are the seat of wisedome and understanding,) were likewise burned; to teach mortification of our members which are on earth, fornication, unclean∣nesse, inordinate affection, &c. Colos. 3. 5. See the notes on Exod. 29. 13.
Vers. 4. which is] understand againe, the fat which is upon the flankes, or (as the Greeke and Chalde•• in∣terpret [unspec 4] it) upon the thighs: so the Hebrew doctors expound it as a distinct fat from the former, and say it was the fat which is in the roots of the thighes, on the forepart. Maimony, treat. of forbidden meats, chap. 7. Sect. 6.
Vers. 5. shall burne it] The order of offring this sacrifice was; the Priest killed it, and sprinkled the [unspec 5] blood, and flayed it, and tooke out the inwards. After∣wards he cut in pieces the flesh, and separated the brest and the right shoulder, (Levit. 7. 30. 32.) and put the inwards with the brest and shoulder, into the owners hands. And the Priest put his hand under the owners hands and waved all before the Lord, on the East side. And if it were a Thank-offring (Levit. 7. 12. 14.) he tooke of the bread that was brought therewith, one cake often, and laid it with the brest, shoulder, and inwards, and waved all upon the owners hands. First he laid the fat upon the owners hands, then the brest, and the shoul∣der above. And the two kidneyes and the caule of the li∣ver, above them. And if there were any bread, hee laid it above, and so waved all. After that, he salted the in∣wards, and burned all upon the Altar: but the brest and the shoulder, were eaten by the Priests; and the remnant of the Peace-offring was eaten by the owners. But the Priests might not have the brest and shoulder, till the inwards were burned. Likewise the bread waved with the Thank-offring, was eaten by the Priests; and the rest of the bread, by the owners If two brought a peace-offring in partnership; the one of them waved it, by leave of his fellow: and if they were 100. one waved for them all. If the owner of the sacrifice were a woman, she waved it not, but the Priest. A woman never waved, save onely in the offring of jealousie, (Numbers 5.) and of a Nazirite, (Num. 6.) Maimony, in treat. of offring sacrif chap. 9. Sect. 6. 7. &c. upon the Burnt offring] that is, laying it on the altar after the Burnt-offring; for that alwaies had the first place. Sol. Iarchi here saith: this teacheth us, that the daily Burnt-offring, was before any other oblation. It signified, that wee are first to bee reconciled unto God by the death of Christ, apprehended of us by faith, before any ob∣lation of ours can be acceptable to God. of rest] Greeke, of sweet smell: in the Chaldee, an offring which shall be received with favour, before the Lord. See Levit. 1. 9. Hereby Gods acceptation of us, and of our service, praiers, thanksgiving, &c. in Christ, was signified, H b. 13. 15. 16.
Vers. 6. of the flocke] sheepe or goats, as after is ex∣plained: [unspec 6] but here is no mention of fowles, as was for the Burnt-offring, Levit. 1. 14. The Hebrewes say, Peace-offrings are brought of sheepe, and of goats. and of bee••es, of males or of females, of great or of small: but no fowle is brought for Peace-offrings. Sm••l (beasts) are from eight daies old, untill a complete yeere, from day to day: and great (beasts) of the herd, till they be full three yeeres old, from day to day; and of the flocke, till they be full two yeeres old, from day to day: if they be more then thus, they are too old, and may not be of∣fred. Maimony, treat. of Offring the sacrifice, chat. 1. Sect. 11.
Vers. 7. a Lamb] or sheepe; of the first yeere, as is [unspec 7] noted on Levit. 1. implying also a sheepe of the se∣cond yeere, which was lawfull to be offred, as is before shewed.
Vers. 8. he] that is, the Priest or Levite, shall kill [unspec 8] it, so in verse 13. see Levit. 1. 5. before] the Greeke translateth, at the doore of the Tent, (as Mo∣ses said in verse 2.) so after in verse 13. and these phrases explaine one another.
Verse 9. whole rumpe] the perfect (or intire) tayle; [unspec 9] which in some kinde of sheepe is very great and fat; especially in those parts of the world, and namely in Syria, as Plinie mentioneth, Hist. b. 8. c. 48. Therefore it is here commanded to be burnt upon the altar, with the other fat and inwards.
Verse 11. the bread] or, the food, meaning the [unspec 11] flesh which the fire on the altar was to eat up and consume. The Greeke translateth it, a savour of sweet-smell: so in verse 16. And because these things were burnt unto God, therefore God cal∣leth them also his bread, Num. 28. 2. Ezek. 44. 7. and the Priests which burned them, are said to of∣fer the bread of their God. Levit. 21. 6. 8. 17. and the holy things which the Priests did eat, are cal∣led by the like name, Levit. 21. 22.
Vers. 12. a Goat] this is here handled in a secti∣on [unspec 12] apart, (not together with the sheepe, as was in the law of the burnt-offring, Leviticus 1. 10.) because of some difference in the oblation; as Sol. Iarchi observeth, there is in the fat of the sheepe, that which is not in the fat of the goat, for the rumpe of the sheepe was offred with the fat, verse 9.
Verse 17. any fat] to weet, any such far, and [unspec 17] of such beasts as are here forespoken of, of beeves, sheepe, or goats, as the law after explaineth it, Leviticus 7. 23. and a man was not guilty, save for these three sorts of cleane beasts onely: of other tame or wilde beasts, whether cleane or uncleane, the fat was as the flesh: saith Maimony, in tom. 2. treat. of Forbidden meates, chapter 7. Section 1. More∣ver, there were three sorts of fat, for eating wher∣of, men deserved to be cut off, (as in Leviticus 7. 25.) the fat which is upon the inwards, and which is upon the two kidneyes, and which is upon the flankes: but the rumpe was lawfull to be eaten, it was not called fat, but in the case of sacrifice onely: even as the kidneyes and the caule above the liver, are called fat, in the case of sacrifice. The fat which was covered over with flesh, was lawfull: the fat upon the kidneyes was forbidden, not that which was within the kidneyes. The fat of the heart, &c. was lawfull. Maimony ibidem Sect. 5. 7. 9. any blood] to weet of fowles, or of beasts absolutely, as is explained, Lev. 7. 26. But blood of fishes, Locusts, and other such things, was not with∣in this prohibition: therefore it was lawfull to eat or to drinke the blood of such fishes, locusts, &c. as were cleane for food: saith Maimony ibidem, chap. 6. S. 〈◊〉〈◊〉. See the annotations on Gen. 9. 4. Lev. 7. 26. & 17. 14. As eating & drinking, signifieth communion, 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat, signifieth a forbidding of communion,