Christians are, 1 Pet. ii. 5, 9,) should be made partakers of Christ (who is both our meat-offering, our sin and trespass-offering ;) and feeding on his flesh by faith, should be nourished unto life eternal, John vi. 35, 50, 31; compared with Heb. xiii. 10-15. EVERY MALE,] And not the female for the priest's wives and daughters might not eat of the most holy things, as they did eat of the holy and common things, ver. 11, 13, 19; Lev. vi. 18, 29; vii. 6. But now for our partaking of Christ, there is neither male nor female, for we are all one in Christ Jesus,' Gal. iii. 28. HOLY,] Heb. holiness: in Gr. holy things shall they be unto thee: meaning that only the priests, and they in their holiness and cleanness should eat thereof. The blemished priests might eat, but the unclean might not, Lev. xxi. 21, 22; xxii. 3-6. The flesh itself also must be holy, for if any unclean thing touched it, it was burnt and might not be eaten, Lev. vii. 19.

VER. 11-AND THIS,] Here he passeth on to the light holy things, which might be caten by the priests, male and female, with

out the sanctuary. THE HEAVE-OFFERING OF THEIR GIFT,] That is, which the Israelites give to the priest out of their heave-offerings. such were (as Jarchi also here explaineth) "the heave-offering of the sacrifice of confession, and of the peace-offering, and of the Nazarite's ram:" whereof see Lev. vii. 11, 12, 14, 32, 34; and Num. vi. 17-20. In Deut. xii. 6, 17, there is mentioned the heave-offering of your hand,' which is meant of the first-fruits spoken of in Deut. xxvi. See the annot. on those places. THE WAVEOFFERINGS,] As the breast of the peace-offerings, Lev. vii. 30, 31, 34; for that was waved as the shoulder was heaved. THY DAUGHTERS,] Understand, whiles they remained in their father's house but being married to strangers they might not eat of the holy things: see Lev. xxii. 12, 13. EVERY CLEAN PERSON,] Though the priest's slave, bought into, or born in his house; but no stranger nor hired servant, Lev. xxii. 10, 11; neither might any unclean person eat of it, Lev. vii. 20, 21.

VER. 12.-ALL THE FAT,] That is, as the Chald. expoundeth it, all the best; which the Gr. translateth, all the first-fruits. The fat is often used for that which is good, and best of things, not of beasts only, but of wheat, as Deut. xxxii. 14; Ps. lxxxi. 17; cxlvii. 14; and here, of oil and wine; and so of the land in general, as Gen. xxvii. 28; xlv. 18. And as after God saith to the Levites, in ver. 30, when ye have heaved the fat thereof:' so this concerned all the people that they should do the like. "They heave not up any but the fairest," saith Maim. in Trumoth, chap. v. sect. 1. See the annot. on Gen. iv. 4. THE NEW OIL,] In Gr. the oil so after, of the wine. The law concerning these, is repeated in Deut. xviii. 4, thus, the first-fruits of thy corn, of thy new wine, and of thy new oil, &c., shalt thou give unto him,' that is, unto the priest. Under these three, all other of like sort are comprehended; which the Hebs. explain thus; "all man's meat that is kept, which groweth out of the earth, is bound (to pay) the heave-offering (or first-fruits.) And it is a commandment to separate out of it the first-fruits for the priest, Deut. xviii. 4. As corn, wine, oil, are man's meat, and grow out of the earth, and have owners, as it is written, thy corn: so whatsoever is of like sort, is bound (to pay) the heave-offering, and likewise the

As

tithes." Maim. in Trumoth, chap. ii. sect. 1. See after on ver. 21, for the tithes. for the first-fruits which the owners brought into the sanctuary, Deut. xxvi. the Hebs. say, they were but of seven things only, as is noted on Exod. xxii. 29. Observe, therefore, a difference between the first-fruits left for the priests, and the first-fruits brought before the Lord, and there given to the priest: for these were two gifts, as after shall be showed. THE FIRST-FRUITS,] Called in Heb. Reshith, that is, the first or the beginning: after in ver. 13, he speaketh of first-fruits, called in Heb. Biccurim; of them he saith, "which they shall bring unto Jehovah," to wit, into the sanctuary, according to the law, in Deut. xxvi. 2, 3, &c. ; of these he saith, "which they shall give unto Jehovah ;" for they were not bound to bring them out of their place, but the priests came where they were, and took them. These, (for distinction's sake) the Hebs. call "the great heave-offering;" the ether they call the first-fruits." So in this place, Sol. Jarchi saith," the first-fruits of them, this is the great heave-offering." And of these, the Heb. canons say, "the Israelites are not bound to take pains about the heave-offering, and to bring it from the cornfloor to the city, or from the wilderness to the inhabited land; but the priests go out to the corn-floors, and the Israelites give them their portion there. And if (the priests) come not, then he separateth it, and leaveth it in the corn-floor. And if there be wild beasts or cattle that will devour it there, and there be none to keep it from them, our wise-men have ordained that they should then bring it to the city, and be paid of the priest for the bringing of it. For if he separate it, and leave it for the beasts, he profaneth the name (of God.) Maim. in Trumoth, chap. xii. sect. 17. For the practice of these ordinances, see Neh. x. 35-39; how the people brought their first-fruits and tithes to the house of God. WHICH THEY SHALL GIVE,] The law saith not how much they should give, but leaveth it to the people's liberality. Howbeit, in Ezek. xlv. 13, it is written,' this is the heave-offering which ye shall heave up; the sixth part of an ephah of an homer of wheat,' &c; that was the sixtieth part, for an homer contained ten ephahs, Ezek. xlv. 11; whereupon the wise men of Israel ordained that none should give for his first-fruits, less than the sixtieth part. "The great heave-offering hath no set measure by the law, for it is said (in Deut. xviii. 4.) The first (fruits) of thy corn, &c. But a man may not separate, save according to the measure

which our wise men have set, &c. And what measure is that? A good eye, [that is, a liberal person,] one of (eye,) one of fifty; an niggard,] one of sixty. less than one of sixty." chap. iii. sect. 1, 2.

forty; and a mean evil [eye, that is, a And he may not give Maim. in Trumoth, The like measure they

set for the other first-fruits brought into the sanctuary. Maim. in Biccurim (or firstfruits,) chap. ii. sect. 17. See the notes on Exod. xxii. 29. According hereunto is that saying of Ben. Syrach, give the Lord his honour with a good eye, and diminish not the first-fruits of thine hands, Eccl. xxxv. 8. UNTO JEHOVAH,] They were given unto the Lord, in that they were given by his appointment to his priests, for their anointing (ver. 8,) and service in his sanctuary; there. fore they were holy. For this cause the priests were not to receive them after any base or servile manner, but as gifts due to the Lord, and to them from him; and as the Heb. canons show, the Israelites "were to give them their portion with honour. And it was unlawful (for the priests or Levites) to snatch away the heave-offerings or the tithes: yea, if they did ask their portion with their mouth, it was unlawful; but they were to receive them with honour. For at the Lord's table they did eat, and at his table they did drink; these gifts were the Lord's, and he did vouchsafe them unto them; as it is written, I have given unto thee the charge of mine heave-offerings,' (Num. xviii. 8.)" Maim. in Trumoth, chap. xii. sect. 18, &c. UNTO THEE,] Namely, for the priest to eat, drink, and anoint himself with them, according to the ordinary use of the creatures. "The (great) heave-offering is given for meat, and for drink, and for anointing: for anointing is as drinking, as it is said, let it enter as water into his inward part, and as oil into his bones,' (Ps. cix. 18.) And drinking is comprehended under eating; that he is to eat that which is wont to be eaten, and drink that which is wont to be drunk, and anoint with that which they use to anoint with, not with wine or vinegar. But they anoint with oil that is clean, and burn (in lamps) that which is unclean." Maim. in Trumoth, chap. xi. sect. 1. Who they were that might eat, and who might not eat of these heave-offerings, is showed in Lev. xxii. 3, &c.

GIVEN

and

VER. 13. THE FIRST-FRUITS,] These were another gift which the people brought into the sanctuary, made confession over them unto the Lord, and then gave them to his priest: whereof see Deut. xxvi. 2, &c.

These were paid before all other duties, before the great heave-offering forementioned, or the tithes after spoken of in ver. 21. The Hebs. say, "when men separate the heaveoffering, and the tithe, they are to separate them in order: as, he separateth the firstfruits [spoken of in Deut. xxvi.] first of all; and after them, the great heave-offering; and after that, the first tithe, [which was given to the Levites, ver. 21;] and after that, the second tithe, or tithe of the poor, [whereof, see Deut. xiv. 22, 23, 28, 29.]" Maim. in Trumoth, chap. iii. sect. 23. SHALL EAT IT,] In Gr. shall eat them. Of the clean person in the priest's house, see ver. 11. The eating of these first-fruits was to be only in Jerusalem, the holy city: "and whosoever eateth of that gift wherein holiness is, blesseth (God) who sanctified them with the sanctification of Aaron, and commanded them to eat so or so." Maim. in Biccurim, chap. i.

sect. 2.

VER. 14.-DEVOTED THING,] In Heb. Cherem of this the Hebs. say, some things were devoted absolutely; and such are spoken of here, and given to the priests: some things were devoted in special unto God or to his sanctuary, and they, or the price of them, went to the sanctuary. See the annot. on Lev. chap. xxvii. ver. 28, &c. SHALL BE THINE,] The use of these is not restrained to the sanctuary, or holy city, or to the priests alone; but (by the Hebs.) "these were the priest's due in every place, and were common things." Maim. in Biccurim, chap. i. sect. 7.

VER. 15.-THAT OPENETH THE WOMB,] Heb. every opening of the womb which the Gr. translateth, every thing that openeth every womb (or matrice.) Hereby the first-born only is meant, as the law showeth in Exod. xiii. 2; and such as were males, Deut. xv. 19; Exod. xxxiv. 19. REDEEMING THOU SHALT REDEEM,] That is, thou shalt surely, or in any case redeem: the father was to give, the priest to take the redemption money. It figured the redemption of God's people, called the church of the first-born, which are written in heaven,' Heb. xii. 23; who are not redeemed with corruptible things, as sil

ver and gold, &c., but with the precious blood of Christ,' 1 Pet. i. 18, 19. So being 'bought from among men, they are the firstfruits unto God, and to the Lamb,' Rev. xiv. 4. OF THE UNCLEAN BEAST,] This is translated in Gr. of unclean beasts, as implying all sorts, elsewhere the law mentioneth the ass, it may be for an instance, Exod. xiii. 13; xxxiv. 20. But the Hebs. say, "the unclean beast spoken of here, is the ass only." Maim. in Biccurim, chap. xii. sect. 3. THOU SHALT REDEEM,] The ass was to be redeemed with a lamb, or else the owner was to break the neck of the ass: see the notes on Exod. xiii. 13; xxxiv. 20. The Hebs. say, "these two commandments (of redeeming it with a lamb, or of breaking the neck of it) were of force in every place, and at every time; and the commandment of redeeming it, was before the commandment of breaking the neck of it. The lamb wherewith it was redeemed was given to the priest, Num. xviii. 15. The first-born ass was unlawful to be used (or made profit of) till it were redeemed. And if he sold it before it were redeemed, the price of it was unlawful, &c. Priests and Levites are freed from redeeming the firstborn ass; for it is said (in Num. xviii. 15.) The first-born of man, and the first-born of the unclean beast, thou shalt redeem. Whosoever was charged to redeem the first-born of man, was likewise for the unclean beast: and he that was free from the one, was free from the other. Maim. in Biccurim, chap. xii. See other things noted hereabout, on Exod. xxxiv. 20.

VER. 16. REDEEMED OF HIM,] Or of them, meaning the men fore-spoken of: the Gr. translateth, "the redemption of him:" and Thargum Jonathan addeth for explanation, "of the son of man." FROM A MONTH OLD,] Heb. from the son of a month. See the annot. on Lev. xxvii. 6. THE SILVER OF FIVE SHEKELS,] that is, five shekels of silver. This sum was before given for every firstborn, Num. iii. 45, 46. TWENTY GERAHS,] The gerah weighed 16 barley corns, the shekel of the sanctuary (or holy shekel) weighed 320 barley-corns, as is before noted

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on Lev. xxvii. 25. The Hebs. hold, that this redemption of the son, might be "either with money, or money's worth, so as it were of movable goods, but not with lands, nor with servants, nor with bills (or writings;) and if he redeemed his son with them, he was not redeemed." Maimony in Biccurim, chap. xi. sect. 6. Now because the tribe of Levi was taken instead of all the first-born of Israel, Num. iii. therefore they and their seed were free from this redemption: and so the Heb. canons say, "Priests and Levites are freed from the redemption of their sons, and further, an Israelite that cometh of a woman of Levi is free; for the case dependeth not on the father, but on the mother; as it is said, that which openeth the womb, &c. Maim. ibidem, chap. xi. sect. 9.

VER. 17.—THE FIRSTLING,] Or, the firstborn: in Gr., the firstling of cows, &c. understand, being a male firstling, as Exod. xxxiv. 19, otherwise it was not sanctified, or given to the priest." A firstling which is both male and female, hath no holiness in it at all; but is as a female, whereto the priest hath no right." Maimony in Becoroth, chap. ii. sect. 5. SHALT NOT REDEEM,] Thou mayest not give the worth of it, or any other for it; but the beast itself is to be given: neither may the owner use, or make profit of it, or of the wool, or any thing thereon, Deut. xv. 19. THEY ARE HOLY,] And therefore must be hallowed (or sanctified) to the Lord, Exod. xiii. 2. The Hebs. say, a man " is commanded to sanctify the first-born of his clean beast, and to say, Behold this is holy. All are bound (to sanctify) the firstling of a clean beast; Both Priests, Levites, and Israelites: although the firstling is the priest's. If he have a firstling born, he is to offer the blood and fat (on the altar) and to eat the rest of the flesh, according to the law of the firstlings." Maim. in Bechoroth, chap. i. sect. 4, 7. A SAVOUR OF REST,] That is, as the Gr. translateth, of sweet smell; which the Chald. explaineth, "that it may be accepted with favour before the Lord." But if it were blemished, it might not be offered by the law, Lev. xxii. 20, 21, &c. What did they then with their blemished firstlings? The law showeth in Deut. xv. and the Hebs. explain it, "The firstling of the clean beast is slain in the court-yard (of the sanctuary) as other light

holy things: they sprinkle the blood, and burn the fat, and the residue of the flesh is eaten by the priests. If the firstling have a blemish, whether it be born with his blemish, or a blemish fall on it after it is perfect, yet it is the priest's. If he will, he may eat it in any place, or he may sell it, or feed others with it, whom he will, though it be an heathen for it is a common thing; as it is written (in Deut. xv. 21, 22.) And if there be any blemish therein, &c. thou shalt eat it within thy gates; the unclean and the clean shall eat it alike, as the roebuck, and as the hart: and lo that is the priest's goods." Maim. in Bechoroth, chap. i. sect. 2, 3.

VER. 18.-AS THE WAVE BREAST,] The parts of the peace-offerings given to the priests, Lev. iii. 34. See also before, on

ver. 11.

VER. 19.-ALL THE HEAVE-OFFERINGS,] The Gr. and Chald, expound it, every separated thing. This conclusion includeth all other holy gifts, expressed in other places of the law, though not enumerated here. And this showeth God's bounty to his priests, in allowing them so large means of livelihood, for their service of him; that they might be encouraged in the law of the Lord;' as is said in 2 Chron. xxxi. 4. There was none of them that did shut the doors of God's sanctuary, or kindle fire on his altar for nought,' Mal. i. 10. And when the people neglected their duty, in not giving such things as were appointed, then was the house of God forsaken: and the godly governors looked to the redress hereof, Neh. xiii. 10, 11, 12, &c. The Heb. doctors write of twenty-four several gifts, which God bestowed on the priests, with the order and use of them all. "Four and twenty gifts were given to the priests, and they are all expressed in the law: and concerning them all, was the covenant made with Aaron, and whosoever eateth of any gift wherein holiness is, blesseth (God) who sanctified him with the holiness of Aaron, and commanded him to eat so and so. Eight of these gifts, the priests did eat no where but in the sanctuary, within the wall of the courtyard. And five gifts they did not eat but in Jerusalem, within the walls of the city. And five gifts were not due unto them by the law, but in the land of Israel only. And five gifts were due unto them, both within the