NOTES ON The Third Book of MOSES called LEVITICUS
This book, containing the actions of about one month's space, acquaint us with the
Levitical ceremonies used after the tabernacle was erected in the wilderness, and is
therefore called Leviticus: It treats of laws concerning persons, and things, clean and
unclean; as also purifyings in general once a year, and divers particular cleansings, with
a brief repetition of divers laws, together with certain feasts, of seven years rest, of
the jubilee, and the redemption of things consecrated to God; but especially of such
ceremonies as were used about offerings and sacrifices, which were both expiatory for
trespasses committed, whether by the People or the priests; and also eucharistical in the
owning of God's blessings. Here are declared also laws for the regulating of these, and
prescribing the lawful time for marriages; here is set down how several abominable sins
are punishable by the magistrate; and how these things are to be managed by certain
persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the
male - administration of it threatened, and the judgment particularly inflicted on Nadab
and Abihu for an example. Here are promises, and threatenings, to the observers, or
breakers of this law. The records of even these abrogated laws are of use to us, for the
strengthening of our faith in it, as the lamb slain from the foundation of the world; and
for the increase of our thankfulness to God, for freeing us from that heavy yoke.
Chapter I
Directions concerning burnt - offerings: A bullock, ver. 1 - 9. A sheep, goat,
lamb, or kid, ver. 10 - 13. A turtle dove, or young pigeon, ver. 14 - 17.
| 1 |
Moses - Stood without, Ex 40:35, waiting for God's call. The tabernacle -
From the mercy - seat in the tabernacle. |
| 2 |
There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to
God for mercies either desired or received; others by was of satisfaction to God for men's
sins; others were mere exercises of devotion. And the reason why there were so many kinds
of them was, partly a respect to the childish state of the Jews, who by the custom of
nations, and their own natural inclinations were much addicted to outward rites and
ceremonies, that they might have full employment of that kind in Gods's service, and
thereby be kept from temptations to idolatry; and partly to represent as well the several
perfections of Christ, the true sacrifice, and the various benefits of his death, as the
several duties which men owe to their Creator and Redeemer, all which could not be so well
expressed by one sort of sacrifice. Of the flock - Or, Of the sheep; though the Hebrew
word contains both the sheep and goats. Now God chose these creatures for his sacrifices,
either,
- In opposition to the Egyptian idolatry, to which divers of the Israelites had been used,
and were still in danger of revolting to again, that the frequent destruction of these
creatures might bring such silly deities into contempt. Or,
- Because these are the fittest representations both of Christ and of true Christians, as
being gentle, and harmless, and patient, and useful to men. Or,
- As the best and most profitable creatures, with which it is fit God should be served,
and which we should be ready to part with, when God requires us to do so. Or,
- As things most common, that men might never want a sacrifice when they needed, or God
required it.
|
| 3 |
A burnt sacrifice - Strictly so called, such as was to be all burnt, the skin
excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the
whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted
to God's service; and that the whole man did deserve to be utterly consumed, if God should
deal severely with him; and directed us to serve the Lord with all singleness of heart,
and to be ready to offer to God even such sacrifices or services wherein we ourselves
should have no part or benefit. A male - As being more perfect than the female, Mal
1:14, and more truly representing Christ. Without blemish - To signify,
- That God should he served with the best of every kind.
- That man, represented by these sacrifices, should aim at all perfection of heart and
life, and that Christians should one day attain to it, Eph 5:27.
- The spotless and compleat holiness of Christ. Of his own will - According to this
translation, the place speaks only of free - will offerings, or such as were not
prescribed by God to be offered in course, but were offered by the voluntary devotion of
any person, either by way of supplication for any mercy, or by way of thanksgiving for any
blessing received. But it may seem improper to restrain the rules here given to free -
will offerings, which were to be observed in other offerings also. At the door - In the
court near the door, where the altar stood, Lev 1:5. For here it was to be
sacrificed, and here the people might behold the oblation of it. And this farther
signified, that men could have no entrance, neither into the earthly tabernacle, the
church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, John
10:7,9, by whom alone we have access to God.
|
| 4 |
He shall put his hand - Both his hands, Lev 8:14,18, and Lev 16:21.
Whereby he signified,
- that he willingly gave it to the Lord.
- That he judged himself worthy of that death which it suffered in his stead; and that he
laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isa
53:6, and that together with it he did freely offer up himself to God. To make
atonement - Sacramentally; as directing his faith and thoughts to that true propitiatory
sacrifice which in time was to be offered up for him. And although burnt - offerings were
commonly offered by way of thanksgiving; yet they were sometimes offered by way of
atonement for sin, that is, for sins in general, as appears from Job 1:5, but
for particular sins there were special sacrifices.
|
| 5 |
And he - Either,
- the offerer, who is said to do it, namely, by the priest; for men are commonly said to
do what they cause others to do, as John 4:1,2.
- the priest, as it follows, or the Levite, whose office this was. Shall sprinkle the
blood - Which was done in a considerable quantity, and whereby was signified,
- That the offerer deserved to have his blood spilt in that manner.
- That the blood of Christ should be poured forth for sinners, and that this was the only
mean of their reconciliation to God, and acceptance with him.
|
| 6 |
Pieces - Namely, the head, and fat, and inwards, and legs, Lev 1:8,9. |
| 7 |
Put fire - Or, dispose the fire, that is, blow it up, and put it together, so as it
might be fit for the present work. For the fire there used and allowed came down from
heaven, Lev 9:24, and was to be carefully preserved there, and all other fire
was forbidden, Lev 10:1, &c. |
| 8 |
The fat - All the fat was to be separated from the flesh, and to be put together, to
increase the flame, and to consume the other parts of the sacrifice more speedily. |
| 9 |
But the inwards shall he wash - To signify the universal and perfect purity both of
the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and
which should be in all Christians. And he washed not only the parts now mentioned, but all
the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so
it rather caused a stink, but as it represented Christ's offering up himself to God as a
sweet smelling savour. |
| 11 |
North - ward - Here this and other kinds of sacrifices were killed, Lev 6:25,
and Lev 7:2, because here seems to have been the largest and most convenient
place for that work, the altar being probably near the middle of the east - end of the
building, and the entrance being on the south - side. Besides this might design the place
of Christ's death both more generally, in Jerusalem, which was in the sides of the north, Psa
48:2, and more specially, on mount Calvary, which was on the north - west side of
Jerusalem. |
| 14 |
Turtle - doves - These birds were appointed for the poor who could not bring better.
And these birds are preferred before others, partly because they were easily gotten, and
partly because they are fit representations of Christ's chastity, and meekness, and
gentleness, for which these birds are remarkable. The pigeons must be young, because then
they are best; but the turtle - doves are better when they are grown up, and therefore
they are not confined to that age. |
| 15 |
His head - From the rest of the body; as sufficiently appears, because this was to be
burnt by itself, and the body afterwards, Lev 1:17. And whereas it is said Lev
5:8. He shall - wring his head from his neck, but shall not divide it asunder, that
is spoken not of the burnt - offering as here, but of the sin - offering. |
| 16 |
With its feathers - Or, with its dung or filth, contained in the crop and in the guts.
On the east - Of the Tabernacle. Here the filth was cast, because this was the remotest
place from the holy of holies, which was in the west - end; to teach us, that impure
things and persons should not presume to approach to God, and that they should be banished
from his presence. The place of the ashes - Where the ashes fell down and lay, whence they
were afterwards removed without the camp. |
| 17 |
He shall cleave the bird through the whole length, yet so as not to separate the one
side from the other. A sweet savour unto the Lord - Yet after all, to love God with all
our hearts, and to love our neighbour as ourselves, is better than all burnt - offerings
and sacrifices. |
Chapter II
Directions concerning the meal - offerings.
- Of fine flour with oil and frankincense, ver. 1 - 11.
- Of the first fruits, ver. 12 - 16.
| 1 |
A meal - offering - (Not meat - offering, an ancient false print, which has run thro'
many editions of our bible.) This was of two kinds, the one joined with other offerings, Num
15:4,7,10, which was prescribed, together with the measure or proportion of it: the
other, of which this place speaks, was left to the offerer's good will both for the thing,
and for the quantity. And the matter for this offering was things without life, as meal,
corn, or cakes. Now this sort of sacrifices were appointed,
- because these are things of greatest necessity and benefit to man, and therefore it is
meet that God should be served with them, and owned and praised as the giver of them.
- In condescension to the poor, that they might not want an offering for God, and to shew
that God would accept even the meanest services, when offered with a sincere mind.
- These were necessary provisions for the feast which was to be presented to God, and for
the use of the priests, who were to attend upon these holy ministrations. He shall pour
oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing
with it, Psa 45:7, 1John 2:20, and which are necessary to make any offering
acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and
intercession, which is compared to a sweet odour, Eph 5:2.
|
| 2 |
He shall take - That priest to whom he brought it, and who is appointed to offer it.
The memorial - That part thus selected and offered; which is called a memorial, either
- to the offerer, who by offering this part is minded, that the whole of that he brought,
and of all which he hath of that kind, is God's to whom this part was paid as an
acknowledgment. Or
- to God, whom (to speak after the manner of men) this did put in mind of his gracious
covenant and promises of favour, and acceptance of the offerer and his offering. A sweet
savour unto the Lord - And so are our spiritual offerings, which are made by the fire of
holy love, particularly that of almsgiving. With such sacrifices God is well - pleased.
|
| 3 |
Sons - To be eaten by them, Lev 6:16. Most holy - Or such as were to be
eaten only by the priests, and that only in the holy place near the altar. |
| 4 |
In the oven - Made in the sanctuary for that use. |
| 6 |
In pieces - Because part of it was offered to God, and part given to the priests. |
| 11 |
No leaven - Namely, in that which is offered of free - will; for in other offerings it
might be used, Lev 7:13, 23:17. This was forbidden, partly to mind them of
their deliverance out of Egypt, when they were forced thro' haste to bring away their meal
or dough (which was the matter of this oblation) unleavened; partly to signify what Christ
would be, and what they should be, pure and free from all error in the faith and worship
of God, and from all hypocrisy, and malice or wickedness, all which are signified by
leaven. Nor any honey - Either,
- because it hath the same effect with leaven in paste or dough, making it sour, and
swelling. Or,
- in opposition to the sacrifices of the Gentiles, in which the use of honey was most
frequent. Or,
- to teach us, that God's worship is not to be governed by men's fancies and appetites but
by God's will.
|
| 12 |
Ye may offer them - Or either of them, leaven or honey. They shall not be burnt - But
reserved for the priests. |
| 13 |
Salt - To signify that incorruption of mind, and sincerity of grace, which in
scripture is signified by salt, Mark 9:49, Col 4:6, and which is necessary in
all them that would offer an acceptable offering to God. Or in testimony of that communion
which they had with God in these exercises of worship; salt being the great symbol of
friendship in all nations is called, either,
- because it represented the perpetuity of God's covenant with them, which is designed by
salt, Num 18:19, 2Chr 13:5. Or,
- because it was so particularly required as a condition of their covenant with God; this
being made absolutely necessary in all their offerings; and as the neglect of sacrifices
was a breach of covenant on their part, so also was the neglect of salt in their
sacrifices.
|
| 14 |
First - fruits - Of thine own free - will; for there were other first - fruits, and
that of several sorts, which were prescribed, and the time, quality, and proportion of
them appointed by God. |
| 16 |
Made by fire - The fire denotes that fervency of spirit, which ought to be in all our
religious services. Holy love is the fire, by which all our offerings must be made: else
they are not of a sweet savour to God. |
Chapter III
Directions concerning peace - offerings. A bullock or an heifer, ver. 1 - 5. A
lamb, ver. 6 - 11. A goat, ver. 12 - 16. No fat or blood to be eaten, ver. 17.
| 1 |
A peace - offering - This was an offering for peace and prosperity, and the blessing
of God, either,
- obtained, and so it was a thank - offering, or,
- desired; and so it was a kind of supplication to God.
A female - Which were allowed here, tho' not in burnt - offerings, because those
principally respected the honour of God, who is to be served with the best; but the peace
- offerings did primarily respect the benefit of the offerer, and therefore the choice was
left to himself. Burnt - offerings had regard to God, as in himself the best of beings,
and therefore were wholly burned. But peace - offerings had regard to God as a benefactor
to his creatures, and therefore were divided between the altar, the priest, and the
offerer. |
| 2 |
At the door - Not on the north - side of the altar, where the burnt - offering was
killed, as also the sin - offering, and the trespass - offering, but in the very entrance
of the court where the brazen altar stood, which place was not so holy as the other; as
appears both because it was more remote from the holy of holies, and because the ashes of
the sacrifices were to be laid here. And the reason of this difference is not obscure,
both because part of this sacrifice was to be waved by the hands of the offerer, Lev
7:30, who might not come into the court; and because this offering was not so holy
as the others, which were to be eaten only by the priest, whereas part of these were eaten
by the offerer. |
| 5 |
Upon the burnt sacrifice - Either,
- Upon the remainders of it, which were yet burning; or rather,
- After it; for the daily burnt - offering was first to be offered, both as more eminently
respecting God's honour; and as the most solemn and stated sacrifice, which should take
place of all occasional oblations, and as a sacrifice of an higher nature, being for
atonement, without which no peace could be obtained, nor peace offering offered with
acceptance.
|
| 9 |
The rump - Which in sheep is fat, and sweet, and in these parts was very much larger
and better than ours. |
| 11 |
Burnt it - The parts now mentioned; the rest fell to the priest, Lev 7:31.
The food - That is, the fuel of the fire, or the matter of the offering. It is called
food, Heb. bread, to note God's acceptance of it, and delight in it; as men delight in
their food. |
| 16 |
Shall burn them - The parts mentioned, among which the tail is not one, as it was in
the sheep. because that in goats is a refuse part. All the fat - This is to be limited,
- To those beasts, which were offered or offerable in sacrifice, as it is explained, Lev
7:23,25.
- To that kind of fat which is above - mentioned, and required to be offered, which was
separated, or easily separable from the flesh for the fat which was here and there mixed
with the flesh they might eat.
|
| 17 |
All your dwellings - Not only at or near the tabernacle, not only of those beasts
which you actually sacrifice, but also in your several dwellings, and of all that kind of
beasts. Fat - Was forbidden,
- To preserve the reverence of the holy rites and sacrifices.
- That they might be taught hereby to acknowledge God as their Lord, and the Lord of all
the creatures, who might reserve what he pleased to himself.
- To exercise them in obedience to God, and self - denial and mortification of their
appetites, even in those things which probably many of them would much desire. Blood - Was
forbidden partly to maintain reverence to God and his worship; partly out of opposition to
idolaters, who used to drink the blood of their sacrifices; partly with respect to
Christ's Blood, thereby manifestly signified. God would not permit the very shadows of
this to be used as a common thing. Nor will he allow us, tho' we have the comfort of the
atonement made, to assume to ourselves any share in the honour of making it.
|
Chapter IV
Directions concerning sin - offerings; which were intended for sins committed thro'
ignorance, either by
the priest himself, ver. 1 - 12. or by the whole congregation, ver. 13 - 21. or by a
ruler, ver. 22 - 26. or by a private person, ver. 27 - 35.
| 1 |
The Lord spake unto Moses - The laws contained in the three first chapters, seem to
have been delivered to Moses at one time. Here begin the laws of another day, which God
delivered from between the Cherubim. |
| 2 |
If a soul sin - This must necessarily be understood of more than common daily
infirmities; for if every such sin had required an offering, it had not been possible
either for most sinners to bear such a charge, or for the altar to receive so many
sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they
were ceremonially expiated by the daily offering, and by that on the great day of
atonement, Lev 16:30. Through ignorance - Or, error, either not knowing his
act to be sinful, as appears by comparing Lev 4:13,14, or not considering it,
but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew
word signifies, Psa 119:67. Things which ought not to be done - The words may
be rendered, in or about every, or any of the commandments of the Lord which should not be
done; or, which concern things that should not be done, namely, in any negative commands.
(And there is great reason why a sacrifice should be more necessary for these, than for
other sins, because affirmative precepts do not so strictly and constantly bind men as the
negative do.) Then he shall offer according to his quality, which is here to be understood
out of the following verses. |
| 3 |
If the priest - That is, the high - priest, who only was anointed after the first
time. His anointing is mentioned, because he was not compleat high - priest 'till he was
anointed. Do sin - Either in doctrine or practice, which it is here supposed he may do.
And this is noted as a character of imperfection in the priesthood of the law, whereby the
Israelites were directed to expect another and better high - priest, even one who is holy,
harmless, and separate from sinners, Heb 7:26. According to the sin of the
people - In the same manner as any of the people do; which implies that God expected more
circumspection from him, than from the people. But the words may be rendered, to the sin
or guilt of the people, which may be mentioned as an aggrevation of his sin, that by it he
commonly brings sin, and guilt, and punishment upon the people, who are infected or
scandalized by his example. A young bullock - The same sacrifice which was offered for all
the people, to shew how much his sin was aggravated by his quality. Sin - offering - Heb.
sin, which word is oft taken in that sense. |
| 4 |
On the head - To testify both his acknowledgment of his sin, and faith in God's
promise for the expiation of his sins through Christ, whom that sacrifice typified. Kill
the bullock - By one of the priests, whom he should cause to do it. |
| 5 |
To the tabernacle - Into the tabernacle; which was not required nor allowed in any
other sacrifice, possibly to shew the greatness of the high - priest's sin, which needed
more than ordinary diligence in him, and favour from God to expiate it. |
| 6 |
Seven times - A number much used in scripture, as a number of perfection; and here
prescribed, either to shew that his sins needed more then ordinary purgation, and more
exercise of his faith and repentance, both which graces he was obliged to join with that
ceremonial rite. Before the veil - The second veil dividing between the holy of holies,
which is generally called the veil of the sanctuary. |
| 7 |
All the blood - All the rest; for part was disposed elsewhere. |
| 12 |
The whole bullock - So no part of this was to be eaten by the priests, as it was in
other sin - offerings. The reason is plain, because the offerer might not eat of his own
sin - offering, and the priest was the offerer in this case, as also in the sin - offering
for the whole congregation below, of which the priest himself was a member. Shall be
carried forth - Not himself, which would have defiled him, but by another whom he shall
appoint for that work. Without the camp - To signify either,
- The abominable nature of sin, especially in high and holy persons, or when it
overspreads a whole people. Or,
- The removing of the guilt or punishment of that sin from the people. Or,
- That Christ should suffer without the camp or gate.
Where the ashes are - For the ashes, though at first they were thrown down near the
altar, Lev 1:16, yet afterwards they, together with the filth of the
sacrifices, were carried into a certain place without the camp. |
| 13 |
The whole congregation - The body of the people, or the greater part of them, their
rulers concurring with them. |
| 14 |
A bullock - But if the sin of the congregation was only the omission of some
ceremonial duty, a kid of the goats was to be offered, Num 15:24. |
| 15 |
The elders - Who here acted in the name of all the people, who could not possibly
perform this act in their own persons. |
| 17 |
And sprinkle it - It was not to be poured out there, but sprinkled only; for the
cleansing virtue of the blood of Christ was sufficiently represented by sprinkling. It was
sprinkled seven times: seven is a number of perfection; because God made the world in six
days, and rested the seventh. This signified the perfect satisfaction Christ made, and the
compleat cleansing of our souls thereby. |
| 18 |
The altar - Of incense: Which is before the Lord - That is, before the holy of holies,
where the Lord was in a more special manner present. |
| 20 |
For a sin - offering - That is, for the priest's sin - offering, called the first
bullock, Lev 4:21. |
| 24 |
The burnt - offering - So called by way of eminency, to wit, the daily burnt -
offering. It is a sin - offering - And therefore to be killed where the burnt - offering
is killed; whereby it is distinguished from the peace - offering, which were killed
elsewhere. |
| 26 |
It shall be forgiven - Both judicially, as to all ecclesiastical censures or civil
punishment; and really, upon condition of repentance and faith in the Messiah to come. |
| 28 |
A female - Which here was sufficient, because the sin of one of those was less than
the sin of the ruler, for whom a male was required. |
| 33 |
He shall slay it - Not by himself, but by the hands of the priest. |
| 35 |
Burn them - The fat; but he useth the plural number, because the fat was of several
kinds, as we saw Lev 4:8,9, Heb. upon the offerings, together with them, or
after them; because the burnt - offerings were to have the first place. |
Chapter V
Directions concerning trespass - offerings. Both this and the sin - offering were
intended to make atonement for sin, but the former was more general: The latter was to be
offered only in some particular cases. If a man sinned,
By hearing and concealing blasphemy, ver. 1. By touching an unclean thing, ver. 2, 3. By
swearing, ver. 4. He was to offer a lamb or kid, ver. 5. 6. Or two young pigeons, ver. 7 -
10. Or fine flour, ver. 11 - 13. Or a ram, if he had embezzled holy things, ver. 14 - 19.
| 1 |
And hear - And for that is, as that particle is often used. For this declares in
particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as
the word commonly signifies, and that either against one's neighbour, or against God. This
may seem to be principally intended here, because the crime spoken of is of so high a
nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath
seen - Been present when it was said. Or known - By sufficient information from others.
His iniquity - That is, the punishment of it; so that word is oft used, as Gen 19:15,
Num 18:1. |
| 2 |
If it be hidden from him - If he do it unawares, yet that would not excuse him,
because he should have been more circumspect to avoid all unclean things. Hereby God
designed to awaken men to watchfulness against, and repentance for, their unknown, or
unobserved sins. He shall be clean - Not morally, for the conscience was not directly
polluted by these things, but ceremonially. |
| 3 |
When he knoweth - As soon as he knoweth it, he must not delay to make his peace with
God. Otherwise he shall be guilty - For his violation and contempt of God's authority and
command. |
| 4 |
If a soul swear - Rashly, without consideration either of God's law, or his own power
or right, as David did, 1Sam 25:22. To do evil - To himself, to punish
himself either in his body, or estate, or something else which is dear to him. Or rather
to his neighbour. And it be hid from him - That is, he did not know, or not consider, that
what he swore to do, was or would be impossible, or unlawful: When he discovers it to be
so, either by his own consideration, or by information from others, whether it was good or
evil which he swore to do. |
| 5 |
In one of these things - In one of the three forementioned cases, either by sinful
silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord
in the place of public worship. And this confession is not to be restrained to the present
case, but by a parity of reason, and comparing of other scriptures, to be extended to
other sacrifices for sin, to which this was a constant companion. |
| 6 |
His trespass - offering - But how comes confession and a sacrifice to be necessary for
him that touched an unclean thing, when such persons were cleansed with simple washing, as
appears from Lev 11:25,28,32,40,43, and Num 19:7,8,10,19? This
place speaks of him that being so unclean did come into the tabernacle, as may be gathered
by comparing this place with Num 19:13, which if any man did, knowing himself
to be unclean, which was the case there, he was to be cut off for it; and if he did it
ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice. |
| 7 |
Not able - Through poverty. And this exception was allowed also in other sin -
offerings. For a sin - offering - Which was for that particular sin, and therefore offered
first: before the burnt - offering, which was for sins in general; to teach us not to rest
in general confessions and repentance, but distinctly and particularly, as far as we can,
to search out, and confess, and loath, and leave our particular sins, without which God
will not accept our other religious services. |
| 9 |
It is a sin - offering - This is added as the reason why its blood was so sprinkled
and spilt. |
| 10 |
According to the manner - Or order appointed by God. The priest shall make an
atonement - Either declaratively, he shall pronounce him to be pardoned; or typically,
with respect to Christ. |
| 11 |
The tenth part of an ephah - About six pints. He shall put no oil, neither
frankincense - Either to distinguish these from the meal - offerings, Lev 2:1,
or as a fit expression of their sorrow for their sins, in the sense whereof they were to
abstain from things pleasant; or to signify that by his sins he deserved to be utterly
deprived both of the oil of gladness, the gifts, graces and comforts of the Holy Ghost;
and of God's gracious acceptance of his prayers and sacrifices, which is signified by
incense, Psa 141:2. |
| 13 |
As a meal offering - As it was in the meal - offering, where all, except one handful,
fell to the share of the priests. And this is the rather mentioned here, because in the
foregoing sacrifices, Lev 4:3, &c. Lev 4:13, &c. the
priest had no part reserved for him. |
| 15 |
A trespass - Against the Lord and his priests. Through ignorance - For if a man did it
knowingly, he was to be cut off, Num 15:30. In the holy things - In things
consecrated to God, and to holy uses; such as tithes and first - fruits, or any things
due, or devoted to God, which possibly a man might either with - hold, or employ to some
common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege
was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at
present, thou, O Moses, for he as yet performed the priest's part. And this was an
additional charge and punishment to him; besides the ram, he was to pay for the holy thing
which he had with - held or abused, so many shekels of silver as the priest should esteem
proportionable to it. |
| 17 |
The former law concerns the alienation of holy things from sacred to common use; this
may concern other miscarriages about holy things, and holy duties, as may be gathered from
Lev 5:19, where this is said to be a trespass against the Lord, not in a
general sense, for so every sin was; but in a proper and peculiar sense. |
Chapter VI
Further directions concerning trespass - offerings, ver. 1 - 7. Concerning the
burnt - offerings, ver. 8 - 13. Concerning the meal - offerings, ver. 14 - 18.
Particularly that at the consecration of the priests, ver. 19 - 23. Concerning the sin -
offering, ver. 24 - 30.
| 2 |
If a soul sin - This sin, though directly committed against man, is emphatically said
to be done against the Lord, not only in general, for so every sin against man is also
against the Lord, but in a special sense, because this was a violation of human society,
whereof God is the author, and president, and defender: and because it was a secret sin,
of which God alone was the witness and judge: and because God's name was abused in it by
perjury. To keep - In trust. Or in fellowship - Heb. Or in putting of the hand: that is,
commerce or fellowship in trading, which is very usual when one man puts any thing into
another's hand, not to keep it, but to improve it for the common benefit of them both, in
which cases of partnership it is easy for one to deceive the other, and therefore
provision is made against it. And this is called a putting of the hand, because such
agreements used to be confirmed by giving or joining their hands together. By violence -
Secretly; for he seems to speak here of such sins as could not be proved by witness. Or
hath deceived - Got any thing from him by calumny, or fraud, or circumvention; so the word
signifies. |
| 3 |
Swear falsely - His oath being required, seeing there was no other way of discovery
left. |
| 4 |
Is guilty - This guilt being manifested by his voluntary confession upon remorse,
whereby he reapeth this benefit, that he only restores the principal with the addition of
a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo
22:9. |
| 5 |
In the day - It must not be delayed, but restitution to man must accompany repentance
towards God. Wherever wrong has been done, restitution must be made, and till it is made
to the utmost of our power we cannot look for forgiveness; for the keeping of what is
unjustly got, avows the taking: And both together make but one continued act of
unrighteousness. |
| 9 |
And the Lord spake - Hitherto he hath prescribed the sacrifices themselves; now he
comes to the manner of them. The burnt - offering - The daily one, which Exo 29:38,
Num 28:3, as the following words shew. This was to be so managed and laid on piece after
piece, that the fire might be constantly maintained by it. The morning burnt - offerings
were to be kept burning all the day from morning to night also; but he mentions not that,
because there was such a constant succession of sacrifices in the day - time that there
needed no law for feeding and keeping in the fire then; the only danger was for the night,
when other sacrifices were not offered, but only the evening burnt - offering, which if it
had been consumed quickly, as the morning burnt - offering was, there had been danger of
the going out of that fire, which they were commanded diligently and constantly to keep
in. |
| 10 |
The ashes which the fire hath consumed - That is, the wood consumed into ashes. |
| 11 |
Other garments - Because this was no sacred, but a common work. A clean place - Where
no dung or filth was laid. The priest himself was to do all this. God's servants must
think nothing below them but sin. |
| 12 |
It shall not be put out - The fire coming down from heaven, was to be perpetually
preserved, and not suffered to go out, partly that there might be no occasion or
temptation to offer strange fire; and partly to teach them whence they were to expect the
acceptance of all their sacrifices, even from the divine mercy, signified by the fire that
came down from heaven which was an usual token of God's favourable acceptance. Every
morning - Though the evening also be doubtless intended, yet the morning is only
mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire
made. Thereon - Upon the burnt - offering, which thereby would be sooner consumed, that
the way might be made for other sacrifices. |
| 13 |
Thus should we keep the fire of holy love ever burning in our hearts. |
| 14 |
Of the meal - offering - Of that which was offered alone, and that by any of the
people, not by the priest, for then it must have been all burnt. This law before
delivered, is here repeated for the sake of some additions made to it. |
| 16 |
His sons - The males only might eat these, because they were most holy things; whereas
the daughters of Aaron might eat other holy things. In the court - In some special room
appointed for that purpose. The reason why this was to be eaten only by holy persons, and
that in an holy place, is given Lev 6:17, because it is most holy. |
| 17 |
It - That part which remains to the priest; for the part offered to God seems not to
have been baked at all. |
| 18 |
Every one - That is, none should touch, or eat them, but consecrated persons, priests,
or their sons. |
| 20 |
When he is anointed - For high - priest for he only of all the priests was to be
anointed in future ages. This law of his consecration was delivered before, and is here
repeated because of some additions made to it. Perpetual - Whensoever any of them shall be
so anointed. At night - Or, in the evening; the one to be annexed to the morning -
sacrifice, the other to the evening - sacrifice, over and besides that meal - offering
which every day was to be added to the daily morning and evening sacrifices. |
| 21 |
Thou - Who art so anointed and consecrated. |
| 23 |
It shall not be eaten - No part of it shall be eaten by the priest, as it was when the
offering was for the people. The reason of the difference is, partly because when he
offered it for the people, he was to have some recompence for his pains; partly to signify
the imperfection of the Levitical priest, who could not bear their own iniquity; for the
priest's eating part of the people's sacrifices did signify his typical bearing of the
people's iniquity; and partly to teach the priests and ministers of God, that it is their
duty to serve God with singleness of heart, and to be content with God's honour though
they have no present advantage by it. |
| 26 |
For sin - For the sins of the rulers, or of the people, or any of them, but not for
the sins of the priests; for then its blood was brought into the tabernacle, and therefore
it might not be eaten. |
| 27 |
Upon any garment - Upon the priest's garment; for it was he only that sprinkled it,
and in so doing he might easily sprinkle his garments. In the holy place - Partly out of
reverence to the blood of sacrifices, which hereby was kept from a profane or common
touch; and partly that such garments might be decent, and fit for sacred administrations. |
| 28 |
Broken - Because being full of pores, the liquor in which it was sodden might easily
sink into it, whereby it was ceremonially holy, and therefore was broken, lest afterwards
it should be abused to common uses. Rinsed - And not broken, as being of considerable
value, which therefore God would not have unnecessarily wasted. And this being of a more
solid substance than an earthen vessel, was not so apt to drink in the moisture. |
Chapter VII
Further directions, concerning the trespass - offering, ver. 1 - 7. The burnt -
offering and meal - offering, ver. 8 - 10. The peace - offering, ver. 11 - 21. Fat and
blood again forbidden, ver. 22 - 27. The priest's share of it, ver. 28 - 34. The
conclusion of these instructions, ver. 35 - 38.
| 7 |
So is - In the matter following, for in other things they differed. The priests shall
have it - That part of it, which was by God allowed to the priest. |
| 9 |
All the meal - offering - Except the part reserved by God, Lev 2:2,9.
Because these were ready drest and hot, and to be presently eaten; shall be the priests -
The priest, who offered it, was in reason to expect, something more than his brethren who
laboured not about it; and that he had only in this offering; for the others were equally
distributed. |
| 10 |
Dry - Without oil, or drink - offering, as those Lev 5:11, Num 5:15.
All the sons of Aaron - These were to be equally divided among all the priests. And there
was manifest reason for this difference, because these were in greater quantity than the
former; and being raw, might more easily be reserved for the several priests to dress it
in that way which each of them liked. |
| 13 |
Leavened bread - Because this was a sacrifice of another kind than those in which
leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among
which leavened bread was one. Leaven indeed was universally forbidden, Lev 2:11.
But that prohibition concerned only things offered and burnt upon the altar, which this
bread was not. |
| 14 |
Of it - That is, of the offering, one of each part of the whole: it being most
agreeable to the rules laid down before and afterward, that the priest should have a share
in the unleavened cakes and wafers, as well as in the leavened bread. |
| 16 |
A vow - Offered in performance of a vow, the man having desired some special favour
from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which
was not allowed for the thank - offering. |
| 18 |
Neither shall it be imputed - For an acceptable service to God. |
| 19 |
And the flesh - Namely of the holy offering, of which he is here treating; and
therefore the general word is to be so limited; for other flesh one might eat in this
case. That toucheth - After its oblation; which might easily happen, as it was conveyed
from the altar to the place where it was eaten: for it was not eaten in the holy place, as
appears, because it was eaten by the priests, together with the offerers, who might not
come thither. The flesh - That is, the other flesh; that which shall not be polluted by
any unclean touch. All that are clean - Whether priests or offerers, or guests invited to
the feast. |
| 20 |
That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for
it. Not being cleansed from his uncleanness according to the appointment, Lev 11:24,
&c. This verse speaks of uncleanness from an internal cause, as by an issue, &c.
for what was from an external cause is spoken of in the next verse. |
| 21 |
Of man - Or, of women, for the word signifies both. |
| 23 |
The general prohibition of eating fat, Lev 3:17, is here explained of
those kind of creatures which were sacrificed. The fat of others they might eat. |
| 24 |
He speaks still of the same kinds of beasts, and shews that this prohibition reaches
not only to the fat of those beasts which were offered to God, but also of those that
died, or were killed at home. And if this seems a superfluous prohibition, since the lean
as well as the fat of such beasts were forbidden, Lev 22:8, it must be noted,
that prohibition reached only to the priests, Lev 7:4. |
| 29 |
Shall bring - Not by another, but by himself, that is, those parts of the peace -
offering, which are in a special manner offered to God. His oblation unto the Lord - That
is, to the tabernacle, where the Lord was present in a special manner. Though part of such
offerings might be eaten in any clean place, Lev 10:14, yet not till they had
been killed, and part of them offered to the Lord in the place appointed by him for that
purpose. |
| 30 |
His own hands - After the beast was killed, and the parts of it divided, the priest
was to put the parts mentioned into the hands of the offerer. Offerings made by fire - So
called, not strictly, as burnt - offerings are, because some parts of these were left for
the priest, but more largely, because even these peace - offerings were in part, tho' not
wholly, burnt. Waved - To and fro, by his hands, which were supported and directed by the
hands of the priest. |
| 31 |
His sons - The portion of every succeeding high - priest and his family. |
| 34 |
The wave - breast and heave - shoulder - The breast or heart is the seat of wisdom,
and the shoulder of strength for action; and these two may denote that wisdom, and power,
which were in Christ our high - priest, and which ought to be in every priest. |
| 35 |
Of the anointing of Aaron - That is, of the priesthood; the sign put for the thing
signified; and the anointing by a like figure is put for the part of the sacrifices
belonging to the priest by virtue of his anointing. This was their portion appointed them
by God in that day, and therefore to be given to them in after ages. |
| 37 |
Of the consecrations - That is, of the sacrifice offered at the consecration of the
priests. |
Chapter VIII
This chapter gives an account of the consecration of Aaron and his sins before the
congregation, Moses washes and dresses them, ver. 1 - 9. Anoints the tabernacle with its
utensils, and Aaron, ver. 10 - 12. Clothes his sons, ver. 13. Offers for them a sin -
offering, ver. 14 - 17. A burnt - offering, ver. 18 - 21. The ram of consecration, ver. 22
- 30. Declares to them God's charge, which they perform, ver. 31 - 36.
| 3 |
All the congregation - The elders who represented all, and as many of the people as
would, and could get thither, that all might be witnesses both of Aaron's commission from
God, and of his work and business. |
| 12 |
He poured - In a plentiful manner, as appears from Psa 133:2, whereas
other persons and things were only sprinkled with it: because his unction was to typify
the anointing of Christ with the Spirit, which was not given by measure to him. A measure
of the same anointing is given to all believers. |
| 14 |
The bullock - There were indeed seven bullocks to be offered at his consecration, one
every day; but here he mentions only one, because he here describes only the work of the
first day. |
| 17 |
His hide - Which in the offerings for the people was not burnt, but given to the
priest. |
| 18 |
He brought the ram - Hereby they gave to God the glory of this great honour which was
put upon them: and also signified the devoting themselves and all their service to God. |
| 19 |
He - Either Moses, as in the following clause, or some other person by his
appointment; which may be the reason why he is not named here, as he is to the sprinkling
of the blood, which was an action more proper to the priest, and more essential to the
sacrifice. |
| 29 |
Moses's part - Who at this time administering the priest's office was to receive the
priest's wages. |
| 31 |
The flesh - That which was left of the ram, and particularly the breast, which was
said to be Moses's part, Lev 8:29, and by him was given to Aaron, that he and
his sons might eat of it, in token that they and only they should have the right to do so
for the future. |
| 33 |
Seven days - In each of which the same ceremonies were to be repeated, and other rites
to be performed. He - Either God or Moses; for the words may be spoken by Moses, either in
God's name or in his own; Moses speaking of himself in the third person, which is very
common in scripture. |
| 36 |
So Aaron and his sons did all things - And thus the covenant of life and peace, Mal
2:5, was made with them. But after all the ceremonies used in their consecration,
one point was reserved for the honour of Christ's priesthood. They were made priests
without an oath; but Christ with an oath, Heb 7:21. For neither these
priests, nor their priesthood was to continue. But His is a perpetual and unchangeable
priesthood. |
Chapter IX
Moses appoints Aaron to offer various sacrifices, ver. 1 - 7. Aaron offers for
himself, ver. 8 - 14. Offers for, and blesses the people, ver. 15 - 22. God signifies his
acceptance of their persons and of their sacrifices, ver. 23 - 24.
| 1 |
On the eighth day - Namely, from the day of his consecration, or when the seven days
of his consecration were ended. The eighth day is famous in scripture for the perfecting
and purifying both of men and beasts. See Lev 12:2,3 14:8,9,10 15:13,14
22:27. And the elders of Israel - All the congregation were called to be witnesses of
Aaron's installment into his office, to prevent their murmurings and contempt; which being
done, the elders were now sufficient to be witnesses of his first execution of his office.
|
| 2 |
For a sin - offering - For himself and his own sins, which was an evidence of the
imperfection of that priesthood, and of the necessity of a better. The Jewish writers
suggest, that a calf was appointed, to remind him of his sin in making the golden calf.
Thereby he had rendered himself for ever unworthy of the honour of the priesthood: on
which he had reason to reflect with sorrow and shame, in all the atonements he made. |
| 3 |
A sin - offering - For the people, for whose sin a young bullock was required, Lev
4:15, but that was for some particular sin; this was more general for all their
sins. Besides, there being an eye here to the priest's consecration and entrance into his
office, it is no wonder if there be some difference in these Sacrifices from those before
prescribed. |
| 4 |
The Lord will appear - Heb. Hath appeared. He speaks of the thing to come as if it
were past, which is frequent in scripture, to give them the more assurance of the thing. |
| 5 |
Before the tabernacle where God dwelt. |
| 6 |
The glory of the Lord - The glorious manifestation of God's powerful and gracious
presence. |
| 7 |
Go and offer - Moses had hitherto sacrificed, but now he resigns his work to Aaron,
and actually gives him that commission which from God he had received for him. For thyself
and for the people - The order is very observable, first for thyself, otherwise thou art
unfit to do it for the people. Hereby God would teach us, both the deficiency of this
priesthood, and how important it is that God's ministers should be in the favour of God
themselves, that their ministrations may be acceptable to God, and profitable to the
people. |
| 9 |
The altar - Of burnt - offering, of which alone he speaks both in the foregoing and
following words; and the blood was poured out at the bottom of this altar only, not of the
altar of incense, as appears from Lev 4:7, where indeed there is mention of
putting some of the blood upon the horns of the altar of incense, in this case of the
priest's sacrificing for his own sins. But there seems to be a double difference,
- That sacrifice was offered for some particular sin, this for his sins indefinitely.
- There he is supposed to be compleat in his office, and here he is but entering into his
office, and therefore must prepare and sanctify himself by this offering upon the brazen
altar in the court, before he can be admitted into the holy place where the altar of
incense was. And the like is to be said for the difference between the sin - offering for
the people here, and Lev 4:17,18.
|
| 10 |
He burnt it - By ordinary fire, which was used until the fire came down from heaven, Lev
9:24, though afterwards it was forbidden. And if it had not been allowed otherwise,
yet this being done by Aaron at the command of Moses, and consequently with God's
approbation, it was unquestionably lawful. Add to this, that there is nothing said to be
consumed by that heavenly fire, but the burnt - offering with the fat belonging to it,
namely, that burnt - offering mentioned Lev 9:16, which therefore is not
there said to be burnt, as it is said of the other burnt - offering, Lev 9:13,
and of the rest of the sacrifices in their places. |
| 16 |
The burnt - offering - Which also was offered for the people, as the last mentioned
sin - offering was. |
| 17 |
Besides the burnt - sacrifice - Which was to be first offered every morning; for God
will not have his ordinary and stated service swallowed up by extraordinary. |
| 19 |
That - Fat. Which covereth the inwards - Or the Guts. |
| 22 |
Aaron lifted up his hands - Which was the usual rite of blessing. By this posture he
signified both whence he expected the blessing, and his hearty desire of it for them. And
blessed them - In some such manner, as is related, Num 6:24, &c. though
not in the same form, for it is not probable that he used it before God delivered it And
this blessing was an act of his priestly office, no less than sacrificing. And herein be
was a type of Christ, who came into the world to bless us, and when he was parting from
his disciples, lifted up his hands and blessed them: yea, and in them his whole church, of
which they were the elders and representatives. And came down - From the altar; whence he
is said to come down, either
- Because the altar stood upon raised ground, or
- Because it was nearer the holy place, which was the upper end.
|
| 23 |
And Moses - Went in with Aaron to direct him, and to see him perform those parts of
his office which were to be done in the holy place, about the lights, and the table of
shew - bread, and the altar of incense, upon which part of the blood of the sacrifices now
offered was to be sprinkled, Lev 4:7,16. And blessed the people - Prayed to
God for his blessing upon them, as this phrase is explained, Num 6:23,
&c. and particularly for his gracious acceptation of these and all succeeding
sacrifices, and for his signification thereof by some extraordinary token. And the glory
of the Lord - Either a miraculous brightness shining from the cloudy pillar, as Exo
16:10, or a glorious and visible discovery of God's gracious presence and
acceptance of the present service. |
| 24 |
And there came a fire - In token of God's approbation of the priesthood now
instituted, and the sacrifices offered, and consequently of others of the like nature. And
this fire now given was to be carefully kept, and not suffered to go out, Lev 6:13,
and therefore was carried in a peculiar vessel in their journeys in the wilderness. From
before the Lord - Or, from the presence of the Lord, that is, from the place where God was
in a special manner present, either from heaven or from the holy of holies. They shouted -
As wondering at, rejoicing in, and blessing God for this gracious discovery of himself,
and his favour. This also was a figure of good things to come. Thus the Spirit descended
in fire upon the apostles, so ratifying their commission, as this does that of the
priests. And the descent of this holy fire into our souls, to kindle in them devout
affections, and such an holy zeal as burns up all unholiness, is a certain token of God's
gracious acceptance. |
Chapter X
The death of Nadab and Abihu, and quieting of Aaron, ver. 1 - 3. Orders given to
bury them, and not to mourn, ver. 4 - 7. A command not to drink wine or strong drink, and
to distinguish between holy and unholy, ver. 8 - 11. Directions concerning the parts of
the burnt - offerings which were to be eaten, ver. 12 - 15. Moses reproves the priests,
but is pacified by Aaron, ver. 16 - 20.
| 1 |
Strange fire - Fire so called, because not taken from the altar, as it ought, but from
some common fire. Before the Lord - Upon the altar of incense. Which he commanded not -
Not commanding may be here put for forbidding, as it is, Jer 32:35. Now as
this was forbidden implicitly; Lev 6:12, especially when God himself made a
comment upon that text, and by sending fire from heaven declared of what fire he there
spake; so it is more than probable it was forbidden expressly, though that be not here
mentioned, nor was it necessary it should be. |
| 2 |
From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed
their lives; for their bodies and garments were not consumed. Thus the sword is said to
devour, 2Sam 2:26. Thus lightning many times kill persons, without any hurt
to their garments. |
| 3 |
The Lord spake - Though the words be not recorded in scripture, where only the heads
of discourses are contained, yet it is probable they were uttered by Moses in God's name.
Howsoever the sense of them is in many places. I will be sanctified - This may note,
either,
- their duty to sanctify God, to demean themselves with such care, and reverence, and
watchfulness, as becomes the holiness of the God whom they serve; whence he leaves them to
gather the justice of the present judgment. Or,
- God's purpose to sanctify himself, to manifest himself to be an holy and righteous God
by his severe and impartial punishment of all transgressors, how near soever they are to
him.
That come nigh me - Who draw near to me, or to the place where I dwell, and are
admitted into the holy place, whence others are shut out. It is a description of the
priests. I will be glorified - As they have sinned publickly and scandalously, so I will
vindicate my honour in a public and exemplary manner, that all men may learn to give me
the glory of my holiness by an exact conformity to my laws. And Aaron held his peace - In
acknowledgment of God's justice and submission to it. He murmured not, nor replied against
God. |
| 4 |
Moses called Mishael - For Aaron and his sons were employed in their holy
ministrations, from which they were not called for funeral solemnities. Brethren - That
is, kinsmen, as that word is oft used. Out of the camp - Where the burying - places of the
Jews were, that the living might neither be annoyed by the unwholesome scent of the dead,
nor defiled by the touch of their graves. |
| 5 |
In their coats - In the holy garments wherein they ministered; which might be done,
either,
- as a testimony of respect due to them, notwithstanding their present failure; and that
God in judgment remembered mercy, and when he took away their lives, spared their souls.
Or,
- because being polluted both by their sin, and by the touch of their dead bodies, God
would not have them any more used in his service.
|
| 6 |
Uncover not your head - That is, give no signification of your sorrow; mourn not for
them; partly lest you should seem to justify your brethren, and tacitly reflect upon God
as too severe; and partly lest thereby you should be diverted from, or disturbed in your
present service, which God expects to be done chearfully. But bewail the burning - Not so
much in compassion to them, as in sorrow for the tokens of divine displeasure. |
| 7 |
Ye shall not go from the tabernacle - Where at this time they were, because this
happened within seven days of their consecration. The oil of the Lord is upon you - You
are persons consecrated peculiarly to God's service, which therefore it is just you should
prefer before all funeral solemnities. |
| 9 |
Drink not wine - it is not improbable, that the sin of Nadab and Abihu was owing to
this very thing. But if not, yet drunkenness is so odious a sin in itself, especially in a
minister, and most of all in the time of his administration of sacred things, that God saw
fit to prevent all occasions of it. And hence the devil, who is God's ape, required this
abstinence from his priests in their idolatrous service. |
| 10 |
Between holy and unholy - Persons and things, which Nadab and Abihu did not. |
| 11 |
Ye may teach - Which drunken persons are very unfit to do. |
| 12 |
Eat it - Moses repeats the command, partly lest their grief should cause them to
neglect their meat prescribed by God, (which abstinence would have been both a
signification of their sorrow which God had forbidden them, and a new transgression of a
divine precept;) and partly to encourage them to go on in their holy services, and not to
be dejected, as if God would no more accept them or their sacrifices. |
| 13 |
In the holy place - in the court, near the altar of burnt - offerings. |
| 14 |
In a clean place - In any of your dwellings, or any place in the camp, which was kept
clean from all ceremonial defilement. In any place where the women as well as the men
might come, for the daughters of the priest might eat these as well as their sons, if they
were maids, or widows, or divorced, Lev 22:11 - 13. |
| 16 |
He was angry with Eleazar - He spares Aaron at this time, as overwhelmed with sorrow,
and because the rebuking him before his sons might have exposed him to some contempt; but
he knew that the reproof though directed to them, would concern him too. Who were left
alive - And therefore ought to have taken warning. |
| 17 |
God hath given it to you - As a reward of your service, whereby you expiate, bear, and
take away their sins, by offering those sacrifices, by which God through Christ is
reconciled to the penitent and believing offerers. |
| 18 |
The blood was not brought in - Because Aaron was not yet admitted into the holy place,
whither that blood should have been brought, 'till he had prepared the way by the
sacrifices which were to be offered in the court. |
| 19 |
They have offered - They have done the substance of the thing, though they have
mistaken this one circumstance. Such things - Whereby, haying been oppressed with grief,
it is not strange nor unpardonable if I have mistaked. Should it have been accepted -
Because it was not to be eaten with sorrow, but with rejoicing and thanksgiving. |
| 20 |
He rested satisfied with his answer. it appeared, that Aaron sincerely aimed at
pleasing God: and those who do so, will find he is not extreme to mark what is done amiss.
|
Chapter XI
Of clean and unclean beasts, ver. 1 - 8. Fishes, ver. 9 - 12. Fowls, ver. 13 - 19.
Creeping things whether flying, ver. 20 - 28. or creeping upon the earth, ver. 29 - 43. An
exhortation to holiness, ver. 44, 45. The conclusion, ver. 46, 47.
| 1 |
From the laws concerning the priests, he now comes to those which belong to all the
people. God spake to both of them, because the cognizance of the following matters
belonged to both: the priest was to direct the people about the things forbidden or
allowed, where any doubt or difficulty arose; and the magistrate was to see the direction
followed. |
| 2 |
These are the beasts - Though every creature of God be good and pure in itself, yet it
pleased God to make a difference between clean and unclean, which he did in part before
the flood, Gen 7:2, but more fully here for many reasons; as,
- To assert his own sovereignty over man, and all the creatures which men may not use but
with God's leave.
- To keep up the wall of partition between the Jews and other nations, which was very
necessary for many great and wise purposes.
- That by bridling their appetite in things in themselves lawful, and some of them very
desirable, they might be better prepared and enabled to deny themselves in things simply
and grossly sinful.
- For the preservation of their health, some of the creatures forbidden being, though used
by the neighbouring nations, of unwholesome nourishment, especially to the Jews, who were
very obnoxious to leprosies. To teach them to abhor that filthiness, and all those ill
qualities for which some of these creatures are noted.
|
| 3 |
Cloven - footed - That is, divided into two parts only: This clause is added to
explain and limit the former, as appears from Lev 11:26, for the feet of
dogs, cats &c. are parted or cloven into many parts. And cheweth the cud - Heb. and
bringeth up the cud, that is, the meat once chewed, out of the stomach in the mouth again,
that it may be chewed a second time for better concoction. And this branch is to be joined
with the former, both properties being necessary for the allowed beasts. But the reason
hereof must be resolved into the will of the law - giver; though interpreters guess that
God would hereby signify their duties, by the first, that of discerning between good and
evil; and by the latter, that duty of recalling God's word to our minds and meditating
upon it. |
| 4 |
The camel - An usual food in Arabia, but yielding bad nourishment. Divideth not the
hoof - So as to have his foot cloven in two, which being expressed, Lev 11:3,
is here to be understood. Otherwise the camel's hoof is divided, but it is but a small and
imperfect division. |
| 5 |
As for the names of the following creatures, seeing the Jews themselves are uncertain
and divided about them, it seems improper to trouble the unlearned readers with disputes
about them. |
| 8 |
Ye shall not touch - Not in order to eating, as may be gathered by comparing this with
Gen 3:3. But since the fat and skins of some of the forbidden creatures were
useful, for medicinal and other good purposes, and were used by good men, it is not
probable that God would have them cast away. Thus God forbad the making of images, Exo
20:4, not universally, but in order to the worshipping them, as Christian
interpreters agree. |
| 9 |
Fins and scales - Both of them; such fishes being more cleanly, and more wholesome
food than others. The names of them are not particularly mentioned, partly because most of
them wanted names, the fish not being brought to Adam and named by him as other creatures
were; and partly because the land of Canaan had not many rivers, nor great store of fish. |
| 11 |
Unto you - This clause is added to shew that they were neither abominable in their own
nature, nor for the food of other nations; and consequently when the partition - wall
between Jews and Gentiles was taken away, these distinctions of meat were to cease. |
| 13 |
Among the fowls - The true signification of the following Hebrew words is now lost, as
the Jews at this day confess; which not falling out without God's singular providence may
intimate the cessation of this law, the exact observation whereof since Christ came is
become impossible. In general, this may be observed, that the fowls forbidden in diet, are
all either ravenous and cruel, or such as delight in the night and darkness, or such as
feed upon impure things; and so the signification of these prohibitions is manifest, to
teach men to abominate all cruelty or oppression, and all works of darkness and
filthiness. The ossifrage and the osprey - Two peculiar kinds of eagles, distinct from
that which being the chief of its kind, is called by the name of the whole kind. |
| 15 |
After his kind - According to the several kinds, known by this general name, which
includes, besides ravens properly so called, crows, rooks, pyes, and others. |
| 20 |
All fowls - Flying things that crawl or creep upon the earth, and so degenerate from
their proper nature, and are of a mongrel kind, which may intimate that apostates and
mongrels in religion are abominable in the sight of God. Upon all four - Upon four legs,
or upon more than four, which is all one to the present purpose. |
| 22 |
The locust - Locusts, though unusual in our food, were commonly eaten by the
Ethiopians, Lybians, Parthians, and other eastern people bordering upon the Jews. And as
it is certain the eastern locusts were much larger than ours, so it is probable they were
of different qualities, and yielding better nourishment. |
| 23 |
All other - That is, which have not those legs above and besides their feet mentioned,
Lev 11:21. |
| 24 |
Unclean - And such were excluded both from the court of God's house, and from free
conversation with other men. |
| 25 |
Beareth - Or, taketh away, out of the place where it may lie, by which others may be
either offended, or polluted. |
| 27 |
Upon his paws - Heb. upon his hands, that is, which hath feet divided into several
parts like fingers, as dogs, cats, apes, and bears. |
| 34 |
That on which such water cometh - That flesh or herbs or other food which is dressed
in water, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten
dry, as bread, or fruits; the reason of which difference seems to be this, that the water
did sooner receive the pollution in itself, and convey it to the food so dressed. |
| 36 |
Of this no reason can be given, but the will of the law - giver and his merciful
condescension to men's necessities, water being scarce in those countries; and for the
same reason God would have the ceremonial law of sacrifices, give place to the law of
mercy. |
| 37 |
Seed - Partly because this was necessary provision for man; and partly because such
seed would not be used for man's food till it had received many alterations in the earth
whereby such pollution was taken away. |
| 38 |
If any water - The reason of the difference is, because wet seed doth sooner receive,
and longer retain any pollution and partly because such seed was not fit to be sown
presently, and therefore that necessity which justified the use of the dry seed, could not
be pretended in this case. |
| 39 |
If any beast die - Either of itself, or being killed by some wild beast, in which
cases the blood was not poured forth, as it was when they were killed by men either for
food or sacrifice. |
| 40 |
He that eateth - Unwittingly, for if he did it knowingly, it was a presumptuous sin
against an express law, Deu 14:21, and therefore punished with cutting off. |
| 41 |
Every creeping thing - Except those expressly excepted, Lev 11:29,30. |
| 42 |
Upon the belly - As worms and snakes, Upon all four - As toads and divers serpents. |
| 44 |
Ye shall be holy - By this he gives them to understand, that all these cautions about
eating or touching these creatures was not for any real uncleanness in them, but only that
by diligent observation of these rules they might learn with greater care to avoid all
moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and from
all familiar and intimate converse with notorious sinners. |
| 45 |
That bringeth you up out of Egypt - This was a reason why they should chearfully
submit to distinguishing laws, who had been so honoured with distinguishing favours. |
| 46 |
This is the law - It was so, as long the Mosaic dispensation lasted. But under the
gospel we find it expressly repealed by a voice from heaven, Acts 10:15. Let
us therefore bless God, that to us every creature of God is good, and nothing to be
refused. |
Chapter XII
Laws concerning the uncleanness of women in child - birth, ver. 1 - 5. Concerning
their purification, ver. 6 - 8.
| 1 |
From uncleanness contracted by the touching or eating of external things, he now comes
to that uncleanness which ariseth from ourselves. |
| 2 |
Seven days - Not for any filthiness which was either in the conception, or in bringing
forth, but to signify the universal and deep pollution of man's nature, even from the
birth, and from the conception. Seven days or thereabouts, nature is employed in the
purgation of most women. Her infirmity - Her monthly infirmity. And it may note an
agreement therewith not only in the time, Lev 15:19, but in the degree of
uncleanness. |
| 4 |
In the blood of her purifying - In her polluted and separated estate; for the word
blood or bloods signifies both guilt, and uncleanness, as here and elsewhere. And it is
called the blood of her purifying, because by the expulsion or purgation of that blood,
which is done by degrees, she is purified. No hallowed thing - She shall not eat any part
of the peace - offerings which she or her husband offered, which otherwise she might have
done; and, if she be a priest's wife, she shall not eat any of the tythes or first fruits,
or part of the hallowed meats, which at other times she together with her husband might
eat. |
| 5 |
Threescore and six days - The time in both particulars is double to the former, not so
much from natural causes, as to put an honour upon the sacrament of circumcision, which
being administered to the males, did put an end to that pollution sooner than otherwise
had been. |
| 6 |
For a son or a daughter - For the birth of a son, or of a daughter: but the
purification was for herself, as appears from the following verses. A sin - offering -
Because of her ceremonial uncleanness, which required a ceremonial expiation. |
| 8 |
The morality of this law obliges women who have received mercies from God in child -
bearing, with all thankfulness to acknowledge his goodness to them, owning themselves
unworthy of it, and (which is the best purification) to continue in faith, and love, and
holiness, with sobriety. |
Chapter XIII
Rules whereby the priest was to judge of the leprosy, ver. 1 - 44. Directions
concerning the leper, ver. 45, 46. Concerning the leprosy in garments, ver. 47 - 59.
| 2 |
In the skin - For there is the first seat of the leprosy, the bright spot shining like
the scale of a fish, as it is in the beginning of a leprosy. The priest - The priest was
to admit to, or exclude from, the sanctuary, and therefore to examine who were to be
excluded. |
| 3 |
When the hair is turned white - This change of colour was an evidence both of the
abundance of excrementious humours, and of the weakness of nature, as we see in old and
sick persons. His flesh - For the leprosy consumed both the skin and the flesh. |
| 4 |
Seven days - For greater assurance; to teach ministers not to be hasty in their
judgments, but diligently to search and examine all things before - hand. The plague is
here put for the man that hath the plague. |
| 6 |
Dark - Contrary to the white colour of the leprosy. But the word may be rendered, have
contracted itself, and thus the opposition seems to be most clear as the spreading of
itself. He shall wash his clothes - Though it was no leprosy, to teach us, that no sin is
so small as not to need to be washed by the blood of Christ, which was the thing designed
by all these washings. |
| 10 |
White in the skin - With a preternatural and extraordinary whiteness. Raw flesh - This
shewed it was not a superficial leprosy but one of a deeper and more malignant nature,
that had eaten into the very flesh, for which cause it is in the next verse called an old
or inveterate leprosy. |
| 13 |
All his flesh - When it appeared in some one part it discovered the ill humour which
lurked within, and withal the inability of nature to expel it; but when it overspread all,
it manifested the strength of nature conquering the distemper, and purging out the ill
humours into the outward parts. |
| 14 |
In it - That is in the place where the appearance of leprosy was, when the flesh was
partly changed into a whiter colour, and partly kept its natural colour, this variety of
colours was an evidence of the leprosy, as one and the same colour continuing, was a sign
of soundness. |
| 15 |
The raw flesh - This is repeated again and again, because raw or living flesh might
rather seem a sign of soundness, and the priest might easily be deceived by it, and
therefore he was more narrowly to look into it. |
| 16 |
Unto white - As it is usual with sores, when they begin to be healed, the skin which
is white, coming upon the flesh. |
| 21 |
Dark - Or, and be contracted. |
| 22 |
A plague - Or the plague of leprosy, of which he is speaking. |
| 24 |
A hot burning - A burning of fire, by the touch of any hot - iron, or burning coals,
which naturally makes an ulcer or sore in which the following spot is. |
| 28 |
Of the burning - Arising from the burning mentioned, Lev 13:24. |
| 30 |
A yellow, thin hair - The leprosy in the body turned the hair white, in the head or
beard it turned it yellow. And if a man's hair was yellow before, this might easily be
distinguished from the rest, either by the thinness or smallness of it, or by its peculiar
kind of yellow, for there are divers kinds of the same colour manifestly differing from
one another. |
| 31 |
No black hair - For had that appeared, it had ended the doubt, the black hair being a
sign of soundness and strength of nature, as the yellow hair was a sign of unsoundness. |
| 33 |
He shall be shaven - For the more certain discovery of the growth or stay of the
plague. |
| 36 |
He shall not seek - He need not search for the hair, or any other sign, the spreading
of it being a sure sign of leprosy. |
| 39 |
If the spots be darkish white - Or, contracted, or confined to the place where they
are, and white. |
| 42 |
It is a leprosy - It is a sign that such baldness came not from age, or any accident,
but from the leprosy. |
| 45 |
His clothes shall be rent - In the upper and fore parts, which were most visible. This
was done partly as a token of sorrow, because though this was not a sin, yet it was an
effect of sin, and a sore punishment, whereby he was cut off both from converse with men,
and from the enjoyment of God in his ordinances; partly as a warning to others to keep at
a due distance from him wheresoever he came. And his head bare - Another sign of mourning.
God would have men though not overwhelmed with, yet deeply sensible of his judgments. A
covering on his upper lip - Partly as another badge of his sorrow and shame, and partly
for the preservation of others from his breath or touch. Unclean, unclean - As begging the
pity and prayers of others, and confessing his own infirmity, and cautioning those who
came near him, to keep at a distance from him. |
| 46 |
He shall dwell alone - Partly for his humiliation; partly to prevent the infection of
others; and partly to shew the danger of converse with spiritual lepers, or notorious
sinners. |
| 47 |
Leprosy in garments and houses is unknown in these times and places, which is not
strange, there being some diseases peculiar to some ages and countries. And that such a
thing was among the Jews, cannot reasonably be doubted; for, if Moses had been a deceiver,
a man of his wisdom, would not have exposed himself to the contempt of his people by
giving laws about that which their experience shewed to be but a fiction. |
| 48 |
In the warp or woof - A learned man renders it in the outside, or in the inside of it.
If the signification of these words be doubtful now, as some of those of the living
creatures and precious stones are confessed to be, it is not material to us, this law
being abolished; it sufficeth that the Jews understood these things by frequent
experience. |
| 55 |
If it have not changed its colour - If washing doth not take away that vicious colour,
and restore it to its own native colour. |
Chapter XIV
The manner of cleansing a leper, ver. 1 - 9. The sacrifices to be offered for him,
ver. 10 - 32. The management of an house suspected of leprosy, ver. 33 - 53. The summary
of the whole, ver. 54 - 57.
| 2 |
He shall be brought to the priest - Not into the priest's house, but to some place
without the camp or city, which the priest shall appoint. |
| 3 |
Healed by God - For God alone did heal or cleanse him really, the priest only
declaratively. |
| 4 |
Two birds - The one to represent Christ as dying for his sins, the other to represent
him as rising again for his purification or justification. Clean - Allowed for food and
for sacrifice. Cedar - wood - A stick of cedar, to which the hyssop and one of the birds
was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now
freed from that corruption which his leprosy had brought upon him, that kind of wood being
in a manner incorruptible. Scarlet - A thread of wool of a scarlet colour, to represent
both the leper's sinfulness, and the blood of Christ, and the happy change of the leper's
colour and complexion, which before was wan and loathsome, now sprightly and beautiful.
Hyssop - The fragrant smell of which, signified the cure of the leper's ill scent. |
| 5 |
Killed - By some other man. The priest did not kill it himself, because it was not
properly a sacrifice, as being killed without the camp, and not in that place to which all
sacrifices were confined. In an earthen - vessel - That is, over running water put in an
earthen - vessel - Thus the blood of the bird and the water were mixed together, partly
for the conveniency of sprinkling, and partly to signify Christ, who came by water and
blood, 1John 5:6. The running water, that is, spring or river water by its
liveliness and motion did fitly signify the restoring of liveliness to the leper, who was
in a manner dead before. |
| 7 |
Into the open field - The place of its former abode, signifying the taking off that
restraint which was laid upon the leper. |
| 8 |
All his hair - Partly to discover his perfect soundness; partly to preserve him from a
relapse through any relicks of it which might remain in his hair or in his clothes. Out of
his tent - Out of his former habitation, in some separate place, lest some of his leprosy
yet lurking in him should break forth to the infection of his family. |
| 9 |
All his hair - Which began to grow again, and now for more caution is shaved again. |
| 10 |
Oil is added as a fit sign of God's grace and mercy, and of the leper's healing. A log
is a measure containing six egg - shells full. |
| 11 |
Maketh him clean - The healing is ascribed to God, Lev 14:13, but the
ceremonial cleansing was an act of the priest using the rites which God had prescribed. |
| 12 |
A trespass - offering - To teach them, that sin was the cause of leprosy, and of all
diseases, and that these ceremonial observations had a farther meaning, to make them
sensible of their spiritual diseases, that they might fly to God in Christ for the cure of
them. |
| 14 |
The priest shall put it - To signify, that he was now free to hear God's word in the
appointed places, and to touch any person or thing without defiling it, and to go whither
he pleased. |
| 15 |
The oil - As the blood signified Christ's blood by which men obtained remission of
sins, so the oil noted the graces of the spirit by which they are renewed. |
| 16 |
Before the Lord - Before the second veil which covered the holy of holies. |
| 17 |
Upon the blood - Upon the place where that blood was put. |
| 25 |
The priest shall put the blood - Upon the extremities of the body, to include the
whole. And some of the oil was afterwards put in the same places upon the blood. That
blood seems to have been a token of forgiveness, the oil of healing: For God first
forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the
oil must have blood under it, to signify that all the graces and comforts of the spirit,
all his sanctifying influences are owing to the death of Christ. It is by his blood alone
that we are sanctified. |
| 36 |
That all be not made unclean - It is observable here, that neither the people nor the
household stuff were polluted till the leprosy was discovered and declared by the priest,
to shew what great difference God makes between sins of ignorance, and sins against
knowledge. |
| 37 |
In the walls of the house - This was an extraordinary judgment of God peculiar to this
people, either as a punishment of their sins, which were much more sinful and inexcusable
than the sins of other nations; or as a special help to repentance, which God afforded
them above other people; or as a token of the mischievous nature of sin, typified by
leprosy, which did not only destroy persons, but their habitations also: Hollow streaks -
Such as were in the bodies of leprous persons. |
| 40 |
An unclean place - Where they used to cast dirt and filthy things. |
| 57 |
To teach - To direct the priest when to pronounce a person or house clean or unclean.
So it was not left to the priests power or will, but they were tied to plain rules, such
as the people might discern no less than the priest. |
Chapter XV
This chapter contains laws concerning other ceremonial uncleannesses, contracted
either by bodily disease, or some natural incidents,
whether in men, ver. 1 - 18, or in women, ver. 19 - 33.
| 2 |
A running issue - Commonly called the running of the reins, a grievous and loathsome
disease, which is generally the consequence of sin. |
| 3 |
His flesh be stopped - That is, if it have run, and be stopped in great measure,
either by the grossness of the humour, or by some obstructions that it cannot run freely. |
| 7 |
The flesh - That is, any part of his body. |
| 11 |
And hath not rinsed - That is, the person touched, to whom the washing of his hands is
prescribed, if speedily done; but if that was neglected, a more laborious course was
enjoined. |
| 13 |
When he is cleansed - When his issue hath wholly ceased. |
| 15 |
An atonement - Not as if this was in itself a sin, but only a punishment of sin;
though oft - times it was sinful, as being a fruit of intemperance. |
| 18 |
A man - Or, The man, that had such an issue, which is plainly to be understood out of
the whole context. For though in some special cases relating to the worship of God, men
were to forbear the use of the marriage - bed, yet to affirm that the use of it in other
cases did generally defile the persons, and make them unclean till even, is contrary to
the whole current of scripture, which affirms the marriage - bed to be undefiled, Heb
13:4, to the practice of the Jews, which is a good comment upon their own laws, and
to the light of nature and reason. |
| 19 |
And if a woman - Heb. And a woman when she shall have an issue of blood, and her issue
shalt be in her flesh, that is, in her secret parts, as flesh is taken, Lev 15:2.
So it notes her monthly disease. Put apart - Not out of the camp, but from converse with
her husband and others, and from access to the house of God. Seven days - For sometimes it
continues so long; and it was decent to allow some time for purification after the ceasing
of her issue. Whosoever toucheth her - Of grown persons. For the infant, to whom in that
case she might give suck, was exempted from this pollution by the greater law of
necessity, and by that antecedent law which required women to give suck to their own
children. |
| 24 |
Seven days - If he did this ignorantly; but if the man and woman did this knowingly,
being accused and convicted, they were punished with death, Lev 20:18, for as
there was a turpitude in the action, so it was very prejudicial to the children then
begotten, who were commonly weak, or leprous; which was also an injury to the commonwealth
of Israel, and redounded to the dishonour of God and of the true religion, that the
professors thereof gave such public evidence of their intemperance. |
| 28 |
Seven days - From the stopping of her issue. And this was for trial, whether it was
only a temporary obstruction, or a real cessation. |
| 31 |
When they defile my tabernacle - Both ceremonially, by coming into it in their
uncleanness, and morally by the contempt of God's express command to cleanse themselves.
The grand reason of all these laws was, to separate the children of Israel from their
uncleanness. Hereby they were taught their privilege and honour, that they were purified
unto God, a peculiar people; for that was a defilement to them, which was not so to
others. They were also taught their duty, which was to keep themselves clean from all
pollutions. |
Chapter XVI
The institution of the yearly day of atonement for the whole nation. The whole
service is committed to the high - priest, who is,
- Then only to come into the holy of holies, in his linen garments with a young bullock,
ver. 1 - 4.
- To offer a goat, and a bullock for a sin - offering, ver. 5 - 13.
- To sprinkle the blood before the mercy seat, and upon the altar, ver. 13 - 19.
- To confess over the scape - goat, the sins of the people, and then send him into the
wilderness, ver. 20 - 23.
- To offer the burnt - offerings, ver. 24 - 28. And,
- To appoint this day to be a solemn fast, by a statute for ever, ver. 29 - 34.
| 2 |
At all times - Not whensoever he pleaseth, but only when I shall appoint him, namely,
to take down the parts and furniture of it upon every removal, and to minister unto me
once in the year. Lest he die - For his irreverence and presumption. In the cloud - In a
bright and glorious cloud, over the mercy - seat, as a token when I would have him come. |
| 3 |
With a young bullock - That is, with the blood of it; the body of it was to be offered
upon the altar of burnt - offerings. A sin - offering - For his own and family's sins; for
a goat was offered for the sins of the people. |
| 4 |
The linen coat - It is observable, the high - priest did not now use his peculiar and
glorious robes, but only his linen garments, which were common to him with the ordinary
priests. The reason whereof was, because this was not a day of feasting and rejoicing, but
of mourning and humiliation, at which times people were to lay aside their ornaments.
These are holy - Because appropriated to an holy and religious use. |
| 8 |
For the Lord - For the Lord's use by way of sacrifice. Both this and the other goat
typified Christ; this in his death and passion for us; that in his resurrection for our
deliverance. |
| 11 |
The bullock - Mentioned in general, Lev 16:6. The ceremonies whereof are
here particularly described. This was a different bullock or heifer from that Num
19:2,5,9,10,17, as appears by comparing the places. |
| 12 |
Within the veil - That is, into the holy of holies, Lev 16:2. |
| 13 |
Upon the fire - Which was in the censer, Lev 16:12. |
| 14 |
Upon the mercy - seat - To teach us, that God is merciful to sinners only through and
for the blood of Christ. With his face east - ward, or upon the eastern part, towards the
people, who were in the court which lay east - ward from the holy of holies, which was the
most western part of the tabernacle. This signified that the high - priest in this act
represented the people, and that God accepted it on their behalf. Before the mercy - seat
- On the ground. |
| 15 |
Then shall he kill the goat - He went out of the holy of holies, and killed it, and
then returned thither again with its blood. And whereas the high - priest is said to be
allowed to enter into that place but once in a year, that is to be understood, but one day
in a year, though there was occasion of going in and coming out more than once upon that
day. |
| 16 |
Because of the uncleannesses of Israel - For though the people did not enter into that
place, yet their sins entered thither, and would hinder the effects of the high - priest's
mediation on their behalf if God was not reconciled to them. In the midst of their
uncleanness - ln the midst of a sinful people, who defile not themselves only, but also
God's sanctuary. And God hereby shewed them, how much their hearts needed to be purified,
when even the tabernacle, only by standing in the midst of them, needed this expiation. |
| 17 |
In the tabernacle - ln the holy place, where the priests and Levites were at other
times. This was commanded for the greater reverence to the Divine Majesty then in a more
special manner appearing, and that none of them might cast an eye into the holy of holies,
as the high - priest went in or came out. |
| 18 |
The altar before the Lord - That is, the altar of incense, where the blood of
sacrifices was to be put, particularly the blood of the sin - offerings offered upon this
day of atonement, and which is most properly said to be before the Lord, that is, before
the place where God in a special manner dwelt. His going out relates to the holy of
holies, into which he was said to go in, Lev 16:17. |
| 19 |
Seven times - To signify its perfect cleansing, (seven being a number of perfection)
and our perfect reconciliation by the blood of Christ. |
| 21 |
All the iniquities - He mentions iniquities, transgressions, and sins, to note sins of
all sorts, and that a free and full confession was to be made, and that the smallest sins
needed, and the greatest sins were not excluded from, the benefit of Christ's death here
represented. On the head - Charging all their sins and the punishment due to them upon the
goat, which tho' only a ceremony, yet being done according to God's appointment and
manifestly pointing at Christ upon whom their iniquities and punishments were laid, Isa
53:5,6, it was available for this end. And hence the Heathens took their custom of
selecting one beast or man, upon whom they laid all their imprecations and curses, and
whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A
fit man - Heb. a man of time, that is, of years and discretion, who may be trusted with
this work. Into the wilderness - Which signified the removal of their sins far away both
from the people, and out of God's sight. And here the goat being neglected by all men, and
exposed to many hazards from wild beasts, which were numerous there, might farther signify
Christ's being forsaken both by God and by men, even by his own disciples, and the many
dangers and sufferings he underwent. The Jews write, that this goat was carried to the
mountain called Azazel, whence the goat is so called, Lev 16:10, and that
there he was cast down headlong. |
| 24 |
He shall put on his linen garments - Not his ordinary priestly linen garments, for he
was to leave them in the tabernacle, Lev 16:23, but the high - priestly
garments, called his garments properly, and by way of distinction. And this change of his
garments was not without cause. For the common priestly garments were more proper for him
in the former part of his ministration, both because he was to appear before the Lord in
the most holy place to humble himself and make atonement for his own and for the people's
sins, and therefore his meanest attire was most fit, and because he was to lay his hands
upon that goat on which all their sins were put, by which touch both he and his garments
would be in some sort defiled, and therefore as he washed himself, so we may presume his
linen garments were laid by for the washing, as the clothes of him who carried away the
scape - goat were washed, Lev 16:26. And the high - priestly garments were
most proper for the latter part of his work, which was of another nature. |
| 29 |
The seventh month - Answering part to our September and part to our October; when they
had gathered in all their fruits, and were most at leisure for God's service: This time
God chose for this and other feasts, herein graciously condescending to men's necessities
and conveniences. This feast began in the evening of the ninth day, and continued till the
evening of the tenth. Your souls - Yourselves, both your bodies, by abstinence from food
and other delights, and your minds by grief for former sins, which though bitter, yet is
voluntary in all true penitents, who are therefore here said to afflict themselves, or to
be active in the work. |
| 31 |
A sabbath - Observed as a sabbath - day from all servile works, and diligent
attendance upon God's worship. |
| 32 |
He - The high - priest, who was to anoint his successor. |
| 34 |
This shall be an everlasting statute - By which were typified the two great gospel
privileges; remission of sins, and access to God, both which we owe to the mediation of
the Lord Jesus. |
|
-
Skip These Ads
