Matthew Poole’s commentary on Leviticus
THE THIRD BOOK OF MOSES,CALLED
LEVITICUS
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THE ARGUMENT
This Book, containing the actions of about one month’s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called Leviticus. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Lev 19, together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, etc.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly 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 maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.
LEVITICUS 1
Lev 1:1-3: God commands Moses concerning freewill burnt-offerings of bullock or sheep; male without blemish.
Lev 1:4: The offerer to lay his hand on the head of the offering, that it might be accepted for him.
Lev 1:5: The bullock to be slain, and its blood sprinkled on the altar.
Lev 1:7-9: Its parts to be consumed by fire.
Lev 1:10-13: Of sheep or goats.
Lev 1:14-17: Of fowls, as turtledoves and young pigeons; their blood to be wrung out at the side of the altar.
Lev 1:1. Moses stood without, Exod 40:35, waiting for God’s call. Out of the tabernacle of the congregation; from the mercyseat in the tabernacle.
Lev 1:2. There are divers kinds of sacrifices here prescribed; some by way of acknowledgment to God for mercies either desired or received; others by way of satisfaction to God for men’s sins; others were mere exercises of piety and devotion. And the reason why there are so many kinds of them was, partly respect to the childish estate 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 God’s service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, be 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 sacrifices. Of the flock, or, of the sheep; though the Hebrew word contains both the sheep and goats, as appears both from the use of the word, Gen 12:16; Gen 27:9; Gen 38:17 and from Lev 1:10, and other places of Scripture. Now God chose these kinds of creatures for his sacrifices, either, 1. 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, 2. Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and most useful to men. Or, 3. 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, 4. As things most common and obvious, that men might never want a sacrifice when they needed or God required it.
Lev 1:3. A burnt sacrifice, strictly so called, was such as was to be all burnt, the skin excepted, Lev 7:8; Gen 8:20; 1 Kings 3:15. For Otherwise every sacrifice was burnt, more or less. The sacrifices did partly signify that the whole man, in whose stead the sacrifice was offered, was to be entirely and unreservedly 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, without self-ends, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part nor benefit. A male, as being more perfect than the female, Mal 1:14, and more truly representing Christ. Without blemish; of which see Exod 29:1; Lev 23:22, etc.; to signify, 1. That God should be served with the best of every kind. 2. That man, represented by these sacrifices, should aim at all purity and perfection of heart and life, and that Christians should one day attain to it, Eph 5:27. 3. The spotless and complete holiness of Christ, Heb 9:13-14; 1 Pet 1:18-19; 1 Pet 2:22. Of his own voluntary will. According to this translation, the place speaks only of freewill offerings, or such as were not prescribed by God to be offered in course, but were offered at the pleasure and by the voluntary devotion of any person, either by way of supplication for any mercy which he needed or desired, or by way of thanksgiving for any favour or 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. And the Hebrew word is by the LXX. Chaldee, Syriac, and Arabic, and others, rendered to this purpose, for his acceptation, or that he may be accepted with God, or that God may be atoned, as it is Lev 1:4. And so this phrase is used Lev 23:11. At the door of the tabernacle of the congregation; in the court near to the door, where the altar stood, Lev 1:5. For here it was to be sacrificed, and here also the people might behold the oblation of it. And this further 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.
Lev 1:4. His hand, i.e. both his hands, Lev 8:14,18; Lev 16:21; a common enallage. Upon the head of the burnt-offering; whereby he signified, 1. That he willingly gave it to the Lord. 2. That he did legally unite himself with it, and judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it in a ceremonial way, and had 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 for him, to wit, ceremonially and sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. See Rom 3:25; Heb 9:15,25-26. And although burnt-offerings were commonly offered by way of thanksgiving, Gen 8:20; Ps 51:16-17, yet they were sometimes offered by way of atonement for sin, to wit, for sins in general, as appears from Job 1:5, but for particular sins there were special sacrifices, as we shall see.
Lev 1:5. He shall kill; either, 1. The offerer, who is said to do it, to wit, by the priest; for men are commonly said to do what they cause others to do, as John 4:1-2. Or, 2. The priest, as it follows, or the Levite, whose office this was. See Exod 29:11; Lev 8:15; Num 8:19; 1 Chron 23:28,31; 2 Chron 20:16; 2 Chron 35:11. Sprinkle the blood round about upon the altar; which was done in a considerable, quantity, as may be gathered from Zech 9:15; and whereby was signified, 1. That the offerer deserved to have his blood spilt in that manner. 2. That the blood of Christ should be poured forth for sinners, and that that was the only mean of their reconciliation to God, and acceptance with him.
Lev 1:6. He shall flay the burnt-offering; partly for decency, because the sacrifices being as it were God’s food and feast, it was incongruous to offer to God that which men refused to eat; and partly to signify that the great thing which God required and regarded in men was, not their outward appearance, but their inside; and that as he doth see all men’s insides, Heb 4:13, so he will one day make them visible to others. Into his pieces, to wit, the head, and fat, and inwards, and legs, Lev 1:8-9.
Lev 1:7. Or, dispose the fire, i.e. 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, etc.
Lev 1:8. The fat; all the fat, which 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 quickly. Others translate it, the trunk of the body, as distinguished from the head, and joints, and inward parts.
Lev 1:9. His inwards and his legs 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. The priest shall burn all; not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders, as is apparent from the practice or execution of these precepts. Of 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, Eph 5:2; and to admonish us of the excellent virtue of Divine institution, without which God values no worship, though never so glorious, and by which even the meanest things, are precious and acceptable to God.
Lev 1:10-11. This and other kinds of sacrifices were killed on the side of the altar northward, Lev 6:25; 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; so the north side was the only vacant place. Besides, this might design the place of Christ’s death, both more generally, to wit, in Jerusalem, which was in the sides of the north, Ps 48:2; and more specially, to wit, on Mount Calvary, which was on the north and west side of Jerusalem.
Lev 1:12-14. These birds were appointed for the relief of 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 turtledoves are better when they are more grown up, and therefore they are not confined to that age.
Lev 1:15. Wring off his head, to wit, from the rest of the body; as sufficiently appears, because this was to be burnt by itself, as it here follows, and the body afterwards, Lev 1:17. And whereas it is said, Lev 5:8, he shall wring off 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, in which there might be a differing rite.
Lev 1:16. With his feathers, or, with its dung or filth, to wit, contained in the crop, and in the guts. On the east part, to wit, 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. By the place of the ashes; the place where the ashes fell down and lay, whence they were afterwards removed without the camp. See Lev 4:12; Lev 6:10-11; Lev 8:17.
Lev 1:17. Shall not divide it asunder; shall cleave the bird through the whole length, yet so as not to separate the one side from the other, and so as there may be a wing left on each side. See Gen 15:10.
LEVITICUS 2
Lev 2:1: Concerning freewill meat-offerings, of fine flour with oil and frankincense upon it;
Lev 2:2: for a memorial.
Lev 2:3: The remainder most holy, to be eaten by Aaron and his sons.
Lev 2:4: Of baked and unleavened cakes mixed and wafers sprinkled with oil;
Lev 2:5: or dressed in the pan;
Lev 2:7: or in the fryingpan;
Lev 2:11: but without leaven or honey.
Lev 2:12: The firstlings excepted.
Lev 2:13: Salt of the covenant to be offered.
Lev 2:14-16: Firstfruits, how to be offered.
Lev 2:1. A meat-offering 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 a distinct and separate offering, and was left to the offerer’s good will, both for the thing and for the quantity. And the matter of this offering was things without life, as meal, corn, cakes, etc. Now this sort of sacrifices were appointed, 1. 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. 2. In condescension to the poor, that they might not want an offering for God, and to show that God would accept even the meanest services, when offered to him with a sincere mind. 3. These were necessary provisions for the feast, which was here to be represented to God, and for the use of the priests, who were to attend upon these holy ministrations. Fine flour, searched, or sifted, and purged from all bran, it being fit that the best things should be offered to the best Being. He shall pour oil upon it; which may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Ps 45:7; 1 John 2:20, and which are necessary to make any offering acceptable to God. The frankincense manifestly designed Christ’s satisfaction and intercession, which is compared to a sweet odour, Eph 5:2, and to incense, Rev 8:3.
Lev 2:2. He shall take, i.e. that priest to whom he brought it, and who is appointed to offer it. The memorial of it; that part thus selected and offered; which is called a memorial, either, 1. 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 a quitrent or acknowledgment. Or, 2. 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. See Exod 30:16; Lev 6:15; Num 5:26
Lev 2:3. Aaron’s and his sons’, to be eaten by them, Lev 6:16. i.e. Most holy, or such as were to be eaten only by the priests, and that only in the holy place near the altar. See Lev 6:26; Lev 7:6,9; Lev 21:22.
Lev 2:4. Baken in the oven; made in the sanctuary for that use, as may seem from 1 Chron 23:28-29; Ezek 46:20.
Lev 2:5-6. Thou shalt part it in pieces; because part of it was offered to God, and part given to the priest.
Lev 2:7-11. No meat offering, to wit, which is offered of free will; for in other offerings it might be used, Lev 7:13; Lev 23:17. Shall be made with leaven: this was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced through 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, Matt 16:12; Mark 8:15; Luke 12:1; 1 Cor 5:8; Gal 5:9. Nor any honey; either, 1. Because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or, 2. In opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or, 3. To teach us that God’s worship is not to be governed by men’s fancies and appetites, to which honey might have been grateful, but by God’s will. The Jews conceive, that under the name of honey all sweet fruits, as figs, dates, etc., are contained and forbidden.
Lev 2:12. Or, the offering, or, for the offering of the firstfruits you shall or may offer them, or either of them, to wit, leaven or honey, which were offered and accepted in that case, Lev 23:17; 2 Chron 31:5. They shall not be burnt; but reserved for the priests, Num 18:13; Deut 18:4.
Lev 2:13. Every oblation of thy meat-offering shalt thou season with salt; either, 1. For the decency and conveniency of the feast, which God would have here represented. Or, 2. For the signification of 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, 3. In testimony of that communion which they had with God in these exercises of his worship; salt being the great symbol of friendship in all nations and ages. The salt of the covenant of thy God: so salt is called, either, 1. Because it fitly represented the durableness and perpetuity of God’s covenant with them, which is designed by salt, Num 18:19; 2 Chron 13:5. Or, 2. Because it was so particularly and rigorously required as a condition of their covenant with God; this being made absolutely necessary in all their offerings, as it follows; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices. With all thine offerings; not these only, but all other, as appears from Ezek 43:24; Mark 9:49.
Lev 2:14. If thou offer a meat-offering of thy firstfruits, to wit, of thine own free will; for there were other firstfruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God. See Lev 23:10.
LEVITICUS 3
Lev 3:1-5: Concerning thank-offerings: of bullocks, male or female, without blemish; the manner of this oblation.
Lev 3:6-11: Of small cattle, male or female, without blemish; a lamb;
Lev 3:12-16: a goat.
Lev 3:16-17: All fat the Lord’s; the fat and blood not to be eat.
Lev 3:1. Which was an offering for peace and prosperity, and the favour and blessing of God, either, 1. Obtained; and so this was a thank-offering, as Lev 7:12,16; or, 2. Desired; and so it was a kind of supplication to God, as Judg 20:26; 1 Chron 21:26. Whether it be a male or female; which were allowed here, though 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.
Lev 3:2. At the door of the tabernacle of the congregation; not on the north side of the altar, where the burnt-offering was killed, Lev 1:11, as also the sin-offering, and the trespass-offering, Lev 6:25; Lev 7:2, 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 other, which were to be eaten only by the priest, when part of these were eaten by the offerer.
Lev 3:3-5. Upon the burnt sacrifice; either, 1. Upon the remainders of it, which yet were burning; or rather, 2. After it; for the daily burnt-offering was first to be offered, both as more eminently respecting God’s honour, which ought to be preferred before all things; and as the most solemn and stated sacrifice, which should take place of all voluntary and occasional oblation, and as a sacrifice of a higher nature and use, being for expiation and atonement, without which no peace could be obtained, nor peace-offering offered with acceptance.
Lev 3:6-9. The fat thereof, and the whole rump, which in sheep is fat and sweet, and in these parts was; cry much larger and better than ours, as is agreed both by ancient and modern writers, and therefore was fitly offered to God.
Lev 3:10-11. The priest shall burn it, i.e. the parts now mentioned, and for the rest, they fell to the priest, Lev 7:31. The food of the offering, i.e. the fuel of the fire, or the matter of the offering. It is called food, bread, to note God’s acceptance of it, and delight in it, as men delight in their food.
Lev 3:12-16. The priest 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, 1. To those beasts which were offered or might be offered in sacrifice, as it is explained and restrained Lev 7:23,25. 2. To that kind of fat which is here 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, Deut 32:14; Neh 8:10.
Lev 3:17. Throughout all your dwellings; not only at or near the tabernacle, nor only of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts. That ye eat neither fat: this was forbidden, 1. To preserve the reverence of the holy rites and sacrifices. 2. 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. 3. 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. Nor blood: this 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 unto Christ’s blood, thereby manifestly signified; and partly, for moral admonition about avoiding cruelty, etc.
LEVITICUS 4
Lev 4:1-2: Of sins of ignorance, and their sacrifice:
Lev 4:3-12: committed by the priest according to the guilt of the people; he must offer a perfect young bullock, and sprinkle the blood seven times before the veil of the holy place, and upon the horns of the incense altar.
Lev 4:13-21: Or by the whole congregation, when their sin is known, the elders of the congregation to lay their hands on the head of the offering, to be offered in the same manner with that of the priest.
Lev 4:22-26: Or by a ruler, he, when his sin is made known to him, must offer a he goat.
Lev 4:27-35: Or by a private person, must offer a female goat:
the sin is forgiven him.
Lev 4:1-2. This must necessarily be understood of more than common sins and 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 fact to be sinful, as appears by comparing Lev 4:13-14, or not considering it, but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation, as the Hebrew word signifies, Ps 119:67. Compare Job 19:4; Ps 19:13. Against any of the commandments of the Lord concerning things which ought not to be done: the words may be thus 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, to wit, 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; and if a man through ignorance have neglected them, he may yet recover his error, and fulfil them. And shall do against any of them; then he shall offer according to his quality, which is here to be understood out of the following verses.
Lev 4:3. The priest that is anointed, i.e. the high priest, who only was anointed after the first time. See Exod 29:7; Exod 30:30; Exod 40:15; Lev 10:7; Num 3:3. His anointing is mentioned, because he was not complete 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 blot and 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 and care 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 a reason of the law, and an aggravation 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 show how much his sin was aggravated by his quality. For a sin-offering, Heb. sin, which word is oft taken in that sense, as Exod 29:14.
Lev 4:4. He shall lay his hand upon the bullock’s head, to testify both his acknowledgment of his sin, and his faith in God’s promise for the expiation of his sins through Christ, whom that sacrifice typified. And kill the bullock, to wit, by one of the priests, whom he shall cause to do it; for this priest is distinguished from the anointed priest, Lev 4:5.
Lev 4:5. Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to show the greatness of the high priest’s sin, which needed more than ordinary diligence in him and favour from God to expiate it.
Lev 4:6. Seven times; a number much used in Scripture, as a number of perfection; and here prescribed, either to show that his sins needed more than ordinary purgation, and more frequent and manifest exercises of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. Before the veil, to wit, the second veil dividing between the holy of holies, which is generally called by the name here used, as Exod 26:31; Exod 35:12; Exod 40:3,21; Num 4:5.
Lev 4:7. The altar of sweet incense which is in the tabernacle; the altar of burnt-offerings was without the tabernacle. All the blood; so also below, Lev 4:18,30,34, to wit, all the rest, as it is expressed Lev 5:9, for part was disposed elsewhere.
Lev 4:8-12. So no part of this was to be eaten by the priests, as it was in other sin-offerings, Lev 6:26. 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, Lev 4:21, of which the priest himself was a member. Shall he carry forth; not himself, which would have defiled him, but by another whom he shall appoint for that work, as may be gathered from Lev 16:27-28. Without the camp, to signify either, 1. The horrible and abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or, 2. The removing of the guilt and punishment of that sin from the people, and their duty of keeping such wickedness out of the camp for time to come. Or, 3. That Christ should suffer without the camp or gate, as he did. See Heb 13:11-12. Where the ashes are poured out; 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. See Lev 6:10-11.
Lev 4:13. The whole congregation; the body of the people, or the greater part of them, their rulers concurring with them.
Lev 4:14. Against it; against any one of the said commandments. A young 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.
Lev 4:15. The elders of the congregation, i.e. the rulers of the people, of whom see Exod 3:16; Exod 24:1, who here acted in the name of all the people, who could not possibly perform this act in their own persons.
Lev 4:16-18. Before the Lord; that is, before the holy of holies, where the Lord was in a more special manner present; namely, the altar of incense, as before, Lev 4:7.
Lev 4:19-20. For a sin-offering, to wit, for the priest’s sin-offering, called the first bullock. Lev 4:21.
Lev 4:21-22. A ruler, to wit, of the people, or a civil magistrate. Through ignorance; either not knowing it to be sin, or not observing and considering it till it be done. See before on Lev 4:22.
Lev 4:23. The disjunctive or is here put for the copulative and, as it is 1 Cor 12:13; 1 Cor 13:8; 1 Cor 15:11; for it is evident that he speaks of the same person, and of the same sin.
Lev 4:24. The burnt-offering is so called by way of eminency, to wit, the daily burnt-offering, of which Exod 29:38, of which place see Lev 1:11. It is a sin-offering, and therefore to be killed where the burnt-offering is killed, as is expressed Lev 6:25; Lev 7:2; whereby it is distinguished from the peace-offerings, which were killed elsewhere, Lev 3:2.
208b
Lev 4:26. Both ceremonially and judicially, as to all ecclesiastical censures or civil punishments; and really, upon condition of their repentance and faith in the Messias to come.
Lev 4:27. The common people, whether Israelites, or strangers embodied with them and proselytes; for both were under one and the same law, Exod 12:49; Num 15:16.
Lev 4:28. A female was here sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required, Lev 4:21.
Lev 4:29-33. He, to wit, the offerer. And slay, not by himself, but by the hands of the priest.
Lev 4:34-35. Shall burn them, i.e. the fat; but he useth the plural number, because the fat was of several kinds, as we saw Lev 4:8-9. According to the offerings made by fire; Heb. upon the offerings, together with them, or after them; because the burnt-offerings were to have the first place. See on Lev 3:5.
LEVITICUS 5
Lev 5:1: If a man heard or knew of blasphemy, and concealed it, he must atone it.
Lev 5:2-10: Or if he touch any unclean thing, and is made sensible of it, or have sworn rashly, he is guilty, must confess it, and offer a lamb or goat, female; in case of poverty, two turtledoves, or two young pigeons, one for a sin, and one for a burnt-offering.
Lev 5:11-13: But if this were too much, the tenth part of an ephah of fine flour, without oil or frankincense.
Lev 5:14-16: He that purloineth holy things must offer a ram, and the worth in silver, shekel according to the weight of the sanctuary.
Lev 5:17-19: Sins of ignorance again mentioned, and a perfect ram, with the estimation, for a sin-offering.
Lev 5:1. And hear; and for that is, as that particle is often used, as Gen 13:15; 1 Chron 21:12, compared with 2 Sam 24:13; for this declares in particular what the sin was. The voice of swearing; either, 1. Of adjuration upon oath, when the judge adjures a witness to speak the whole truth; of which see Matt 26:63. But this seems too much to narrow the sense; and this and the other laws, both before and after it, speak of private sins committed through ignorance. Or, 2. Of false swearing before a judge. But that is expressly forbidden, Lev 6:3. Or rather, 3. Of cursing, or blasphemy, or execration, as the word commonly signifies; and that either, 1. Against one’s neighbour, as 2 Sam 16:7; or, 2. Against God, as Lev 24:10-11; which may seem to be principally intended here, because the crime here spoken of is of so high a nature, that he who heard it was obliged to reveal it, and prosecute the guilty. And though God be not here mentioned, yet the general word is here to be understood of the most famous particular, as it is frequently in all authors, of which there are many instances. Whether he hath seen; being present when it was said. Or known, by sufficient information from others. He shall bear his iniquity, i.e. the punishment of it, as that word is oft used, as Gen 19:15; Num 18:1. See of this phrase Lev 17:16; Lev 20:20; Isa 53:11.
Lev 5:2. Touch any unclean thing, to wit, ceremonially; of which see more fully Lev 11:24, etc.; Deut 14. If it be hidden from him; if he do it unwittingly, yet that would not excuse him, because he should have been more diligent and circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown or unobserved sins. See Ps 19:12; 1 John 3:20. Guilty; not morally, for the conscience was not directly polluted by these things, Matt 15:11,18, but ceremonially.
Lev 5:3. As soon as he knoweth it, he must not delay to make his peace with God. And though it was sin before, though not known, yet the knowledge of it made it worse, and therefore required the more speedy repentance. He shall be guilty, not only ceremonially by that touch, but morally for his violation and contempt of God’s authority and command.
Lev 5:4. If a soul swear, to wit, rashly, without consideration, either of God’s law, or his own power or right, as David did, 1 Sam 25:22. To do evil; either, 1. To himself, to wit, to punish himself, either in his body, or estate, or something else which is dear to him. Or rather, 2. To his neighbour, as 1 Sam 25:22; Acts 23:12. Or to do good, to wit, to his neighbour, as Mark 6:23, when a man either may not or cannot do it, which may frequently happen. And it be hid from him, i.e. he did not know, or not consider, that what he swore to do, was or would be impossible or unlawful. When he knoweth of it; when he discovers it to be so, either by his own consideration, or by information from others. In one of these; either in the good or evil which he swore to do.
Lev 5:5. In one of these things; in one of the three forementioned cases, either by sinful silence and compliance with others in their sin, Lev 4:1; or by an unclean touch, as Lev 4:2-3; or by rash swearing, Lev 4:4. 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; and as it was signified by the guilty person’s laying his hand upon his offering, so it is probable it was expressed in words. See Num 5:6-7.
Lev 5:6. Question. 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; Num 19? Answer. 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, Lev 4:2, he was upon discovery of it to offer this sacrifice. Interpreters dispute much what the difference is between sins and trespasses, and between sin-offerings and trespass-offerings. Some make the one for omissions, the other for commissions; the one for greater, the other for lesser sins; the one for known sins, the other for sins of ignorance; in all which there seems to be more curiosity than solidity. Either they seem to be the same, as may be gathered from Lev 4:6, where those two words, asham and chata, which they so carefully and critically distinguish, are both used concerning the trespass-offerings, and from Lev 4:9; or the difference may be this, that sin-offerings were more indefinite or general, being for any particular sin, and trespass-offerings more restrained and particular, for such sins as were more scandalous and injurious, either to God by blasphemy, as Lev 4:1, or to his sanctuary, by approaching to it in one’s uncleanness, Lev 4:2-3, as hath been now said; or to one’s neighbour, by swearing to do to them either the good which we afterwards cannot or do not, or the evil which we should not; or to the priests and holy things of God, Lev 4:15. A female; because those sins were less than others, as being committed ignorantly or unwittingly, and therefore God would accept a meaner sacrifice for them.
Lev 5:7. If he be not able, through poverty, as Lev 4:11. And this exception was allowed also in other sin-offerings. Two young pigeons, of which see Lev 1:14. One for a sin-offering, which was for that particular sin, and therefore is offered first before the burnt-offering, which was for sins in general to teach us not to rest in general confessions and repentances for sin, as hypocrites commonly do, but distinctly and particularly, as far as we can, to search out, and confess, and loathe, and leave our particular sins, without which God will not accept our other religious services. Note that the burnt-offering was for the expiation of sin as well as the sin-offering, Lev 1:4, only that was for sin in general, and this for particular sins.
Lev 5:8-9. This is added as the reason why its blood was so sprinkled and spilt. See Lev 4:7-8,30,34.
Lev 5:10. According to the manner or order appointed by God. The priest shall make an atonement for him; either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.
Lev 5:11. The tenth part of an ephah, about a pottle of our measure. See Exod 16:36. He shall put no oil upon it, neither shall he put any frankincense thereon; either to distinguish these from the meat-offerings, Lev 2:1; or as a fit expression of their true sorrow for their sins, in the sense whereof they were to abstain from things pleasant and delightful; see Num 5:15; 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, Ps 141:2; or to teach them how evil a thing sin was, how hateful to God, and how uncomfortable to themselves.
Lev 5:12-13. As it was in the meat-offering, where all, except one handful, fell to the share of the priests. See Lev 2:3; Lev 7:9. And this is the rather mentioned here, because in the foregoing sacrifices, Lev 4:3, etc.; Lev 4:13, etc., the priest had no part reserved for him.
Lev 5:14-15. If a soul commit a trespass against the Lord and his priests. And sin through ignorance; for if a man did it knowingly, he was to be cut off, Num 15:30. In the holy things of the Lord; in things consecrated to God, and to holy uses; of which see Lev 22:2; such as tithes and firstfruits, or any things due, or devoted, or offered to God, which possibly a man might either withhold, or employ to some common use. See Exod 34:26; Deut 12:17-18; Deut 15:19; Jer 2:3. A ram was 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, as appears from Lev 5:16,18; Lev 6:6; Lev 22:14; Lev 27:2-3; and at present, thou, O Moses, Lev 27:3, for he as yet performed the priest’s part. And this either, 1. May be referred to the ram, which was to be of such a price and worth as the priest should appoint. Or rather, 2. Is an additional charge and punishment to him, which, besides the ram, he was to pay for the holy thing which he had withheld or abused, so many shekels of silver ms the priest should esteem proportionable to it; which was, as it were, another part or branch of his trespass-offering. The shekel of the sanctuary; of which see on Gen 23:15.
Lev 5:16. Shall add the fifth part; so much they were to add to holy things redeemed, Lev 27:13,15,19.
Lev 5:17. Any of these things, to wit, concerning holy things, of which he is yet speaking, though with some difference and addition, as it may seem. The former law concerns the alienation of holy things from the sacred to a common use; and 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 war, but in a proper and peculiar sense. Though he wist it not; for if he did it knowingly, he must die, Num 15:30.
LEVITICUS 6
Lev 6:1-7: Trespass-offerings for sins of deceit, or violence and perjury; restoration must be made, and a ram offered.
Lev 6:8-13: The law of the burnt-offering further declared; the fire to be ever burning upon the altar.
Lev 6:14-18: Of meat-offerings for a memorial unto the Lord, and every one that toucheth them is holy.
Lev 6:19-23: Meat offerings for the consecration of Aaron and his sons.
Lev 6:24-30: Of the sin offering.
Lev 6:1-2. This sin, though directly committed against man only, is here emphatically said to be done against the Lord; not only in general, for so every sin against man is also against the Lord, whose image in man is thereby injured, and whose law, which obligeth us to love, and fidelity, and justice to other men, is thereby violated; but in a more special sense, because this was a violation of human society, whereof God is the author, and president, and defender; see Num 5:6; and because it was a secret sin, of which God alone was the witness and judge; see Acts 5:4; and because God’s name was abused in it by perjury, Lev 6:3. To keep, to wit, in trust. Or in fellowship, Heb. or in putting of the hand. Which may be either, 1. Another expression of the same thing immediately going before, which is very frequent in Scripture; and so the sense is, when one man puts any thing into another man’s hand to keep for him; and when he requires it, to restore it to him. Or, 2. A distinct branch, which seems more probable, and so it belongs to commerce or fellowship in trading, which is very usual, when one man puts any thing into another’s hand, not to keep it, as in the foregoing word or member, but to use and 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 here made against it. And this is called a putting of the hand, because such agreements and associations used to be confirmed by giving or joining their hands together, Jer 1:15; Gal 2:9. Compare Exod 23:1. Taken away by violence, to wit, secretly; for he seems to speak here of such sins as could not be proved by witness. Or hath deceived his neighbour, got any thing from him by calumny, or fraud, or circumvention; for so the word signifies.
Lev 6:3. Sweareth falsely; his oath being required, seeing there was no other way of discovery left.
Lev 6:4. Because he hath sinned, and is guilty. This guilt of his being manifested, either by his refusing to swear when called to it, as in some of the cases alleged; or 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, Exod 22:9.
Lev 6:5. It must not be delayed, but restitution to man must accompany repentance towards God. Compare Matt 5:23.
Lev 6:6-9. Hitherto he hath prescribed the sacrifices themselves, now he comes to the manner of them. The law of the burnt-offering, to wit, of the daily one, of which Exod 29:38; Num 28:3, as the following words show. Because of the burning upon the altar all night unto the morning: the meaning is, the evening burnt-offering was to be so managed and laid on piece after piece, that the fire might be constantly maintained by it. It is to be understood, that 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 so great a number and such a constant succession of sacrifices in the daytime, 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 and maintain here below, Lev 6:13.
Lev 6:10. His linen garment, i.e. his linen coat, of which see Exod 28:39-40.
The ashes are said to be consumed improperly, When the wood is consumed into ashes; as meal is said to be ground, Isa 47:2, when the corn is ground into meal; and the naked to be stripped of their clothing, Job 22:6, when by being stripped they are made naked.
Lev 6:11. Put on other garments, because this was no sacred, but a common work. Unto a clean place, where no dung or filth was laid. See Lev 4:12, and compare Lev 14:40-41.
Lev 6:12. The fire coming down from heaven, Lev 9:24, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion nor temptation to offer strange fire, nor to mingle their inventions with God’s appointments; and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the Divine mercy and grace, signified by the fire which came down from heaven, which was a usual token of God’s favourable acceptance. See the notes on Gen 4:4-5. Every morning; though the evening also be doubtless intended, as it appears from Lev 6:9, and from the nature of the thing; yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. He shall burn thereon, i.e. upon the burnt-offering, which thereby would be sooner consumed, that so way might be made for other sacrifices, which were many.
Lev 6:13-14. The law of the meat-offering, to wit, 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, delivered Lev 2, is here repeated for the sake of some additions here made to it; as it is a common practice of lawmakers, when they make additional laws, to recite such laws to which such additions belong.
Lev 6:15-16. The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things, Num 18:11. With unleavened bread; or rather, unleavened, for with is not in the Hebrew, and it disturbs the sense; for since the meat-offering itself was fine flour, Lev 2:1, it is not likely that they eat it with unleavened bread. In the court of the tabernacle of the congregation; in some special room appointed for that purpose. See Lev 8:31; 1 Sam 3:3; Ezek 42:13; Ezek 46:19,24. The reason why this was to be eaten only by holy persons, and that in a holy place, is given Lev 6:17, because it is most holy, and therefore to be treated with greater reverence.
Lev 6:17. It shall not be baken with leaven; that part which remains to the priest; for the part here offered to God seems not to have been baked at all.
Lev 6:18. It may be understood either, 1. Of persons, that none should touch or eat them but consecrated persons, to wit, priests. Or this may be an additional caution, that they who eat them should be not only priests, or their male children, but also holy, i.e. having no uncleanness upon them, for in that case even the priests themselves might not touch them. Or rather, 2. Of things, as may be gathered by comparing this with Lev 6:27-28. Whatsoever toucheth them, as suppose the dish that receives them, the knife, or spoon, etc. which is used about them, those shall be taken for holy, and not employed for common uses. See Exod 29:37.
Lev 6:19-20. When he is anointed; when any of them are 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, Exod 29:2,24-25, and is here repeated because of some additions made to it. A meat-offering perpetual, to wit, 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 meat-offering which every day was to be added to the daily morning and evening sacrifices, Exod 29:40.
Lev 6:21. When it is baken, or fried, so that it swells and bubbles up. Thou shalt bring it in, who art so anointed and consecrated, Lev 6:22.
Lev 6:22-23. 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, which he could not expect when he offered it for himself; partly, to signify the imperfection of the Levitical priests, 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, as appears from Lev 10:17; 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.
Lev 6:24-26. 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.
Lev 6:27. Whatsoever shall touch the flesh; of which see the note on Lev 6:18. 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. Thou shalt wash that whereon it was sprinkled 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.
Lev 6:28. The earthen vessel shall be 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 profane or common uses. It shall be both scoured, 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 humour.
Lev 6:29-30. Such were the sacrifices offered for the high priest, or for the whole assembly, either severally, Lev 4:7,18, or jointly for both, in the yearly atonement, Lev 16:27,33.
LEVITICUS 7
Lev 7:1-10: The law of the trespass-offering, and what fell to the priests, both of this and some other sacrifices.
Lev 7:11-15: The law of the sacrifices of peace-offerings; of thanksgiving;
Lev 7:16-21: of vows and freewill-offerings: the unclean person eating thereof to die.
Lev 7:22-27: Fat not to be eaten; what fat might be used for other things; he that eats of the fat of the offering to die; and no blood to be eat.
Lev 7:28-34: Another caution concerning peace-offerings.
Lev 7:35-38: The conclusion of the former laws, which are repeated.
Lev 7:1-4. Which is by the flanks; or, and that which is, etc. So this is another fat, as may seem probable from the mention of the several parts, the kidneys and the flanks. For it seems preposterous after a plain and exact description of the very particular place of the fat, the kidneys, to add another more dark and doubtful description of it from the flanks. And the Hebrew writers, whose common practice of these things makes them the best interpreters of it, make these divers kinds or parts of fat. And so there is only an ellipsis of the conjunction copulative, which is Ps 133:3, and in many other places, as hath been already showed.
Lev 7:5-6. Every male supposing him not to have any uncleanness upon him, Lev 7:20, or other impediment.
Lev 7:7. So is the trespass-offering, to wit, in the matter here following, for in other things they differed. Shall have it, i.e. by a synecdoche, that part of it which was by God allowed to the priest. See Lev 6:26.
Lev 7:8-9. All the meat-offering, except the part reserved by God, Lev 2:2,9. Shall be the priest’s that offereth it, because these were ready drest and hot, and not to be presently eaten; and because the priest who offered it was in reason to expect and have something more than his brethren who laboured not about it; and that he had only in this offering, for the other were equally distributed.
Lev 7:10. Dry, without oil, or drink-offering, as those Lev 5:1; Num 5:15. One as much as another: the sense may be either, 1. That every priest shall have equal right to this, when the course of his ministration comes. But then there was no reason to make so great an alteration of the phrase, nor to make any distinction of the differing kinds of meat-offerings, if in both they were to be the priest’s that offered them, as is expressed Lev 7:9, and here, as they say, intended. Or rather, 2. That 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 and commodiously be divided and reserved for the several priests to dress it in that way which each of them best liked.
Lev 7:11-12. For a thanksgiving; for mercies received. See Lev 22:29; 2 Chron 29:31; 2 Chron 33:16.
Lev 7:13. Leavened bread; partly, 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; partly, to show that leaven was not so strictly forbidden in other sacrifices, as if it were evil in itself, but to teach us wholly to rest in the will of God in all his appointments, without too scrupulous an inquiry into the particular reasons of them. Objection. Leaven was universally forbidden, Lev 2:11. Answer 1. That prohibition concerned only things offered and burnt upon the altar, which this bread was not, but it was offered only towards the priest’s food. 2. That was another kind of sacrifice, and therefore it is no wonder if it had other rites. 3. That leaven was not universally forbidden appears from Lev 23:17. With the sacrifice of thanksgiving of his peace-offerings, or, with the sacrifice of thanksgiving for his peace or prosperity.
Lev 7:14. Of it, i.e. either of the loaves of leavened bread mentioned Lev 7:13, or of the offering, one of each part of the whole oblation, as it follows; it being most probable, and agreeable to the rules and laws 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.
Concerning the heave-offerings, see Exod 29:24,28.
Lev 7:15. By the priests and offerers this flesh was eaten, Lev 22:30.
Lev 7:16. Be 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. A voluntary offering, which a malt freely offered to God, in testimony of his faith and love to God, without any particular injunction from God, or design of his own special advantage thereby. See Lev 22:23; Ezek 46:12. On the morrow also the remainder of it shall be eaten, which was not allowed for the thank-offering; the reason of which difference is to be fetched only from God’s good pleasure and will, to which he expects our obedience, though we discern not the reason of his appointments.
Lev 7:17. That it might neither putrefy, and thereby be exposed to contempt; nor yet be reserved either for superstitious abuse, or for the priest’s domestic use, which would savour of covetousness, and of distrust of God’s care for their future provisions.
Lev 7:18. It shall not be imputed unto him for an acceptable service to God.
Lev 7:19. The flesh, to wit, 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, Deut 12:15,22. That toucheth any unclean thing, 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. As for the flesh, i.e. the other flesh; that which shall not be polluted by any unclean touch. All that be clean, whether priests or offerers, or guests invited to the feast. See 1 Sam 9:12; 1 Sam 20:26. Both the flesh and the eaters of it must be clean.
Lev 7:20. The soul that eateth knowingly; for if it were done ignorantly, a sacrifice was accepted for it, Lev 5:2. Having his uncleanness upon him, i.e. not being cleansed from his uncleanness according to the appointment, Lev 11:24, etc. This verse speaks of uncleanness from an internal cause, as by an issue, etc., for what was from an external cause is spoken of in the next verse.
Lev 7:21. The uncleanness of man, or, of women, for the word signifies both; and that there were such things coming from men or women, the touch whereof did pollute men and things, may be seen Lev 15, and elsewhere. Others make it an hypallage uncleanness of man, for a man of uncleanness, or, an unclean man. But that seems not necessary here.
Lev 7:22. The general prohibition of eating fat, Lev 3:17, is here explained of, and restrained to, those kinds of creatures which were sacrificed to God.
Lev 7:24. He speaketh still of the same kinds of beasts, and showeth that this prohibition reacheth 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 concerning the fat, since the lean as well as the fat of such beasts was forbidden, Lev 22:8, it must be noted that that prohibition reached only to the priests, Lev 7:4.
Lev 7:25-29. Not by another, but by himself, as it is explained Lev 7:30. His oblation, i.e. those parts of the peace-offering which are in a special manner offered to God, to wit, the fat, and breast, and shoulder, as it follows. Unto the Lord, i.e. to the tabernacle, where the Lord was present in a special manner. He shows, that 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.
Lev 7:30. 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. See Exod 29:22-24. Made by fire; so called not strictly, as burnt-offerings are, because some parts of these were left for the priest, Lev 7:31; but more largely, because even these peace-offerings were in part, though not wholly, burnt. The breast may be waved to and fro by his hands, which were supported and directed by the hands of the priest.
Lev 7:31. i.e. The portion of every succeeding high priest and his family: compare Exod 29:26.
Lev 7:32-34. The breast or heart is the seat of wisdom, and the shoulder of strength for action, and these two may denote that wisdom and virtue or power which was in Christ our High Priest, 1 Cor 1:24, and which ought to be in every priest.
Lev 7:35. Of the anointing, i.e. of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the right, or part of the sacrifices belonging to the priest by virtue of his anointing, as plainly appears from the words here following, out of the offering, etc. In the day when he presented them: this was their portion appointed them by God in that day, and therefore to be given to them in after-ages. Or, from the day, etc., and thenceforward; the Hebrew preposition beth being put for rain, as it is frequently.
Lev 7:36-37. Of the consecration, i.e. of the sacrifice offered at the consecration of the priests.
LEVITICUS 8
Lev 8:1-5: Moses by God’s command calls together Aaron and his sons, and the whole congregation.
Lev 8:6: Washes Aaron and his sons.
Lev 8:7-9: Puts on the priestly garments.
Lev 8:10-11: Anoints the tabernacle, with the altar and laver, to sanctify them.
Lev 8:12: Anoints Aaron.
Lev 8:13: Puts the holy garments on his sons.
Lev 8:14-17: Offers sacrifices for them; a bullock for a sin-offering;
Lev 8:18-21: and a ram for a burnt-offering;
Lev 8:22-30: and a second ram for consecration; uses the blood about some parts of their bodies; gives the parts into their hands to wave before the Lord, and sprinkles of the anointing oil and blood from upon the altar on them and their garments.
Lev 8:31-36: Declares to them God’s charge, which they perform.
Lev 8:1. This is here premised, to show that Moses did not confer the priesthood upon Aaron by virtue of his relation or affection to him, but by God’s appointment, which also appears from the following story.
Lev 8:2-3. The elders which 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.
Lev 8:4-7. The linen breeches prescribed Exod 28:42 are not here mentioned, because they were not to be put on at his consecration, but afterwards in the execution of his office.
Lev 8:8-9. Of which see Exod 29:6.
Lev 8:10-11. Seven times, to signify the singular use and holiness of it, which it was not only to have in itself, but also to communicate to all the sacrifices laid upon it. The laver, where the priests washed themselves, and the sacrifices, and vessels or instruments of the holy ministration. See Lev 6:28.
Lev 8:12. He poured of the anointing oil in a plentiful manner, as appears from Ps 133:2, whereas other persons and things were only anointed or sprinkled with it.
Lev 8:13-14. There were indeed seven bullocks to be offered at his consecration, one every day, Exod 29:35-36; but here he mentions only one, either by a common enallage of number, or because he here describes only the work of the first day, and leaves the rest to be gathered from it; of which see Lev 8:33.
Lev 8:17. In the offerings for the people the hide was not burnt, but given to the priest.
Lev 8:19. He killed it; either Moses, as in the following clause, the pronoun being put for the noun; or some other person by Moses’s 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, as the learned have observed.
Lev 8:23. The lowest and softest part of the ear is called the tip or lap of the ear. See Exod 29:20.
Lev 8:29. Moses at this time administering the priest’s office was to receive the priest’s wages; it being most just and reasonable that the work and wages should go together.
Lev 8:31. Boil 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.
Lev 8:33. For seven days the same ceremonies were to be repeated, as the next verse implies, and other rites to be performed. He consecrate you; 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.
Lev 8:35. The charge of the Lord; what God hath commanded you concerning your consecration. If the threatening seem too severe for the fault, it must be considered both that it is the usual practice of lawgivers most severely to punish the first offences for the terror and caution of others, and for the maintenance of their own authority; and that this transgression was aggravated by many circumstances, being committed by sacred and eminent persons, and that in the presence of the people, which made it a public scandal, and in God’s worship, where he is very tender and jealous, and against a plain and easy command of God, and at a time when they were receiving high favours and privileges from God. Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives, whose interests and lusts easily blind their minds; but by the authority, majesty, and will of the great, and wise, and just Lawgiver.
LEVITICUS 9
Lev 9:1-7: Moses commands Aaron to offer a sin-offering, and burnt-offering, and peace and meat offering; the congregation drawing near, and so the glory of the Lord should appear to them; to make atonement for himself and the people.
Lev 9:8-14: Aaron’s offering for himself;
Lev 9:15-21: for the people,
Lev 9:22-24: whom he blesses, first by prayer to God, and then by solemn declaration to them; the glory of God appears; fire from heaven consumes the sacrifice; the people shout and are amazed.
Lev 9:1. The eighth day, to wit, from the first day of his consecration, or when the seven days of his consecration were ended, Lev 8:33,35, as appears from Exod 29:30, Ezek 43:27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Lev 12:2-3; Lev 14:8-10; Lev 15:13-14; Lev 22:27. 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 Aaron’s first execution of his office.
Lev 9:2. A young calf, Heb. a calf, the son of a bull or cow; which may seem to be added purposely to intimate that it was not a young calf properly so called, but a young bullock, for that was the sacrifice enjoined for the high priest’s sin-offering, Lev 4:3. Though it be not material, if this be a young calf, and that a young bull, because the grounds and ends of the several sacrifices differ, that Lev 4: being for his particular sin, and this for his own and family’s sins in general, and therefore no wonder if the sacrifices also differ. 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 another and a better.
Lev 9:3. A sin-offering for the people, as it is expressed here Lev 9:15, for whose sin a young bullock was required, Lev 4:14; but that was for some particular sin, but this was more general and indefinite for all their sins. Besides, there being an eye here had 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.
Lev 9:4. See the fulfilling of this promise, Lev 9:24. 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.
Lev 9:5. Before the tabernacle where God dwelt.
Lev 9:6. The glorious manifestation of God’s powerful and gracious presence, Lev 9:24. Compare Exod 24:16-17; Exod 40:34-35; Ezek 43:2.
Lev 9:7. Moses had hitherto sacrificed, but now he resigneth his work to Aaron, and actually gives him that commission which from God he had received for him.
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 the absolute necessity of a higher and better Priest, Heb 7:26-27, and how important and needful it is that God’s ministers should be in the grace and favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.
Lev 9:8-9. Upon the horns of the altar, to wit, of burnt-offerings, 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: 1. That sacrifice was offered for some particular sin, this for his sins indefinitely. 2. There he is supposed to be complete 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.
Lev 9:10. Either, 1. Disposed it for the burning, i.e. laid it upon the altar where it was to be burnt by the heavenly fire, Lev 9:24. Thus interpreters generally understand the word here, as also Lev 9:13,17,20, by an anticipation; or the consequent is put for the antecedent, of which there are examples in Scripture. Or, 2. Properly burnt by ordinary fire, which was used and allowed 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. And therefore there seems to be no necessity of departing from the proper sense of the word. 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.
Lev 9:11-15. This was to be offered for the people, as the former was for himself, Lev 9:7. As the first, to wit, in like manner as he did that for the priest, Lev 9:8, and consequently burnt this, as he did the other, Lev 9:11, for which Moses reproves him, Lev 10:17.
Lev 9:16. Which also was offered for the people, as the last mentioned sin-offering was.
Lev 9:17. The meat-offering was always to be added to the burnt offering. See Lev 6. The burnt-sacrifice of the morning was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.
Lev 9:18-19. That which covereth; the fat which covereth the inwards, or the guts; which words are here understood, as appears by comparing this place with Lev 3:3,9; Lev 4:8; Lev 7:3, where they are expressed.
Lev 9:20. The breasts were reserved for the priest out of the peace-offerings, which were offered for the people. See Lev 7:30-31,34.
Lev 9:21-22. Aaron lifted up his right hand, which the Jews say was lifted up highest; or his hands, according to the other reading, which was the usual rite of blessing. See Luke 24:50. By this posture he signified both whence he expected the blessing, and his hearty desire of it for them. Blessed them, in some such manner as is related Num 6:24, etc., though not in the same form, as some suppose, 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. See Gen 14:18-19; Num 6:23; Deut 10:8; Deut 21:5; Luke 24:50. Came down, to wit, from the altar; whence he is said to come down, either, 1. Because the altar stood upon raised ground, to which they went up by an insensible ascent. Compare Exod 20:26. Or, 2. Because it was nearer the holy place, and the holy of holies, which was the upper end.
Lev 9:23. 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 shewbread, and of the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, according to the law, Lev 4:7,18. Blessed the people, i.e. prayed to God for his blessing upon the people, as this phrase is explained, Num 6:23, etc., and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token, which accordingly happened, The glory of the Lord; either a miraculous brightness shining from the cloudy pillar, as Exod 16:10; Num 14:10; or a glorious and visible discovery of God’s gracious presence and acceptance of the present ministry and service, as it follows.
Lev 9:24. There came a fire, in token of God’s acceptation and approbation of the priesthood now instituted, and the sacrifices now offered, and consequently of others of the like nature. See the like instances, Judg 6:21; Judg 13:19-20; 1 Chron 21:26. 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 face or presence of the Lord; i.e. from the place where God was in a special manner present: either, 1. From heaven, as 1 Kings 18:38; 2 Chron 7:1, which is oft called God’s dwellingplace, as Deut 26:15; Isa 63:15. Or, 2. From the holy of holies, where also God is said to dwell, 2 Kings 19:15; 2 Chron 6:2; Ps 80:1. And what is done before the ark is said to be done before God, as 1 Chron 13:8,10; 1 Chron 16:1, etc. And this may seem more probable by comparing this with Lev 10:2. They shouted; as wondering at, rejoicing in, and blessing God for this wonderful and gracious discovery of himself, and of his favour to them therein.
LEVITICUS 10
Lev 10:1-2: Nadab and Abihu offering strange fire, are devoured by fire from heaven;
Lev 10:3: for God will be sanctified by them that draw near unto him.
Lev 10:4-5: Their dead bodies carried without the camp.
Lev 10:6: Aaron and his two other sons forbad to mourn;
Lev 10:8-9: also to drink wine or any strong drink.
Lev 10:10-11: Their duty to distinguish between holy and unholy; and to teach the people all the statutes of the Lord.
Lev 10:12-15: Moses declares to them what of the burnt-offerings they might eat;
Lev 10:16-18: is angry that the sin-offering was not eat, nor the blood carried into the holy place.
Lev 10:19-20: He is appeased by Aaron.
Lev 10:1. Strange fire; so called, as not appointed for, nor belonging to, the present work; fire not taken from the altar, as it ought, but from some common fire. Before the Lord; upon the altar of incense. Which he commanded them not; for seeing Moses himself neither did nor might do any thing in God’s worship without God’s command, which is oft noted of him, for these to do it was a more unpardonable and inexcusable presumption. Besides, 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.
Lev 10:2. From the Lord; from heaven, or rather from the sanctuary. See Lev 9:24. Devoured them; destroyed their lives; for their bodies and garments were not consumed, as it appears from Lev 10:4-5. Thus the sword is said to devour, 2 Sam 2:26. Thus lightning many times kills persons, without any hurt to their bodies or garments.
Lev 10:3. This is it that the Lord spake; though the express words be not recorded in Scripture, where only the heads of sermons and discourses are contained, yet it is probable they were uttered by Moses in God’s name. Howsoever, the sense and substance of them is in many places. See Exod 19:22; Exod 29:43; Lev 8:35. I will be sanctified: this may note either, 1. Their duty to sanctify God, i.e. to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve, and of the worship in which they are engaged; whence he leaves them to gather the justice of the present judgment for their gross neglect herein. Or, 2. God’s purpose to sanctify himself, i.e. to declare and manifest himself to be a holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him. In them that come nigh me, i.e. 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. See Exod 19:22; Lev 21:7; Ezek 42:13-14. Before all the people I will be glorified: as they have sinned publicly 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 sovereignty and holiness by an exact conformity to my laws. Aaron held his peace, partly through excessive grief, which is sometimes signified by silence, as Isa 47:5; Lam 2:10, and principally in acknowledgment of God’s justice and submission to it. Compare Ps 39:10; Ezek 24:17. He murmured not, nor replied against God, nor against Moses; wisely considering that their sin was directly against God, and in that which is most dear and honourable in God’s account, to wit, in his worship; and that God’s honour ought to be dearer to him than his sons; and that this being the first violation of the law newly given, and committed by those who should have been the strictest observers and assertors of it, did deserve a very severe punishment.
Lev 10:4. For Aaron and his sons had scarce finished their consecration work, and were employed in their holy ministrations, from which they were not to be called for funeral solemnities. See Lev 21:1, etc. The uncle of Aaron. See Exod 6:18; Num 3:19. Your brethren, i.e. kinsmen, as that word is oft used, as Gen 13:8; Gen 24:27. 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.
Lev 10:5. In their coats; in the holy garments wherein they ministered; which might be done either, 1. As a testimony of a 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, 2. 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.
Lev 10:6. Uncover not your heads; either, 1. By putting off your mitres and bonnets, or ornaments, and going bareheaded, as mourners sometimes did. See Lev 13:45; Ezek 24:17,23. Or, 2. By shaving off the hair of your heads and beards, as mourners did. See Job 1:20; Jer 7:29; Jer 41:5; Ezek 44:20; Mic 1:16. This latter may seem to be principally intended, 1. Because this ceremony of uncovering the head being used by the people as well as by the priests in case of mourning, as the places now alleged show; and the other ceremony here joined with it, of rending the clothes, being also common to the people; seems to imply that he speaks not of that uncovering of the head which was peculiar to the priests, but of that which was common both to priests and people, especially seeing that which is here forbidden to these priests is in the following words allowed to the people, to bewail their death, which as at other times it was, so now probably might be performed by these same ceremonies. 2. Because the high priest is forbidden to uncover his head in way of mourning for the dead, not only at that time when he was in actual ministration, but at all times, even when he had neither his mitre nor any of the holy garments upon him, Lev 21:10. Neither rend your clothes; give no signification of your sorrow; mourn not for them; partly lest you should seem to justify and approve of your brethren, and tacitly reflect upon God as too severe in his proceedings with them; and partly lest thereby you should be diverted from or disturbed in your present service, which God expects should be done cheerfully. But let your brethren bewail the burning, not so much in compassion to them against whom God hath showed such great and just indignation, as in sorrow for the tokens of Divine displeasure.
Lev 10:7. Ye shall not go out from the door of the tabernacle, where at this time they were, either because this happened within seven days of their consecration; see Lev 8:35; or because they were longer detained there about some other holy ministrations. Though the former may seem more probable, because the meat-offering here mentioned, Lev 10:12, and the sin-offering, Lev 10:16, were part of the consecration-offerings. The anointing oil of the Lord is upon you. You are persons consecrated peculiarly to God’s service, which therefore it is just and reasonable you should prefer before all funeral solemnities.
Lev 10:8-9. This is here added, either because Nadab and Abihu had been led to their error by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at least because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. 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 in his prescriptions for his worship, required this abstinence from his priests in their idolatrous service.
Lev 10:10. Persons and things, which Nadab and Abihu did not, mistaking unholy or common fire for that which was sacred and appointed by God for their use.
Lev 10:11. That ye may teach; be apt to teach aright, which drunken persons are very unfit to do.
Lev 10:12. Moses repeateth and reinforceth the former command, partly lest their great loss and grief should cause them to forget or neglect their meat prescribed them 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 for the late severity, as if God would no more accept them or their sacrifices.
Lev 10:13. In the holy place; in the court, near the altar of burnt-offerings. See Lev 6:26. Because it is thy due. See Lev 2:3; Lev 6:16-17.
Lev 10:14. In a clean place; in any of your dwellings, or any place in the camp, which he supposeth to be kept clean from all ceremonial defilement, as they ought to be; whence the lepers were put out of the camp. See Num 5:1-3. In any place where the women as well as the men might come, for the daughters of the priests might eat these as well as their sons, as it here follows. And thy daughters, to wit, if they were maids, or widows, or divorced, Lev 22:11-13.
Lev 10:15-16. The goat of the sin-offering, to wit, for the people, mentioned Lev 9:15, to know what was done with that part of it which was the priest’s; which he inquired into more than into the other sacrifices, because a mistake there was easy and probable, because that matter might seem something doubtful, by reason of two laws concerning it seemingly contrary, the one Lev 4:21, where it is to be burned, the other Lev 6:26, where it was to be eaten. But they are thus reconciled: It was to be burnt when the blood of this sacrifice was brought into the holy place, Lev 4:16-17; and when that was not done, which Aaron this first time could not do, for the reason expressed in Lev 10:18, it was to be eaten, and here lay their mistake. He was angry with Eleazar and Ithamar: he spares Aaron at this time, as overwhelmed with sorrow, and because the rebuking of 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, as he also apprehended it. Which were left alive, preserved from death when their brethren were destroyed, which is here mentioned as an aggravation of their sin.
Lev 10:17. i.e. As a reward of your service and function, whereby you do expiate, bear, and take away their sins, by offering those sacrifices, and performing those rites, by which God through Christ is reconciled to the penitent and believing offerers.
Lev 10:18. The blood of it was not brought in within the holy place; the reason whereof was, 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.
Lev 10:19. This day have they offered; they have done the substance of the thing, though they have mistaken this one circumstance. Such things have befallen me; whereby, having been oppressed with grief, and almost bereft of my reason, it is not strange nor unpardonable if I have mistaken. Should it have been accepted? because it was not to be eaten with sorrow, but with rejoicing and thanksgiving, as appears from Deut 12:7; Deut 26:14; Hos 9:4; and I thought it fitter to burn it, as I did other sacred relics, than to profane it by eating it unworthily.
Lev 10:20. He rested satisfied with his answer, either because he thought it reasonable, seeing the letter of the law ofttimes yields to necessities or great accidents, 2 Chron 30:18; Matt 12:3-4; or at least because the things alleged were mitigations of his fault, and he would not add affliction to the afflicted, but rather defer the debate of it to a fitter opportunity.
LEVITICUS 11
Lev 11:1-8: From the laws concerning the priests, he now comes to those which belong to all the people. Beasts clean and unclean.
Lev 11:9-12: Of fishes.
Lev 11:13-23: Of fowls and creeping things.
Lev 11:24-28: In touching of a dead carcass.
Lev 11:29-43: Other creatures unclean.
Lev 11:44-45: They are exhorted to purity and holiness from the nature of God, and his goodness to them in taking them to be his people.
Lev 11:46-47: The whole repeated.
Lev 11:1. From the laws concerning the priests, he now comes to those which belong to all the people.
The Lord spake to both Moses and Aaron, 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 here given followed.
Lev 11:2. Though every creature of God be good and pure in itself, as appears from Gen 1:31; Matt 15:11; Rom 14:14; yet it pleased God to make a difference between clean and unclean, and to restrain the use of them, which he did in general and in part before the flood, Gen 7:2; but more fully and particularly here for many reasons, as, 1. To assert his own sovereignty over man, and over all the creatures, which men may not use but with God’s leave, and to inure that stiffnecked people to obedience. 2. To keep up the wall of partition between the Jews and other nations, which was very useful and necessary for many great and wise purposes. 3. That by bridling their appetite in things in themselves lawful, and some of them very desirable and delightful for food, they might be better prepared and enabled to deny themselves in things simply and grossly sinful. 4. 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, which some of these meats are apt to produce and foment. 5. For moral signification, to teach them to abhor that filthiness and all those ill qualities for which some of these creatures are noted.
Lev 11:3. Clovenfooted, to wit, is divided into two parts only, as in the coney, swine, etc., whereas the horse, camel, etc. have their hoofs entire and undivided. This clause is added only to explain and limit the former, as appears from Lev 11:26; for the feet or hoofs of dogs, cats, etc. are parted or cloven into many parts. Cheweth the cud, Heb. and bringeth up the cud, i.e. the meat once chewed out of the stomach into 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 lawgiver; though interpreters guess that God would hereby signify their duties by the first, that of dividing the word of God aright, and discerning between good and evil, between God’s institutions and men’s inventions; and by the latter, that duty of recalling God’s word to our minds, and serious meditation upon it.
Lev 11:4. The camel was a usual food in Arabia, but yielding bad nourishment, as Galen notes. Divideth not the hoof, to wit, 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, as Aristotle and Pliny observe, and observation shows.
Lev 11:5. Some understand by the Hebrew word shaphan, a mountain mouse, which were of a much greater size than ordinary mice, and were used by the Arabians for food. But for the names of the following creatures, seeing the Jews themselves are uncertain and divided about them, I think it improper to trouble the unlearned reader with disputes about them, and for the learned, they may have recourse to my Latin Synopsis. I shall therefore take them according to our translation.
Lev 11:6-7. The Jews would not so much as name the swine, but called it another or a strange thing, lest the naming of it should tempt them to eat this meat, which was so commonly used and so much esteemed by others.
Lev 11:8. Ye shall not touch, to wit, in order to eating, as may be gathered by comparing this with Gen 3:3; Col 2:21. For since the fat and the skins of some of the forbidden creatures were useful for medicinal and other good uses, and were used by good men; see Matt 3:4; it is not probable that God would have them cast away. Thus God forbad the making of images, Exod 20, not absolutely and universally, but in order to the worshipping of them, as Christian interpreters agree. Or, they were here forbidden to touch them, to wit, unnecessarily; and if he that touched them for some necessary use were polluted by it, it was but a slight and transient pollution, ending at evening, as appears from Lev 11:24-25, etc.
Lev 11:9. Whatsoever hath fins and scales, to wit, both of them; such fishes being both more cleanly and more wholesome food than others. The names of them are not particularly mentioned, partly because most of them wanted names, the fishes 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 fishes.
Lev 11:10. i.e. Either of the smaller sort of fishes, or of the greater, which are called here living creatures or beasts, as some of them are called the beasts of the sea by other authors.
Lev 11:11. An abomination unto you, to wit, for food. This clause is added to show 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 meats were to cease. See Acts 10.
Lev 11:12-13. The true signification of these and 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 or abolition 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 and reason 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 ospray are two peculiar kinds of eagles, distinct from that which, being the chief of its kind, is called by the name of the whole kind, as it usually happens.
Lev 11:14-15. i.e. According to the several kinds of birds, known by this general name, which includes, besides ravens properly so called, crows, rooks, pies, etc.
Lev 11:16. The owl, Heb. the daughter of the owl, which he mentions as the best of the kind both for sex and age, and therefore more desired for food than the elder or males. And it is hereby implied, that the very youngest and best of all the other kinds are forbidden, and much more the rest.
Lev 11:17-20. All fowls that crawl or creep upon the earth, and so degenerate from their proper nature, which is to fly, and are of a mongrel kind; which may intimate that apostates and mongrels in religion are abominable in the sight of God, and in conversation with men. Going upon all four, upon four legs, or upon more than four, as bees, flies, etc., which is all one to the present purpose, these pluralists for legs being here opposed to those that have but two.
Lev 11:21. Which have legs above their feet. The truth of this translation may seem evident, both from the following clause, to leap withal, and especially from the next verse, where one of this kind is the locusts, which, as it is manifest, have two legs wherewith they leap, besides the four feet upon which they walk. The adverb lo is here put for the pronoun lo, as it is also 1 Chron 11:20, compared with 2 Sam 23:18. Others take the words as they lie, and read them negatively, which have not legs upon their feet, and so the sense may be this, That they might eat the locusts, grasshoppers, etc. when they were very young, and therefore more wholesome for food; for they are born without legs, Plin. Nat. Hist. 11.29, or their legs at first are very small, and scarce to be discerned, and in effect none. And the canon of the Jews in this matter is this, Those which yet have not wings and legs may be eaten, though they be such as afterward would have them.
Lev 11:22. Locusts, though unusual in our food, were commonly eaten by the Ethiopians, Libyans, Parthians, and other eastern people bordering upon the Jews, which is expressly affirmed by Diodorus Siculus, Aristotle, Pliny, St. Hierom, and others, as well as Matt 3:4. And it is certain that the eastern locusts were much larger than ours, so it is probable they were of different qualities, and yielded better nourishment; and the familiar use of them made them more agreeable to their bodies; for even poisons themselves have by frequent use been made not only harmless, but nourishing also to some persons.
Lev 11:23. i.e. All such except those now mentioned; the word other being here understood out of the former verse, without which there might seem to be a contradiction between this and that verse. But the words may be, and by the vulgar Latin are, thus rendered, But all flying creeping things which have only four feet; which word only is to be gathered out of Lev 11:20-21; i.e. which have not those legs above and besides their feet mentioned Lev 11:21. And so all the verses agree well together.
Lev 11:24. And such were excluded both from the courts of God’s house, and from free conversation with other men. Until the even; which possibly might signify that even the smallest defilements could not be cleansed but by the death of Christ, who was to come and offer up himself in the evening, or end, or declining age of the world, as the prophets signify, and the apostle expresseth, Heb 9:26.
Lev 11:25. Whosoever beareth, or, taketh away, out of the place where haply it may lie, by which others may be either offended or polluted.
Lev 11:26. The word carcasses is easily to be understood out of Lev 11:24-25, where it is expressed.
Lev 11:27. Upon his paws, Heb. upon his hands, i.e. which hath feet divided into several]parts like fingers, as dogs, eats, apes, bears, etc.
Lev 11:28-34. That on which such water cometh: the meaning is, that flesh or herbs, or other food which is dressed in water, to wit, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, fruits, etc., 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.
Lev 11:35-36. Wherein there is plenty of water; of which no solid reason can be given, whilst such unclean things remain in them, but only the will of the Lawgiver, 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 to be offered to God, give place to the moral law of mercy towards men.
Lev 11:37. 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. See John 12:24; 1 Cor 15:36.
Lev 11:38. The reason of the difference is, partly 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, which was speedily to be sown, could not be pretended in this case.
Lev 11:39. 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.
Lev 11:40. He that eateth, to wit, unwittingly; for if he did it knowingly, it was a presumptuous sin against an express law, Deut 14:21, and therefore punished with cutting off, Num 15:30.
Lev 11:41. Except those before expressly excepted above Lev 11:21-22
Lev 11:42. Upon the belly, as worms and snakes. Upon all four as toads and divers serpents. More feet, to wit, more than four, as caterpillars, etc.
Lev 11:43-44. Ye shall be holy; by which he gives them to understand, that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them, all being God’s good creatures, but only that by the 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 particularly from all familiar and intimate converse with notorious sinners.
LEVITICUS 12
Lev 12:1-4: Laws touching the uncleanness of women in childbearing. Of a son seven days, and her purification thirty-three days.
Lev 12:5: Of a daughter fourteen days, and her purification sixty-six days.
Lev 12:6-7: Her offering, if rich, a lamb of a year old, a young pigeon or turtledove for a sin-offering.
Lev 12:8: If poor, two turtledoves, or two young pigeons; one for a burnt-offering, and One for a sin-offering.
Lev 12:1-2. From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves.
She shall be unclean; 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. For seven days, or thereabouts, nature is employed in the purgation of most women. For her infirmity, i.e. for her monthly infirmity. And it may note an agreement therewith not only in the time, Lev 15:19, but in the degree of uncleanness, which was such that she defiled every thing she touched, etc.
Lev 12:3. Which law is here repeated, because the woman’s uncleanness lasting for seven days, was one, though not the only, reason why the child’s circumcision was put off till the eighth day.
Lev 12:4. She shall then continue, Heb. sit, i.e. abide, as that word is oft used, as Gen 22:5; Gen 34:10, or tarry at home, nor go into the sanctuary. In the blood of her purifying; in her polluted and separated estate; for the word blood or bloods signifies both guilt, as Gen 4:10, and uncleanness, as here and elsewhere. See Ezek 16:6. 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. She shall touch 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 tithes or firstfruits, or part of the hallowed meats, which at other times she together with her husband might eat.
Lev 12:5. The time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and slower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in man’s transgression, 1 Tim 2:14, or 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; or to show the privilege of the man above the woman, and that the women were to be purified, sanctified, and saved by one of the other sex, even by the man Christ Jesus, without whom they should have still continued in their impurity.
Lev 12:6. For a son, or for a daughter; for the birth of a son, or of a daughter; but the purification was for herself, as appears from the following verses. For a sin-offering; either because of her ceremonial uncleanness, which required a ceremonial expiation; or for those particular sins relating to the time and state of childbearing, of which she is justly presumed to be guilty, which might be many ways.
Lev 12:7. For though there was a difference in the time of her uncleanness for the one and for the other, yet both were to be purl fled one and the same way; to note, that though all sins and sinners were not equal, yet all were to be cleansed by the same means, to wit, by Christ, and by faith. See 1 Cor 7:14; Gal 3:28.
LEVITICUS 13
Lev 13:1-8: Laws touching leprosies; its different kinds how to be known and judged of by the priest.
Lev 13:9-17: Of the swelling.
Lev 13:18-23: Of the sores or boils.
Lev 13:21-28: Of the fiery inflammation.
Lev 13:29-37: Of the scall.
Lev 13:38-39: Of the blisters.
Lev 13:40-44: Of baldness.
Lev 13:45-46: The leper with clothes rent, bare head, and covered lips, must cry, Unclean, unclean, and dwell alone.
Lev 13:47-59: Of the leprosy in clothes, linen, woollen, and skins.
Lev 13:1-2. In the skin, for there was the seat of the leprosy. Bright spot, shining like the scale of a fish, as it is in the beginning of a leprosy.
Leprosy was a distemper most frequent in Egypt and Syria, etc., known also among the Greeks, who note that it was not so properly a disease as a defilement or distemper in the skin, whence Christ is not said to heal, but to cleanse the lepers that came to him. And this distemper is here provided against, not because it was worse than others, but because it was externally and visibly filthy, and because of its infectious nature, that hereby we might be instructed to avoid converse with such vicious persons who were likely to infect us. He shall be brought unto Aaron the priest, not to the physician, because, as was now said, it needed not so much healing as cleansing, and was rather a ceremonial pollution than a disease; and because it belonged to the priest to cleanse him, and therefore to search and discover whether he was defiled and needed cleansing. The priest also was to admit to, or exclude from, the sanctuary, and therefore to examine who were to be excluded. And the discovery of this distemper was not so difficult that it required the physician’s art, but the priest, by experience, and the observation of those rules, might easily make it.
Lev 13:3. On the plague, i.e. the sign or appearance of the plague of leprosy. And it is observable, that the same signs of it are given by Moses here, and by the learned physicians in their works. And when the leprosy came to its height, not the hair only, but also the skin was turned white, as Exod 4:6; Num 12:10. And this change of colour was an evidence both of the abundance of excrementitious humours, and of the weakness of nature, as we see in old and sick persons. Deeper than the skin; for the leprosy did consume both the skin and the flesh, as appears from 2 Kings 5:14. Pronounce him unclean, Heb. make him unclean, i.e. ministerially and declaratively, in which sense ministers are said to remit sins, Matt 16:19, and to destroy nations, Jer 1:10.
Lev 13:4. For greater assurance; to teach ministers not to be rash nor hasty in their judgments and censures, but diligently to search and examine all things beforehand. The plague is here put for the man that hath the plague, as pride is put for a proud man, Jer 50:31, and dreams for the dreamers, Jer 27:9.
Lev 13:5. If the plague be at a stay: this translation is justified by the following clause, which is added to explain it. Otherwise the words are and may be rendered thus, stand or abide in its own colour; the Hebrew word being used for colour as well as for sight.
Lev 13:6. If the plague be somewhat dark; which is opposed to the white colour of the leprosy. But the word may be rendered, have contracted itself, or, be restrained or confined to its former place and bigness; and thus the opposition seems to be most clear to the spreading of itself, mentioned both in the foregoing verse, and in the following clause. He shall wash his clothes, though it was no leprosy, but a scab only; to teach us, that no sin was so small which did not need to be washed by the blood of Christ, which was the thing designed by all these washings.
Lev 13:7-10. If the rising be white, to wit, with a preternatural and extraordinary whiteness, as Num 12:10. And there be; or rather, or, the copulative put for the disjunctive, as hath been noted before; for either of these were signs of a leprosy, and one of these may seem inconsistent with the other; the former sign of white hair supposing the skin in which the hair was to remain, and the latter of live flesh supposing the skin to be consumed by the leprosy. Quick raw flesh showed that this 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, or grown leprosy.
Lev 13:11-13. If the leprosy, i.e. the sign or appearance of the leprosy; or the scab is called a leprosy, because at first view it seemed to be so to the priest, and to other beholders. Have covered 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.
Lev 13:14. In him, or rather, in it, i.e. in the place where the sign or 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.
Lev 13:15. The raw flesh is unclean: 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, and to observe the place and manner and other circumstances in which it appeared.
Lev 13:16. Be changed unto white; it is usual with sores, when they begin to be healed, the skin, which is white, coming upon the flesh.
Lev 13:17-19. Somewhat reddish, i.e. white mixed with red, as when blood and milk are mixed together. A late learned writer renders the words thus, white and very bright, or light, which indeed is the true colour of leprosy, to wit, when it is in its perfection, as Exod 4:6, etc. But here it was only beginning and arising out of a bile, in which together with the white, which was the colour of the leprosy, there might be some mixture of redness arising from the bile, or that part of it which was not yet turned into the nature and colour of leprosy.
Lev 13:20-21. But be somewhat dark, or, and be contracted; of which Lev 13:6.
Lev 13:22. Or, the plague, to wit, of leprosy, of which he is speaking.
Lev 13:23-24. A hot burning, Heb. a burning of fire, by the touch of any hot iron, or burning coals, which doth naturally and usually make an ulcer or sore in which the following spot is. Or white, i.e. or only white, without any mixture of red in it. This clause seems to overthrow that exposition of the Hebrew word adamdam which is given by a learned man, Lev 13:19, because this colour which is here said to be only white, is distinguished from that which is here called adamdam, which therefore must be some other colour than that of snow, which though very light or bright, yet is only white.
Lev 13:25-26. Somewhat dark, or, contracted, i.e. not spreading. See Lev 13:6.
Lev 13:27-28. i.e. Arising from the burning mentioned Lev 13:24.
Lev 13:29-30. 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, which is here noted, or by its peculiar kind of yellow, for there are divers kinds or degrees of the same colour manifestly differing one from another, as in green colours, etc.
Lev 13:31. And that there is no black hair in it; for had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, Lev 13:37, as the yellow hair was a sign of unsoundness.
Lev 13:33. He shall be shaven, for the more certain discovery of the growth or stay of the plague.
Lev 13:34-36. He need not search for the hair, or any other sign, the spreading or running of it being a sure sign of leprosy, without any other evidence.
Lev 13:37. The truth of the thing, and not the sentence of the priest, made him clean; and if the priest had partially pronounced one clean who was not clean, his sentence had been null. And therefore it is a fond and dangerous conceit to think that the absolution given to any sinner by a priest will stand him in any stead if he do not truly repent.
Lev 13:38-39. Darkish white, or contracted, or confined to the place where they are, and white.
Lev 13:40-42. It is a sign that such baldness came not from age or any accident, but from the leprosy.
Lev 13:43-45. His clothes shall be rent, to wit, in the upper and former parts, which were most visible. This was done, partly, as a token of sorrow, Ezra 9:3,5; Job 2:12, 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 partly, as some add, that it might conduce to his cure, by giving the freer vent to the ill humours. But the exposing of the affected part to the cold would rather hinder than further evaporation. His head bare; another sign of mourning, as appears from Lev 10:6. God would have men, though not overwhelmed with, yet deeply sensible of, his judgments. A covering upon his upper lip; partly as another badge of his sorrow and shame, as Ezek 24:17,22; Mic 3:7; and partly for the preservation of others from his infectious 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.
Lev 13:46. Partly, for his humiliation; partly, to prevent the infection of others; and partly, to show the danger of converse with spiritual lepers or notorious sinners. This rule excludes the society of sound persons, but not of lepers. See 2 Kings 15:5; 2 Chron 26:21. Without the camp; so Num 12:14; and afterward without cities and places of great concourse, whereof we have examples, 2 Kings 7:3; Luke 17:12.
Lev 13:47. Leprosy in garments and houses is unknown in these times and places, which is not strange, there being some diseases or distempers peculiar to some ages and countries, as the learned have noted. And that such a thing was among the Jews cannot reasonably be doubted; for if Moses had been a deceiver, as some have impudently affirmed, a man of his wisdom would not have exposed himself to the disbelief and contempt of his people by giving laws about that which their experience showed to be but a fiction. A woollen garment, or a linen garment, are put by a synecdoche for any other garments.
Lev 13:48. 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 or unknown 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.
Lev 13:49-55. If the plague have not changed his colour; if washing doth not take away that vicious colour, and restore it to its own native colour. Bare within or without; in the outside of the garment, which is here called the forehead or foreside, as being most visible, or in the inside of it. Some of the Jewish doctors understood it thus, whether the garment was made threadbare by the leprosy, or by former wearing of it.
LEVITICUS 14
Lev 14:1-9: Rites and sacrifices for the cleansing of a leper; the leprosy being healed, and judged so by the priest, who, going without the camp, must take two living clean birds, etc. The manner of it: one to be slain, the other to be let loose.
Lev 14:10-20: On the eighth day two male lambs and one ewe lamb, and meat-offering.
Lev 14:21-32: If poor.
Lev 14:33-48: Of the leprosy of houses, how to be known.
Lev 14:49-53: The manner of cleansing them.
Lev 14:54-57: A repetition of this and the former chapter.
Lev 14:1-2. Not into the priest’s house, but to some place without the camp or city, Lev 13:46, which the priest shall appoint.
Lev 14:3. To wit, by God; for God alone did heal or cleanse him really, the priest only ministerially and declaratively, as ministers are said to remit sins, though it be granted that none can truly and properly forgive sins but God, Mark 2:7.
Lev 14:4. 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 putrefaction or 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, Heb 9:19, to represent both the leper’s sinfulness, Isa 1:18, 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, chosen partly for its fragrant smell, which signified the cure of the leper’s ill scent, and partly for conveniency in the use of sprinkling. See Exod 12:22.
Lev 14:5. To wit, 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; and if it had been a sacrifice, that might be killed by another, so long as the sprinkling of the blood of it, which was the most proper and essential act in the sacrifice, was done by the priest. Over running water; it seems to be a metathesis or transplacing of words, for 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, 1 John 5:6. The running water, i.e. 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 with his leprosy, as was noted before.
Lev 14:6-7. Seven times, to signify his perfect cleansing and restoration to all his former privileges. Compare Lev 4:17. Into the open field, the place of its former abode, signifying the taking off that restraint which was laid upon the leper, and the liberty which the leper now had to return to his former habitation and conversation with other men.
Lev 14:8. Shave off all his hair; partly, to discover his perfect soundness; partly, to preserve him from relapse through any seeds or relics of it which might remain in his hair, or in his clothes; and partly, to teach him to put off his old lusts, and become a new man. 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.
Lev 14:9. He shall shave all his hair, which began to grow again since it was first shaved, and now for more caution is shaved again.
Lev 14:10. Oil is added here as a fit sign of God’s grace and mercy, and of the leper’s healing. Log, a measure for liquid things containing six eggshells-full.
Lev 14:11. The healing is ascribed to God, Lev 14:13, but the ceremonial cleansing or making of him clean and fit for society was an act of the priest using the rites which God had prescribed, whereby the sinner was cleansed.
Lev 14:12. For a trespass-offering, to teach them that sin was the cause of leprosy and of all diseases, and that these ceremonial observations had a further meaning, even to make them sensible of their spiritual diseases, their sins, and to fly to God in Christ for the cure of them.
Lev 14:13. In the holy place, to wit, in the court of the tabernacle. See Lev 1:11; Lev 7:7. It is most holy; both of them are equally holy, and therefore to be offered in the same place.
Lev 14:14. To signify that he was now free to hear God’s word in the appointed places, from which he was before excluded, and to touch any person or tiring without defiling it, and to go whither he pleased.
Lev 14:15. As the blood signified Christ’s blood, by which men obtain remission of sins; so the oil noted the graces of the Spirit, by which they are regenerated and renewed.
Lev 14:16. i.e. Before the second veil which covered the holy of holies, where God is oft said to dwell, and to be present in a peculiar manner.
Lev 14:17. i.e. Upon the place of that blood, as it is expressed Lev 14:28, or where that blood was put, Lev 14:14; or, over and besides the blood, etc.; i.e. as the blood was put in those places, so shall the oil be.
Lev 14:20-36. That they empty the house, i.e. the possessors of the house. 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 show what great difference God makes between sins of ignorance, and sins against knowledge and conscience.
Lev 14:37. 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 mean and help to repentance, which God afforded to them above other people; or as a document of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also: see Zech 5:4. With hollow strakes, such as were in the bodies of leprous persons, Lev 13:3.
Lev 14:38-40. Where they used to cast dirt and filthy things.
Lev 14:41. The mortar or other rubbish.
Lev 14:42-57. To teach; to direct the priest when to pronounce a person or house clean or unclean. So it was not left to the priest’s power or will, but they were tied to plain rules, such as the people might discern no less than the priest.
LEVITICUS 15
Lev 15:1-15: Uncleanness by issues, and their putrefaction and expiation.
Lev 15:16-18: Of flowing seed, its uncleanness.
Lev 15:19-24: Of women: their courses ordinarily;
Lev 15:25-28: extraordinary.
Lev 15:29-30: Their expiation.
Lev 15:31: An exhortation to cleanness, lest they die, and that they pollute not the tabernacle.
Lev 15:32-33: A repetition of the whole.
Lev 15:2. His secret parts, called flesh, Lev 6:10; Lev 12:3; Ezek 16:26; Ezek 23:20.
Lev 15:3. Or if it have run, and been stopped in great measure, either by the grossness of the humour, or by some obstruction in parts that it cannot run freely, as it did, but only droppeth.
Lev 15:4. Every thing, Heb. vessel, by which the Hebrews understand all sorts of household stuff.
Lev 15:5-7. He that toucheth the flesh, that is, any part of his body; the word flesh being taken otherwise here than Lev 15:2; as the same word is frequently used in Scripture in differing significations in the same chapter, and sometimes in the same verse, as Matt 8:22.
Lev 15:8-11. This may be understood, either, 1. Of the person touching, if he that hath an issue toucheth another with unwashen hands. Thus most take it. But why then should it be limited to his hands? for if he had touched him by any other part, as suppose by kissing him, he had defiled him, though his hands had been washed. Or rather, 2. Of the person touched, to whom the washing of his hands is prescribed as an easier way of cleansing himself, if speedily used; but if that was neglected or delayed, a more laborious course was enjoined him. And thus the Syriac interpreter understands it.
Lev 15:12-13. Is cleansed of his issue; when his issue is not only stopped in part, or for a season, but hath wholly ceased. For his cleansing, to wit, for the use of the ceremonies prescribed in such cases. See Num 19:11-12. Shall be clean, i.e. admitted to converse with men, and with God in public ordinances.
Lev 15:14-15. Not as if this was in itself a sin, but only a punishment of sin; though ofttimes it was sinful, as being a fruit of a man’s intemperance and immoderate lust. See Lev 14:12.
Lev 15:16. Go out from him; not through weakness of the parts, as that Lev 15:3; but in his sleep, which is called nightly pollution, which, though involuntary, might arise from some lustful dream or imagination. But if it was voluntary, and by a man’s own procurement when awake, it was esteemed abominable, and a degree of murder. See Gen 38:9.
Lev 15:17-18. Man, or, the man, to wit, 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, as Exod 19:15; 1 Sam 21:4; 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.
Lev 15:19. Heb. And a woman, when she shall have an issue of blood, (and because that might be at her nose or other parts, he adds,) and her issue shall be in her flesh, i.e. in her secret parts, as the word flesh is taken Lev 15:2. So it notes her monthly disease. Apart, not out of the camp, as the lepers and some others, 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 but decent to allow some time for purification after the ceasing of her issue. Whosoever toucheth her, to wit, 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.
Lev 15:20-24. He shall be unclean seven days, if he did this unwittingly; but if the man and woman did this knowingly, this was a gross sin, Ezek 18:6; and they being accused and convicted were punished with death, Lev 20:18; for as there was a turpitude in the action, so it was very prejudicial to the