Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

CHAP. XVIII.

1 The different charges of the Priests, and of the Levites adjoyned unto them. 9 The Priests por∣tion of the peoples offrings, and hallowed things; and the use of them. 21 The Levites portion is the tithes of the Israelites, but no inheritance in the land. 26. The Levites must give unto the Priests the tenth of their tithes, as the Lords heave-offring: and the rest themselves should enjoy, for a reward of their service.

ANd Iehovah said unto Aaron; Thou, [unspec] and thy sonnes, and thy fathers house with thee, shall beare the iniquity of the Sanctuary: and thou, and thy sonnes with thee, shall beare the iniquity of your Priest-hood. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou neere with thee, that they may be joyned unto thee, and minister unto thee: but thou, and thy sonnes with thee, (shall minister) before the Tent of the Testimony. And they shall keepe thy charge, and the charge of all the Tent: but they shall not come nigh unto the vessels of holinesse, and unto the Altar; that they die not, both they and you. And they [unspec 4] shall be joyned unto thee, and shall keep the charge of the Tent of the Congregation, for all the service of the Tent: and a stranger shall not come nigh unto you. And ye shall keep [unspec 5] the charge of the Holy place, and the charge of the Altar, that there be no servent wrath any more upon the sonnes of Israel. And [unspec 6] I, behold I have taken your brethren the Le∣vites, from among the sonnes of Israel: to you they are given as a gift for Iehovah, to serve the service of the Tent of the Congre∣gation. And thou and thy sons with thee, [unspec 7] shall keepe your Priests office for every thing of the Altar, and within the veile, and ye shall serve: I have given your Priests office, as a service of gift; and the stranger that commeth nigh, shall be put to death.

And Iehovah spake unto Aaron; And I, [unspec 8] behold I have given unto thee the charge of mine heave-offrings, of all the holy things of the sonnes of Israel; unto thee have I gi∣ven them, for the anointing, and to thy sons, by a statute for ever. This shall be thine, of [unspec 9] the Holy of Holies, (reserved) from the fire: every oblation of theirs, of every Meat-offe∣ring of theirs, & of every Sin-offring of theirs, and of every Trespasse-offring of theirs, which they shall render unto me; it shall be holy of holyes, for thee and for thy sonnes. In the [unspec 10] holy of holyes shalt thou eat it: every male shall eat it; holy shall it be unto thee. And [unspec 11] this shall be thine; the heave-offring of their gift, with all the wave-offrings of the sonnes of Israel; unto thee have I given them, and to thy sonnes and to thy daughters with thee, by a statute for ever: every cleane person in thine house shall eat it. All the fat of the new [unspec 12] oile, and all the fat of the new wine, and of the corne; the first fruits of them, which they shall give unto Iehovah, them have I given unto thee. The first-fruits of all which shall [unspec 13] be in their land, which they shall bring unto Iehovah, shall be thine: every cleane person in thine house shall eat it. Every devoted [unspec 14] [unspec 15] thing in Israel shall be thine. Every thing that openeth the wombe, of all flesh, which they shal bring neere unto Iehovah, of man or of beast, shall be thine: but redeeming thou shalt redeeme the first-borne of man; and the firstling of the uncleane beast shalt thou re∣deeme. And those that are to be redeemed of [unspec 16] him, from a moneth old, shalt thou redeeme, by thy estimation; for the silver of five she∣kels, by the shekel of the Sanctuary, which is twenty gerahs. But the firstling of a cow, or [unspec 17]

the firstling of a sheepe, or the firstling of a goat thou shalt not redeeme, they are holy: their blood thou shalt sprinkle upon the Al∣tar, and their fat thou shalt burne, for a Fire∣offering, for a savour of rest unto Iehovah.

And the flesh of them shall be thine: as the [unspec 18] wave breast, and as the right shoulder, shall it be thine. All the heave-offerings of the ho∣ly things, which the sonnes of Israel shall of∣fer [unspec 19] unto Iehovah, I have given to thee, and to thy sons, and to thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before Iehovah, to thee and to thy seed with thee. And Iehovah said unto [unspec 20] Aaron; Thou shalt have no inheritance in their land, neither shalt thou have a part a∣mong them; I am thy part, and thine inheri∣tance, among the sons of Israel. And to the [unspec 21] sonnes of Levi, behold I have given all the tenth in Israel, for an inheritance, for their service which they serve, the service of the Tent of the congregation. And the sonnes [unspec 22] of Israel shall not come nigh henceforth, un∣to the Tent of the congregation, to beare sinne, to die. But the Levite, he shall serve [unspec 23] the service of the Tent of the Congregation; and they shall beare their iniquitie: it shall be a statute for ever throughout your generatiōs, that among the sonnes of Israel they shall not inherit any inheritance. But the tithe of [unspec 24] the sonnes of Israel, which they shall offer up unto Iehovah, for an heave-offering, I have given to the Levites for an inheritance: ther∣fore I have said unto them; among the sons of Israel they shall not inherit any inheritāce.

And Iehovah spake unto Moses, saying; [unspec 25] [unspec 26] And unto the Levites thou shalt speake, and say unto them; When ye take of the sons of Israel the tithe, which I have given unto you from them, for your inheritance, then ye shal offer up thereof, the heave-offering of Ieho∣vah, the tithe of the tithe. And your heave∣offering [unspec 27] shall be counted unto you as the corne of the threshing floore, and as the ful∣nesse of the wine-presse. Thus you also [unspec 28] shall offer the heave-offering of Iehovah, of all your tithe which ye receive of the sonnes of Israel, and ye shall give thereof the heave∣offering of Iehovah, to Aaron the Priest.

Out of all your gifts ye shall offer every heave-offering of Iehovah, of all the fat there∣of, [unspec 29] the hallowed part thereof out of it. And thou shalt say unto them; When ye have [unspec 30] heaved the fat thereof from it, then it shall be counted unto the Levites, as the revenue of the threshing floore, and as the revenue of the wine-presse. And ve shall eat it in eve∣ry [unspec] place; you, and your house: for it is a re∣ward unto you for your service in the Tent of the congregation. And ye shall not [unspec 32] beare sin for it, when ye have heaved the fat therof from it: & ye shall not profane the ho∣ly things of the sons of Israel, that ye die not.

Annotations.

SAid unto Aaron] Because of the peoples feare [unspec 1] and complaint, in the end of the former chap∣ter, God here taketh order for the watch of the Sanctuary, that the care thereof should lie upon the Priests, that the people might not transgresse and perish. So the remedie for terrours of conscience, wrought by the Law, is faith in Christ, whose Priesthood was fore-shadowed in Aarons, and which should deliver them who through feare of death, were all their life-time subiect to bondage, Heb. 2. 15. thy fathers house] the house or po∣sterity of Levi, who was father to all the Priests and Levites. the iniquitie of the Sanctuary] that is, shall beare the punishment for all iniquitie that is done in the Sanctuarie; at your hands will I re∣quire it. Thus Iarchi expoundeth it; Upon you I will bring the punishment of the strangers that shall sinne concerning the sanctified things that are d〈…〉〈…〉∣red unto you. And as the Sanctuarie comprehen∣ded both the Tabernacle and the Court-yard, with all things in them: so this is generally spoken con∣cerning the Priests and Levites (which were of Aa∣rons fathers house,) who were all to ward the San∣ctuarie, though in distinct places, as shall after bee shewed. iniquitie of your Priesthood] that is, the punishment for all iniquitie done about your Priests office. And this is speciall concerning the Priests, whose care and charge was over the Le∣vites also, which might not come neere some things belonging to the Priesthood. R. Mena∣chem here saith, that By this admonition was signifi∣ed, how the Priests should not intermeddle with the service of the Levites, nor the Levites with the ••er∣vice of the Priests. Whereof see more on verse 〈◊〉〈◊〉.

Verse 2. the tribe] The Hebrew here hath two words, Matteh (the tribe) of Levi, and Shebet (the tribe) of thy father: of which, the former signifieth a staffe; the latter, a rod: both of them applied to a tribe or kinred, which did spring and grow out of Levi, as rods, staves or branches from the stocke o•• a tree. Of this name tribe, see what is noted on Gen. 49. 16. that they may be joyned] or, and let them be joyned; as the Greeke translateth, and 〈◊〉〈◊〉 them be added unto thee. Here is an allusion to Le∣vies name, which signifieth joyned. The Father Levi had the name, because at his birth his mother said, Now my husband will be joyned unto me, Gen. 29. 34. his children (called of him Levites,) are ac∣cording to the notation of their name, made A••∣joynts to the Priests. And this word is after used and applied to such as adjoyned themselves to the Lord, and to his people, Esai 56. 3, 6. Ier. 50. 〈◊〉〈◊〉

Est••. 9. 27. so in the New Testament, Act. 5. 14 and 11. 24. and 2 41, 47. 〈◊〉〈◊〉 minister unto thee] so in Num. 3. 6. the Levites are appointed to minister unto Aaron: elsewhere they are said to minister un∣to the congregation, Num. 16. 9. and unto the Lord, Deut. 10. 8. 1 Sam. 3. 1. 2 Chron. 29 11. and in the name of the Lord. Deut. 18. 6, 7. and are called the ministers of his house, Ez••k. 45. 5. before the Tent] herein is the difference: betweene the Priests and Levites office, that the Priests served at the Altar, and in the holy place; the Levites ser∣ved the outer services, helped to kill, slay, take the bloud, &c. and gave it to the Priests, who sprinkled the bloud received from their hands, 2 Chron. 30. 16. and 29. 34. 1 Chron. 23. 28.—32. of the Testimonie] that is, of the Law, written on the two Tables kept in an Arke within the Tent or Taber∣nacle; and thereof it had this name, as is noted on Exod. 25. 16.

Vers. 3. shall keepe thy charge] or observe thy ob∣servation; [unspec] by custodie, or, thy ward; at thy appoint∣ment doing their service: see Num. 3. 7. the vessels of holinesse] in Greeke, the holy vessels: to come nigh unto them to serve with them at the al∣tar, or in the holy place the Levites might not: which the Hebrew Canons explaine thus; All the Levites are forbidden the service at the Altar, as it is said (in Num. 18. 3.) But they shall not come nigh unto the vessels, &c. They shall not come nigh to the service; but to touch them it was lawfull. Maimony tom. 3. in Cle hatnik dash, ch. 3. sect. 9. So in Num. 3. 8. the Levites were appointed to keepe all the vessels of the Tabernacle: both they and you] they for doing so, you for suffering it. But from these words the Hebrewes say, As the Levites are forbidden to do the service of the Priests; so the Priests are forbidden to doe the service of the Levites, as it is written, Both they and you. Maim. in Cle hamik∣dash, ch. 3. sect. 10.

Vers. 4. the charge] or, the custodie; in Greeke, [unspec] the custodies, or the wards, watches; for so the word is used for keeping watch by night also, as in Psal. 90. 4. See the notes on Ex. 14. 24. a stranger] any of Israel that is not a Levite, is counted a stran∣ger in this businesse: and in the Priests affaires, the Levites themselves were counted strangers, ver. 7. See the notes on Num. 3. 10.

Vers. 5. keepe the charge of the holy place] Heb. [unspec] observe the observation of the holinesse; which the Greeke translateth, of the holies: by this name the Apostle calleth the first Tabernacle, wherin was the Candlesticke, Table, and Shew-bread; as the in∣most part of the Tabernacle is called holy of holies, that is, the holiest of all, Heb. 9. 2, 3. To keepe the charge, or observe the observation, is to have conti∣nuall care day and night, that all things bee kept pure and uncorrupted, and administred according to the will of God: as they that kept the charge, (or ••ard) of the house of Saul, were such as endevoured to keepe and maintaine the Kingdome in Sauls fa∣〈…〉〈…〉, 1 Chron. 12. 29. This dutie of the Priests and Levites in the Tabernacle, continued also in the Temple, where some were porters, keepers of the 〈◊〉〈◊〉, and lodged round about the house of God; some had charge of the ministring vessels, that they should bring them in and out by tale: some of the 〈◊〉〈◊〉 flowre, and the wine, and the oile, and the frankincense, and the spices, & of the Shew-bread: some were sing∣ers. imployed in that worke day and night, &c. 1 Chron. 9. 19, 23.—33. Of their manner of kee∣ping the Temple, the Hebrewes have thus recor∣ded: The keeping of the Sanctuary is a thing com∣manded, yea though there be no feare of enemies, or of theeves; for the keeping thereof is but for the honour thereof. And this keeping is commanded to be all the night: and the keepers are the Priests and the Levites, as it is said, And thou and thy sonnes with thee (shall be) before the Tent of the testimo∣ny, (Num. 18. 2.) as if he should say, you shall be the keepers (or watchmen) thereof. Moreover it is said of the Levites,) And they shall keepe the charge of the Tent, (Num. 18. 4.) It is also said, And they that encampe before the Taberna∣cle, fore-most before the Tent of the Congregation Eastward, (shall be) Moses and Aaron, and his sonnes, keeping the charge of the holy place, (Num. 3. 38.) And if they leave off the keeping of it, they transgresse against a prohibition. The commande∣ment of keeping it, is that the Priests be the kee∣pers in the inner (places) and the Levites in the outer. And twenty foure companies kept it every night continually in twenty foure places; the Priests in three places, and the Levites in one and twenty places, &c. The Priests that warded, slept not in their priest∣ly garments, but folded them up, and laid them at their heads, and put on their owne garments, and slept on the ground, as is the manner of all that ward Kings courts, that they sleepe not on beds. And they set one Provost over all the wards (or custodies) of the kee∣pers, and he was called the man of the mountaine of the house (of God) And he went round about unto every ward, all the night, with torches burning before him; and every warder that did not stand and say, Thou man of the mountaine of the house, Peace bee unto thee, it was knowne that he was asleepe, and hee did beat him with his staffe. And he had authoritie to burne his garment, so that (sometimes) they said in Ierusalem, What noyse is in the Court? It is the cry of a Levite that is beaten, and his garments burnt, be∣cause he slept at his watch. In the morning the Provost of the Sanctuary came and knocked at the gate for the Priests that were in the place of burning (the holy things,) and they opened unto him. Hee tooke a key and opened the little gate, that was between the place of burning and the court-yard, and went from the bur∣ning place into the court-yard, and the Priests went in after him. And two torches of fire were in their hand, and they divided themselves into two companies; one company went Eastward, and another Westward; and they searched and went thorow all the court-yard, till both companies came to the place where they mad•• the Priests Meat-offering (spoken of in Levit. 6. 20. 21.) When both sides came thither, they said, Peace, all is peace, and they set those that made the Meat∣offering, to make the same. After this order did they every night, save the nights of the Sabbath: for then they had not fire (torches) in their hand, but searched with the lamps that were lighted there on the evening

of the Sabbath. Maimony Tom. 3. in Beth habchi∣rah, ch. 8. no servent wrath any more] for trans∣gressing, as in former time, when servent wrath went out from the Lord, Num. 16. 46. See also Num. 8. 19.

Vers. 6. I have taken] in stead of all the first-born [unspec 6] of Israel, who otherwise should have ministred un∣to me: see Num 3. 12. and the annotations there. a gift for Iehovah] or, unto Iehovah, as the Greeke saith, to the Lord; the Chaldee, before the LORD. See Num. 3. 9. 12. and 8. 13, 16, 19. where they were offered unto the Lord, and given unto him, and by him given unto Aaron.

Vers. 7. within the veile] not onely the second veile (as it is called in Heb. 9. 3.) but the first veile, [unspec 7] within which the Priests went alwayes, accomplish∣ing the services, Heb. 9. 6. as to burne incense, Luk. 1. 9. to trim the lamps, Exod. 27. 20, 21. to set on the Shew-bread every Sabbath, Lev. 24. 8. 9. and the like. I have given] Hebr. I will giv••; which form of speech noteth a continuance of the gift. a ser∣vice of gift] a service freely given you; which Sol. Iarchi and Chazkuni explaine thus; I have given it unto you by gift, that none should say, ye are come into it of your selves. the stranger] any Israelite, Le∣vite, or whosoever is not of Aarons seed: see the notes on Num. 3. 10.

Vers. 8. I have given] after the office of the [unspec 8] Priests and Levites prescribed, God here provideth for their maintenance and livelihood, which they should have from the people for their service. The equitie whereof remaineth perpetuall, as the Apo∣stle observeth, saying, Doe ye not know that they which minister about holy things, eat of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord or∣dained, that they which preach the Gospell, should live of the Gospell, 1 Cor. 9. 13, 14. the charge] Hebr. the keeping, (or observation) of mine heave-offe∣rings; which the Greeke translateth, the keeping of my first-fruits; in Chaldee, the keeping of my separa∣ted things. They are said to be a charge or keeping, because they were carefully to be taken and used holily, as gifts from the Lord. Sol. Iarchi explai∣neth it, which thou must keepe in cleannesse (or puri∣tie.) Therefore they are called holy things, and were to be eaten (some of them) in the holy place, and by cleane persons onely; a sin v. 9, 10, 11, &c. And in the Hebrew Canons it is said, It is unlaw∣full to defile the heave-offering (or first-fruits) of the land of Israel, like as other holy things, or to bring it into the estate of uncleannesse; but it is to be eaten be∣ing cleane, and to be burnt if it be uncleane. Maimony tom. 3. in Trumoth, 6. 12. s. 1. of all the holy things] or, with all the holy things, as Chazkuni here explai∣neth it: see the notes on Num. 5. 9. The Greeke 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 oile, to attend upon mine holy things, Lev. 21. 10—12. so thou shalt have mine holy things to keep and live upon. Thus anointing is also used in Lev. 7. 35. This is the anointing of Aaron, and the anointing of his sons. For this cause the nation of the Iewes was cursed with a curse, as having robbed God, because they kep•• backe their tithes and offerings, which they should have brought into the store-house, that there might have beene meat in the house of God for his mi∣nisters, Mal. 3. 8, 9, 10.

Vers. 9. of the holy of holies] Heb. of the holinesse [unspec 9] of holinesses, that is, of the most holy things; which the Greeke translateth, of the hallowed (or sanctified) holy things. Some oblations in the Sanctuarie are called holy, (and by the Hebrew Doctors, light holy things,) some holy of holies, that is, most holy things: of which difference, see the annotations on Lev. 6. 17. With these he here beginneth, which the Priests onely were to eat, and that within the Sanctuarie, vers. 10. then hee proceedeth to the light holy things, which the Priests and their families were to eat within the campe, (and in ages following, with∣in the wals of Ierusalem:) last of all he speaketh of other gifts, which were common, and might be ea∣ten by any, and in any place, verse 14. &c. from the fire] in Chaldee, 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 ••s the generall; and the Meat-offering, Sin-offering, &c. as the particulars thereof: or, if it be meant of things different, it may be referred to those oblati∣ons appointed for the Congregation in Levit. 23. 17—20. Thus Iarchi here explaineth it, the Peace∣offerings of the congregation. And there were no Peace-offerings of the Congregation, but onely those mentioned in Levit. 23. as is noted on Lev. 4. 14. and 23. 19. But Chazkuni understandeth it of the two loaves, in Levit. 23. 17. and of the Shew-bread, saying, What oblation is this? Wee find afterward the Sin-offering, (to be expressed,) and after that the Trespasse-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, (Levit. 23.) and of the Shew-bread. Now both these were most holy, and for the Priests onely to eat, as is shewed on Lev. 23. 20. and 24. 9. Meat-offering] the remainder wher∣of was most holy, for the Priests onely to eat in the holy place, by the Law in Lev. 6. 16, 17. Sin-offering] which the Priests were to eat also in the holy place, as in Lev. 6. 26. Trespasse-offering which likewise was most holy, and for the Priests onely to eat, as the Law sheweth in Lev. 7. 16. which they shall render] or, shall returne (shall re∣store) unto me. This may be referred to the sacrifice forementioned: and by reason of this word re•••••• (or restore,) and for that the Greeke translateth i••, whatsoever things they shall render to mee; it may in speciall be understood of that ram of atonem〈…〉〈…〉 which was given for a Trespasse-offering, when 〈◊〉〈◊〉 man restored unto the Lord the thing which hee had robbed; according to the Law in Num. 5. 8 compared with Lev. 6. 2,—6. And unto that par••••∣cular, do Iarchi & Chazkuni here referre it. N•••• that ram was most holy, because it was a Trespasse∣offring: but the thing it selfe which was stollen, and

restored to the Priest, was of the common things, as after shall be shewed.

Vers. 10. In the holy of holies] Observe how [unspec 10] the Court of the Sanctuarie is here called the holy of holies, or most holy place, in respect of the Camp of Israel and citie Ierusalem, which were holy pla∣ces, for the light holy things, as the Passeover, Peace-offerings, and the like, to be eaten in; as also in comparison with the great court for the people which was without the Priests court, 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies, or most holy place, (which was in the Tabernacle after the second veile,) was not a place to eat in, or for any to come into, save for the high Priest once in the yeare to make atone∣ment, Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle, but in the Court; and that is here meant, as the Law sheweth, In the holy place in the court of the Tent of the congregation they shall eat it, Levit. 6. 16. And in the court of the Tem∣ple there were chambers for such uses, Nehem. 13. 5, 9. whereupon in Ezek. 42. 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-offe∣ring, and the Sin-offering, and the Trespasse-offering, for the place is holy. And whereas Ezekiel there prophesieth of the third Temple, the Temple of the Gospell which Christ should build, at which time the legall Priesthood of Aaron should have an end, Heb. 7. these ordināces did signifie (besides the Ministers maintenance forespoken of, 1 Cor. 9. 13, 14.) that they which should by Christ be made Priests unto God his Father, Rev. 1. 6. (as all true Christians are, 1 Pet. 2, 5, 9.) should be made parta∣kers of Christ (who is both our Meat-offering, our Sin & Trespasse-offring;) and feeding on his flesh by faith, should be nourished unto life eternall, Ioh. 6. 35. 50. 51. cōpared with Heb. 13. 10.—15. eve∣ry male] and not the female: for the Priests wives & daughters might not eat of the most holythings, as they did of the holy and common things, v. 11. 13, 19. Lev. 6. 18, 29. and 7. 6. But now for our par∣taking of Christ, there is neither male nor female, for we are all one in Christ Iesus, Gal. 3. 28. holy] Hebr. holinesse; in Greeke, holy things shall they be unto thee: meaning that onely the Priests, and they in their holinesse and cleannesse should eat thereof. The blemished Priests might eat, but the uncleane might not eat, Lev. 21. 21, 22. & 22. 3—6. The flesh i•• selfe also must be holy, for if any uncleane thing touched it, it was burnt and might not be eaten, Lev. 7. 19.

Vers. 11. And this] Here he passeth on to the [unspec 11] light holy things, which might be eaten by the Priests, male & female, without the Sanctuarie. the heave-offering of their gift] that is, which the Israelites give to the Priest out of their heave-offe∣rings: such were (as Iarchi also here explaineth,) the heave-offring of the sacrifice of confession, & of the peace-offerings, and of the Nazirites ram: whereof see Lev. 7. 11, 12, 14. 32, 34. & Num. 6. 17—20. In Deu. 12. 6. 17. there is mētioned the heave-offering of your hand, w^ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those pla∣ces. the wave-offerings] as the breast of the Peace-offerings, Levit. 7. 30, 31, 34. for that was waved, as the shoulder was heaved. thy daugh∣ters] understand, whiles they remained in their fa∣thers house: but being married to strangers, they might not eat of the holy things; see Levit. 22. 12, 13. every cleane person] though the Priests slave, bought into, or borne in his house; but no stranger, nor hired servant, Levit. 22. 10. 11. nei∣ther might any uncleane person eat of it, Lev. 7. 20, 21.

Verse 12. All the fat] that is, as the Chaldee ex∣poundeth [unspec 12] it, All the best; which the Greeke trans∣lateth, All the first-fruits. The fat is often used for that which is good, and best of things; not of beasts onely, but of wheat, as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here, of oile and wine; and so of the land in generall; as Gen. 27. 28. and 45. 18. And as after God saith to the Levites, in v. 30. whē ye have heaved the fat therof: so this concerned all the people, that they should doe the like. They heave not up any but the fairest, saith Maimony in Trumoth, ch. 5. sect. 1. See the annotations on Gen. 4. 4. the new oile] in Greeke, the oile: so after, of the wine. The Law concerning these, is repeated in Deut. 18. 4. thus; The first-fruits of thy corne, of thy new wine, and of thy new oyle. &c. shalt thou give unto him, that is, unto the Priest. Vnder these three, all other of like sort are comprehended; which the Hebrews explaine thus: All mans meat that i•• kept, which groweth out of the earth, is bound (to pay) the Heave-offering (or first-fruits.) And it is a comman∣dement to separate out of it the first-fruits for the Priest, Deut. 18. 4. As corne, wine and oile are mans meat, and grow out of the earth, and have owners, as it is written, THY CORNE: so whatsoever is of like sort, is bound (to pay) the heave-offering, and likewise the tithes. Maimony in Trumoth, ch. 2. s. 1. See after on v. 21. for the tithes. As for the first-fruits w^ch the owners brought into the Sanctuarie, Deut. 26. the Hebrewes say, they were but of seven things only, as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests, & the first-fruits brought before the Lord, & there given to the Priest: for these were two gifts, as af∣ter shall be shewed. the first-fruits] called in He∣brew, Reshith, that is, the first or the beginning: after in v. 13. he speaketh of first-fruits, called in Hebrew Biccurim; of them he saith, which they shall bring un∣to Iehovah, to wit, into the Sanctuarie, according to the Law in Deut. 26. 2. 3, &c. of these he saith, which they shall give unto Iehovah; for they were not bound to bring them out of their place, but the Priests came where they were, and tooke them. These (for distinctions sake) the Hebrewes call the great heave-offering; the other they call the first-fruits. So in this place, Sol. Iarchi saith, the first-fruits of them, this is the great heave-offering. And of these, the Hebrew Canons say, The Israelites are not bound to take paines about the Heave-offering, and to bring it from the corne-floore to the Citie, or from the wildernesse to the inhabited land; but the Priests goe out to the corne-floores, and the Israelites give

them their portion there. And if (the Priests) come not, then he separateth it, and leaveth it in the corne∣st••••re. And if there be wilde beasts or cattell that wi•••• devoure it there, and there be none to keepe it from them, our wise-men have ordained, that they should then bring it to the citie, and be payed of the Priest for the bringing of it. For if he separate it, and leave it for the beasts, be profaneth the name (of God.) Mai∣mony in Trumoth, ch. 12. sect. 17 For the practise of these ordinances, see Nehem. 10. 35,—39. how the people brought their first-fruits and tithes to the nouse of God. which they shall give] The Law saith not how much they should give, but leaveth it to the peoples liberality. Howbeit in Ezek. 45. 13. it is written, This is the Heave-offring which ye shall heave up; the sixth part of an Ephah of an Ho∣mer of wheat, &c. that was the sixtieth part; for an Homer contained ten Ephahs, Ezek. 45 11. where∣upon the wise-men of Israel ordained that none should give for his first-fruits, lesse than the sixtieth part. The great Heave-offring hath no set measure by the Law; for it is said (in Deut. 18. 4.) The first (fruits) of thy corne, &c. But a man may not sepa∣rate, save according to the measure which our wise-men have set, &c. And what measure is that? A good eye [that is, a liberall person] one of forty, and a meane (eye) one of fifty; an evill [eye, that is, a nig∣gard] one of sixty. And he may not give lesse than one of sixty. Maimony in Trumoth, ch. 3. s. 1, 2. The like measure they set for the other First-fruits brought into the Sanctuary. Maim. in Biccurim (or First-fruits) ch. 2. s. 17. See the notes on Exod. 22. 29. Ac∣cording 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, Ecclus. 35 8. unto Iehovah] They were given unto the Lord, in that they were given by his appointment to his Priests, for their anointing (ve s. 8.) and service in his San∣ctuary: therefore 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 Hebrew Canons shew, the Israelites were to give them their portion with ho∣nour. And it was unlawfull (for the Priests or Le∣vites) to snatch away the heave-offrings, or the tithes: yea if they did but aske their portion with their mouth, it was unlawfull; but they were to receive them with honour. For at the Lords table they did eat, and at his: able they did drinke; these gifts were the Lords, and he did vouchsafe them unto them; as it is written, I have given unto thee the charge of mine heave-of∣frings, (Num. 18. 8.) Maimony in Trumoth, ch. 12. sect. 18, &c. given unto thee] namely, for the Priest to eat, drink, and anoint himselfe with them, according to the ordinary use of the creatures. The (great) Heave-offring is given for meat, and for drinke, and for anointing: for, anointing is as drinking, as it is said, And let it enter as water into his inward part, and as oile into his bones, (Psal. 109. 18.) And drinking is comprehended under eating; that he is to eat that which is wont to be eaten, and drinke that which is wont to be drunke, and anoint with that which they use to anoint with, not with wine or vineger. But they anoint with oile that is cleane, and burne (in lampes) that which is uncleane. Maim. in Trumoth, ch. 11. sect. 1. Who they were that might eat, and who might not eat of these Heave-offrings, i•• shewed in Levit. 22. 3, &c.

Vers. 13. The First-fruits] These were another gift, which the people brought into the Sanctuary, made consession over them to the Lord, and then gave them to his Priest: whereof see Deut. 26. 〈◊〉〈◊〉. &c. These were paid before all other duties, before the great Heave-offring fore-mentioned, or the tithes after spoken of in vers. 21. The Hebrews say, When men separate the Heave-offring, and the Tithe, they are to separate them in order: as, he separateth the First-fruits [spoken of in Deut. 26.] first of all, and after them, the great Heave-offring; and after that, the first tithe [which was given to the Levites, vers. 21.] and after that, the second tithe, or tithe of the poore, [whereof fee Deut. 14. 22, 23, 28, 29.] Maim. in Trumoth, ch. 3. sect. 23. shal eat it] in Greek, shall eat them. Of the cleane person in the Priests house, see vers. 11. The eating of these first-fruits, was to be onely in Ierusalem, the holy Citie: and whosoever eateth of that gift wherein holinesse is, bles∣seth (God) who sanctified them with the sanctificati∣on of Aaron, and commanded them to eat so or s••. Maim. in Biccurim, ch. 1. sect. 2.

Vers. 14. devoted thing] in Hebr. Cherem: of [unspec 14] this the Hebrewes say, some things were devo∣ted absolutely; and such are spoken of here, and given to the Priests: some things were devoted in speciall unto God, or to his Sanctuary; and they, o•• the price of them, went to the Sanctuary. See the Annotations on Lev. ch. 27. vers. 28. &c. shall be thine] The use of these is not restrained to the Sanctuary, or holy Citie, or to the Priests alone; but (by the Hebrewes) these were the Priests due in every place, and were common things. Maimony in Biccurim, ch. 1. sect. 7.

Vers. 15. that openeth the wombe] Hebr. every opening of the wombe; which the Greeke translateth, every thing that openeth every wombe (or matrice.) Hereby the first-borne onely is meant, as the Law sheweth in Exo. 13. 2. and such as were males, Deut. 15. 19. Exo. 34. 19. redeeming thou shalt redeeme,] that is, thou shalt surely, or in any case redeeme: the father was to give, the Priest to take the redemption money. It figured the redemption of Gods people, called the Church of the first-borne, which are written in Heaven, Hebr. 12. 23. who are not redeemed with corruptible things, as silver and gold, &c. but with the precious bloud of Christ, 1 Pet. 1. 18, 19. So being bought from among men, they are the First-fruits unto God, and to the Lambe, Rev. 14. 4. of the uncleane beast] this is translated in Greeke, of uncleane beasts, as implying all sorts: elsewhere the Law mentio∣neth the Asse, it may be for an instance, Exod. 13. 13. and 34. 20. But the Hebrews say, The uncleane bea•• spoken of here, is the Asse only. Maim. in Biccurim, chap. 12. sect. 3. thou shalt redeeme] the Asse, was to be redeemed with a Lambe, or else, the ow∣ner was to breake the necke of the Asse: see the notes on Exod. 13. 13. and 34. 20. The Hebrewes say, These two commandements (of redeeming it with a Lambe, or of breaking the necke of it,) were

of force in every place, and at every time: and the commandement of redeeming it, was before the com∣mandement of breaking the necke of it. The Lambe wherewith it was redeemed, was given to the Priest, Numb. 18 15. The first-borne Asse was unlawfull 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 unlawfull &c. Priests and Levites are freed from re∣deeming the first-borne Asse; for it is said (in Num. 18. 15.) The first-borne of man, and she first-borne of the uncleane beast, thou shalt redeeme. Whosoever was charged to redeem the first-borne of man, was likewise for the unclean beast: and he that was free frō the one, was free from the other. Maim. in Biccurim, ch. 12. See other things noted hereabout, on Exod. 34. 20.

Vers. 16. Redeemed of him] or of them, meaning [unspec 16] the men fore-spoken of: the Greeke translateth, the redemption of him: and Targum Ionathan addeth for explanation, of the son of man. from a moneth old] Hebr. from the son of a moneth. See the Anno∣tations on Lev. 27. 6. the silver of five shekels] that is, five shek••ls of silver. This sum was before gi∣ven for every first-borne, Num. 3. 46. 45. twenty gerahs] The gerah weighed 16. barley-cornes, the shekel of the Sanctuary (or holy shekel) weighed 320. barley-cornes, as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son, might be either with money, or moneyes worth, so as it were of moveable goods, but not with lands, nor with servants, nor with bills (or writings;) and if he redeemed his sonne with them, he was not redeemed. Maim. in Biccurim, c. 11. sect. 6 Now be∣cause the tribe of Levi was taken in stead of all the first-borne of Israel, Numb. 3. therefore they and their seed were freefrom this redemption: and so the Hebrew Canons say, Priests and Levites are freed from the redemption of their sonnes. And fur∣ther, an Israelite that commeth 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 wombe &c. Maim. ibidem, cap. 11. sect. 9.

Vers. 17. the firstling] or, the first-borne: in [unspec 17] Greek, the firstlings of cowes, &c. understand, being a male firstling, as Exod. 34 19. otherwise it was not sanctified, or given to the Priest. A firstling which is both male and female hath no holinesse in it at all; but it as a female, whereto the Priest hath no right. Maim. in Becoroth, ch. 2. s. 5. shalt not redeeme] thou mayest not give the worth of it, or any other for it, but the beast it selfe is to be given: neither may the owner use, or make profit of it, or of the ••••oll, or any thing thereon, Deut. 15. 19. they are holy] and therefore must be hallowed (or san∣ctified) to the Lord, Exod. 13. 2. The Hebrewes say, A man is commanded to sanctifie the first-borne of his cleane beast, and to say, Behold, this is holy. All are bound (to sanctifie) the firstling of a cleane beast; both Priests Levites, and Israelites: although the firstling is the Priests. If he have a firstling borne, he is to offer the bloud & fat (on the altar,) and to eat the rest of the flesh according to the Law of the First∣lings. Maim. in Bechoroth, c. 1. s. 4. 7. a savour of rest] that is, as the Greeke translateth, of sweet smell; which the Chaldee explaineth, that it may be ac∣cepted with favour before the LORD. But if it were blemished, it might not be offred by the Law, Lev. 22. 20, ••1 &c. What did they then with their blemished firstlings? The Law sheweth in Deut. 15. and the Hebrewes explaine it, The firstling o•• the cleane beast is slaine in the court-yard (of the San∣ctuary,) as other light holy things: they sprinkle the bloud, and burne the fat, and the residue of the flesh is eaten by the Priests. If the firstling have a blemish, whether it be borne with his blemish, or a blemish 〈◊〉〈◊〉 on it after it is perfect, yet it is the Priests. If he 〈◊〉〈◊〉 he may eat it in any place, or he may sell it; or feed o∣thers with it, whom he will, though it be an keathen: for it is a common thing; as it is written (〈◊〉〈◊〉 Deut. 15 21, 22.) And if there be any blemish therein, &c. thou shalt eat it within thy gates, the uncleane and the cleane shall eat it alike, as the Roe-bucke, and as the Hart: and loe that is the Priests goods. Maimon. in Bechoroth, ch. 1. s••ct. 2, 3.

Vers. 18. as the wave-broast] the parts of the [unspec 18] Peace-offrings given to the Priests, Levit. 7. 34. Set also before, on vers. 11.

Vers. 19. All the heave-offrings] the Greeke and [unspec 19] Chaldee expound it, Every separated thing. This conclusion implieth all other holy gifts, expressed in other places of the Law, though not particula∣red here. And this sheweth Gods bounty to his Priests, in allowing them so large meanes of liveli∣hood, for their service of him; that they might be in∣couraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary, or kindle fire on his altar for nought. Malac. 1 10. And when the people neg∣lected their dutie, in not giving such things as were appointed, then was the house of God for saken: and the godly governours looked to the redresse here∣of, Nehem. 13. 10, 11, 12, &c. The Hebrew Do∣ctors write of 24. severall gifts, which God be∣stowed on the Priests, with the order and use of them all. Foure and twenty gifts were given to the Priests, and they are all expressed in the Law: and con∣cerning them all, was the covenant made with Aaron. And whosoever eateth of any gift wherein holinesse is, blesseth (God) who sanctified him with the holinesse of Aaron, and commanded him to eat so and so. Eight of these gifts, the Priests did eat no where but in the San∣ctuary, within the wall of the Court-yard. And fine gifts they did not eat but in Ierusalem, within the wal•• of the citie. 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 land, a•• a without the land. And one gift was due unto them from the Sanctuary. The eight gifts which they did not eat but within the Sanctuary, were these:

• 1 The flesh of the Sin-offring, whether fowle or beast, (Levit. 6. 25, 26.)
• 2 The flesh of the Trespasse-offring, (Lev. 7. 1, 6.)
• 3 The Peace-offrings of the congregation, (Levit. 23. 19, 20.)
• 4 The remainder of the Omor (or Sheafe, Levit. 23. 10, &c.)
• 5 The remnants of the Meat-offrings of the Israe∣lites, (Levit 6. 16.)
• 6 The two Loaves, (Levit. 23. 17.
• ...

• 7 The Shew-bread, (Levit. 24. 9.)
• 8 The Lepers log of oyle, (Levit. 14. 10. &c.)

These were not eaten but in the Sanctuary.

The five which they might not eat but in Ierusa∣lem, [and before that, within the campe of Israel, to which Ierusalem afterward was answerable, as is noted on Numb. 2. 27.] were these:

• 1 The brest and shoulder of the Peace-offrings, (Levit. 7. 31. 34.)
• 2 The Heave-offring of the sacrifice of confession, (Levit. 7. 12. 14.)
• 3 The Heave-offring of the Nazirites Ramme, (Numb. 6. 17. 20.)
• 4 The First long of the cleane beast, (Num. 18. 15. Deut. 15. 19, 20.)
• 5 The First-fruits, (Num. 18. 13.) These were not eaten but in Ierusalem.

The five things due from the land of Israel onely, were:

1 The Heave-offring (or First-fruits, Numb. 18. 12.)

2 The Heave-offring of the Tithe, (Numb. 18. 28.)

3 The Cake, (Numb. 15. 20.) And these three were holy.

4 The First of the Fleece, (Deut. 18. 4.)

5 The field of possession, (Numb. 35.) and both of these were common. These were not due unto them by the Law; save in the Land of Israel.

The five things due to the Priests in every place, were;

• 1 The gifts (of the beasts slaine, Deut. 18. 3.)
• 2 The redemption of the First-borne son, (Numb. 18. 15.)
• 3 The Firstling of the Asse, (Exod. 34. 20. Num. 18.)
• 4 The restitution of that which is taken by rapine from a stranger, (Num. 5. 8.)
• 5 The devoted things, (Num. 18. 14)

These five are common things, in all respects.

Th••▪ gift due unto them from the Sanctuary, was;

1 The skinnes of the Burnt-offrings, (Levit. 7. 8.) And the same Law was for the skinnes of the o∣ther most holy things: they all were the Priests.

The gifts which the females had part in, as well as the male (Priests) were five. 1 The Heave-offring (or first fruits.) 2 The Heave-offring of the tithe. 3. The cake. 4 The gifts of the beast, (Deut. 18. 3.) 5. And the first of the fleece. Maimony in Biccurim ch. 1. sect. 1. &c. a covenant of salt] that is, a sta∣ble, firme and incorruptible covenant. So the king∣dome over Israel was given to David and to his sonnes, by a covenant of salt, 2. Chron. 13. 5. and there the Greeke explaineth it, an everlasting cove∣na〈…〉〈…〉.

Vers. 20. Thou shalt have] This concerneth not so much Aaron himselfe, (who died before he came [unspec 20] into the Land, Numb. 20. 28.) as his posterity; and not them only, but all the Levites; as alter Moses sheweth in Deut. 18. 1. The Priests the Levites; all the tribe of Levi, shall have no part, nor inheritance with Israel. inheritance in their land] which was divided by lot to the other tribes, according as God numbred them, when the tribe of Levi was numbred apart, Numb. 26. 53, 55, 57, 62. Notwith∣standing, they had cities to dwell in, and suburb given from the other tribes, Num. 35. and in Ezek. 48. 10. &c. an holy oblation out of the spiritual land, is given to the Priests and Levites. a part or, a portion, a share among them. This word, though often it be spoken of a part or portion of land, as in Ios. 15. 13. and 19. 9. and 18. 5. &c. yet also it is meant of a part in the spoiles or prey, as in Numb. 31. 36. 1 Sam. 30. 24. And so it seemeth to be in∣tended here, of the spoiles gotten by warre of the Canaanites, which were of great worth, as appea∣reth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people, Returne with much ri∣ches unto your tents, and with very much cattell, and with silver, and with gold, and with brasse, and with iron, and with very much-raiment, &c. Ios. 22. 8. yet Levi might have none, because the Lord had given him his portion in the holy things; and hee was to war another warfare in the Lords Sanctua∣rie, Numb. 4. 23. and according to the Apostles doctrine, No man that warreth, intangleth himselfe with the affaires of this life; that he may please him who hath chosen him to be a souldier, 2 Tim. 2. 4. O•• this matter the Hebrews say; All the tribe of 〈◊〉〈◊〉 are warned that they have no inheritance in the land of Canaan; likewise they are warned that they take no part of the spoile, at the time when they conquer the cities, Deut. 18. 1. And a sonne of Levi, that taketh a part of the spoile, is to be beaten: and if he have re∣ceived an inheritance in the land, they are to taken away from him. It seemeth unto me, that these things are not spoken but of the land, which was promised by covenant to Abraham, Isaak and Iakob▪ &c. But all other lands; which any of the Kings of Israel should subdue, the Priests and Levites were for those lands, and the spoiles of them, like all other Israelites. And why had Levi no right of inheritance in the land of Is∣rael, and spoiles thereof, with his brethren? Because he was separated to serve the LORD, and to 〈◊〉〈◊〉∣ster unto him, and to teach his right wayes, and his just judgements unto many, as Deut. 33. 10. Therefore were they separated from the wayes of the world; they wage not war, like other Israelites, neither have they inheritance, &c. but they are the Lords power〈…〉〈…〉 written, Blesse, Lord, his power, Deut. 33. 11. and the blessed (God) himselfe is their reward, as he saith, I am thy part and thine inheritance. Maimonytom. 3. Treat. of the Release and Iubilee, ch. 13. sect. 10, 11, 12. So in Ezek. 44. 28. God saith of the Priests, yee shall give them no possession in Israel, I am their possession. 1 I am thy part] both by the g••ts fore∣appointed, (as is said in Deut. 18. 1. the Fire-offrings of Iehovah, and his inheritance, shall they eat;) and by other blessings, wherewith he would abundant∣ly recompence their worldly want, administring unto them his heavenly graces. Hereupon the godly testified their faith, and hope in God, by these and such like speeches; God is my part for〈…〉〈…〉 Psal. 73. 26. Thou art my part, in the land of the li∣ving, Psal. 1. 42. 6. Iehovah is my part, saith my 〈…〉〈…〉 therefore will I hope in him, Lament. 3. 24. 〈…〉〈…〉 at thy word, 〈◊〉〈◊〉 that findeth great spoile, Psalm. 119. 162.

Vers. 21. And to the sonnes of Levi] Now fol∣loweth the Law concerning the Levites, who were [unspec 21] joyned to the Priests in service, and so in provision for their maintenance. And this word And, Ch••z∣kuni her 〈…〉〈…〉teth as an addition to that which went before; saying that the covenant of salt for ever, was to the Levites also. all the tenth] or, all the tithes. This is the first tithe which the Israelites payed to the Levites; after which they separated a second tithe, which they themselves did eat before the Lord, the first yeare and the second, and every third yeare gave it to the Levites and poore: whereof see Deut. 14. 22, 23. &c. Touching this, the Hebrewes say, that the Israelites, After they had separated the great Heave-offring (or First-fruits spoken of in Numb. 18. 12.) they separated one of ten out of that which remained, and this is called the first tithe; and it is that which is spoken of in Numb. 18. 24. and this tithe was for the males and females of the Levites. They pay no tithe but of the choice (or best,) as it is said (in Numb. 18. 30.) When ye have heaved the fat thereof, &c. as the tithes which the Levites separate, is to be of the fat thereof; so the tithe which the Is∣raelites separate from the floore or wine-presse, is to be of the fat. They pay not the tithe but by measure, or by weight, or by number. He that separateth this tithe, blesseth (God) first, as they use to blesse for other com∣mandements: so he blesseth for the second tithe, and for the poore mens tithe, and for the tithe of the tithe, hee blesseth for every one severally. Maim. tom. 3. Treat. of Tithes, chap. 1. sect. 1. 13, 14, 16.

Vers. 22. not come nigh any more] to serve in the [unspec 22] Tabernacle, as they did in the rebellion of Korah, Num. 16. to beare sinne] that is, lest they suffer the punishment for their sinne. So in vers. 23. beare their iniquity; as in v. 1. to die] or, and die; see the notes on Gen. 2. 3. this sheweth the punishment to be death: the Greeke translateth it, deadly (or death-bringing) sinne.

Vers. 23. beare their iniquity] that is, beare the [unspec 23] punishment of their owne iniquity, if they trans∣gresse; and of the peoples, if they suffer them to transgresse. Thus Sol. Iarchi expoundeth it; They the Levites shall beare the iniquity of the Israelites; for it is their duty to warne strangers from comming neere unto them.

Vers. 24. Heave up] in Greeke and Chaldee, se∣parate [unspec 24] unto the Lord: so in vers. 26. This sheweth the tithes to be an oblation to the Lord, and a signe of the Israelites homage, subjection and thankful∣nesse unto him for his blessings. And upon this ground, the Apostle proveth Melchisedek to be a greater Priest than Abraham, or Aaron; because A∣braham (and all the Levites & Priests in his Ioynes) payed tithes to Melchisedek, Gen. 14. Heb. 7. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoiles; Heb. 7. 4.

Vers. 26. the tithe of the tithe] or, a tenth part of the tenth.

Vers. 27. as the fulnesse] or, as the plenty, that is, the plentifull increase; or, the full that is ripe li∣quour: the Greeke translateth it, as the separated thing. Sol. Iarchi saith, Fulnesse meaneth the ripe fruit, which is full. See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit. From hence the Hebrewes gather, that seeing the Levites first tithes, (out of which they payed the Priests tithes,) were as the corne of the floore, and liquour of the presse; therefore they were as com∣mon things. The first tithe is lawfull to be 〈◊〉〈◊〉 by Israelites, and lawfull to be eaten in uncleannesse, for there is in it no holinesse at all: and wheresoever holi∣nesse, or redemption of the tithe is spoken of, [as in Le∣vit. 27.] it is not meant but of the second 〈…〉〈…〉 they count the first tithes as common things, because it is said, And your heave-offring shall be reckoned unto you as the corn of the floore &c. as the floore and▪ wine-presse are common for every thing, so the first tithe (out of which the heave-offring is taken) is com∣mon for every thing. Maimony 〈◊〉〈◊〉. of Tithe, chap. 1. s. 2. This is to be understood, after the Levites had separated the tenth of the tithe, then the rest should be common, like the corne of the floore, as is explained in vers. 30.

Vers. 28. Thus you also] or, So you also; you Le∣vites [unspec 28] as well as the other Israelites, though you have no inheritance in the land, yet shall you ho∣nour the Lord with an heave-offring out of your first tithe: and it shall be reckoned or imputed unto you, as if you had lands and possessions, and offred tithes out of them. to Aaron] and so to his po∣steritie the Priests, as was observed in the ages fol∣lowing, as it is written, And the Priest the sonne of Aaron, shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithe, unto the house of our God, to the cham∣bers into the treasure-house, Nehem. 10. 38. Thus also are we to understand the Apostle, when he saith that the Priests, the sonnes of Levi who receive the office of Priest-hood, have a commandement to take tithes of the people according to the Law, &c. Heb. 7. 5. that the Levites tooke them of the people im∣mediately, and the Priest mediately, in taking the tithe of the tithe from the Levites, as this place sheweth, compared with Nehem. 10. 37, 38.

Vers. 29. Out of all your gifts▪ This is more ge∣nerall, [unspec 29] and seemeth to imply, besides the tenth of their tithe, the tenth also of other things, as of their owne ground, the suburbs and fields which were given to the Levites, Num. 35. 4. So Chazkunt here saith, Out of all your gifts, yee shall heave up: to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities, they were bound to give unto the Priests▪ &c. And it is proportionable, that as God was to be honoured with the tithes of other mens lands, so of the Levites, that they also hereby might signifie their homage and thankfulnesse to God. Yea the Hebrews bring the Priests themselves also under this dutie, saying; Levites and Priests doe separate the first tithe, for to separate out of it the heave-offring of the tithe. And so the Priests doe se∣parate the other heave-offrings & the tithe for them∣selves, that the Priests may receive of all. Lest they should eat their fruits untithed, the Scripture saith, Thus you also shall heave up (Numb. 18. 28.) which we have heard expounded thus; YOV▪ these are the Levites; ALSO YOV, this implieth the Priests.

Maim. Treat. of Tithe, ch. 1. sect. 3. the fat] that is, as the Chaldee expoundeth, the best, or fairest: in Greeke, the first-fruits: see before, on vers. 12. & 21. So Chazkuni here saith, Of all the best and of all the fairest thereof, yee shall separate out of it the hallowed part thereof; that it may be an heave-of∣fering.

Vers. 30. the revenue] in Greeke, the fruit of the [unspec 30] threshing-floore. This word revenue, as the He∣brewes distinguish it, is corne after it is cared; and after it is threshed and fanned, it is called (dagan) corne. Maimony tom. 1. in Beracoth, ch. 3. sect. 1.

Vers. 31. in every place] Sol. Iarchi explaineth it, [unspec 31] though it be in the place of buriall; and that was an uncleane place. The first tithes therfore which were paid to the Levi••es, might be eaten by them as com∣mon things, in every place: but the second tithe (which the owners separated after the first, and did eat themselves,) might not be eaten every where, but before the Lord only, that is, within the citie of Ierusalem, after the Temple was built therein. See Deut. 14. 22, 23. &c. your house] that is, your houshold; as the Chaldee translateth it, the men of your house. a reward] or, wages; and so your due for your service: so the Apostle speaking of the ho∣nour due to the Ministers of Christ, saith, The la∣bourer is worthy of his reward, 1 Tim. 5. 17, 18. and Christ himselfe sending his disciples to preach, said unto them, And in the same house remaine, ••aing and drinking such things as they give: for the labou∣rer is worthy of his reward. Goe not from house to house, Luke 10 7.

Vers. 32. beare sinne for it] that is, beare the pu∣nishment [unspec 32] of sinne for the tithe; which the Levites should doe, if they heaved (or separated) not a tenth part of the best of that tithe from it, as is before commanded. profane the holy things] Hebr. the holinesses. This is a generall warning both to Priests and Levites, that the holy things of the people be not profaned by them, nor suffered to bee pro∣faned by others. And holy things might bee profaned, if either they were eaten out of the time limited by God, as in Lev. 19. 7, 8. or if the Priests were uncleane when they did eat them, as Lev. 22 2, 3, 9. or, if others did eat them, to whom they did not pertaine; as Levit. 22. 10, 15, 16. or if other the like unlawfull actions were done or suffered. The Ministers of God therefore had this charge upon them, by all meanes to sanctifie the Lord, his Ta∣bernacle and holy things; that so they might pro∣cure the welfare and salvation both of themselves and others; as 1 Tim. 4. 16.