Destroyed. They betray the sentiments of their hearts; though some believe that they were now entering into themselves, and desirous to know what they must do to escape the fate of their brethren. God gives them an answer in the following chapter, teaching them that they must refrain from approaching to the tabernacle, unless they be authorized; and provide such things as are requisite for the maintenance of those, whom he has chosen for his ministers. (Calmet) --- Afterwards, he passes over the transactions of about 35 years, in profound silence, that the memory of those who had so often murmured, might perish. (Salien, A.C. 1505. [1505 B.C.]) CHAPTER XVII. Priesthood. If you transgress, or if you neglect to instruct and watch over those who are employed about the sanctuary, you shall be responsible for it. (Calmet) --- You must resist those strangers who would intrude themselves into the office, which I have confirmed to you by miracles. (Menochius) Sceptre. Hebrew shebet, denotes also "tribe, family," &c. The princes of families probably bore a sceptre, as we find all magistrates did in the days of Homer. (Iliad i.; Virgil, \'c6neid xii.) (Calmet) --- All the other children of Aaron's father, were to be in the order of the Levites, among whom even Moses left his own family, though he was himself an extraordinary priest. (Haydock) Stranger; even born of a woman of the tribe of Levi. (Maimonides) Priests. Hebrew, "you shall serve in the ministry of priests which I have given you." The office was not due to them on account of any superior merit. (Haydock) Charge, as stewards or dispensers (Calmet) of what is offered to me; part of which I abandon to your use, as long as your republic shall subsist. (Menochius) --- First-fruits, or "heave-offerings," which comprised also the victims, first-born, &c., over which the high priest had a general inspection. --- Office. Hebrew, "unction." Septuagint, "as a reward," or salary for your labour, in performing the duty of priest. (Calmet) And are. Hebrew, "This shall be thine, of the most holy things, from the fire." Some parts of the victims for sin and of the libations were to be consumed, while the rest was given to the priests. These libations were not properly styled holy of holies, (which were to be eaten only in the holy place, by those who were in actual service) no more than the peace-offerings were, of which even women might partake, ver. 11, 12., and Leviticus x. 14. House, perpetually. Hired servants were not admitted to eat of them, Leviticus xxii. 10. (Calmet) The best, Literally, "the marrow." (Haydock) --- The fattest and most delicious. (Menochius) CHAPTER XVIII. First-ripe, "The beginnings" (Haydock) of the fruit of trees, in the fourth year, Leviticus xix. 24. It may also comprise all the fruits of the earth. (Calmet) --- First-fruits must be distinguished from tithes, which were only the tenth part. The former were offered immediately to the Lord, but the latter to the priests, &c., for their support. Besides the first-fruits of ears of corn at the Passover, and of bread at Pentecost, and at every weekly baking, first-fruits were to be given in the 7th month of the harvest and of the vintage, according to each person's generosity, provided he gave between the 40th and the 60th part of his revenue; and these last are commonly the first-fruits meant in Scripture. --- Lord, in sacrifice. If they were given to the priest, the unclean might partake of them. (Menochius) Vow. Hebrew cherem, "anathema:" man, beast, or land might be thus consecrated to God, either for sacrifice, or for the benefit of his priests, Leviticus xxvii. 28. (Haydock) Beast. The Rabbins restrain this to the ass alone, which they pretend was deemed the only unclean animal by the Israelites, in Egypt, when this law was established; and Moses indeed specifies it alone, Exodus xiii. 13. (Abenezra) --- But we cannot doubt but that camels, and all other unclean animals, were to be included, if the Hebrews kept them; (Calmet) and those which were rendered impure by some defect, were also to be redeemed. (Menochius) Of it; the first-born of man. The child might be redeemed sooner, and sometimes they waited till after the purification of the mother, or 40 days, as our blessed Lady did, Luke ii. 22. (Calmet) --- Five sicles of silver, or about 11 s. 6 d. English, were then to be paid, unless poverty obliged them to give only two turtles or pigeons. (Haydock) --- Beasts might be redeemed after they were eight days old, Exodus xiii. 12. Leo of Modena, (p. 1. c. 9,) informs us, that when a child is to be redeemed, at present, the father sends for a descendant of Aaron, who, after enquiring of the mother, if she have had no child before; and of the father, if he wish to redeem the infant, says aloud, "This child, being the first-born, belongs to me; as it is said, (Numbers xviii. 16,) Thou shalt redeem the child of a month old for five sicles. But I take this (about two crowns of gold) instead." (Calmet) --- But how can these priests prove their genealogy, since the distinction of the tribes has been so long lost? --- Of silver. Hebrew, "according to thy estimation, for the money of five sicles, by the sicle of the sanctuary, which hath 20 geras." (Haydock) Thine. So that thy wife and children, if clean, may eat the flesh. (Calmet) A covenant of salt. It is a proverbial expression, signifying a covenant not to be altered or corrupted; as salt is used to keep things from corruption; a covenant perpetual, like that by which it was appointed that salt should be used in every sacrifice, Leviticus ii. 3. (Challoner) --- Thus God gave the kingdom to David for ever, by a covenant of salt, 2 Paralipomenon xiii. 5. Salt is an emblem of eternity. Oleaster believes, that salt was used in the ratification of all solemn covenants, to denote their stability. (Calmet) Nothing. No portion of land, like the other tribes; but only some towns and suburbs, allotted to thy children in the midst of the Israelites. They might purchase land as well as others, and might obtain a property by the vows of their brethren, Leviticus xxvii. 14. Jeremias (xxxii. 7) and St. Barnabas had land, Acts. iv. 37. God had provided for his ministers abundantly, without exposing them to much trouble. The Levites enjoyed the tithes of all the produce of the country, besides the first-fruits of corn, dough, &c., and some parts of each beast that was killed in the town, Deuteronomy xviii. 3. The priests, who were still fewer in number, enjoyed the 100th part of the revenue of all Israel, receiving tithes from the Levites, and innumerable accidental offerings of wine, &c., which made Philo say (de pr\'e6m. Sacerd.) that "the law of Moses gave the priests all the splendour of kings." They might, therefore, be zealous to preserve religion for their own temporal advantages. --- I am, &c. God promises to reward those who serve him with fidelity, Deuteronomy xviii. 1., and Josue xiii. 14. The priests of the new law ought more particularly to serve him with disinterestedness, for his own sake. (Calmet) --- Of this they are reminded, when they take the first step towards holy orders. The bishop cuts off some of their hair in the form of a cross, while they recite, The Lord is the portion of my inheritance, and of my cup: it is Thou that will restore my inheritance to me, Psalm xv. 5. (Pontif. Rom.) (Haydock) --- "Some possess riches, while they serve Christ, who appeared in the garb of poverty." (St. Jerome, ad Nepot.) Deadly sin. That is, sin which will bring death after it. (Challoner) --- Hebrew, "lest they bear sin unto death," and fall like their brethren, chap. xvii. 13. (Haydock) People; or the Hebrew may be also, "they shall bear their own iniquity." If they prove negligent in performing their duty they shall be punished; and if they do not restrain the people from approaching the tabernacle, they shall be answerable for their offence, and both shall incur death. (Calmet) --- They shall, however, save their own souls, if they have not been deficient in instructing the people, and in doing their utmost to prevent any profanation. (Haydock) As an. Thus you will perform your duty, as well as if you gave corn and wine of your own growth. (Menochius) --- Presses. Hebrew yakeb, means also the tub where wine was kept. Jonathan translates, "as the ripe (old) wine of the tub of your wine-press;" insinuating that the wine must be fit for use. (Calmet; ver. 29, 30.) By, &c. Hebrew, "when you have made a heave-offering of the best of it; nor shall you profane the holy things of," &c. (Haydock) --- This they would do, if they gave the worst only to the priests. (Du Hamel) --- There were only three at this time; yet they received the 100th part of the produce of so many thousands. Well therefore might God say, I will fill the souls of the priests with fatness: and my people shall be filled with good things, Jeremias xxxi. 14. (Tirinus) Observance. Hebrew, "ceremony." Septuagint, "distinction, ( diastole, St. Augustine, q. 33,) or ordinance." (Calmet) --- Victim. Hebrew, "the ordinance of the law." (Du Hamel) --- A red cow, &c. This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood, applied to our souls in the holy sacraments, we are cleansed from our sins. (Challoner) --- Age, three years old. Some translate, "entirely red." They suppose, that these regulations are in opposition to the customs of the Egyptians, who never sacrificed the cow, esteeming it sacred to Isis, or to the moon. Spencer (Rit. ii. 15) adds, that the red colour was formerly in the highest estimation; and this victim represented the death of Christ, who expiated our defilements. The Egyptians immolated bulls of a red colour, in hatred of Typhon, and to appease that dangerous god, whom they depicted perfectly red. Plut.[Plutarch?] (Isis) observes, that they hate all animals of that colour; and the Copths precipitated a red ass down a precipice. The ancient kings of Egypt sacrificed red men on the tomb of Osiris or Dyphon; (Diodorus, Bib. 1,) and Manetho assures us, that they scattered their ashes in the wind. If this custom prevailed in the days of Moses, we need not wonder that he teaches the Hebrews to have so little dread of Typhon, as even to chose a red cow in preference, to purify themselves. --- Yoke. Such victims were generally chosen by the Romans, Greeks, and Egyptians, as more delicate and respectful. Intacta totidem cervice juvencus. (Georg. iv.; Bochart, anim. 2. 33.) St. Jerome (ep. 27,) says, that a red cow was sacrificed every year, as in reality one would be requisite for all the people, though the Rabbins pretend that only seven, or ten at most, were treated in this manner, from Moses till the destruction of the temple by Titus. (Drusius) Of all. Hebrew, "before his face." Septuagint, "they shall bring her out, slay and burn her before him," which must be referred to some other priests, who accompanied Eleazar on this occasion, ver. 8. (Calmet) --- Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. (Menochius) --- The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also marked by St. Jerome, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension, Acts i. 10., and Luke xxii. 44. (Calmet) --- He died out of Jerusalem, in full age, (ver. 2,) or 33 years old, being wounded in every part for our transgressions, (ver. 5,) setting us an example how to suffer, (ver. 6,) and by his blood communicating virtue to the sacraments, ver. 5. His body, derived from Adam, (or red earth, ver. 2,) was buried in a most clean place, (ver. 9,) and those who crucified him became more unclean; (ver. 8) while even those who were employed in burying him (ver. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments, chap. xii. The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (ver. 7,) when in the last ages the new law commenced, that by faith in Christ they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows, Hebrews x. (St. Augustine, q. 33.; Theodoret, q. 36.) (Worthington) --- The Fathers observe also, that the infirmity of our Saviour's flesh, and his liberty in giving and resuming his life, (John x. 18,) were denoted by the cow, which had never been yoked. (Calmet) And. Hebrew, "And Eleazar, the priest, shall take part of her blood with his finger." He looked from the pile of wood, where he was standing, towards the west, and sprinkled the blood, and wiping his fingers upon the skin of the cow, waiting till the fire was kindled, before he opened her belly; he then threw into the fire the cedar-wood, &c. (Drusius) --- Others believe that this last ceremony was performed by some one else, (ver. 7,) as it is not clear that Eleazar became unclean. His being substituted instead of Aaron, might shew that Christ would institute a new priesthood. Dyed. With which the cedar and hyssop were tied together, as being deemed most proper instruments of purifications, Leviticus xiv. 4, 49. St. Paul informs us (Hebrews ix. 19,) that Moses thus sprinkled the people and the book: and branches of this description were probably used when the people took this holy water, ver. 18. The ashes intimate that those who have sinned, may be purified by the sacrament of penance, ver. 9. (Calmet) Strangers. Even those who had not embraced the Jewish religion. (Grotius) --- Thus, the baptism of Christ brings salvation both to the Jews and to the Gentiles. (St. Augustine) Seventh. If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. (Calmet) Upon him, unless he be excused by ignorance, (Leviticus v. 3, 6,) he shall be slain. Days. Almost all nations seem to have considered themselves defiled by the presence of a corpse. Virgin (\'c6neid, vi. 149,) writes, Pr\'e6terea jacet exanimum tibi corpus amici---Heu nescis! totamque incestat funere classem. Cover. Samaritan, "neither chains nor bands." Formerly boxes were tied down. (Homer, Odyssey viii.) If the covering of any hollow vessel was off, when a corpse was present, it became unclean. (Calmet) Grave. The Hebrews buried it at a distance from towns, and set up some mark to apprise all people, that they might not be defiled for seven days. (Calmet) Burning of the red cow, which was also a sin-offering, ver. 9. (Haydock) --- Upon the ashes they poured some running or spring water. The pagans generally preferred the water of the sea; or if they could not procure any, they mixed salt with common water. Ovid (Fast iv,) mentions a lustration made with the ashes of a calf, mixed with horse blood; and another, which was used in honour of Pales, the goddess of harvests, by the oldest virgins present, who sprinkled the ashes of calves, populos purget ut ille cinis. Athen\'e6us (ix. 18,) observes that a stick was taken from the fire of the altar, was extinguished in water for the purification of the unclean; and the ancient Romans, who had been at a funeral, sprinkled themselves with water, and jumped over fire for the same purpose; as the Greeks were accustomed to place a vessel full of water, at the doors where a corpse was lying, that all might purify themselves when they came out. (Calmet) Church, or assembly of the people. (Haydock) --- He shall be put to death by the judges, or by God. (Menochius) Evening. The victims which were appointed for the expiation of sin, communicated a legal uncleanness to those who were employed about them. They were looked upon as so holy, that the most pure were guilty of a sort of irreverence by touching them. (Calmet) Is unclean, by touching the dead, must remain defiled seven days. But those whom he touches, as well as all who may have communication with them in infinitum, may be purified in the evening. (Calmet)