Leviticus 3

[chap. Ill* word schalam, either as it signifies retribution, or peace and concord. They that take it in the first sense, think the reason of the name to be from this; that God, the oflerer, and the priest, had each of them their portion assigned to (hem of this sacrifice. And they that follow the second sense do not much differ, when they say, that these sacrifices were symbols of friendship between God, and the priests, and those that brought them; for all these feasted at a cpmmon table, as R, Levi ben Gersora expresses it. For part being offered on the altar, and the priest having taken his share, the rest was given to him that offered the sacrifice. So that it was called a peace-offering, saith Abarbinel (in his preface to this book), because it made peace (or rather declared peace) between the altar, the.priest, and the owner. But they seem to me to have given the best account of this, who, because peace in their language signifies prosperity and happiness, think these were called peace-offerings, because they were principally thankful acknowledgments of mercies received from God’s bounty. For there being three sorts of them mentioned vii. 15, 16. that of thanksgiving is the first; called tothah, acknowledgment of some benefit received. The gentiles called such sacrifices xap«or/;ptot, as appears from many places of Dionys.Halicarn. (lib. vi. and lib. viii.) where there are these w r ords, dvafa? Tfx a P iCTTT?pf° u cotcS6oTc iwoiovvTO, icdl?)<rav airavrts Iv iopraic Kai twraQtiatc. Plutarch calls them, svayyzXia, particularly in the life of Agesilaus, where he saith, tSvctv tvayyiXia, koi Stbrtfnrz ptptdag rote $>l- Xoic a7ro twv TtQviiiwv* which is a perfect description of such sacrifices as are here appointed; with part of which they entertained their friends. They are also, called by those writers k-j3ar^a, especially when they had respect to any great danger they had escaped; for which they offered these thankful acknowledgments. The LXX. call such sacrifices avn’jpia. If he offer it of the herd, whether it be a male or female.] A whole burnt-offering was to be only of a male: for being wholly God’s, and offered purely for his honour, it was to be of the very best, (i. 3.) But peace-offerings being also for the profit of him that offered them, who had the greatest share of them; it was at his liberty whether he would offer a male or a female. Directly contrary to the Egyptian customs, if they, were the same now, that they were in tho time of Herodotus, w T ho saith expressly, S^Xt/ac ov o^t VZivrt Svuv, it was not lawful among tliem to sacrifice females, (lib. ii. cap. 41.) He shall offer it without blemish, &c] See i. 3. cannot offer any thing of our i&wn, but rather return and restore to him what we have received; that we may understand giving of thanks to be the greatest of our sacrifices." And kill it.] See chap. i. ver. 5. At the door of the tabernacle of the congregation.] These being tlie lesser holy things, as the Jew s call them, were not offered as the whole burnt-offerings and sin-offerings were, on the north side of the altar, (see chap. i. ver. 11.) but any where else near to the entrance of the tabernacle; which was in the east, where the ashes were thrown out, and therefore a less holy place. Only in laying on of hands, every man was bound, wheresoever tho sacrifice was killed, to turn his face westward, towards the sanctuary; because then, as I said, he made certain prayers and acknowledgments to the Divine Majesty, which was always to be done in that posture. And Aaron’s sons, the priests, shall sprinkhthe bloodtqmi the altar round about.] See chap. i. ver. 5.

Leviticus 3:1

jljLND if his oblation be a sacrifice of peace-offering. a Having given orders about whole burnt-offerings, in the first chapter, and meat-offerings (which had something of that nature in them) in the second; he proceeds to peace-offerings, which in the Hebrew arc called schelamim, from tho

Leviticus 3:2

And he shall lay his hand upon the head of his offering. The man who brought the offering was to lay his hand upon the head of it; as was ordered in the whole burntoffering and sin-offering, (see ch. i. ver. 4.) It might not bo done by a deputy, unless he was heir to one that had vowed this sacrifice, and died before he had performed it; in which case the heir was to do what the man himself should have done, if he had been alive, as Maimonides observes. In this sacrifice, laying on of hands seems to have been done, not only with prayer to God; that he would accept the oblation (which the Jews say always accompanied this action), but with acknowledgment of those mercies which were the occasion of it. So Conr. Pellicanus well glosses upon i. 4. (which, may be best applied to the use of this rite in peaceofferings): " Laying on of hands signifies devotion and faith, with acknowledgment of the Divine benefits; for’Avhich wo

Leviticus 3:3

And he shall offer. One of the priests then in waiting at the altar. Of the sacrifices of the peace-offerings, &c] After the sacrifices were flayed and cut up, as is directed i. 6. The fat that covereth the inwards.] That is, the omentum as the Latins call it, and hath much fat in it. (SeoExod, xxix. 13.) And all the fat that is upon the inwards.] All the fat which adheres to the mesentery, and other entrails. Ver.. 4. And the two kidneys* and the fat that is on them.] The kidneys are noted by Aristotle to have more fat about them than any of the other bowels: “Exovm Si ol v$<ppol pa- Xtota twv cnr\arfx vwv 7T’J”*Xt)v, (lib. iii. de Animal, cap. 9.) being so covered with it, that, in dissecting of a body, the kidneys, at first sight, are not to bo perceived, as anatomists observe; particularly our own countryman, Dr. Highmore. Which is by the flanks.] The Hebrew word cesilim signifies the loins, (as Bochart hath demonstrated in his Hierozoicon, par. i. lib. ii. cap. 45.) which have collops of fat upon them, as Eliphaz speaks, (Job xv. 27.) and thence are easily inflamed, (Psalm xxxviii.7.) And the’ caul above the liver.] The Hebrew word joffcreth signifies tho greatest lobe of the liver, (See Exod. xxix. 13.) It shall he take away.] Separate from the rest of the flesh, to be offered on the altar. For all the fat here mentioned was God’s portion of the sacrifice: the priest had the breast and the right shoulder; and he that brought the offering had the rest; as will appear more fully, vii. 15, Sec. 31, 32, &c>

Leviticus 3:5

And Aaron*s sons. Some of those that minister that day. Shall bmm it on the altar upon the burnt-sacrifice.] By the burnt-sacrifice seems here to be meant the daily sacrifice, which w^s burnt every morning: after which this was" to be offered, but not before it. Which is upon the wood that is on the fire.] The samo wood, upon which -the burnt-sacrifice had been offered, would serve to )>urn this fat. AVhich being entirely consumed, as the holocausts were, it is called in the following words, " an oflering made by fire, of a sweet savour unto the Lord/’ (See chap. i. ver. 9.) That is, God was pleased graciously to accept their pious acknowledgments: the offerings of these inwards being, as if he that brought them had said, / will pour out my soid unto the Lord in thanks CHAP. III.] UPON LEVITICUS. and praise for the benefits he had received. So Abarbinel explains it in his preface to this book. Ver. G. And if his offerings, &e. be of the flock.’] L e. Of sheep ot goats, which are both comprehended under the word flock, (as was noted before, chap. i. ver. 2.) Male or female.’] See ver. 1. where I observed a difference between these sacrifices and whole burnt-offerings, in this respect; that either male or female were accepted for peace-offerings, but male alone for the other. To which may be added, that birds were allowed for whole burnt-offerings, (i. 14, 15, ^c.) but not for peace-offerings: which were only of the herd or flock; i. e. of bullocks, sheep, or goats. The reason seems to be plain; because peace-offerings being to be divided between God, the priest, and him that brought them, the portion of each would have been so small, that it would have made the feast upon it so very meagre and jejune, that it would have been contemptible. He sliaU offer it without blemish.] It was at his choice whether he would bring it from the herd or the flock: but in its kind it was to be perfect. (See chap. i. 3. 9.)

Leviticus 3:7

If lie offer a lamb for his offering. Though a bird was not accepted for a peace-offering, yet a lamb was; though not of such value as a fat sheep, or a goat. Tlien shall he offer it before Hie Lord.] This seems to bo meant of the man’s presenting it to be offered at the altar.

Leviticus 3:8

And he shall lay his hand upon live head of his offering, &c. This whole verse is only a direction to do with a peace-offering of a lamb or sheep, as they were to do with that of a bullock, (ver. 2.)

Leviticus 3:9

And he shall offer of tlie sacrifice of tlie peaceoffering, an offering made by fire wito the Lord. As was directed in the offering of abullock, (ver. 3.) The fat thereof, and the ivhole rump.] The whole fat being to be offered (as was ordered also before) ho enumerates the particulars; because in this was more fat, than in other sacrifices of this kind. For the whole rump of a sheep was to be offered to God, though not of a bullock, nor a goat. And the reason was, because in those countries the tails of their sheep are so vastly big, that (as Golius and others assure us) the least of them weigh ten or twelve pounds; and some exceed foTty pounds weight; and they arc so very fat, that they melt the fat and keep it to butter their rice, and for other uses, as Bochartus observes in his Hierozoicon, par. i. lib. ii. cap. 45. It shall lie take offliard by tlie back-bone^ The Hebrew word atzah, which wc translate the back-bone, denotes that part which is next to the tail or rump: and therefore must signify that which Galen calls kqkkv%. Which is a bone at the extremity of the broad bone, called os sacrum; consisting of three cartilaginous parts, as he describes it. And tlie fat tliat covereth the inwards, and all the fat tliat is upon the inwards.] Seo ver. 3.

Leviticus 3:10

And tlie tioo kidneys, ami tft&fat tliat is upon them, &c. This verse is explained above, (ver. 4.)

Leviticus 3:11

And tlie priestsliall burn it upon the altar. As he did the fat of the bullock, (ver. 5.) It is the food of tlie offering made by fire unto the Lord.] That which was offered upon the altar was accounted God’s mess, as appears* from Malaehi i. 12. where the altar is called his table, and the sacrifice upon it his meat: as here it is called his bread or food,- to represent in a lively manner to them, that God dwelt, and (as we say) kept house among them; and that they who paTtook of these sacrifices, feasted with him upon his provision. (See upon Exod. xxv.

Leviticus 3:12

Andifhis offering be a goat, &c. The law concerning this sacrifice is the very same with the former (except what is ordered about the rumpoi a sheep), and this and the following verses (13—15.) need no farther explication.

Leviticus 3:16

And the priest sliall bum it upon the altar: it is tlie food of the offering, &c. See before, ver. 11. All the fat is the Lord’s.] That is, all the fat beforementioned; which may more properly be translated the snet. fror that fat which was a part of the flesh might be eaten, (as appears from many places, particularly Deut. xxxii. 14.) but not that which only lay upon it, and might be separated from it; which was burnt upon the altar, when they sacrificed either a bullock, sheep, or goat. And when> they killed any of these, or other clean creatures, foT their food at home, still they were to forbear to eat the suet; partly out of reverence to God, whose portion it was at the altar; and partly because it was heavy and too strong a - food, as Maimonides takes it, (More Nevochim, par. iii. cap. 48.) And’it seems therefore to have been offered upon the altar, because it was so unctuous, that it would easily burn, and make the flesh also consume the sooner. But* from its being God’s part, it came thence to signify, the very best and most excellent of any kind of thing. As the best of the tithe is called the fat of the tithe, Numb, xviii. 17. and the best corn, is called the fat of the wheat, PsaL lxxxr. 16. and rich and powerful men are called the fat upon earth; as the chief and principal pari; of the* people, Psal. xxii. 29.

Leviticus 3:17

It sh(tll be a perpetual < statute. In force as’ long as this law about sacrifices shall last. For your generations.] For’ their posterity, as well as them who received this law in all succeeding ages. Iliroughout all your dwellings, that ye cat neither fat nor blood.] This confirms what was said before, that they might not eat such fat as is beforementioncd, at home, at their Ordinary food; because it is said, throughout all your dwellings.ye shall eat no fat. And fat being joined with: blood, is another argument, that they might no more eat the suet of beasts that were killed at home, for common use, than the blood of such beasts. From which they entirely abstained, for the foregoing reasons, as Maimonides observes in the book forenamed; and for another also which he mentions in the forty: sixth chapter of it. Where hesaith, “The ancient idolaters, called Zabii> were wont to eat the blood of their sacrifices^ because they imagined this to be the food of their gods; with whom they thought they had such communion, by eating of their meat, that they revealed to them things to come.” And in this R. Moses bar Nachman concurs with him, as Dr. Cudworth observes in the conclusion of his treatise oTthe Right Notion of the Lord’s Supper. For though he saith (hat blood was forbidden, because it served for expiation (in which he differs from Maimonides), yet he adds also, that it was usedsuperstitiously by the heathen in their idolatrous worship; where *’ they partook of the I flood with their demons, as being their guests,, and invitedto eat with them at their tabic. And so were joined in federal society with them; and by this kind of communion enabled to prophesy and foretell things to come "