Leviticus 7
PAT3G7 to be presented to God for a heave-offering: concerning which, see Exod. xxix. 24. 28. And it shall be the priest’s that sprinkleth the blood of the peace-offerings. Haying offered one cake out of the whole, all that remained was the portion of the priest who sprinkled the blood of the peace-offerings on the altar.
Leviticus 7:1
JLlKEWISE this is the law of the trespassroffering. The people* were directed before in: what cases they should bring, this sort of offering; and I have noted the j difference between them and sin-offerings; (v. 15.) but now the priests are directed in their office about trespass-offerings: It is mostholy. ~] In general they* were to observe that these offerings, aswellas sin-offerings, weroto be numbered among the most holy things; and therefore to be accordingly used, (ver:. G.’)!
Leviticus 7:2
In the placewhere they kill the burntoffering y shall they, kill the trespass-offering. J Tlie same ordfer that 1’ was 1 given about sin-offerings, (iv. 24. vi. 25:) And tlteblood thereof shall be sprinkled round about tip on the altar:] Thisdsi a different rite from that which was observed in the sin-offerings^ whose blood wasput upon the horns of the altar; (iv. 25". 34.) and tlie blood of such 1 sin-offerings &s were*madeforthe liigh-priest, or the whole congregation; was also to’be 1 sprinkled seven times before the veil of p the sanctuary, (iv. 6. 17.) But this to be sprinkled roundabout the altar of burnt-offering; accord-’ ing to the manner-used in the whole burnt-offerings, (il 11.) and in the peace-offerings; (iii. 2f 8:) only with this difference, that there being a scarlet thread, or line, which went round about the altar exactly, in the middle, the blood of the whole burnt-offerings was sprinkled round about above the line, and the blood of the trespass-offerings, and the peace-offerings, round about below the line. (See Codex Middoth, cap. 3. sect. 1. and L’Empereur, Annot. 12.)
Leviticus 7:3
And he shall offer of it all the fat thereof. This was-the work of the priest, first’to offcrunto God his part of the sacrifice. Tlie rump.] All the fat belonging unto Gbd;ilris is particularly-mentioned in the first place, as the principal fat;" For the tails of their sheep in those countries (and no ottfer creature but a ram was allowed for a trespass-offering, as was before noted) were of a prodigious bigness, as hath been noted by many: particularly by the famous Bochartus in his-Hierozoicon, (par. i. lib. ii. cap. 45.) and lately by another excellent person, Jobus Iaidolpbus, m his Ethiopia History, (lib. i. cap. 10. n. 16.) and in his commentaries on it, (num.76.) Andtherefore it is called, both here and in other places, by the peculiar name of alja; whereas the tail or rump of other creatures, is called zanah. (See what I have noted upon iii. 9.) And the fat that cover eth the inwards.] This, and all’that follows in the next verse, hath been explained before, (iii.
Leviticus 7:5
And the priest shall b’urrr them upon the altar, &c.* As hedid the fat of the sin-offerings and peace-offerings, (iv.26. 31.)
Leviticus 7:6
Every male among the priests shall eat thereof, &c. ’ All the fat being offered to God, the flesh became the portion of the priest; who, with his male children, but not females, were to eat it t but not in any place out of the sanctuary; as it here follows. (See vi. 18; 26. 29.) Ver; 71 As is the sin-offering, so is the trespass-offering:, there is one law for them.] In thisinatter (though in* other; things they differed), for the same rule is given here about the trespass-offering,;that is given in the chapter foregoing (ver. 26.) about the sin-offering. The priest that maketh atonement therewith shall have it.] “Who might invite other priests, if he pleased, to eat with him, and with his sons: but he was not bound to it; for the flesh of this sacrifice was entirely his own. Microsoft ® [chap. vir..
Leviticus 7:8
And the priest that offereth any man’s burnt-offering, even the priest. Or, that priest who oiFereth it. Shall have to himself the skin of the burnt-offering, which he fiath offered.] All the flesh of the burnt-offerings being wholly consumed, as well as the fat, upon the altar, (chap, i. ver. 8, 9.) there was nothing that could fall to the share of the priest, but only the skin: which is here given him for his paius. I observed upon Gen. iii. 21. that it is probable that Adam himself offered the first sacrifice; and had the skin given him by God, to make garments for him and for his wife. In conformity to which the priests ever after had the skins of the whole burnt-offerings for their portion. Which was a custom among the gentiles (as well as the Jews), who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, (iv. 11.) Who employed them to a superstitious use, by lying upon them in their temples, in hope to have future things revealed to them in their dreams. This Dilherrus hath observed, out of these words of VirgU: a hue dona Sacerdos Quum tulit, ct caesarum ovium sub nocte silenti Pellibus incubuit stratis, somnosque petivit, Multa modis simulacra vidit variantia miris, Et varias audit voces, fruiturque Deorum Colloquio.” And in the Eleusinia, he observes, out of Suidas, the Daduchus put on the skins of the beasts which had been sacrificed to Jupiter; which were called Atoc kwS«*, the fleece of Jupiter, (JQissert. Special, de Cacozelia Gentil. cap. 9.) "
Leviticus 7:9
And all the meat-offering that is baken in the oven, and all that is dressed in the frying-pan, and in the pan. See concerning these various sorts of meat-offerings in the second chapter, ver. 4, 5. 7. Shall be the piiest’s.] All but the memorial of it, which was burnt upon the altar. (Sec ii. ver, 9, 10.), That offereth it.] That particular priest who offered it was to have the remainder for his portion. f
Leviticus 7:10
And every meat-offering. Or, but every meatoffering: for here is an exception to the foregoing rule. Mingled with oil, and dry.] The foregoing verse speaks of such meat-offerings as were any ways baken; but this of those that were raw: which were of two sorts; either of flour mingled with oil, as all voluntary offerings of this sort were, (ii. 1.) pr dry without any oil, as some sin-offerings tferc, (v. 11.) and the offering of jealousy, (Numb. v. 15.) Shall all the sons of Aaron have, one as much as another.] All the priests who attended on that day were to have an equal share in this kind of meat-offering: though he alone who ministered at the altar had the baked meat-offerings. There are some indeed who can see no reason for this difference (though this last sort, others think, Mas more easily divided, and therefore shared among them all), and consequently take these words to signify the same with those in the foregoing verse: Every one, in the course of his ministry, shall have this benefit, in his turn of waiting at the altar.
Leviticus 7:11
And this is the law of tlie sacrifice of peace-offerings, &c. This is the only sort of offerings remaining to be sppkqn of: which, when he required them of the people, arc mentioned in the third place, after the burnt-offermgs and meat-offering^ before the sin-offerings and trespass-offerings. But here are reserved r or the last place, in his directions he gives to the priests about them; because, as there were several sorts of them, so there were various rites to bo observed about them. Which rites, as I observed before, arc called here the law of such sacrifices.
Leviticus 7:12
Jfhe offer it for a thanksgiving. In this, and in the sixteenth verse, wo have an account of three sorts of peace-offerings. This, which was the principal, for benefits received from God’s bounty; the other two, for the obtaining such blessings as they desired to receive. And this of thanksgiving, was cither general for the whole congregation (of which there was but one only, at one time of the year, in the feast of Pentecost, xxiii. 19, which was accounted most holy), or particularly for private persons, as occasion offered, which were accounted less holy. And they are these here mentioned; which might be cither of the flock, or of the herd (but no birds), and either greater - or smaller of those kinds; that is, of the herd from the first year to the third, and of the flock from the first to the second year complete. If they were older, they were not fit for sacrifice. All this It. Levi Barzelonita, (Praeccpt. exxxvii.) explains at large. Then he shall offer with the sacrifice of thanksgiving, unleavened cakes mingled with oil, &c] The same R. Levi observes, that some peace-offerings were offered without any bread; viz. such as they called hagigah and schimcah, sacrifices of festivity and rejoicing, i. e. at their great solemn festivals. But these here mentioned were all offered with bread; and that offered with this, which was the first of them, was called the bread of thanksgiving. It. Soloj mon Jarchi restrains this sort of peace-offerings (of thanks-’ giving) to such wonderful deliverances, as those mentioned in the hundred-and-seventh Psalm; from tempests at sea, or dangerous travels through the wilderness, and the like. Aben Ezra also seems to have been of the samo opinion, when he saith, that men being delivered out of straits and distresses, gave thanks to God by this oblation. But I can find no ground for this limitation; it being far moro likely, that this sacrifice was offered by all devout persons, for any mercy whatsoever that God bestowed upon them. Unleavened cakes, and unleavened wafers.] For none of God’s bread was to be leavened. (See chap. ii. 11.)
Leviticus 7:13
Besides the cakes. Beforementioned; which were to be unleavened. He shall offer for his offering leavened bread with the sacrifice of thanksgiving, Sic.] Not upon the altar (for that was absolutely forbidden in the forenamed chapter of this book), but he was to give it to the priest who waited at the altar, and was to partake of this sacrifice, and to rejoice together with him that offered it. Which is the reason that such different sorts of cakes are ordered in the foregoing verse, all unleavened (of which the priest was to have his share), and also others leavened, which arc prescribed in this verse; that God’s family (his servants tho priests) might want no variety of bread, at their feasts upon these sacrifices: and that God might shew his friendship with those who offered the sacrifice, by accepting tho same bread at his own table, which they were wont to use at theirs.
Leviticus 7:14
And of it he shall offer out of the whole oblation, j&c. One of the cakes beforementioned (ver 12.) w f as
Leviticus 7:15
And the flesh of the sacrifice of his peace-offerings for thanksgiving, shall be eaten the same day that it is offered, &c. The reason of this, which was observed in..most of their sacred feasts, (particularly in the paschal Jamb, Exod. xxii 10. and in the manna itself, xvi. 19, &c.) was to maintain the honour and dignity of the sacrifices; that they might not be in danger to be corrupted, or turned to any profane use, or gratify men’s covetousness. For, as Philo observes (in his book of Sacrifices), " It was not fit that these holy things should be put into their cupboards, but immediately set before those who are in need; for they were no longer his that offered them, but his to whom they were offered: who being himself most liberal and bountiful, would have guests invited to his table to partake with those who offered the sacrifice. Whom he would not have to look upon themselves as masters of the feast, l7rfrpo7roi yap t)u>yia$ uoXv ovx itmaroptq, for they are but ministers of the feast, not the masters or entertainers..That belongs to God himself, whose bounty ought not to be concealed, by preferring sordid parsimony before generous humanity." His meaning is, that all the sacrifice was God’s, who graciously granted to him that offered it a part of it to entertain his friends and the poor, whom he would have invited forthwith, that no part of it might be converted to any other use but that which God appointed, •who made the feast.
Leviticus 7:16
But if the sacrifice of his offering be a void, or a voluntary offering. These two other sorts of peace-offerings were in the nature of prayers, for the obtaining such blessings as they desired and hoped for. And they were either the performance of a vow, which they made to God of offering him such a sacrifice, when they received the benefit, which was called neder: or, they were freely made beforehand, in hope God would bestow the benefit; which sacrifice was called nedebah, a voluntary offering. Now these were not so holy as the former; and therefore might be eaten on the morrow, as well as on the same day they were offered. So it here follows. It shall be eaten the same day that he offereth his sacrifice.] Then they were immediately to begin to feast upon the sacrifice. And on the morrow also, the remainder of it shall be eaten.] But if they could not conveniently eat it all the same day, or had a mind to lay up some of it till the next, they had that liberty allowed them. For which Philo gives this reason (in the same book), that these being for mercies not yet received (or offered by virtue of an obligation), they might take more time to feast upon them with their friends, and be more sparing: but the former being a thankful acknowledgment of blessings already bestowed, their hearts were to be enlarged in greater bounty, H lv ol ImrvyxdvovTig Iro(/xwv teal Trpoxtipvv tvtpytaiwv, irotfiriv ical awiripStTov 7TOtwvrai rriv //6raSoor(v* that they upon whom God readily bestowed his benefits, might make a quick and speedy return, by doing good to others’without delay. And what is here said of the flesh of the sacrifice, the Jews also understand of the meat-offerings mentioned ver. 12, 13. None of which was to be kept longer than two days at the most. There is no place here assigned, where these sacrifices should be eaten, at the sanctuary; as there is for the other, vi. 16. 26. and here in this chapter, ver. 6. The reason is, because there was such a multitude of them, that it might have made too great a crowd in the court of the Israelites", if they had been confined to it. Where they might eat them if they pleased, (as I shewed before, vi. 16.) but were not determined to that place; but left at liberty to eat them in any part of the city where the tabernacle, and afterward the temple, stood. (See Deut. xii. 6, 7.) And consequently, while they dwelt in the wilderness, they might eat them any where in the camp; which was pitched round about the tabernacle: only it was to be in a clean place, where the priests might eat them as well as the people, (x. 14.)
Leviticus 7:17
But the remainder of the flesh of the sacrifice on the third day, shall be burnt with fire. If there were such plenty, or they and their friends were so few,‘or they were so niggardly as not to call poor enough to eat all in two days’ time, they were to have no further benefit of the flesh of this sacrifice; but what remained of it on the third day was to be burnt. Which was to preserve the dignity of the sacrifice, as the Jews speak, in preventing its stinking. And there was no nobler way of consuming it than 1>y fire, which consumed the sacrifice on the altar. So R. Levi Barzel. observes, Prascept. exxxviii. where he also adds, that God taught them hereby not to be solicitous for the future, nor careful to hoard up more than needed; when they saw him command the holy flesh to be destroyed, after the time allotted for its use was past. The heathens themselves thought this a decent rite; for there was a sacrifice at Rome, which they called Protervia, (as Bochart observes out of Macrobius, lib. ii. SaturnaL cap. 2.) in which the custom was, ut si quid ex epulis superfuisset, igne consnmeretur, tltat if any thing of the feast remained, it was consumed in the fire. (See his Hierozoic. par. i. lib.ii. cap. 50.)
Leviticus 7:18
And if any of the flesh of the sacrifice of tlie peace-offering be eaten at all on the third day, it shall not be accepted, &c. He lost the fruit of his sacrifice which he had offered to God by this profanation; which destroyed the grace and favour which it had procured him with God. Neither shall it be imputed to him that offered it.] He shall not be thought to have made any offering at all. It shall be an abomination, &c] And more* than that, it rendered him abominable; being abominable itself: and made him liable to be scourged, as the Jews here understand the last words of this verse, he shall bear his iniquity. Which, I think, also signifies, that he should lie under-a great guilt, till it was purged by a trespass-offering. Ver. 19* And the flesh that toucheth any unclean thing shall not be eaten.] That is, the flesh of the peace-offerings befdrementioned, which might happen, as they carried it from the altar to the place where they intended to make a feast upon it, to touch any unclean thing, might not be eaten by any body. But burnt with fire.] As that which remained to the third day was, (ver. 17.) This made them very careful to preserve it pure. And as for the flesh.] That is, all the flesh which was not defiled by touching any unclean thing. All tltat be clean shall eat thereof] Whether the priest, uigmzea oy iviicroson ve; [chap. tit. or other persons. For tho priest had the right shoulder and the breast, (as wo read expressly, ver. 33, 34.) and he that brought the sacrifice had the rest. Of the former, the whole family of tho.priest might eat; not only his sons, but his wife and daughters, who were not married; or being widows, were come back to their father again, if they had no children; or if those they had were begotten by priests: yea, his servants born in his house, or bought with his:money. (Scc.xxii. 11—13. Numb, xviii. 11.) And of the rest of Hie sacrifice,. he that offered it might cat it, with all his family and his friends; excepting: those who had any uncleanness upon them. There is frequent mention of these feasts in the following books of the Bible. As that made by Elkanah, (1 Sam. i. 4.) and by Samuol, when he entertained Saul, (1 Sam.ix. 13.-24.) And when the kingdom was renewed to Saul at Gilgal,;therc was a public feast made on these offerings, with great rejoicing, (1 Sam. xi. 15.) And the like was made for Jesse. and his sons, (xvi. 3. 5.) And by David, when he entertained the people, (lChron. xvi. 3.) And by Solomon, at the dedication of the temple, (1 Kings viii. 65.) And all the children of Israel made such a feast, at’their return from Babylon, (Nehem. viii. 19.) There are many examples also of the like feasts among the heathens; particularly in Homer, where Agamemnon (Iliad. i.) offered a hecatomb, and made a feast upon it. And Nestor (Odyss. iii.) offered a sacrifice of: eighty-two oxen, and made the like entertainment
Leviticus 7:20
But the soul that eateth of the flesh of the sacrifice of the peace-offerings that pertain unto the Lord. By these last words it appears, that the whole offering was the Lord’s, whose bounty entertained him and his friends, to whom he gave the greatest part of it. Having his uncleanness upon him, &c.] In this verse and in the next, every one that had any.legal defilement upon him is prohibited, under a severe penalty, to eat of the peace-offerings. And they might be made unclean cither by impurity in their own body, or by the contact of unclean things; of the former of which he. speaks in this verse; and of the other in the next. Both were to. be punished with cntting-off; which hath been explained elsewhere, (Gen. xvii. 14.) From whence it was that the Jews were so very careful, not to go.into the judgment-hall when our Saviour was condemned, lest they should be defiled, but that they might catthe passover, (John xviii. 28.) at which feast, peaceofferings were offered together with the paschal lamb. (See more of this xxii. 2 — 4.) Moreover, ye shall eat no manner of blood, whether it be of fowl, or of beast.] Sec iii. 17. Men were very prone to this in those times (as Maimonides thinks), whereby they ran into idolatrous worship. Which was.the reason God restrained them from it, by threatening cutting off (ver. 27.) to those who were guilty of it, (More Ncvoch. par. iii. cap. 41.) In any of your dwellings^] This is added to signify, that they might no more eat of the blood of those beasts which they killed at home, than of those slain at the altar.
Leviticus 7:21
Moreover, the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean things All these several sorts of uncleanness, contracted by touching things unclean, wo shall find in the following chapters, xi. &c. And shall eat the flesh of the sacrifice of peace-offerings, which, pertain funto the Lord t even that soul shall be cut off, &c] The intention of such precepts was, that the greater reverence (as Maimonides speaks, par. iii. More Ncvoch. cap. 41.) might be maintained towards the sacrifices which were offered unto God. Upon which account, Julian highly commends Moses, who, lie sailh,(as St. Cyril quotes his words, lib. ix. contra Julian.) was ovrwc tvXafirjc ireot rrjv tu>v Up&v fSwS^v, truly religious about the eating of holy things; which he proves from these very words of Moses. But his conclusion from thence was very frigid, as St. Cyril calls it, that Christians were therefore to blame, because they would not -partake of such sacrifices: for we abstain not from thcm,saith that father, as unclean things, but fyuv Si //aXAov tog Ik tvttcjv, *7rWo aX^lc, we rather make a progress, as from types, untoihe truth.
Leviticus 7:22
And the Lord spake unto Moses, saying. At tho same time that all these’precepts were ordered to.be. delivered to the priests, he takes occasion to repeat several precepts he had befotc given, which concern all the people; because it was of great moment to have them observed.
Leviticus 7:23
Speak miito f the children of Israel, saying, Ye slutlleatno manner offal. Because this was God’s part,:and therefore not to be eaten by any one, but bumtupon •his altar. (See iii. 10,17.) And the reason Maimonides gives, why it was reserved for him alone, was, because it was very delicious to the 4aSte, (More Nevoch. par. iii. cap. 41.) Ofox,or of sheep, or of goat.] The Jews restrain this precept to these three sorts of creatures (which were the only beasts that were offered to the altar), taking the fat of all other beasts to be lawful. (So It. Levi, belbrcmentioned, Praecept. cxlix.)
Leviticus 7:24
And the fat of the beast:. Of one of the forenamed beasts, which. alone were allowed in sacrifices. That dieth of itself, and the fat of that which is torn with beasts, may be used in any other use, &c] Though the flesh of such beasts was unclean, yet’thcy might apply the fat, when separated from the body, to any use: only they might not eat it.
Leviticus 7:25
For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord. This seems to justify the opinion of those Jews who restrain the eating of fat only to the three sorts of creatures mentioned ver. 23. as was there observed. Even the soul that eateth it, shall be cut off from his people.] If he did it presumptuously; but if through inadvertence, he was to be scourged, as the Jewish doctors affirm. Yet, if he did it a third time, scourging did not suffioe; but they shut him up in a little cave, where he could not staitd upright, nor had room to sit down; and there fed him with the bread and water of affliction, till his bowels were sorely pinched, &c. as Maimonides describes this punishment. (Sco Schikkard’s Mischpat Hammcleck, and Carpzovius’s annot. on him, cap. 2. Thcorer. vii.)
Leviticus 7:27
Whatsoever soul it be that eateth any manner of blood, even that smil shall be ait off, &c. The reason of it is given xvii. 10, 11. But the Jews here distinguish (particularly R. Levi Barzclonita, Pra3cept. cxlviii.) between the blood of the soul, or the life (as they speak), and the blood ofamember. The former, which run out freely ^vhen tho Microsoft ® CHAP. VII.] UPON LEVITICUS. beast was killed, in which was the life of the beast, is that which is here meant, as Moses more fully explains it, in the place beforementioned. The other, which remained in the several parts of the beast, they looked upon as belonging to the flesh, and therefore might be eaten with it.
Leviticus 7:28
And the Lord spake unto Moses, saying. He delivered at the same time some other rules to be observed by the people in these matters. (See ver. 22.)
Leviticus 7:29
Speak unto the children of Israel, saying, He that offereththe sacrifice of his peace-offerings tinto the Lord, sliall bring his oblation unto the Lord of the sacrifice of his peace-offerings.] The meaning may be no more than this, that before he and his friends feasted together, as is directed ver. 15, &c. he was to take care to bring his oblation unto the Lord, that is, to see that God had his part of the peace-offering; for till that was offered, none could meddle with the rest. But if the import of the Hebrew words be well observed, they seem to have a further meaning; which is, that whensoever any man brought the sacrifice (which in the Hebrew is here called zebach) of his peace-offerings, he should also bring his oblation (which, in distinction from the other, is called korban), that is, a mincah, or meat-offering together with it; that the feast which was to be made, might be completely furnished with bread and wine, as well as the flesh of the sacrifice.
Leviticus 7:30
His oivn hands shall bring the offerings of the Lord made by fire, the fat, with the breast, it shall he bring. The sacrifice being slain and divided, the priest was to put what belonged unto the Lord into the man’s own hands (viz. the fat, with the breast and the shoulder), that he might present it himself unto the Divine Majesty. Tliat the breast may be waved, for a wave-offering before the Lord.] This is the manner wherein it was to be presented; the man was to lift it up over his head, and wave it to and fro; his hands being supported and guided by the priest. (See Exod. xxix. 24. and Numb. vi. 19, 20.) Maimonides describes the order of it in this manner: first, the priest put into the man’s hands the fat; and then laid upon it the breast and the shoulder; and after that, one of the pieces of the cakes for the meat-offering upon them; all which he waved about.
Leviticus 7:32
And the right shoulder shall ye give unto the priests, &c. This is only a more particular declaration what belonged to the priest; who was to have not only the breast beforementioned, but also the right shoulder.
Leviticus 7:33
lie among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right slwulderfor his part. This is still a more special direction, providing for the encouragement of that priest, who, on vol. i t that day, ministered at the altar; unto whom the right shoulder was appropriated, as a reward of his pains in offering the sacrifice.
Leviticus 7:34
For the wave-breast, and the heave-shoulder, have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have given them to Aaron and his sons, &c. This doth not contradict what I observed just before; for when he saith, he hath given these to Aaron the priest and his sons, the meaning must be, to those of his sons, who, at the time when these were ofFered, sprinkled the blood and burnt the fat.
Leviticus 7:35
This is the portion of the anointing of Aaron,, and of the anointing of his sons, &c. In the Hebrew the words are, This is the anointing of Aaron, &c. that is, this they have in right of their unction to the priest’s office; which entitles them to all beforementioned. In the day.] The Hebrew word bejomm&y, both here and in the next verse, be translated (as X observed before, vi. 20.) from the day, and ever after. When he presented them to minister unto the Lord in the priest’s office.] Made them draw near to attend upon him at his altar. "
Leviticus 7:36
IVJdch the Lord commanded to be given them, in the day that he anointed them, &cj By virtue of a grant from God when they were made priests, to enjoy this benefit in all future ages. By a statute for ever, &c] As long as this law of sacrifices and this priesthood shall last. (See vi. 22.)
Leviticus 7:37
Tliis is the law of the burnt-offering, of the meatoffering, and of the sin-offering, and of the trespassoffering, &c. This verse contains a summary of what he had commanded Aaron and his sons, from the ninth verse of tho sixth chapter unto this place. And of the consecrations.] The whole order of their consecration is not here directed, (but in Exod. xxix.) only something belonging to that matter, (vi. 20, &c.)
Leviticus 7:38
Which the Lord commanded Moses in Mount Sinai. In thatmountainous country which lay near to Mount Sinai, as Maimonides truly expounds it. For he was come^ down from Mount Sinai, and had delivered to them all that he received there, (Exod. xxxiv.29.32.) before these commands were given: but they still continued near unto it; and so the word behar may be translated, by Mount Sinai. For, as the last words of this verse tell us, they were still in the wilderness of Sinai: that is, in that part of the wilderness which took its name from its nearness to Mount Sinai. In the day that he commanded the children of Israel to offer their oblations unto the Lord, &c] This doth not precisely signify, that he commanded Aaron and his sons (vi» 9, &c.) all these things, on the very same day that ho commanded the children of Israel what oblations to bring, (chap. i. 2, &c.) but they were delivered all at.the same time, immediately after the other, without any other commandments intervening.
And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons 9. When that part which belonged to God’s altar (viz. the fat) had been burnt there, the priests had the breast and the shoulder to their own use; as servants have what comes from their master’s table. For it was all ofFered unto God, (ver. 29, 30.) who, taking only the fat for himself, bade them take the rest, viz. the breast and the shoulder: which had been presented unto God by waving them to and fro, as a sacrifice to the Lord of the world; but by him bestowed upon his ministers for their maintenance in his service. This is more fully expressed in the three next verses; in which there is no difficulty, and therefore I shall but lightly touch them.