with salt; neither shalt thou suffer mthe salt of the covenant of thy God to be lacking from thy meatoffering with all thine offerings thou shalt offer salt. 14 And if thou offer a meat-offering of thy first-fruits unto the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the Numb. 18. 19. n Ezek. 43. 24. 。 ch. 23 10, 14 as a symbol and pledge of hospihe was so touched that he left all 00: y, retiring without taking away ay tag with him. Neither st thou suffer, &c. That is, ye are non to imagine, that because the Lord's share of the offering is to be consumed by fre, and not really eaten, ye may La resore dispense with seasoning it. Every thing that is offered to him must be the best and most savory of its kind. 14. Green ears of corn dried by the fire. They dried them in the fire, in The green ear, because that otherwise from their moisture they would not aduit of being ground in a mill. fire, even corn beaten out of pfull ears. 15 And thou shalt put oil upon it, and lay frankincense thereon: it is a meat-offering. 16 And the priest shall burn rthe memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD. P 2 Kings 4. 42. 9 ver. 1. r ver. 2. kind concern for the maintenance of those who were devoted to ministry in sacred things. Those who labor in the word are to be competently supported. 'Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.' 1 Cor. 9. 13, 14. (8.) 'When it is presented unto the priest.' As none of the ancient sacred offerings were to be presented immediately to God, but were first put into the hand of the priest, and through him offered upon the altar, so spiritual sacrifices under the Gospel are not available in the sight of God, unless tendered to him through Jesus Christ, the great High Priest of the New Tes tament. Corn beaten out of full ears. Heb. geres karmel, small broken corn of the green ear. The original Heb. geres, has the import of some thing crushed, broken, pounded, for which the Chal. has 'broken-grains,' or as we should term it, 'grits.' The Gr. renders the whole clause vea ɛppvypeva Xiopa εpikтa young parched grains broken in the mill. These first fruits had a typical reference to Christ, who is thus denominated, 1 Cor. 15. 20, and by whom all the rest of the harvest is sanctified. To the preparatory parch-sacrifice shall be seasoned with salt.' ing, breaking, and grinding, we see perhaps an allusion in the words of the prophet, Is. 53. 5, He was wounded for our transgressions, he was bruised for our iniquities,' (11.) Especial care is to be taken not only that our religious services be cleansed from the leaven of hypocrisy, but that they be thoroughly pervaded by the 'salt' of grace. Col. 4. 6, 'Let your speech be always with salt, sea. soned with grace.' Mark 9, 49, 'Every PEMARKS. (3.) The remnant of the t-offering shall be Aaron's.' In y dispensation God has evinced a 1 (14.) If the first-fruits' of the harvest field were of old so peculiarly ac ceptable to God, how much more must he be pleased now with the first-fruits of the Spirit, and the expressions of an early piety in the young. The 'green ears' of youthful devotion will naturally be followed by the ripened sheaves of a godly old age, and in this form gathered into the garners of eternal life. CHAPTER III. THE PEACE-OFFERING. Pursuing the scriptural order of the specified offerings under the law, we come in the present chapter to that which is denominated the Peace-offering. The Heb. term thus rendered is b shelûmim, from the root shalam, to make up, make good, restore, state of affairs, either obtained and gratefully acknowledged, or supplicated. A sacrifice of peace-offerings' therefore is properly a 'sacrifice of payofferings, of requitals, of retributions, or pacifications,' and was offered (1.) Upon the recovery of peace with God in consequence of an expiation for some sin committed; Hos. 14. 2. (2.) As an expression of thanksgiving for mercies received; Lev. 7. 12. Judg. 20. 26. 1 Chron, 21. 26. (3.) On the performance of a vow, as Ps. 56. 13, Thy vous are upon me, O God; I will render praises (Heb. ' will repay confessions') unto thee.' Prov. 7. 14, 'I have peaceofferings with me (Heb. ' peace-offerings are (were) upon me,' i. e. the obligation of peace-offerings); this day have I paid my vows;' this kind of peace-offering being vowed on condition that a particular mercy were bestowed, was performed after the condition was granted. By the Gr. the original word is rendered here and elsewhere Ovota owrnpiov sacrifice of salvation, (or safety); though sometimes by εvýen a pacifying or peace-offering; and by the Chal. a ' a sacrifice of sanctities (or sanctifications),' probably because none but clean and sanctified persons were permitted to eat of it; Lev. 7. 19, 20. Sol. Jarchi, a Jewish Commentator, says they are called peace-offerings, because they bring peace into the world, and because by them there is peace to the altar, to the priests, and to the owners.' This, however, is ra ther the effect of the expiatory than of the eucharistic offerings. Yet it is remarkable that as these sacrifices received their original appellation from their being offered in thanksgiving or supplication for prosperity, so because they were employed by the offerers themselves in sacred feasts, they were also very frequently designated by another name zeba’him, which is the appropriate term for victims slaugh tered for sacrifices and for banquels. Yet this is plainly a metaphorical sense of the term, by which we are in no danger of being misled. From their being principally consumed by the offerers at the feast that followed the oblation, Michaelis, Boothroyd, and others, prefer to translate the term 'feast-sacrifice' rather than ' peace-offering;' while others again choose to render the original thank-offering.' But we deem it best to give the most literal rendering and supply all deficiencies by the requisite explanations. has sailed over the ocean, or traveled through deserts; who has been deliver. ed from prison, or recovered from disease; for they are under the greatest obligations to praise God.' Allusions also to the Peace-offering as a votive or voluntary oblation occur in the following passages, from which it will appear that such offerings were generally vowed in times of danger and distress. Jon. 2.9,' I will sacrifice unto thee with the voice of thanksgiving, I will pay that I have vowed; salvation is of the Lord.' 2 Sam. 15. 8, ' For thy servant vowed a vow while I abode at Geshur, in Syria, saying, if the Lord shall bring me again indeed to Jerusalem, then I will serve the Lord;' i. e. will serve him with a peace or thank-offering. One of the most striking instances of this kind occurs in the case of the eleven tribes, Judg. 20. 26, who from a zeal of God's house had undertaken to punish the Benjamites for the horrible wickedness confederate tribes gone up against the Benjamites, and twice been repulsed with the loss of twenty thousand men. But being still desirous to know and do the will of God in this matter, as it was his quarrel only that they were aveng ing,' they went up to the house of God and wept and fasted until even, and offered burnt-offerings and peace-offer As intimated above, the Peace-offerings were of a threefold character, veluntary, votive, and eucharistic. The Last of these was offered in view of speci.1 favors and blessings enjoyed; the two former for inercies desired and implored. In Lev. 7. 11, 12, the Peaceoffering is evidently regarded as an act of thanksgiving for mercies received, and as such is referred to by David, Ps. 107. 22, Let them sacrifice the sacrifices of thanksgiving (they had committed. Twice had the yizbe'hu zib'hë todëh), and declare his works with rejoicing.' So also Ps. 116. 16, 17, O Lord, truly I am thy servant, I am thy servant, and the son of thine handmaid; thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving (1775 2 zëba'h todëh), and will call upon the name of the Lord.' Hence it was that Hezekiah, 2 Chron. 29. 20, after having abol-ings unto the Lord;' and thus God de. ished all idolatrous rites, and restored the ancient worship, directed eucharistic sacrifices to be offered. Such too, it is evident, were offered by Manasseh, 2 Chron. 33. 16, after his restoration to his country and kingdom. The general doctrine held by the Jews in respect to this kind of oblations is thus expressed by Aben Ezra; 'The design of an eucharistic sacrifice is, that any person delivered from trouble may give praise to God on account of it.' Equivalent to this is the language of Sol. Jarchi; 'An eucharistic sacrifice ought to be offered to God by every one who has experienced any thing like a miracle; who livered the Benjamites into their hands, so that with the exception of six hundred only, who fled, the whole tribe of Benjamin, male and females, was extirpated. So Jacob, Gen. 28. 20-22, and Jephthah, Judg. 30. 31; and so David, Ps. 66. 13, 14, I will pay thee my vows, which my lips have uttered, and my mouth hath spoken when I was in trouble.' From this it appears that this kind of sacrifices was very ancient, and was grafted upon that innate desire to testify a mind grateful for divine bene. fits, the traces of which are discoverable in all ages and all nations. The material of the Peace-offering was to be either of the herd or the flock, | self and his family and friends, if cerethe greater or lesser animals, but never monially clean, as a social and hospitaof the fowl, probably because their diminutive size did not admit of the three-fold division between God, the priest, and the people. Like the holocaustic offerings, it must be without blemish; but unlike to them, it might be either male or female. Of the rites and ceremonies pertaining to the oblation, some were in common with the other sacrifices, and some peculiar to itself. It must be brought to the door of the tabernacle; the owner must lay his hand on it; it must be killed, and the blood shed and sprinkled on the altar round about; and finally it must be burnt upon the altar, except the reserved parts. In these respects the details of the oblation are very similar to those of the burnt-offering. But peculiar to itself was the division of the offering into three parts-the limitation of the time for eating it—the addition of leaven -and the prohibition of fat and blood; each of which particulars will be duly considered in its proper place. The victim of the Peace-offering was to be divided between God, and the priest, and the people; to each a portion. The part to be burnt before the Lord upon the altar, upon the burntoffering,' consisted of all the suet pertaining to the inwards, the two kidneys, the caul upon the liver, and all the fat. This was the Lord's portion. Another was assigned to the priest. This consisted of the breast and the right shoulder. The breast was to be waved to and fro, and the shoulder was to be heaved upwards before the Lord, in token of their being appropriated to his house and service. The breast was then given to the priests in general, while the shoulder remained the perquisite of him who officiated. A portion also of the leavened bread was to be given to the priest. All the remainder of the oblation, which was by far the greatest part, belonged to the offerer himself, and was to be eaten by him. ble meal. If the Peace-offering were of the eucharistic class, it was to be eaten the same day it was offered, and none of it was to be left until the morning. But if the sacrifice of the offering were a vow or a voluntary offering, part of it might be eaten on the day on which it was offered, and part of it on the next day; but if any of it remained unto the third day, that part must not be eaten, but must be burnt with fire. The reason of the difference in the two cases is perhaps this: the tribute of love and gratitude was far more pleasing to God, as arguing a more heavenly frame of mind. In consequence of its superior excellence the sacrifice that was offered as a thanksgiving must be eaten on the same day; whereas the sacrifice offered as a vow or voluntary offering might, being less holy and acceptable, be eaten also on the second day. As to the occasions on which the Peace-offerings were presented, some of them were fixed by divine appointment, and some were altogether optional. The fixed occasions were at the consecration of the priests, Ex. 29. 28; at the expiration of the Nazarite's vow, Num. 6. 14; at the dedication of the tabernacle and temple, Num. 7. 17; and at the feast of first-fruits, Lev. 23. 19. In addition to these, the people were at liberty to offer them whenever a sense of gratitude or of need inclined them to it. It is to occasions of this kind that the directions in the present chapter mainly have respect. Having thus explained the nature of the Peace-offering, and the various rites and ceremonies connected with it, it remains to advert briefly to the moral lessons which it was calculated to impart. And in the outset we may remark, that the rendering of the original adopted in our version suggests the idea of a pacifying effect as wrought by this species of sacrifice, which is to be attrib CHAPTER III. offer it of the herd, whether it be AND if his oblation be a a sacri- a male or female; he shall offer it fice of peace-offering, if he bwithout blemish before the LORD. a ch. 7. 11, 29. and 22. 21. b ch. 1. 3 uted rather to the other class of offer-mitting him to his own friendship and ings, whose scope was more distinctly love. He would feel deep abasement expiatory. The word peace has a dif- for the alienation and disaffection which ferent shade of meaning in the Hebrew appeared in his own heart. As he laid from what it has in our language. With his hand on the animal's head, and as us it suggests most naturally and legiti- he saw its blood streaming at his feet, mately the idea of reconciliation, the he would think of his own utter unwor bringing into concord contending par- thiness to appear before God, and he ties, an idea which is more properly would be affected to think that he owed to be associated with the effects of the all his permission to approach him to stated burnt-offering, or the occasional the sufferings of another in his stead. sin and trespass-offering. In the He- As he saw the smoke of the fat ascend brew the import of prosperity, of wel- to heaven, he would rejoice in this acfare, is predominant to the enjoyment ceptance of his offering. When he or the petition of which this offering looked upon the waved breast and the was especially appointed. The idea of uplifted shoulder, he would be thankful grateful acknowledgment therefore is for the ministry of the appointed serv. the leading idea which it is calculated ants of the Most High, and when he to suggest. But with what expressive retired from the ceremony he would go ceremonies was this service marked! on his way rejoicing that the Lord had How strongly would it tend to infuse accepted him in his work, and would the spirit of a son and of a friend into eat his food with all the warmest emothe heart of the worshipper. How em- tions of gratitude, affiance, and love. phatically would he be reminded of the Such would be the legitimate influence blessed privileges which he enjoyed of a ceremony of this nature upon the through his sacrifice. Partaking of the heart of every pious Jew. It would be same viands was ever considered as the one of his most privileged feasts, though bond and proof of friendship and peace; but a private one, and would throw a and here the Lord, his priests, and the peaceful and happy frame over the offerer himself, all partook of the same whole soul. Thus the evangelical docofferings. They sat down together as trines were presented to him, and all it were at the same table. In this rite those right feelings towards God, which accordingly the Jew would read a happy are so powerfully called forth by the assurance of the divine favor towards gospel, were in a measure according him. As he feasted with his family with his light experienced by a Jew. and friends on the portion assigned him from the altar, he would enjoy a peace The Peace-offering of the Herd. in his own soul from this instituted 1 If his oblation. Heb. korbatoken of reconciliation and friendship. no, his korban or gift, as usual in this The whole ceremony was eminently connection wherever offering ' or calculated to produce all the emotions'oblation' occurs in our version. appropriate to his condition. As he brought his offering to the altar, he would think of the great mercy and condescension of God in thus providing a way of acceptance for him, and ad Gr. το δωρον αυτου τῷ Κυρίῳ, his gift to the Lord. In like manner we find korban' explained as a gift by the Evangelist, Mark 7. 11. Male or female. In this respect the peace-offering differed |