ANNOTATIONS ON THE THIRD BOOK OF MOSES, CALLED BY THE GREEKS AND LATINS, LEVITICUS.

But in Hebrew the name is given it from the first words wherewith the book begins, which is, Vaiikra; that is, “And the Lord called.”

THE ARGUMENT

The name Leviticus, most received in translations, notes a principal part of the contents of the book, which is the function of the Levites; who in general were all the sons, and male descendants of the patriarch Levi; but the office of the priests being confined to the line of Aaron, the other Levites of the posterity of Cohath, Merari, and Gershom, (who were the sons of Levi) were distinguished from them as ministerial assistants from the principal agents in the sacrifices and other services of the sanctuary; so that though all the priests were Levites by their parentage, all the Levites were not priests by their office, but those of Aaron only, which takes up most of the first part of this book; whereto are added divers rites and rules concerning the sanctification of the people from pollution both outward and inward; and of the place where, and times when God’s solemn service was to be performed; together with promises and threatenings to quicken men to an holy care of keeping of the whole law. The book was indited by God and delivered to Moses in the second year of the people’s departure from Egypt, in the year of the world, 2524, and it appears (by comparison of the beginning and end of Leviticus, with Exod. 40:17, and with Num. 1:1) that it was begun and finished in the first month of the second year before mentioned. Of this book Hierom in an epistle to Paulinus, says thus: “Leviticus is a book at hand, in which every sacrifice, yea almost every syllable, and the garments of Moses and Aaron, and the whole Levitical order breathe heavenly sacraments; so that none may wonder if from thence we shall observe mystical senses.”

CHAPTER 1

1:1. {And the LORD} The close of the last chapter of Exodus, is how the cloud of the Lord was on the tabernacle by day, and that fire was upon it in the night in the sight of all the house of Israel, throughout all their journeys: and after the description of the tabernacle, and the things appertaining to it in the last part of Exodus, here fitly follows (by orderly connection) the story of the Levitical priesthood, for the service thereof: and therefore it begins with And. See the note on chapter 1, verse 1, of Exodus.

{The LORD called} With an audible voice; whereby it appears that Moses was first instructed by the Lord himself, before he delivered those ordinances to the people. See 1 Cor. 11:22.

{Out of the tabernacle} Or tent, from the mercy seat, Moses being without it; for he could not enter into it when it was covered with a cloud, and filled with the glory of it (Exod. 40:35).

{Of the congregation} See annotation on Exod. 40:2.

1:2. {Cattle of the herd, and of the flock} By herd is meant the greater cattle, as oxen, kine and heifers; by flock, the lesser, in particular, sheep and goats, verse 10, which were equally acceptable to God under the law (though in the Gospel by sheep are signified the elect, by goats reprobates, Matt. 25:32–33) because to man they were of most use for his sustenance and maintenance, both for food and raiment, that thereby he might profess his dependence upon God for both; and his preferring of God’s glory before his own benefit in giving them up in sacrifice to him (chapter 22, verse 18). And it may be also these creatures were the rather to be served up in sacrifice to God in opposition to the idolatrous respect which the Egyptians had of them: whereof see note on Gen. 46:34.

1:3. {Burnt sacrifice} All the cattle that were offered in sacrifice were usually burnt, and therefore they might all be called burnt sacrifices; but this rather than any, because it was wholly burnt, saving the skin (Lev. 7:8), of the Greeks called Holocaust, that is, wholly burnt. See on verse 4.

{A male without blemish} A male, because that is the worthier sex; without blemish, that is, the best and perfectest in his kind; see annotation on Exod. 12:5, to signify the perfection of the person (whereof this sacrifice was a type, 1 Pet. 1:18–19 & 2:22) and that God the Creator is worthy to be served with the best of his creatures. See note on Gen. 4:4; Lev. 2:19; Num. 28:31.

{Voluntary will} There were other oblations which were not left free to a man’s own choice, but were prescribed by express precept; as that of the firstfruits and firstborn (Exod. 22:29), besides other: yet none were to be offered against the will, but with a good will, for “God loveth a cheerful giver” (2 Cor. 9:7).

{At the door of the tabernacle} Within the court and near unto the door of it, where it was to be presented before it was offered upon the altar. For that part of the tabernacle next to the door was for the assembly of the people, the inner part near to the door of the tabernacle, where the altar stood, was only for the priests and Levites, whither the people might not come: this tabernacle was a type of Christ (Heb. 9:15), by whom all services as by a door, have passage to, and acceptance with his heavenly Father. See John 10:7.

1:4. {Put his hand} See on Exod. 29:10; chapter 3:2, 8 & 4:15 & 7:30.

{Burnt offering} The Greek word, which the Latins also use in this and the foregoing verse, signifies a whole burnt offering; because all of it was burnt except the skin, and in some cases that also. The Hebrew word, Olah or Gnolah, tends to the same sense; for it is so called from ascending, because it ascended up to God in flame and fume: and none of it was reserved for a portion to the priests, or to him at whose cost the sacrifice was bought: and this signified that a man was wholly to give up himself to God, both body and soul, with all the parts of the one, and faculties of the other; and in both these respects, that is, of propriety to God, and integrity to man, it had the preeminence above all other oblations of the law. See 1 Kings 3:15.

{To make an atonement for him} The same sacrifice might be offered up for divers ends, as this burnt offering to express gratulation for good received (Ps. 51:18–19), and to procure pardon and remission for sin committed (Job 1:5).

1:2. {He shall kill} That is, he that brings it not by himself but by the priests, (for one may be said to do that, which another does for him, or in his name, John 4:1, 2) whose usual office it was to perform sacrifice, to sprinkle the blood with an implied confession, that the party who brought the sacrifice deserved to have his own blood spilt, and supplication to be spared from death for his passion’s sake, whereof this bloodshed was a figure, which represented Christ (Heb. 9:13–14). By sprinkling this blood then above the altar, might be signified the offerer’s acknowledgment of his guilt of the blood of Christ; and withal the killing of the sacrifice for him, was an instruction unto him, to mortify all his carnal lusts and affections, as Gal. 3:24.

{Altar} Of the burnt offering (Exod. 27:1; chapter 3:2, 8, 13).

1:6. {He shall flay} That is, the priest to whom it belonged by ordinary duty to do it, though upon extraordinary occasions, the Levites assisted in that service (2 Chr. 29:34).

1:7. {Put fire} The fire that kindled the sacrifice at first, came down from heaven (Lev. 9:24); that fire once kindled, was to be continually nourished with fire, that it might never go out: any fire but that was accounted strange fire; and to bring strange fire, to burn either sacrifice or incense, was impious and perilous, as the example of Nadab and Abihu shows; as Num. 10:1. This putting of fire then upon the altar, was either a continuance of fire, by putting more fuel unto it, and laying the wood in order upon it; or it was the laying of the fire on the altar again, when it had been removed, for the taking away the ashes, (when it was too full of them) that it might be cleansed: and this fire was not only instrumental to burn the legal sacrifice, but typical to signify the zeal of the evangelical sacrifice, Jesus Christ; whose zeal for his Father’s glory, did eat him up (John 2:17), and gave him up for his brethren’s safety to death, upon the altar of the cross, which is as violent and painful death, as by burning with fire.

1:9. {The inwards} By which some understand all the entrails, even to the guts, which emptied and clean washed, were to be put into the lamb again: others conceive, that by the inwards, must be understood only the heart and liver, and such inward parts as were eaten by men, out of sacrifice; for as such creatures only were sacrificed, as served for the sustenance of man; so such parts of them were excepted from sacrifice, as did not usually serve for food; for which cause the holocaust, or whole burnt offering, was not burned with the skin (Lev. 7:9), and in that respect the altar might be called a table (Mal. 1:12): not only because God’s provision was laid upon it, but because men many times feasted on the portions reserved from it (1 Cor. 10:18).

{Wash in water} This signifies the cleanness, and purity that was in Christ’s sacrifice, and of that which should be (Heb. 10:22) in our services to God, which are sacrifices, as having reference to God, though they be immediate beneficences to men (Heb. 10:22 & 13:16).

{A sweet savour unto the LORD} A savor of rest, which pacifies the anger of the Lord, and makes it rest and be still (Ezek. 16:42).

1:11. {Northward} The tabernacle door, and altar were so situate, or placed, that on the north side, there was more space for such acts, as required most room, as the killing and dressing of the sacrifices did.

{Before the LORD} Before the altar, at the door of the tabernacle, where the Lord was pleased to afford his special presence.

1:12. {On the wood} Or, on the grate over the wood. See Exod. 27:4.

1:13. {Wash the inwards and the legs} The inward affections are to be cleansed from sin, and so are the outward actions noted by the legs, wherewith men walk in their open conversation. See Ezek. 36:25; John 13:5, 10.

1:14. {Turtledoves} That bird in the Hebrew is called Tur, from meditation, because that the turtle seems to sit as one that meditates on serious matters, and to mourn for some mishap or affliction. Of birds, turtledoves, and young pigeons, were chiefly offered (Lev. 14:4), though there they be not particularly named; and of them the turtle was the best for kind, the younger the best for time: this was the oblation of the poor, who were not of ability to offer a lamb (Lev. 12:8); there is no mention either of turtle, or of pigeons. These were offered rather than hens or capons, because their feeding is more clean than household birds, and rather than partridges, though they be dainty meat, because they are more hardly come by than doves, who love to lodge in houses, as men do. See on Gen. 15:10.

1:15. {Wring} Wring off his head. So Lev. 5:8. Some think it was enough to pinch the bird in the head to death, and that the neck was not to be wrung off, but that were a kind of strangling (whereby the blood was kept in, that should be let out) which was not admitted, either in meats or sacrifices: besides the text says, the head was to be burned (and it seems) by itself; but that could not be, if it were only pinched, and not wrung off.

{At side of the altar} Heb. upon the wall of the altar. For it had a wall of boards about it.

1:16. {His crop with his feathers} See a reason hereof, annotation on verse 9.

{East part} Of the altar towards the door of the court, for the more reverence and decency of the tabernacle.

1:17. {Not divide it asunder} So some conceive the wings were to be divided, not the body of the birds, but that was to be opened longwise, as not to be cut clean through, nor to be cut in pieces, or parted asunder, as other sacrifices were. They that by birds understand heavenly-minded persons (and the fowls are called the fowls of heaven, Job 35:11, and the turtle or dove is noted, as most representing the condition of such) observe that such should not be divided by schisms, or factions, or distracted by secular cares. See annotation on Gen. 15:10. But especially in their devotions, (which are spiritual sacrifices) their intentions, and affections, should be wholly fixed upon that holy object, to which of duty they are to be directed.

CHAPTER 2

2:1. {Meat offering} The burnt offering was not offered without the meat offering (Num. 15:4, 7, 10). But that was legally prescribed, and so of duty; this was voluntary at the offerer’s choice: besides, that was limited, for the measure; (in the place fore-cited) this was left to the free will of the offerer to make the proportion. The word in the original, which some translations take up, is Mincha, and it is taken for oblation of things without life, as bread, meal, wine, salt, oil: and of such things oblations were made for many reasons. 1. Because God, as he was the giver of these, as well as of the other creatures, so he was to have a tribute of these, as well as of the former sort. 2. Because the poorer sort might have opportunity more often, to exercise their devotion to God in the service of his sanctuary. 3. Since they that wait on the altar, were to live on the altar (1 Cor. 9:13), and such particulars were of use to that purpose as well as the other. 4. Because God’s altar had a conformity to a table (Mal. 1:7). 5. By this the poor were to make thankful acknowledgment of their portion to God, as well as the rich; and for mystical signification, this freewill offering did signify the freeness of Christ’s offering himself in sacrifice to God (John 10:15, 17; Heb. 10:7, 9), in conformity whereto, Christians ought freely to offer up themselves a living sacrifice (Rom. 12:1).

{Of fine flour} Without any mixture of bran, for God is worthy to be served with the best of each kind; contrary to the practice of covetous hypocrites (Mal. 1:14).

{Oil upon it} Oil was used for meat (1 Kings 17:12), for medicine (Luke 10:34), for ornament to make the face to shine (Ps. 104:5), for lamps to burn (Exod. 25:6). In which respect it might typify Christ, who is called oil (Isa. 10:27), though the word be rendered anointing; for he is meat, and medicine, and ornament, and illumination, and all unto his people that is good for them: it is put also, for the Holy Ghost and his gifts (Ps. 45:7).

{Frankincense} The chief use of that was to make a sweet smell, and so it was the fitter to signify the sweet odor of our Savior’s sacrifice (Eph. 5:2), without whom, truly apprehended by faith, and sincerely served without hypocrisy, all religious services are unsavory, though offered with the sweetest incense (Isa. 1:13; Jer. 6:20).

2:2. {Burn the memorial of it about an handful} A part of this meat offering, (about an handful) was to be burnt as a remembrance and intimation of the whole that was given to God, whereof, though part were burned, the rest remained for sustenance of God’s servants (Lev. 6:16), and consequently for the maintenance of God’s service; and in giving that portion so unto God, the whole stock was acknowledged as a gift from God. See Exod. 30:16; Acts 10:4.

2:3. {Most holy} Heb. holiness of holinesses. The Hebrews emphatically express things, by doubling the noun, and changing the number, as King of kings (Rev. 17:14), that is, a most powerful King; Servant of servants (Gen. 9:25), that is, a most vile and contemptible servant. Song of songs (Song 1:1), that is, a most excellent song; and Heaven of heavens, that is, the highest and most glorious heaven. So such sacred things are called Holiness of holiness in the law, which none might touch, or which none might eat of, but the priest, and that in the holy place, near the altar (Lev. 6:26 & chapter 7:6 & chapter 10:12), and of other common sacrifices, the priest’s part might be brought home to his house, and there eaten by his wife, children, and the rest of his family. See chapter 21:22.

2:4. {Baked} The former offering was of meal, not hardened by the fire, this is of meal made into bread, either baked in an oven, or in a pan, or plate, as some conceive, in the sanctuary, because of that is said (Ezek. 46:20 and 1 Chr. 23:28–29).

2:6. {In pieces} Because part was to be offered to God, and part reserved for the use of man, of Aaron and his sons, verse 10.

2:11. {No leaven} This was not general: for at oblations of firstfruits, such as were the wave loaves (Lev. 23:17), and at oblations of thanksgiving, leaven was admitted (Lev. 7:23), yet the unleavened bread was more pure, and it served also, to renew the memory of the Israelites’ miraculous deliverance out of Egypt, when they went away in such haste, that they had not leisure to leaven their bread (Exod. 12:34), and it was more meet to represent our Savior the bread of life, for hypocrisy is signified by leaven (Luke 12:1), and the want of leaven signifies sincerity (1 Cor. 5:8). Besides these religious reasons, some allege certain physical considerations of leaven, as that it puffs up the belly, and if it should be burned, would be more unsavory in the smell; but the former reasons may suffice.

{Nor any honey} Honey (as some think) was forbidden to be offered by the people of God, because it had the operation of leaven; some, because the Gentiles used it in oblations to their gods; and though they used salt in their sacrifices also, yet that was not forbidden, but prescribed, verse 13, because salt prevents putrefaction, and makes that which is eaten with it the more savory to the taste; or because, where leaven is forbidden, there the bitter bondage of the Israelites is to be remembered, according to the precedent annotation, whereof unleavened bread, and bitter herbs are joined together (Exod. 12:8), wherewith the sweetness of honey does not suit, by which also (as some of the ancients expound it) it signifies the delight of the flesh: yet of both there might be an offering to the priests, as the next words imply. See 2 Chr. 31:5.

2:12. {Not be burnt} But reserved for the priests (Num. 18:13), yet the meat offering made by, and for the priests themselves, was to be wholly burnt, and none of it eaten (Lev. 6:23).

2:13. {Salt} Salt gives a pleasant seasoning to meats, and keeps them from corrupting; by that the incorruption of communication is noted (Col. 4:6), yea and the soundness of the mind and manners (Mark 9:50).

{Of the covenant} Which they were bound, as by covenant, to use in all sacrifices (Num. 6:18–19; Ezek. 43:24; Mark 9:49). Or it means a pure and sure covenant to endure while these Levitical ordinances were to last; for salt is a preservative from corruption, therefore a durable covenant, is called a covenant of salt (2 Chr. 13:5), and the state of corruption is said to be unsalted (Ezek. 16:4).

2:14. {Meat offering} The Hebrew word signifies a gift in general; but the use has so restrained it to this kind of gift in particular, that some translations retain it; the English renders it meat offering by way of distinction, chiefly from holocausts or whole burnt offerings, of which no part was reserved for the priests, and consisted principally of such things as served for meat, and wanted fire, as of bread to eat, cakes, wafers, etc., and salt to season, of oil, of which some kinds served for meat, some for perfume, (as frankincense did) whereby the anointing of Christ was signified (2 Cor. 1:21; 1 John 2:27).

{Green ears} This was the third sort of oblation made of corn, the last in worth, but the first in nature, and in time; for it was of the barley harvest; whereby the people were to learn, that which way soever they made use of their corn, God was to have a tribute of honor, and the priest a portion of it for his support in the service of the sanctuary.

2:16. {Burn the memorial} That is, the thing offered for a memorial, by a figure called a metonymia. See annotation on verse 2.

CHAPTER 3

3:1. {Peace offering} Sacrifices of thanksgiving offered for peace, (by which word the Hebrews signify all prosperity) and those either generally, or particularly; for there were general sacrifices for all, and particular for prince, or priests, or the people by themselves; and some of them were for reconciliation, when God was offended for sin (Judg. 20:26; 1 Chr. 21:26), others for thanksgiving, when he was pacified towards them, and at peace with them; the former were first offered, for no works or service can be acceptable with God, unless an expiation and reconciliation for sin go before, and by these peace offerings are signified, 1. Christ his oblation of himself, as bearing upon him the chastisements of our peace (Jer. 53:5), and so becoming our peacemaker with God (Matt. 3, last verse; Eph. 2:14), and 2. the sacrifice of praise, which was fit to be joined with an offering for peace, that so while we beg new grace, we may show ourselves grateful for former favors. And the Hebrew writers conceive, they were called peace offerings, because part of them was offered to God, part was given to the priest, and part to him who brought it to be offered; signifying an agreement among all who were at it and were sociable partakers of the same thing. See on 1 Kings 3:15. See chapter 7:11, 29 and 22:18.

3:2. {At the door} That is, where the brazen altar was, on the east side of the court; wherein they differ from whole burnt offerings and sin offerings; which were offered on the right side of the court, or towards the north (Lev. 1:11 and 6:21, 25 and 7:2), and the reason hereof was, because part of the peace offering, to wit, the fat and breast were to be waved before the altar, upon the hands of him that came to offer it (Lev. 7:30), and he himself to offer it to God, and the priest was to take it out of his hand; and it was not lawful for the people to come into the priests’ court, therefore the offering was to be made at the entrance of the court, whither they might come; and it was to be offered here, because it was not of the most holy things; of which only the priest did eat, (for he that offered it ate a part of it).

3:3. {Of the peace offering} That is, part of the peace offering, for of this sacrifice one part was burnt, another was reserved for the priest, and the third belonged to him that brought it; for the right shoulder, and the breast (Lev. 7:30), with the two jaws, and the maw were the priest’s, the rest his, at whose cost the oblation was made (Lev. 7:15–16), and hence it was, that in this offering turtledoves, and young pigeons were not permitted to the poorer sort to offer, as they were in the whole burnt offering, because in them being so small, this division could not conveniently be made.

{The fat which covereth the inwards} The fat as the best of the sacrifice is offered up unto the Lord, and so teaches, that the best is still to be given him. See on Exod. 29:13.

3:4. {The two kidneys} It was not sufficient to sacrifice the ear, or foot, or any outward part, which might be parted without loss of life, but the inward parts must be offered, without which the creature cannot live, because the persons for whom the sacrifice was offered, deserved death, and without the death of Christ could not be redeemed; and the sacrificing of these inward parts, signifying the mortifying of the inward lusts and affections of the flesh (Gal. 5:24), which have their root in the reins or kidneys and the liver, they are therefore here mentioned, for more serious consideration of that part.

3:6. {Male or female} For a peace offering it was indifferent to offer either male or female, which might be accepted here, because these are by way of thanksgiving for external blessings, but in whole burnt offerings, only the male as the chief (chapter 1:3). See chapter 4:32, where a female is expressly prescribed; as also, chapter 5:6.

3:8. {Upon the head} See annotation on Exod. 29:10.

3:9. {The whole rump} Even to the backbone, over against the reins or kidneys (as the Hebrew text imports). This was peculiar to the peace offering, of a sheep, a lamb, or ram; but if the peace offering were an ox, or a goat, it was not so. The offering of the rump, some interpret to be an intimation of perseverance to the end; but it rather shows that there is not the meanest part of the creature, but God has a right unto it, and though a thing never so contemptible in itself, God can make it honorable by applying it to his service, in sacrifice, as here; in a sacrament, as in circumcision (Gen. 17:11).

3:11. {The food} Heb. bread. Whatsoever is burned may be said to be food to the fire which devours it; but the sacrifice is called food or meat, in respect of God, who takes delight in it, as a man does in his meat, when he is refreshed by it. See Mal. 1:12, which sets forth God’s love, who reckons himself as a guest at their feasts.

3:13. {Before the tabernacle} At the door of the tabernacle.

3:16. {All the fat is the LORD’S} It is certain that the fat of unclean beasts neither ought, nor could be consecrated to the Lord, nor of clean beasts which might not be used in sacrifice, as harts, and wild oxen: and it is certain, that the fat that is mixed with the flesh of clean beasts, they might eat (Deut. 32:14), for they were only forbidden the fat which covers the inward vital parts; to wit, the heart, liver, lungs, kidneys, and small guts, with a continued net or caul, and so might easily be separated from the other flesh. And this fat was so strictly forbidden to the Jews, that they might in no case eat it, no not if they killed their beast at home, for it is called a law to them in all their dwellings, and jointly forbidden with blood, verse 17, which they might not eat in any case, anywhere. But this some understand only of the fat of goats, sheep and oxen, as Josephus says in his third book of Antiquities, chapter 10. That clean beast which might not be offered unto God, they might eat its fat, but the fat of them that might be offered to God, they might not eat, and that upon pain of death (Lev. 7:25). But if the beast were killed at home, the fat ought not to be consecrated to the Lord, because it is nowhere commanded; but as the blood was to be poured in the ground, so was the fat to be burned with a profane fire, unless haply they might use it to make candles of it, or to other profane or common, but honest uses, as is granted, in almost the like case (Lev. 7:24).

3:17. {Neither fat nor blood} These two are prohibited, as not wholesome enough to be man’s meat, (as some conceive) and though they be both forbidden together, yet it is with this difference, that all fat was not forbidden to be eaten (Neh. 8:10), but only the fat of the ox, or sheep, or goat offered in sacrifice (Lev. 7:23), (and this chiefly, the fat of the inwards) and the fat of beasts that die of themselves, or are torn of wild beasts, verse 24, and the fat was the fitter for sacrifice, because it would soon take fire, and go up in the flame; but for blood, that was more generally forbidden (Lev. 17:14; 1 Sam. 14:32–34), which might be, first, for distinction of the Jews from the heathens, who used to drink the blood of their sacrifices: secondly, for moral admonition against cruelty: thirdly, for mystical intimation of reverence to the blood of our Savior, signified by the bloodshedding of the sacrifices; as David would not drink of the water of the well of Bethlehem, but poured it out in an offering before the Lord, because it was equivalently (as he called it) the blood of those who fetched it with the peril of their lives (2 Sam. 23:17). See on Gen. 9:4.

CHAPTER 4

4:1. {Ignorance} Num. 15:22. Either of the law, or of the fact, which a man is bound to know, and may know; for ignorance in sin is no security against punishment; it may sometimes extenuate a sin, but it cannot annihilate it, or take it wholly away, nor procure a total impunity to the sinner (Ps. 19:12; Luke 12:48), yea, if it be willful ignorance, it does rather aggravate the guilt, than abate any part of it: to these sins of ignorance may be referred sins of infirmity, proceeding from inconsideration, when a man is suddenly overtaken in a fault (Gal. 6:1), and it is probable it extends not to all in general, but such for which the conscience would more likely be touched: for of ordinary deviations there was an expiation by the daily burnt offerings for the whole church, and the sacrifice of the day of atonement (Lev. 16:30).

4:3. {That is anointed} Meaning the high priests, as the Chaldee, and Seventy render it, anointed with that solemn ointment (Exod. 29:7), and he only in the ages following, was anointed (Lev. 21:10). Anointed is especially mentioned, because for any sin committed before anointing, a peculiar oblation was not required, but only such a one as was offered for the prince, or one of the people.

{Sin} This taught the people they must look for another Mediator, which had no need of an offering for sin, but could make a perfect atonement betwixt God and them (Heb. 7:26–28).

{According to the sin of the people} That is, if as he is a man, not as a priest, he sin, as others of the people do, as being subject to the like passions as others are, as Acts 4:15; Heb. 5:2–3; or so sin according to the sin of the people, as scandalously to draw others to sin, or to encourage them in sin, by his corrupt teaching of the law. See 1 Sam. 2:17, 24.

{Sin offering} This differs from a peace offering; because in this the offerer had no part, but the fat and kidneys, and blood being offered to God, or burned, the rest came to the priests, for they were altogether holy to God, and so could not be carried out of the holy place by any but the priests, nor eaten anywhere but in the holy court (chapter 6:26), (whence the priests are said to eat the sins of the people) and this only in sacrifices for the sin of private men, or public princes; for those which were offered for the high priest, or all the people, the fat and blood being offered in the holy court, were wholly burned without the camp, for the greater horror of greater faults: but in peace offerings, the third part returned to him that offered them. Secondly, the sin offering was to be made away the same day it was offered; but the peace offering, in some cases, might be set aside till the morrow (chapter 7:13). Thirdly, in peace offerings might be used oil and frankincense, but not in sin offerings, because they make for delight and pleasure, which were to be far from a repenting sinner. Lastly, it was peculiar to the sin offering, that the blood of the sacrifice was put upon the horns of the altar, but with this difference, that in the sacrifices for the sin of the high priest, or of all the people, the blood was put upon the horns of the incense altar, verse 7, but in others, upon the altar of burnt offering, verse 25. Of the difference betwixt a sin offering, and a trespass offering: see annotation on chapter 7, verse 1.

4:4. {Shall lay his hand} Hereby confessing that he deserved the same punishment which the beast suffered. See on Exod. 29:10.

4:5. {The priest that is anointed, etc.} Here the sinner himself (Heb. 7:27) is ordered to bring the blood of his sin offering into the tabernacle, which was not yet enjoined in any sacrifice. This typified our way opened into heaven, by the blood of Christ (Heb. 10:19–20).

4:6. {Sprinkle of the blood seven times} A mystical number signifying our perfect cleansing from sin, by the sprinkling of Christ’s blood (Heb. 9:13–14), and that our sins require much purgation (Ps. 51:2).

{The veil of the sanctuary} Which was betwixt the holiest of all and the sanctuary, called usually Parocheth, in the Hebrew (Lev. 16:2), to distinguish it from the other veil, at the entrance of the tabernacle, called Masach (Exod. 26:36).

4:11. {The skin of the bullock, and his flesh} In this, and the sin offering for the whole congregation, wholly burned without the camp, the priest did eat no part (Lev. 6:30), (though he did in other sin offerings, verse 26 of this chapter) because the offerer might not eat of the sin offering; but in these the priest was offerer, either solely, as here, or inclusively, as in the sin offering for all the congregation. This might signify the detestableness of sin, especially of sacred persons, or of a whole people, which here, as it were, on the back of the bullock, was carried out of the camp. Secondly, that the true sin offering “should suffer without the gate” (Heb. 13:11–12). Thirdly, that by Christ his sufferings, our sins are fully pardoned, removed far from us; and for the person that was to carry this sin offering out, though it seem to be the high priest, verse 12, yet he was only to see it done, and not by doing it himself, render himself unclean, as you may see in the same case, chapter 16:27–28.

4:12. {Where the ashes} The ashes of the sacrifices offered upon the altar, were first placed in the court near the altar, and thence they were afterwards carried out of the camp, into some stony place, where no dirt nor carrion was cast: and this was done, the better to preserve the service of God from all contempt.

4:13. {If the whole congregation} Or the greater part of the people. The multitude excuses not from sin, but if all have sinned, they must all be punished, if God’s justice be not appeased by sound repentance; (which is such a sorrow for sin, as works a change both of the mind, and of the manners of the sinner) see Gen. 6:12–13 & 19:10. Hence also we may observe, that not only particular persons, but particular, or national churches may err.

4:14. {Then the whole congregation shall offer a bullock} This prescription is general for all sin, but for omitting some ceremonial duties enjoined them (Num. 15:24), they were to offer a kid of the goats for a sin offering.

4:15. {Elders} Not the priests in this case, but the heads and magistrates, which were seventy in number (Exod. 3:16 & chapter 24:1), for all the people could not lay on their hands, therefore it was sufficient that the ancients of the people did it, in the name of all the congregation.

4:16. {The priest that is anointed} That is, the high priest. See annotation on verse 3.

4:18. {Altar which} That is, the altar of incense. See annotation on verse 3.

4:20. {As he did the bullock for a sin offering} That is, the bullock offered for the sins of the priest, called the first bullock, verse 21.

{Forgiven them} That is, they shall be acquitted from their offense, and not only from the guilt of sin, but from any ecclesiastical, or external censure, or punishment of the law.

4:21. {Without the camp} All whole burnt offerings for sin were to be burned without the camp, or host (Exod. 29:14). See Heb. 13:12–13.

4:22. {When a ruler} Of a family, or any head of a tribe, or any governor; for the word in the original, signifies one elevated, or lifted up above others, as Num. 1:4 and chapter 7, verse 2.

{And is guilty: or if his sin, wherein he hath sinned, come to his knowledge, etc.} That is, whether presently he came to acknowledge it; or afterwards it be disclosed unto him, so soon as he knows of it, he shall bring his sin offering.

4:24. {And kill it} That is, the priests shall kill it; for it was not lawful for any out of that office to kill the beast. So verse 33.

{Before the LORD} See annotation on chapter 1:11.

4:25. {Of the altar of burnt offering} Neither that for the ruler, nor that for private persons, verse 30, were sprinkled before the veil in the tabernacle, nor upon the altar of incense, as those for the priest and all the people were, verses 6, 7, 16, 17, 18, for their sins, as more heinous, required a more solemn manner of atonement.

4:26. {An atonement for him} Wherein he represented Jesus Christ.

4:29. {In the place} That is, at the door of the tabernacle, where all ought to be killed (Lev. 1:5). See verse 33.

4:32. {A female} See annotation on chapter 3:6.

4:33. {He shall lay his hand} Meaning, that the punishment of his sin should be laid upon the beast, and that as he had received all he had from the hand of God, so with his own hand he offered that sacrifice willingly unto God. It is uncertain here who should lay his hand; it seems here, and verse 15, that the bringer of the sacrifice or he for whom the sacrifice was offered, was to lay his hand upon the head of it; but for the killing of it, it belonged to the priest only. See on verse 24.

{In the place} That is, a place beside, or near the altar. See verse 29.

4:34. {According to the offerings} Or upon the offerings, or besides the burnt offerings, which were daily offered to the Lord. See chapter 3:5.

CHAPTER 5

5:1. {Soul sin} That is, a person, as chapter 4:2, for the soul, as more excellent than the body, is often put for the whole person in the Scripture, by a synecdoche of the part for the whole; which brings forth another figurative speech, as when that which properly belongs to one part is ascribed to the other, as touching to the soul, verse 2, which properly appertains to the body, though not without the society of the soul; so also eating (chapter 7:20).

{And is a witness} This seems not to be meant of secret faults, but rather of such as come to public trial before the judge; in which case, he that knows anything for the clearing of the truth, and will not reveal it, his connivance and silence in such a case gets him a guilt of other men’s sins, besides his own.

{Whether he hath seen or known it} That is, whether he were an eyewitness of the injury done to his neighbor, or otherwise came to know it, he must discover the truth, when they to whom the oath is given cannot, or will not; or else he is guilty, and must offer a trespass offering, because his brother is prejudiced by his silence.

5:2. {If a soul touch} See the first annotation on this chapter.

{Unclean and guilty} Ceremonially unclean, and guilty of the breach of the ceremonial law, though he knew it not; yet the conscience was not defiled by such casual accidents, nor by anything without the man (Matt. 15:11, 18), unless by willful ignorance or inconsideration; so as there was a ceremonial cleansing (Num. 19:6, &c.) for the touch itself, whether ignorantly or knowingly committed; there was by inconsideration or carelessness a moral guilt contracted, in which respect he was to bring a trespass offering, as is here expressed.

5:3. {Then he shall be guilty} If when he knows it, he do not perform what the law appoints in that case, then he is not only ceremonially, but morally guilty, as a contemner of the ordinance of God.

5:4. {Swear} That is, rashly, without consideration of what is right and just, or what is within his power to perform; such an oath was that of David against Nabal (1 Sam. 25:22).

{To do evil} That may be not only to commit an evil of sin, but to inflict some evil of pain, disgrace, or damage upon himself or others, which though it might be just to be done, the rash resolution of swearing to do it was a sin.

5:5. {In one of these} Which have been mentioned before in this chapter, that is, faults of infirmity, ignorance, and inconsideration.

{Confess} With repentance for his fault, or else neither confession nor oblation would do him any good; and this the offender ought to do in other sacrifices for sin, though it be not so expressed: with offering of sacrifices there was confession of sins as a part of the offerer’s profession of repentance. The Hebrews write that his confession was thus to be made: “I have thus or thus committed such a sin; I am ashamed, and it repents me; I will never return to the same again.” And some make this to be the reason why the priests were commanded to eat the remainder of the sacrifice for sin alone, and that within the court, not so much as those of their own house admitted, lest by this means the offerers’ sins confessed to the priests might be divulged. And some here note, that it belonged to the priest to determine betwixt sins and trespasses, between sins of less and greater weight (of which we may see chapter 4), and that according to the estimation of the trespass, a greater or lesser sacrifice might be prescribed; for this was not left arbitrary to each private man, for so one sacrifice might easily have been substituted in the place of another. Nor does this confession make for the private confession of the Papists, for it seems this was not spoken of hidden faults, because the matter was brought before the judge, verse 1. See Num. 5:7.

5:6. {Trespass offering} See annotation on chapter 7:1. This no less than the sin offering typified Christ, “whose soul was made an offering for sin” (Isa. 53:10), where the word in the original is the same with this here rendered trespass offering.

{A female} The male is especially to be offered in some cases, yet sometimes a female is not only allowed, but especially prescribed, as here, and chapter 4:32, to show, that though God preferred the male, he did not reject the female. See Gal. 3:28.

{The priest} Not the high priest only, but any of the inferior priests, for in this case there is no distinction, no exception of any as too mean, no exemption of any as too great.

5:7. {Turtledoves} Why they were used in sacrifices, see annotation on chapter 1:14.

5:8. {Sin offering first} The particular known sin must first be expiated; because it is best known, and therefore should be first repented of, and if it be not, it will provoke God to reject the burnt offering, as Matt. 5:23, 24.

{Wring off his head} Of which, see annotation on chapter 1, verse 15.

5:10. {An atonement for him} Or declare him to be purged of his sin, or the priest’s mediation between God and the party is a type of the true atonement betwixt God and man, made by Jesus Christ; and so it may be called a typical atonement, as Christ is an atonement real.

5:11. {An ephah} See annotation on Exod. 16:16.

{No oil—neither frankincense} This is forbidden in the sin offering, if not only for distinction from the meat offering, whereof see Lev. 2:1, according to the will of the lawmaker; for signification: that oil that serves for light to the eyes, and lightsomeness in the looks, was not so suitable for sorrowful confession of sin, a deed of darkness; and the sweet frankincense might be forbidden, to make the offerer more apprehensive of the unsavory scent of sin in the nostrils of the Almighty. Some think it might intimate, that neither by any grace in us, or any prayers proceeding from us (which were signified by oil and frankincense; see on chapter 2:1), but only by Christ we are reconciled to God.

5:12. {A memorial} See annotation on chapter 2:2.

5:13. {Shall be the priest’s} In some sin offerings the priest had nothing at all (chapter 4:11, 21 & 16:27); in others he had only the skin, as where the flesh was wholly burnt (Lev. 7:8); in other sin offerings, when the blood was sprinkled upon the brazen altar, the fat and blood were offered to the Lord, the flesh reserved for the priests (Lev. 6:26). In peace offerings, the fat and blood were offered, as before, but the breast and right shoulder bestowed upon the priest (Lev. 7:33, 34), the rest remained, as of right, to him that brought the offering. In meat offerings, a handful of the flour, and some of the salt, oil, incense, and wine being offered, the priest had all the rest (Lev. 2:3 & chapter 7:9 & 9:17).

5:15. {In the holy things} By taking away the firstfruits, or tithes, or any other thing due unto the priests and Levites, verse 16. Or by eating of things dedicated to God, as the showbread, or other things of like kind, which he ought not to do, which must be understood of ignorant or unadvised, not presumptuous defrauding of God of that that belonged to him. See chapter 22:14.

{A ram} This sacrifice being greater than the former trespass offerings, insinuates the heinousness of the sin of sacrilege.

{With thy estimation} The estimation of the priest (chapter 27:12).

{Shekel of the sanctuary} See annotation on Gen. 23:15.

5:16. {A fifth part} In money, for a recompense of the wrong, for so much was added if any of the holy things were brought again by the owner (Lev. 27:13, 15, 19), and to make men more careful to do all right unto his sanctuary.

5:17. {He shall bear his iniquity} Heb. hath borne his iniquity.

5:18. {Ignorance} Else if his sin against God proceed from presumption, he must die (Num. 15:30).

CHAPTER 6

6:2. {If a soul sin, and commit a trespass} This law is concerning sins done wittingly. See Num. 5:6, 7, 8.

{Against the LORD} The particulars repeated are sins against men, as Gen. 20:6, yet they are said to be against the Lord, because against his law; or because those sins, which are secret to men, are yet done in his sight; whence it is that Peter said of the hypocrite Ananias, “thou hast not lied unto men, but unto God” (Acts 5:4).

6:5. {The principal} In kind, or in the full worth of it.

{Fifth part} See annotation on chapter 5:16. If he were convicted by the law, he was by virtue of those judicial laws (Exod. 22) to pay double; but if, as here, out of conscience he confessed what the law could not convince him of, only a fifth part was to be added.

6:6. {A ram} For a sin of ignorance the oblation was a goat, for a sin of knowledge a ram: the more guilty, the more penalty, and that deeper damnation, without repentance.

{With thy estimation} See the annotation on chapter 5:15.

6:9. {Law of the burnt offering} That is, the ceremonies which ought to be observed therein.

{Burnt offering} Though other offerings were burnt, at least in part, this was called the burnt offering before any other, because it was wholly burnt, and it was the daily sacrifice of a lamb in the morning and a lamb in the evening. See Num. 28:3.

{All night} The priest was to burn it with a slow fire, and by so many pieces one after another, that it might last all night, which required the intensive vigilancy upon the service, and admonished withal, that God was not to be honored by day, and dishonored by works of darkness in the night, but that men should set their waking thoughts towards him upon their beds, who watched over them all the night (Ps. 4:4). And the morning sacrifice was to be burned in the like leisurely manner, unless some other sacrifice to be performed after it required a greater and quicker fire.

6:10. {The ashes which the fire hath consumed} Ashes are said to be consumed, when the consuming fire has burned the fuel into ashes, as meal is said to be ground, when corn by grinding is turned into meal (Isa. 47:2).

6:11. {A clean place} See annotation on Num. 19:9.

{Put off his garments} Because the carrying of the ashes out of the camp was not in itself a sacred action, for which the holy garments were ordained.

6:12. {Not be put out} The fire that came down from heaven, and consumed the burnt offering (Lev. 9:24), was to be kept perpetually burning, and neither to be put out, as it is here, nor yet by negligence suffered to go out: and this might signify, 1. That no human devices but only that which comes by direction from heaven is to be admitted into God’s worship. 2. That God accepts no sacrifice, but that which is offered by that fire from heaven, the Spirit (Matt. 3:11). 3. Since it came down first as a testimony that God did graciously accept that first sacrifice, the continuance of it might intimate, that still he was well pleased with their sacrifices, performed according to his direction. See on chapter 10:9.

{Fat of} The fat was not to be offered alone, but to be burnt upon the daily burnt offering, for it was too small a matter of itself to be presented to God.

6:16. {And his sons} Unless they were for some uncleanness to be debarred from that holy diet (chapter 22:6).

{Eaten in the holy place} It might be for these reasons: 1. To mind them of sober using these holy things, as eating them in God’s presence. 2. To mind them of the singular purity required of those that were honored above the people. 3. It might intimate, that none without the pale of the church should be the better for Christ.

6:17. {Not be baken with leaven} That is, kneaded with leaven, and after baked; and this is ordained not only for God’s peculiar part, but for that which was allotted to the priests also; for that part given to God was in the name of the whole, and so the whole meat offering was to be without leaven. See annotation on chapter 2:11.

6:18. {Shall be holy} See annotation on Exod. 29:37.

6:20. {Aaron and his sons} That is, of the high priests, and the priests his sons; this is not personal to the priests that then were, but perpetual for succession.

{Perpetual} So oft as the priest shall be elected and anointed; yet it is held by some, that this meat offering was a daily oblation, as the lamb that was sacrificed morning and evening, whether at the charge of the priest, or whether (which is more probable) it was supplied out of the public Corban or treasury.

6:22. {Of his sons} That is, the eldest son, if he have no deformity or impediment, which by law makes him uncapable of that holy calling, as Lev. 21:18; if he be, the second brother is to succeed, and so in the like case the third, &c.

{For ever} So long as the Levitical priesthood shall continue. See on Exod. 12:14.

6:23. {Wholly burnt} The offering being made by the priests, and for the priest, his own service was a debt, and so he was to have nothing for it; but when he offered for the people, he was for a recompense of his service to have a portion of the sacrifice; see verse 26 of this chapter. Or else because he was a sinner and could make no atonement for himself, therefore his meat offering was wholly burnt, not eaten, to teach him to look for salvation by Christ.

6:26. {Shall eat it} That is, the blood being sprinkled, and the fat burnt, except such sin offerings whereof the blood was carried into the tabernacle, verse 30.

6:27. {Shall be holy} See annotation on Exod. 29:37 & Exod. 30:29.

{Upon any garment} Meaning the garment of the priests.

{Wash that} The blood was to be separate from all profane, or common use, in reference to the blood of Christ who was holy, harmless, undefiled, separate from sinners, in respect of society in sin (Heb. 7:26), though sometimes he was companion with great sinners for their conversion from sin (Matt. 9:12).

{In the holy place} In the court of the tabernacle, where the washing laver stood, and the garment washed from the blood, returned to a common use, and might be worn and used anywhere as occasion required.

6:28. {Earthen vessel} The liquor that boiled the sin offering might pierce into an earthen vessel, and therefore it was broken; and the rather, because the loss was not great, but if the pot wherein it was sod were iron or brass, it was to be scoured and rinsed; all which might shadow the infection of sin.

{Water} Which was in the laver near unto the altar (Exod. 30:18).

6:30. {Sin offering} Which was offered by the high priest and the whole assembly, in the yearly expiation (Lev. 16:27).

{Whereof the blood} Which was done in the sacrifice for the priest and all the people (chapter 4:6, 18).

{Burnt} Wholly burnt out of the camp (chapter 4:12, 21): nor yet was this a whole burnt offering because it was not burned whole upon the altar, as that was, but was divided into parts, as a sacrifice for sin, and so carried without the camp, and burned.

CHAPTER 7

7:1. {Trespass offering} The names of a sin and trespass offering are divers in the original, yet not so divers in real sense, as in verbal sound; and so, though some will have the one, viz. Asham rendered by Delictum, and the other, viz. Chattah by Peccatum, and understand peccatum to be a sin of commission, and delictum a sin of omission, yet the original words are promiscuously used and interpreted in the Hebrew lexicons in the same acceptions, notwithstanding by the difference of sacrifices it appears by the text, that there is a different degree of guilt betwixt the offense which is called Chattah and the other which is called Asham, and that in this difference the aggravation lies upon Asham, because to Asham translated trespass is required a greater and more costly sacrifice, than to Chattah, rendered sin. Now the aggravation or greater guilt might consist in this, that Asham, i.e. trespass, was committed against greater light, or with more deliberation, or with more consent of will, or with inconvenience or injury to another, which is agreeable to the word trespass; for sin may be immanent in us, but trespass is a transient guilt, which has an offensive operation upon others, and so becomes so much the more faulty, as it is more extensive.

7:2. {Place} At the court gate. See chapter 1:3 & 5:11 & 4:24, 29, 33.

7:6. {Male} Except he be ceremonially unclean, as verse 20.

{Among the priests} The sin offering and trespass offering did properly belong unto the offerer, for one law was for them both; yet the offerer might, and many times (it is like) did give part thereof unto the priests, and to their sons, but not to their females.

7:7. {One law} The same ceremonies, notwithstanding that this word trespass signifies less than sin.

{Shall have it} Meaning the rest which is left, and not burnt, shall be the priest’s (Lev. 6:26).

7:10. {Dry} Because it had no oil put upon it, or offered with it (Lev. 5:11).

{As much as another} That is, every priest in his turn of administration shall have the same oblations allowed him, which happened in his course; or, as the Jews expound it, the flour or meal which was offered was equally to be divided among the priests, but if it were baked, or any way hardened with fire, it was the proper portion of the priests that did officiate for that time, and every priest according to the lot of his ministration, wherein they had an equal privilege.

7:11. {Sacrifice of peace offering} Whether it be to obtain a blessing, and so called an offering for peace or safety; or whether eucharistical for a blessing already received: the latter is spoken of, from the eleventh verse to the sixteenth; and from thence to the nineteenth of the former.

7:13. {Leavened bread} Leaven was not allowed but in this kind of oblation of giving of thanks (Lev. 2:11, 12), which though it were given to the priests, was not (as is thought by divers) offered upon the altar, but tendered to them towards their maintenance only.

{Of thanksgiving of his peace offering} Peace offerings were diversely distinguished; some were oblations tendered without a vow, others with a vow; those without a vow were either by way of absolute devotion to God, in acknowledgment of his goodness in general, or with reference to some precedent mercy received: the peace offerings that were presented with a vow, were either such as were simply vowed, without respect of any, either foregoing, or future favor, or conditionally vowed, as when Jacob vowed, saying, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, and that I come again to my father’s house in peace, then shall the Lord be my God”, &c. (Gen. 28:20, 21). And as there was this difference in the offerings themselves, so there was difference in the disposal of them when they were offered; those that were offered in reference to a precedent mercy were to be eaten the same day they were offered (verse 15; chapter 22:30), and if any did eat of them afterward, the sacrifices became void and fruitless (verse 18); and he that so did eat became profane or unclean (chapter 19:7, 8), and was to be punished with death: but those which were for a vow or voluntary offering might be reserved till the next day, and no longer, as is expressed in the 16th and following verses, and chapter 19:6, and Philo adds this reason, because now they are not his that offered them, but God’s to whom they were offered, who since he is a beneficent and munificent God, will not have them thrust into cupboards, but communicated to guests, especially to the needy; but the true reason may be something in the unrevealed will of the lawmaker. If it be demanded, in what place these were to be eaten; whether in the court of the temple; the answer is, they might be eaten by the priests, and people also, in any clean place (chapter 10:14), that is, free from all legal uncleanness: therefore after they had committed to the fire the parts that were to be burned in sacrifice to God, viz. the fat and rump, &c., and given the priest his due out of the sacrifice, to wit, the right shoulder and the breast, they carried the rest, being boiled (for nothing was roasted in the court of the temple), to their home; where they ate it with their family, and whomsoever else they would invite, provided that they were clean (verse 19).

7:17. {Burnt} Both to shun superstition towards God’s holy meat, and to keep it from common and profane use.

7:18. {Bear his iniquity} That is, he shall be punished for his iniquity. In the same sense is the phrase used (Lev. 20:17, 19, 20).

7:19. {Toucheth} After it is offered; (for being carried out of the holy place, it might casually be touched by some unclean person or thing) and if it were polluted before, it should not be offered to God at all; the touch of any unclean thing, or person, though but ceremonially unclean, pollutes it (Hag. 2:13): and it is not to be eaten, but to be burnt, not by the holy fire of the altar, but by common fire; but if it were not yet offered, such a touch did not so taint it, but it might be eaten (Deut. 12:15 & 22).

7:20. {The soul that eateth} If any being unclean, whether personally, as here, or by touching any unclean thing, as in the following verse, do wittingly eat of the peace offering, they must die; but if unwittingly, there was a sacrifice of atonement prescribed for them (chapter 5:2). And this might intimate to us, that they that have given up their names to Christ, and yet hate to be reformed, destruction will be their end, nor will God reckon them among his people, and more particularly, that they who partake of the seals of the covenant of grace unworthily, eat and drink judgment to themselves.

7:21. {Cut off} See on chapter 3:14.

7:23. {Fat of ox, &c.} Because these three creatures were sacrificed to God, the fat especially (verse 25). See annotation on chapter 3:17.

7:24. {And the fat of the beast that dieth of itself, &c., may be used in any other use} Hence some conceive, that though the touch of such carcasses did render a man unclean, yet the touch of the fat of those dead beasts that died of themselves did not defile him.

7:26. {Blood} See on chapter 3:17.

7:29. {Shall bring his oblation} Though the peace offerings might be eaten in any clean place, yet they were to be brought to, and offered at the altar.

7:30. {His own hands} That is, the hands of him that brought the oblations, upon which the priest put the breast of the sacrifice with the fat, and it may be with them the shoulder also, and unleavened bread, as Exod. 29:22, 23, 24, some silver charger being between his hands and the sacrifice, and thus the priest putting his hands under the hands of him that held them, lifted them up, and moved them to and fro, as many both Hebrew and Christian writers have set forth.

{Wave offerings} See on Exod. 29:24.

7:31. {The breast shall be Aaron’s} The breast belonged to the high priest, and his family, but the right shoulder was for the priest that did officiate, or do the office of a priest for that turn.

7:32. {Heave offering} See annotation on Exod. 29:24.

7:35. {The anointing of Aaron} That is, the privilege, reward, or portion of his anointed function.

7:37. {Of the consecrations} Of the sacrifice which was offered when the priest was consecrated (Exod. 29:22).

CHAPTER 8

This chapter, for the most part of it, contains the same things which are before set down, and expounded (chapter 29).

8:8. {Urim and Thummim} See annotation on Exod. 28:30.

8:9. {Holy crown} Or, plate of pure gold. So called, because the Hebrew word Nezer signifies a crown, of which form this plate was; and it was called holy, because it was separated to a holy use; and because on it was graven, “Holiness unto the Lord” (Exod. 28:36).

8:10. {Anointing oil} Of this, see Exod. 30:23-25.

8:11. {Seven times} That number commonly notes perfection, because the seventh day, being a day of rest after work, was intended that the work was done; and it is a number of holiness also, because the seventh day was consecrated to holy rest, and so the fitter to be observed in consecration of priests to holy duties, principally to be performed on that day. See annotation on 1 Chr. 15:26 & on Josh. 6:13.

8:14. {Bullock} For bullock, see Exod. 29:3, 36.

8:15. {Altar} That is, of the burnt offering.

{Poured the blood at the bottom of the altar} The altar has a twofold sanctification; the one passive, whereby it is sanctified, as in this place; the other active, whereby it sanctifies the gifts or oblations that are offered upon it (Matt. 23:19).

{Reconciliation upon it} By offering for the sins of the people.

8:17. {His hide} In other burnt offerings which are not of consecration, or offering for himself, the priest has the skin.

8:19. {He killed it} That is, Moses, so also verses 20, 23, which he did, because yet the priests were not established in their office.

8:24. {Tip of} See annotation on Exod. 29:20.

8:27. {Wave offering} See annotation on Exod. 29:24.

8:39. {Anointing oil} That which was common to Aaron with the inferior priests was the sprinkling of ointment mingled with blood upon them, and their garments, and the anointing of the right ear, and right thumb, and upon the great toe of the right foot (Exod. 29:20), the composition whereof is prescribed (Exod. 30:23, 30). The consecration peculiar to the high priest was by pouring out that precious ointment upon his head, verse 12 of this chapter, and Exod. 29:7; Ps. 133:2.

8:34. {Commanded to do} Hereafter, concerning the consecration of the high priest, and those of inferior order, both for consecration and atonement here prescribed.

8:35. {Shall ye abide} Now they have what belongs to consecration for the priest’s office, he requires their diligent and constant residence upon their charges.

{Day and night} During which time, though they went not to bed, they might take some refreshing by sleep in a sitting posture.

{That ye die not} Death is the due reward of disobedience to God, though but in a ceremonial observance.

8:36. {By the hand} By commission made to Moses, as it were delivered into his hand (Mal. 1:1).

CHAPTER 9

9:1. {Eighth day} After seven days spent in the complete consecration of the priests and the tabernacle. This fell in the first month of the second year of the Israelites’ departure out of Egypt.

{Elders of Israel} Who were called for the more solemn and honorable entrance of them into the execution of the priestly function.

9:2. {Take thee} The high priest was to begin his office with sacrifice for himself, that he might mediate betwixt God and the people with more acceptation; in this, (though otherwise a type of Christ) he was far inferior to Christ, who was so holy, as not to need a sacrifice for himself (Heb. 7:27); so holy, as to sanctify the unholy by his sacrifice.

{Sin offering} Aaron entered into the profession of the priesthood and offered the four principal sacrifices, to wit, the burnt offering, the sin offering, the peace offering, and the meat offering.

9:3. {Of the first year} That is, that neither calf, nor kid, nor goat must be above a year old.

9:4. {Will appear} Sending fire from heaven to kindle and consume the sacrifice; see annotation on verse 24.

9:5. {Before the LORD} Or the door of the tabernacle, where the glory of God appears.

9:7. {Make an atonement} Read for the understanding of this place, Heb. 5:3 & chapter 7:27.

9:9. {Put it upon the horns of the altar} To wit, of the brazen altar; which was first to be sprinkled, and by that was passage made to the altar of incense, as afterwards. See chapter 4:5, 6, 7. See also, and compare, verse 15 of this chapter, with Lev. 4:13, 17, 18.

9:10. {He burnt} That is, he laid them in order, and so they were burnt, when the Lord sent down fire upon them: so that what is set down, verses 10, 13, 17, 20, is brought in by way of anticipation before the 24th verse.

9:17. {Of the morning} The daily sacrifice was first in the morning, and last in the evening; yet the burning of incense in the morning was ever before the morning sacrifice.

9:20. {Upon the breasts} Of the sacrificed beast.

9:21. {Waved} See annotation on Exod. 29:24.

9:22. {Lifted up} His hands were lifted up towards God, and stretched out towards the people, to show that he expected from above the blessing which he desired to bestow upon the people, which, it may be, was in such a form as is set down (Num. 6:24).

{Came down} Because the altar was nearer the sanctuary, which was the upper end; therefore he is said to come down.

9:32. {Went into} To carry the blood of the sacrifice for sin, according to the ordinance (Lev. 4:7, 18).

{Blessed the people} Or prayed for them; and withal he might speak peace unto them in God’s name.

{The glory} That is, an extraordinary splendor, or brightness, appearing out of the cloudy pillar, as Exod. 16:10.

9:24. {Came a fire} For the seven days of sacrifice before, Moses used fire, but after the eighth day, fire in a miraculous manner descended from above, and consumed the sacrifice, to testify God’s approbation of the instituted priesthood, and to breed more reverend acceptation of it among the people: this fire thus sent from heaven was to be kept continually burning, that it might never go out, as God appointed (chapter 6), and therefore it was charily carried in some vessel for the purpose, when they journeyed in the wilderness; and so it continued until the temple of Solomon; and then fire came down again from heaven (2 Chr. 7:1), which continued until the captivity of Babylon, and after that it was said to have been miraculously renewed in the second of Macc. 1:18. See on Gen. 4:4.

CHAPTER 10

10:1. {Strange fire} Not taken from the fire of the altar, which was sent from heaven (chapter 9:24), but from that fire wherewith the flesh of the sacrifices was boiled; which, as some conceive, was strange, in respect of that which was customably used for burning of incense (chapter 16:10), and sacrifices: so that is strange in respect of God, which is most familiar with men; and contrariwise, as Luke 16:15.

{Commanded them not} In God’s worship God’s command, not man’s wit or will, must be our rule. See Eccles. 5:1.

10:2. {Fire from the LORD} This either came from heaven, or from out of the tabernacle. See Num. 16:35, answerable to it: they that contemned the fire set down from heaven, by fire from heaven are consumed, or rather killed, as with lightning; for their bodies were carried out of the camp, and buried.

10:3. {I will be sanctified} They that come near me in a holy ministration, or profession, must above others witness my holiness in their reverend and religious handling of holy things; and if they do not, I will avow mine own holiness in a just vengeance against their wickedness.

{And Aaron held his peace} Ps. 39:9. In this story concerning Aaron and his sons, there are many things remarkable; as the great judgment of God, for a seeming light offense, upon his sons, and Aaron’s silence, whether as oppressed with the greatness of his grief, which oftentimes wants the vent of answerable expressions; or convinced of the justness of the punishment, and the good event which was to ensue upon it, as the glory of God, and converting the cross into a blessing to his posterity.

10:5. {In their coats} That is, their linen garments, wherein they ministered; for as in these they sinned, so in these were they buried.

10:6. {Uncover not} Put not off your miters and bonnets, to put on the covering of mourners (whose custom is to have their heads covered in an especial manner, 2 Sam. 15:30 & 19:4; Jer. 14:3, 4) as though you lamented for them, preferring your natural affections before the divine judgments (chapter 19:28; Deut. 14:1 & chapter 33:9).

{Upon all the people} The priests, if they be good, may bless the people; if bad, may be like to bring curses upon them.

{Bewail the burning} Not so much in pity to them, as in devotion to God, whose honor impeached by their presumption, is more cause of mourning than their death who justly deserved it.

{Kindled} In destroying Nadab and Abihu, and menacing the rest unless they repent.

10:7. {Ye shall not go} See on chapter 8:35.

10:9. {Nor strong drink} Lest it should so affect their heads or hearts, as to make them fail either in devotion, or in decency and decorum belonging to their holy ministration; see on 1 Kings 3:15 & Prov. 31:4, 5 & 1 Tim. 3:3; and from this ordinance, presently made upon the act of Nadab and Abihu, it is thought, they were raised up to this presumption by the fume of strong drink. The devil is God’s ape, by whom, in imitation of this, the Egyptian priests were forbidden wine and flesh continually: and so did he imitate the continual burning of the fire upon the altar (chapter 6:17), and that in divers places among the heathens, as among the Persians, who made a god of it; and among the Grecians, who at Delphi worshiped it in the temple of Apollo; and the Romans, who worshiped it under the name of Vesta, committing the charge of it to the Vestal virgins; where if it chanced to go out, it was held fatal to the city. Rhodigin., Antiq. Lect., l. 15, c. 14.

10:12. {Take the meat offering that remaineth} That the severe judgment on Nadab and Abihu might not make them so to mourn, as to neglect their meat, or to intermit their service, or to be less lightsome in it than before, they are encouraged to their duty, as it were, by a kind invitation to participate of the provision of God’s table; for so the altar is called (Mal. 1:7).

10:13. {The holy place} That is, in the court of the tabernacle near to the altar of the burnt sacrifice. See chapter 6:26.

10:14. {Daughters} For the breasts and shoulders of the peace offering might be brought to the priests’ families, so that their daughters might eat of them; as also of the offering of firstfruits, and the Easter lamb.

10:15. {Heave shoulder} See annotation on Exod. 29:24.

10:16. {Sought the goat} Upon the sudden and dreadful death of Nadab and Abihu, Eleazar and Ithamar their brethren, either by distraction, or consternation, had burned the goat of the sin offering without the camp, contrary to the due order, for it should be eaten by the priests. See annotation on verse 8. Moses not knowing what was become of it, diligently sought after it, out of a care that God’s ordinance should be observed, and the priestly rights preserved: read verses 17, 18.

{Left alive} And not consumed by fire, as Nadab and Abihu their brethren were.

10:17. {To bear the iniquity} That is, to appear in their stead, and to confess their iniquity, and to make atonement for them. There is another bearing of iniquity, when the priests make themselves guilty of the people’s sin by their silence (Ezek. 33:6), but that is not meant in this place.

10:18. {Not brought in within} The goat of the sin offering was not of those kinds of sacrifices, whose blood was to be sprinkled in the sanctuary, upon the altar of incense; for such sacrifices were not to be eaten as this sin offering of the goat was, but to be burned without the camp (chapter 6:30).

10:19. {Accepted} Aaron being passionately affected at the death of two sons, and the chiding of other two by Moses, intimates his unfitness, in regard of this distemper of his mind, to do this office with acceptation to God, who would have them to eat with joyfulness in his presence (Deut. 12:7 & 26:4; Hos. 9:4).

10:20. {Content} Moses considering his great sorrow, bears with his infirmity, at least for that time; yet afterwards when he was in better temper, he might take opportunity to speak that which then he could not well have borne.

CHAPTER 11

In this chapter, the Hebrews are forbidden many sorts of creatures for food; not that any creature was evil or unclean of its own nature, for God made all things good at first (Gen. 1, verse last; Rom. 14:14; 1 Tim. 4:4; Titus 1:15), but for manifold reasons: first, in respect of God; secondly, in respect of men: First, for God; he hereby shows his right to dispose of the creatures, as well negatively, what they shall not do, as positively, what they shall do. Secondly for men, this abstinence was of use, both physically, and morally: for the first, many of these forbidden meats yield no good nourishment to the body, and so are not generally so wholesome as those that are allowed: secondly, for the moral use of these prohibitions; it was to exercise the Jews in obedience to God in forbearance of things in themselves lawful, and many of them delightful to the palate. Secondly, in the practice of temperance against the ranging of the appetite after excessive variety. Thirdly, in shunning the vices that were symbolically signified in the qualities of the creatures; as the filthiness of the dog and swine (2 Pet. 2:22). Fourthly, in keeping the further distance from the tables and communion of such as aliens from the true religion, whereby they might be corrupted both in their consciences and manners.

11:1. {Unto Moses and Aaron} The civil and ecclesiastical governors are both to have a care that the ordinance of God be observed. See Ezek. 44:23 & Num. 9:6.

11:2. {These are the beasts} This difference of clean and unclean beasts was revealed to the fathers from the beginning. See annotation on Gen. 7:2.

11:3. {Parteth the hoof} He notes four sorts of beasts; some only chew the cud, and some have only the foot cleft; others neither chew the cud, nor have the hoof cleft; the fourth both chews the cud and has the hoof divided; of which last sort only, they were to take their food of flesh.

11:4. {Divideth not the hoof} The dividing of the hoof is to be understood of a dividing into two parts, as in the hoof of a cow, or a sheep; not a subdividing into many parts, as in the foot of a coney. See verse 26 & Deut. 14:6.

11:5. {Coney} The original word Shaphan is a general name of fearful creatures, which run away and hide themselves in holes, from the light and society of man; most take it for a coney, which has its hiding place in the rocks (Prov. 30:26; Ps. 104:18): but some take it for a creature in Palestine, about as big as a hedgehog, but made partly like a mouse, partly like a bear, that hides itself in holes as conies do.

11:8. {Not touch} This prohibition requires a great estrangement from all pollution, which is morally to be observed at all times (Isa. 52:11), though under the Gospel such ceremonies be abolished (Col. 2:20, 21).

11:9. {Fins and scales} Fins and scales in fishes answer to wings and feathers in birds; so they are more in motion and action, and are therefore wholesomer than eels and lampreys, which having neither, lie lazily in the mud.

11:10. {That move} As little fish engendered of the slime.

{Living thing} As they which come of generation.

11:13. {Ossifrage} Some take the ossifrage to be a griffin, which is a bird of an eagle’s kind, but bigger than an ordinary eagle, and is very strong and ravenous, having a very crooked beak and talons, whereby it is able to take up the lesser sort of living creatures, and by dashing them down to break their bones; for which cause it is called an ossifrage, which signifies a bone-breaker; and not only so, but, as some report, some of the eagle’s kind are found so great and strong, that they can carry a whole ox or horse at once to their nest, to feed their young; yea and take up an elephant into the air, and when they have killed him, by letting him fall to the earth, they devour him; as Ulysses Aldrovandus and Paulus Venetus report.

{Osprey} Some take the osprey for the same thing with the ossifrage; as if it were a changing of the word Osbreak into ospray. The name of it in Greek signifies a sea-eagle, which is a bird of great bigness, and of sharp sight, whereby discerning the prey in the water, he suddenly strikes at it, and seizes on it. Plin., lib. 10, ch. 3.

11:16. {Owl} The word is rendered by some, an ostrich, which is a great bird of so heavy a body, that her wings will not bear her up in the air, and so they serve not for flying, though for flight or running fast on foot; the Hebrew is daughter of the owl: whereby the mother is not permitted to be eaten, but the rather prohibited; because the old is not so easily digested as the young.

{The night hawk} That is, the night raven, which seeks to take his prey in the night; these night birds might be the rather forbidden, to mind God’s people to avoid deeds of darkness, and to walk as children of light (Eph. 5:11).

11:17. {Cormorant} A bird which by diving into the water (as the name in Latin signifies) takes fishes; the vulgar translation renders the original word Shalach by the word Ibis, which signifies an Egyptian bird somewhat high with stiff legs, and a long bill, which does good service in that country, by killing the serpents brought out of Libya with southern winds, against which the Egyptians were wont to make their prayers unto Ibis for preservation from them. Plin., lib. 10, chapter 28.

11:18. {Gier eagle} Though it may not be for food to the body, it may be of use for instruction to the mind; for according to the original, the name Rahham signifies tender love of the dam to the young.

11:19. {Stork} The nature of the stork (as the name Hhasidhah imports) is, on the contrary, to be kind to its dam, and it is noted to build high (Ps. 104:17), and to feed low on fishes, snakes, and frogs, for which cause it may be the rather rejected as unfit for food.

11:20. {All fowls that creep} As fowls they should fly; but creeping basely on the ground, they may note the ambiguous and earthly-minded disposition of worldly men.

{Upon all four} Some things that fly have four feet; some have more, as hornets, bees, flies; and those that have more things than two, have no fewer than four; and those that have more than two are excluded from use of meat (as unclean) when they who have four are mentioned in the prohibition of meats; see verse 42.

11:22. {Locust} The locust is of divers kinds, and of them the grasshopper is one, so that some for grasshopper read locust; one sort of them is called Ophiomachus, of making war with serpents, whereof Aristotle makes mention, de hist. Animal., l. 9, c. 6, and though to us the locust or grasshopper be loathsome as for meat, yet in themselves, and to all, they are not so, but serve for food to some people; as in India there be locusts of three foot long, whereof the natives use the legs being dried for sauce, Plin., lib. 11, ch. 29, &c. The Ethiopians and Parthians, and some other people use them for meat, Aristot., hist. Animal., lib. 6, ch. 30, and with some, powdered locusts is their chief food, Plin., lib. 6, ch. 30. And so do many eat frogs and snakes, forbidden (verse 20), which afford so much good nourishment (being boiled in milk) as serves to repair the decay of the body, made by a cough and consumption; and in some places pismires are used for dainties, the different custom of nations becoming a kind of law, for the different use of the creatures for man’s sustenance; howsoever, though whatsoever God forbids be not in itself unfit for meat, as we see by our use of the swine, the swan, and other creatures, yet nothing that God allowed was unwholesome to those to whom it is allowed: besides, in divers countries the kinds of creatures are so divers, as that which is very good in some places is scarce tolerable in others. See Matt. 3:44.

{Beetle} The original word Hhargol is not found in any other place.

11:23. {Which have four feet} That is, if they had all four equal; but if the hinder feet be longer, whereby they might leap, they were clean, as is expressed (verse 21).

11:24. {Until the even} Not always, and this limitation might mind the people of a state of religion, where these ceremonies should cease.

11:25. {Beareth} That is, out of the camp, or out of the way, as being offensive to passengers.

11:26. {Not clovenfooted} See annotation on verse 5.

11:27. {Paws} Or, hands. That is, whose forefeet are in use like hands, as in an ape, or bear.

11:29. {After his kind} For the creatures were to engender, and increase according to their own kind, and not by mixture with other kinds (Lev. 19:19).

11:30. {Chameleon} A chameleon is a creature like unto a lizard, or newt, in which two things are very strange; the one, that he seems to live only on the air; which makes him for the most part to gape and put his head upward to draw it in; the other, that it takes what color is next him by resemblance, unless it be red or white. Arist., hist. Animal., lib. 2, ch. 11; Plin., hist., lib. 8, c. 33.

11:31. {Unclean} Not only to eat, but to touch their dead bodies (verses 34, 40), and this uncleanness, as long as it lasted, was a cause of prohibition to enter into the sanctuary, and to partake of the sacrifices.

11:32. {Or skin} Skins are used sometimes for bottles, sometimes for bags, and those serve either for moist or dry things.

{Unclean} This was only a ceremonial uncleanness, not a moral; and therefore Christians are not defiled by such meats: yet while the touching of them was forbidden by God, though in itself it did not defile the man in his body; much less in his soul, the disobedience even in such a small matter brought a guilt upon the soul, which did defile it while the prohibition was in force.

{Until the even} And at even the uncleanness expires, or vanishes of itself.

11:33. {Ye shall break it} Why washing should not serve the turn for cleansing in earthen vessels as well as others, no natural reason can be rendered: if by earthen vessels we understand reprobates, as some do, the breaking of them may signify their destruction, as Ps. 2:9; Jer. 9:11; as the washing of the other, and sparing them, may note their cleansing by the blood of Christ.

11:34. {Such water} That is, unclean water, coming from an unclean vessel or place.

11:36. {That which toucheth} So much water of the fountain as touches the carcass and no more shall be unclean; and though an unclean thing fall into a fountain or cistern, yet it is held by many not to be polluted, because of the necessary use of water upon all occasions.

11:37. {Sowing seed} Because being sown man had nothing to do with it for food, until it was dead and quickened again (John 12:24; 1 Cor. 15:36), and so none uncleanness could be imputed unto it, that was not taken from it before it came to the use of meat.

11:38. {But if any water} That is, by steeping the seed, not for sowing (as before) but for the use of meat, as wheat is used for meat without grinding or baking, for that which is wet is more apt to take or retain any defilement that falls upon it, than that which is dry; in which case it was not to be eaten, but to be given to beasts.

11:39. {If any beast of which ye may eat, die} By inward sickness, or outward violence, as of strangling (so that the blood were not let out of the veins) or of tearing by beasts; such a beast became ceremonially unclean, and might neither be eaten, nor touched; yet with exception of the fat in such a case, whereof see annotation on chapter 7:24.

11:40. {He that eateth} That is, ignorantly, or of urgent necessity; for if he did it knowingly and with his will, his contempt was to be punished with death (Num. 15:30).

11:43. {Defiled thereby} Either by eating or touching them.

11:44. {Sanctify yourselves} That is, you shall by application of these ceremonial ordinances to your souls, inure yourselves to a carefulness in your conversation, that you be not polluted with the society of sinners, who are morally unclean, as creatures are unclean ceremonially; and as by touching them, there was contracted a ceremonial uncleanness, so may a man become morally defiled by familiarity with the wicked: this was the spiritual use of this carnal commandment; for meat in itself was nothing to the sanctity or sin of the soul (Mark 7:15; Rom. 14:14; 1 Cor. 8:8).

11:45. {For I am holy} I hate all manner of uncleanness; especially the idolatry of the Gentiles, which they commit upon the creatures, even those which are most base, as such as creep or crawl upon the earth, and my holiness must be to you a pattern for your imitation and practice.

CHAPTER 12

12:2. {Separation} The separation for uncleanness was divers; for some were separate, not only from participation of holy things, but from civil society, as lepers; such as had a flux of their natural seed, and those that were polluted by the dead (Num. 5:2). Next unto these was the separation of a woman upon her childbirth, or having her monthly courses, during which time she was shut up, at home, from all communion of company, save such as were (out of charitable necessity) to minister unto her; for whatsoever, or whomsoever she touched, contracted thereby a ceremonial uncleanness. Joseph., l. 2, contr. Appion. Other inferior or lesser uncleannesses, (though they did shut the party out of the sanctuary, and from touching or eating of holy things) did not excommunicate any from company with others; see on Deut. 11:22. This ceremonial uncleanness was taken notice of, where there was no moral impurity, nor could be, as in the Virgin Mary’s purification (Luke 2:22).

{Infirmity} That is, by her monthly purgings of blood, called commonly women’s sickness, and for that women were unclean seven days (chapter 15, verse 19); during which time they were separated at home from their husbands, and abroad from the tabernacle, and from touching any hallowed thing; this was for their uncleanness without childbearing, but with it, the first seven days the woman was to be separated from all, but such as were to do offices of necessary and charitable attendance on her person: and from familiarity with her husband (as a husband) she was to be separated for a far longer time, as until the days of her purifying were fulfilled, as they are reckoned (verses 4 & 5).

12:2. {On the eighth day} On this day was appointed circumcision of the male children, which being a sacrament was more seasonably administered, when the ceremonial uncleanness here mentioned was past.

12:3. {Threescore and six days} Which with the two weeks of strictest separation made up eighty days; just twice as long as for the birth of a male child; for this, some seek for reasons in nature, and affirm, that after a female birth, the purgings sometimes are not wholly ended until the eightieth day, whereas, after a male, they use not to run more than forty days; so Hippocr., de natura pueri; Vales., de sacra philos., chapter 18. But others deny this, and hold it a vain thing to search for natural reasons for this prescription, as taking it to be purely ceremonial; (as circumcision was) which yet may morally mind women of their original causality in sin, wherein they had the first hand (1 Tim. 2:14), which is the greatest uncleanness of all others, that they may be less proud, and more holy; yet it might be, that the longer time was taken for a female birth than for a male, because the male was circumcised, the female was not, but this reason will not reach to the proportion forementioned.

12:6. {For a son, or, &c.} Not for the purification of the child, but of her self the mother of it.

{For a sin offering} That may be understood either ceremonially, because, by the Levitical law, she was held unclean; or morally, because, by natural corruption, she might not only be guilty of a sinful conception, but by impatience under the pain of childbirth might sin against God.

{Door of the tabernacle} Where the burnt offerings were wont to be offered.

12:7. {Male or female} Though the uncleanness were different for male or female, the cleansing was the same for both; one and the same Christ typified in the sacrifice, is the same for justification to male and female (Gal. 3:28).

12:8. {Clean} From that ceremonial uncleanness, so that she may be restored to that from whence she was before debarred.

CHAPTER 13

In this chapter (said a famous schoolman, and commentator of the Popish party, when he had rehearsed it) of the discerning of the leprosy in men and in garments, there is nothing for me to expound; but I leave this charge to the physicians: but divines must not so pass it over. The leprosy treated of in this chapter seems to be, not only that disease which is best known by that name in latter times, but as Valesius observes, de sacra Philosophia, chapter 19, by the various descriptions of it, it may be conceived to contain the several kinds of diseases, at least divers of them, which appear in the skin, as morphew, itch, ringworm, scaldhead, and other breakings out of the skin, which overspread or crust it with a kind of tetter, scab, or scurf; as also that disease, which arising from a gross distemper of the humors, causes the loosening of the hair of the head and beard, and the falling of it off from the roots; all which might be called leprosy, being one way or other like that which is commonly known by that name, which was more incident to such as lived in hot regions, as Egypt; especially, if their multitude were great, and room little; which might occasion the slander of Justin the historian against the Jews, which was, that they were driven out of Egypt because they were infected with the scab or itch; so Justin., histor., lib. 36, p. 28. There is another disease imputed to the Jews by Appion, to which Josephus makes answer in his second book against that grammarian, p. 783, but that is brought in upon another occasion, which has no affinity with the fiction of Justin.

13:2. {Bright spot} Shining like the scale of a fish, for so the leprosy sometimes begins to appear.

13:3. {White} This is the first sort of leprosy observed, which is discerned by the white color of the hair, and the degree of inherence of it below the skin and within the flesh: of this color was Moses’ leprous hand (Exod. 4:6) and Miriam his sister’s leprosy, as sister to his, was of the same complexion (Num. 12:10).

{Deeper than the skin} Which eats into the flesh. See Num. 12:12 & 2 Kings 5:14. The leprosy of the body is a resemblance of the defilement of the soul, and the depth of it below the skin, though but one spot, is as sin deeply rooted in the soul by habitual inherence, though but one. See verses 20, 25, 26, 30, 35.

{The priest shall look} The priest rather than the physician, because it belonged to him to admit, or to keep back from the sanctuary, and services of religion (2 Chr. 26:20) and to see that the ceremonies of cleansing were duly observed; yet when he viewed the leprosy, he had (as some conceive) the advice of the physician; for the profession of physic is ancient, as appears (Gen. 50:2), though the authority of pronouncing leprous or clean belonged to the priests only. And for this discerning, or differencing between the sound and infected (touching this disease), they might have sufficient knowledge, either by art, or observation, and the direction of the rules here delivered; or, if need were, by revelation from God, for God would not call the priests to an office, for which he would not see them furnished some way with gifts to discharge it; and if the priest pronounced any unclean, they were put out of the camp, whosoever he or she were. See Matt. 8:4; Job 33:23.

{Pronounce him unclean} Heb. make him unclean. But the meaning is, he shall declare or pronounce him so to be; as Ezekiel is said to destroy the city by an assured presignification of the city’s desolation (Ezek. 43:3). And so the ministerial remission of sins is sometimes phrased, as if it were judicial, when it is but declarative; which though another may do as fully as he, as another may sprinkle water with the words of baptism, yet it comes with more assurance and comfort from him, who does it with an especial warrant from God. See chapter 14:11.

13:6. {And be clean} Though he be not clean from the scab, yet he shall be pronounced clean from the leprosy, and so not be shut out of the camp, though he might keep in, because, in such a case, he could not be seen with acceptation of others, for human society.

13:10. {Rising be white} Physicians of later times make trial of leprosy by rubbing of the flesh, and pricking with a needle: for if the flesh being rubbed turn not red, and if pricked with a needle it bleed not, it is a sign of leprosy in a deep degree of infection; and if it eat into the flesh and the bones, as sometimes it does, it is incurable.

{Quick raw flesh} The former kind of leprosy appeared in the hair and skin; this shows a deeper degree of malignity, fretting into the quick flesh and making it raw.

13:13. {Covered all his flesh} Such a scurf, though it were a grievous plague, was not the infective plague of leprosy; and it argues the strength of natural constitution within, when the venom of the disease was driven out, and diffused over the outward parts, except when here and there raw flesh appeared, which was a token that it was not wholly driven out, but lurked still in the flesh.

13:16. {Changed into white} When a white skin comes upon the place that was raw, it is a sign that the flesh is healed.

13:23. {Spread not} That is, a clearing sign, because the leprosy is a running or spreading disease. See verses 28, 34.

13:29. {Head or beard} The head common to man and woman, the beard peculiar to the man, yet both seem to be said of both.

13:30. {Yellow} Verse 3. The leprosy of other parts was noted by a white hair, this of the head and beard, by a yellow thin hair, in such sort, that if a man were of yellow hair before, it might be discerned what was natural to him, and what adventitious coming from the disease.

13:33. {Shaven} That the hair taken away, it may the better appear whether the leprosy spread.

13:36. {Not seek for yellow} That is, he shall not care whether yellow hair be there or no.

13:39. {Freckled spot} Like the morphew, which some conceive to be one of the disfigurings and diseases here described in this chapter.

13:40. {Fallen off} This is thought by physicians to be properly that disease which is called Alopecia, a word derived from the name of a fox, because it is observed to belong to that kind of creature more than others; which sometimes proceeds from such a degree of malignity, as is of like nature with, and so comes under the name of leprosy.

13:41. {He is bald} The hair, though it be an excrement, is an ornament to the head and to the face also, where there is maturity of age for a beard, and when it comes kindly, it shows a good temperament of heat and moisture: and therein as many take a pride, which God sometimes punishes that pride with a shameful baldness (Isa. 3:24).

13:45. {Clothes rent} Which might conduce to the cure of the diseased; for so the bad humors might the better evaporate and breathe out; and to the caution or safety of the sound, who might thereby be warned to keep a due distance from the infected party; for they did wear long garments close before: and it might also signify the sorrow of the leper, because of his present sense of sin and misery; which is often signified by the rending of the garments in the Scriptures. See on Gen. 37:2.

{Covering upon his upper lip} See Ezek. 24:17 & Mic. 3:7.

{Unclean, unclean} As lamenting his misery, and giving warning to others against the infection. Such as leprosy is to the body, is sin to the soul; and therefore we must flee from the infection of it, as a loathsome leprosy (Isa. 52:11; Lam. 4:15). The cause of this disease here described, many times, did not so much proceed from a natural distemper, as (out of an excess of phlegm, or black melancholy blood) from a divine judgment for the sin of man; see 2 Kings 15:5. Especially that kind of it, which set so deep an infection upon the clothes and walls (Lev. 14:37). And it is observed to have most infested the Jews upon their revoltings from religion, and that Christians took the infection of it from their country, when they came thither to manage the war undertaken for recovery of it out of the hands of the Turks.

13:46. {Without the camp} As Miriam was (Num. 12:14). Thus was during the people’s journeying in the wilderness; for afterward when they were settled in Canaan, the lepers were shut out of the cities (Luke 17:12; 2 Kings 7:3), at least were confined to a house by themselves, though kings, as Azariah was (2 Kings 15:5 & 2 Chr. 26:21); yet upon necessary occasions they were permitted to come into the streets and highways, observing a due distance, that they might neither give offense, nor others take offense from them (Luke 17:1). This may intimate how odious the spiritual leprosy is to God, and how infectious evil company is to men.

13:55. {Not changed his colour} That is, so as to return to the color it had, before it was infected; for washing would make some change, but if a taint of the contagion yet appeared in it, which could not by washing be got out of it, it was to be burned: at least that part which was so deeply infected, that it could not be washed clean, was to be cut out, and cast into the fire.

13:58. {The second time} To the intent he might be sure the leprosy was departed, and that all occasion of infection might be taken away.

13:59. {The law of the plague} If the Christians compare their condition with the Jews for laws and plagues in this and the 11th chapter, they will find great cause to praise God for their better state; no such prohibitions of meats as these, no such plague, or not so common in most places, as the plague here very frequent among the Jews.

CHAPTER 14

14:3. {Go forth} It is said verse 2, the leper shall be brought unto the priest; here, that the priest shall go forth to the leper; yet no contradiction: for the leper remained at some distance out of the camp, and the priest coming to the outside of it toward the leper, the leper made his approach unto him. See Matt. 1:44; Luke 5:14 & 17:14.

14:4. {And clean} That is, such as by the law were permitted to be eaten; the birds mentioned before for oblations were turtles and pigeons; these are taken to be sparrows, according to the other reading in the margin. See on chapter 1:14.

14:5. {Shall command} The priest was not to kill the bird, for it was not properly for a sacrifice, since it was to be done far from the altar, and without the camp; but for expiation of the leprous person, by the sprinkling of the blood of it upon him.

{That one of the birds be killed in an earthen vessel over running water} Water and blood are there to be mingled together; for Christ (whose passion was typified by these sacrifices) came by water and blood (1 John 5:6).

14:6. {And the cedar wood} The manner of this sprinkling is conceived to be thus; there was a rod or stick of cedar wood, to the top whereof was tied the live bird with the tail upward, and the head towards the handle of the stick; with the bird was tied scarlet wool; then was the bird, both wings and tail plunged into the water, colored with the blood of the killed bird, and therewith was the leper sprinkled; and after that the live bird sprinkled with the blood of the killed bird, was set at liberty to fly away. In this expiation, some observe this conformity betwixt the leprous contagion, and the law of cleansing; as first, the leprosy did corrupt and putrefy the skin; opposite to that was cedar wood, which is commended for firmness and soundness against putrefaction. Secondly the leprosy was of a very foul and offensive color; contrary to that was the fresh and fair color of scarlet. Thirdly, the leprosy had a very ill and unsavory scent; the sweetness of hyssop was a remedy against that. See Exod. 12:22; Ps. 51:7. Fourthly, the leprosy did eat up the body, by a consumption of the flesh, and it may be, caused death; the sparrow let loose and flying abroad was a symbol, or significant sign of the recovery of the health, and consequently of the continuance of the life of the leprous.

14:7. {Seven times} That number is often used in holy ministrations, as also in miraculous operations (2 Kings 5:10, 14), by reason of God’s resting on the seventh day, as witnessing the perfection of his creatures, made the six days before; so that there was no need of any more to be done: see annotation on chapter 8, verse 11. Yet sometimes seven is taken for many.

{Living bird loose} Signifying that he that was made clean was set at liberty, and restored to the company of others. By these two birds, some conceive to be signified the two natures of Christ, the one subject to death, the other secured from death. See the like (chapter 16:8).

14:8. {Seven days} Though he were admitted to come into the camp, yet must he not for seven days return to his own tent; lest some remainders of the leprosy should lie hid, and by familiar society should be transmitted to the infection of his wife, or any of the family. See Num. 12:14.

14:9. {Shave} He was shaven before, verse 8, and at seven days’ end was to be shaven again; for washing and shaving were of use for the clearing of the party from his leprosy.

14:10. {Log of oil} A log was the least measure for moist things, containing the quantity of five eggs; or as some say, six of ordinary bigness. See on Exod. 29:40.

14:11. {Maketh him clean} That is, pronounces him. See annotation 3 on chapter 13:3.

14:13. {Holy place} In the court of the tabernacle, beside the altar of burnt offerings (chapter 3:8 & 44:24).

{Is the priest’s} Chapter 6:26, 27.

{Most holy} Of oblations that were to be eaten, none were more holy.

14:14. {Tip of} See annotation on Exod. 29:20.

14:16. {Before the LORD} Before the door of the tabernacle where God gave evidence of his especial presence.

14:19. {The burnt offering} That is, the lamb of the first year; the sin offering was to be made for reconciliation with God, before he would accept an oblation of thanksgiving from man. Some demand, why there should be an offering for leprosy, it being no sin? The answer is, that though it be not a sin in itself; that is, no breach of the moral law, yet the ceremonial law requires a cleanness to which the leprosy is contrary; and so it may be said to be ceremonially a sin; or it may require a sacrifice, because it many times presupposes a guilt of sin which did deserve such a shameful curse; as you may see in the case of Miriam (Num. 12, verse 10).

14:21. {Waved} Of the waving of the offering; see annotation on Exod. 29:24.

14:34. {I put the plague} See annotation on chapter 13:59.

14:36. {That all that is in the house be not made unclean} To wit, upon the priest’s pronunciation of the uncleanness, from whence, and not before, the ceremonial uncleanness was contracted; the like is to be believed of company with the leprous person before his uncleanness be legally proclaimed.

14:37. {In the walls} Which argued a strong and strange infection, whether of the air, or breath of the leper; which is so much the fitter to set forth the infection of sin, whereof leprosy is both an effect and a type, for as the leprosy is so infective that it reaches even to the walls of the house, and frets and corrupts them even to their ruin; so does the guilt of sin bring judgment, not only upon the person of the sinner, but upon the timber and stones of the house. See Zech. 5, verse 4.

14:41. {An unclean place} Where carrions were cast, and other filth that the people might not be therewith infected. See chapter 4:12.

14:45. {He shall break} That is, he shall command it to be pulled down; as verse 40. See on chapter 16:32.

14:49. {Scarlet} It seems that this was a scarlet-colored lace, or a twisted string, to bind the hyssop to the wood; the apostle to the Hebrews calls it scarlet wool (Heb. 9:19).

CHAPTER 15

15:2. {Out of his flesh} This is meant chiefly of a disease by physicians called Gonorrhœa, but is more ordinarily known by the name in the margin of the Bible; which proceeds from a weakness of nature, causing a feebleness in the retentive faculty, which may proceed from overstraining the strength in any wise; but especially by contemning the counsel of the wise man (Prov. 31:3). This differs from that emission of the seed which is casual in sleep (verse 16; Deut. 23:10), yet both did make a man ceremonially unclean.

15:3. {Be stopped} If it have run, and afterwards be stopped, yet the precedent running shall be judged an uncleanness; or if by obstruction of stoppage, the abundance of it be irritated, or provoked with more violence to issue out.

15:4. {Every bed whereon he lieth} Such as this disease of leprosy is, is the infectious nature of sin, defiling all that the wicked has to do withal (Titus 1:15). See chapter 18:25, 27, 28; Gen. 2:17.

15:8. {He shall wash} That is, he that is spit upon.

15:15. {A sin offering} In respect of the ceremonial uncleanness; if it proceed merely of infirmity, of the retentive faculty, without the fault of the person, it is rather a sickness of weakness, than a sickness of wickedness.

15:16. {Wash} The time is not set down for washing, but since the uncleanness is limited to the evening, it is like the washing was to be the next morning after that the uncleanness happened.

{Uncleannesses} These several cases of uncleanness serve for humiliation and caution, in regard of the implied defilement and corruption cleaving to natural actions, especially those which most appertain to the propagation of mankind.

15:18. {The woman also} Though marriage be God’s holy ordinance made in the state of innocency (Gen. 2:24), and in that respect it be honorable in all, and the bed undefiled (Heb. 13:4), yet the exercise is not so undefiled in any, but that some imputations of guilt may be charged upon it. See 1 Sam. 21:4.

15:19. {Whosoever toucheth} This is to be meant of such as were of years of discretion, and were not to perform a necessary and charitable ministration to the person; not of infants or children in their minority, who were not capable of such prohibitions.

15:20. {In her separation} Whereby she is separate from her husband, from the tabernacle, and from touching any holy thing.

15:24. {Seven days} This is meant of mere lying with her, and of the uncleanness which might be taken as a bedfellow only, without any more familiarity with her; for if in such a case he lay with her as with a wife, if the fact would be proved, they were to be put to death (chapter 20:18), and this the rather, because by such commixtion a monstrous and leprous birth might be gotten.

15:25. {Beyond the time} That is, beyond the usual time of her female fluxes; this disease is called by physicians Hæmorrhoides, more vulgarly emerods.

15:30. {Uncleanness} Not that it is a moral, and consequently a sinful, but a mere ceremonial uncleanness.

15:31. {That they die not} There was danger of death in the breach of a ceremonial law; that ceremonial uncleanness, (especially if to it were joined a careless neglect, or willful contempt) was capital and deadly to the offending person; which may be a good admonition to Christians when they appear before the Lord, especially in prayer, to beware of all moral pollution which may not only shut God’s ear against their suits (Ps. 66:18), but move him when they ask bread and fish to feed them, to answer them with a stone to bruise them, or a serpent to bite them.

15:31. {Defile my tabernacle} By coming unto it, when by reason of their uncleanness they are by these ceremonial ordinances to be separated from it.

CHAPTER 16

In this chapter is instituted the feast of expiation; whereof one occasion was the sin and punishment of Nadab and Abihu; and the end was for the preservation of the reverence of the tabernacle, and of the holy services belonging unto it, that none might presume, as they had done, to do anything in such matters, but according as the Lord had expressly prescribed.

16:2. {Not at all times} Into the most holy place; for that was the place which God did most appropriate to his own presence; into which none was to come but by his especial appointment: and he appointed the high priest only, and him but once a year (verse 34 & Heb. 9:7; Exod. 30:10), and that was in the month of September: but this is to be understood with respect to his priestly ministration, which was but once a year, as figuring the sacrifice of Christ once made in the time of his life, and no more (Heb. 9:7, 8, 11, 12), but upon other necessary occasions, the priest might enter into the most holy place, as when the tabernacle was to be taken down, and removed.

{For I will appear} The reason seems to contradict the rule; for if God appear there, there is more cause for Aaron to make his address thither to consult with him, and to receive revelations from him; but the meaning is, that God’s appearance there should be at such a time, as Aaron might make his approach thither, as the next words manifest.

16:3. {With a young bullock} That is, with the blood of a young bullock, not with the body of it; which was to be offered for the sins of the high priest and his family (verse 6), for, for the sin of the people he was to offer a goat (verse 5).

{And a ram} This ram was not to be sacrificed at his entrance into the Holy of Holies, but afterward, upon his return, it was to be wholly burnt upon the altar of burnt offering; the young bullock and the ram were for the solemnity of the high priest’s entrance into the most holy place; but the two lambs for the daily burnt offering (Num. 28:3), and the bullock, ram, and seven lambs, and he-goat (Num. 29:7, 8, 11), were for the sacred solemnity of the day of expiation, which followed the oblations of the bullock and ram here mentioned.

16:4. {Put on} Not those glorious garments which were peculiar to the high priests, but those which were common to him with inferior priests (verse 23), because this was a day, not of jubilation or gladness, but of humiliation and sorrow, and so rather a fast, than a feast (Num. 29:7), though usually called the feast of expiation. Yet some conceive from verse 24, that in the latter part of the solemn service he wore his more glorious robes, which were peculiar to him as high priest. See Exod. 28:29, 30, 35. And by these distinct habits, the one sort mean, the other eminently glorious, might be represented the double state of Christ, the one of humiliation, the other of majesty, the one temporal, the other spiritual.

16:5. {And he shall take} In this day of reconciliation, the high priest did all the service in the Holy of Holies himself; figuring the sole reconciliation of us unto God by Christ only.

16:6. {Offer} In the wilderness there was not any sacrificing, but at Mount Sinai, for forty years together (Exod. 16), neither were the people furnished with frankincense, honey, wine, or cattle for sacrifice; so that in the wilderness only, the judicial and moral laws did bind and have hold, except some expiations (Num. 5:2); neither in the desert were any feasts observed but the Sabbath.

{His house} To which were referred all the priests and Levites, for they were not reckoned among the people, but appertained to the family of the high priest, whose sons the priests were, and the rest of the Levites his kinsmen. See 1 Tim. 3:4, 5.

16:8. {Lots} By which the Lord made choice of what he would have done (Prov. 16:33), according to whose counsel and will alone, not by the appointment of any human policy, or prudence, the whole work of Christ’s mediation and man’s redemption was accomplished.

{One for the LORD} One of the goats was to be sacrificed unto him, the other, as making an escape from death, being sent into the desert (verses 20 and 21), was called the scapegoat; they were both alike in themselves, and by casting lots, the Lord made a choice which of the two should die, or be reprieved, or delivered from death, for the lot is at his disposal (Prov. 16:33). Of which two, the one is conceived to be a type of Christ in his immortal deity; the other, of his mortal humanity; or the one of his death, the other of his living again by his resurrection. See on verse 21.

16:10. {Scapegoat} See annotation on verse 8.

{To make an atonement} By confessing of sin in the name of the people, and praying that God would transfer their guilt upon the goat, before he were sent away into the wilderness. See verses 21, 22.

16:11. {The bullock} Some read the calf, or heifer; but this was not that red heifer mentioned (Num. 19), for that was offered for the people without the camp; this, for the priests upon the altar within the court of the tabernacle.

16:12. {A censer} That is, a firepan, or perfuming dish, to hold coals for the burning of incense; the composition whereof is set down (Exod. 30:34, 35).

{Within the veil} Into the Holy of Holies.

16:13. {The cloud} That is, the vapor or smoke ascending from the perfume, to cover the mercy seat, that there might be no curious prying into divine secrets (Deut. 29:29).

{Upon the testimony} That is, the ark, where was laid the law, the testimony of God’s covenant with his people (verse 13). See on Exod. 16:34 and 25:16.

{That he die not} As Nadab and Abihu did for contempt, or neglect of those observances which God prescribed; which shows, that man’s obedience must be ordered by the majesty of the author, rather than the meanness of the matter which is prescribed, or prohibited. See Exod. 4:24, 25.

16:14. {Upon the mercy seat} The blood was sprinkled upon the mercy seat, to show, that by the blood of Christ God’s mercy and justice were reconciled, and so his people saved from destroying indignation.

{Upon the mercy seat} Some read, over against the mercy seat; or towards it; so that the blood must not touch it.

{Eastward} That is, with his face eastward, towards the people, for the head of the sanctuary stood westward. Thus is noted, that as the priests had need of this sacrifice as well as the people (verse 6), so the people had a right in it as well as the priests (verse 15).

16:15. {Then shall he kill} This, though here mentioned, was done before Aaron’s entrance into the Holy of Holies (though after the killing of the bullock), for Aaron being to go into it but once a year (Heb. 9:7), was not to go into it twice a day, though he were allowed entrance into it one day only.

16:16. {For the holy place} The holy place was to be purged from the pollution of the people, though they came not into it; because they had their part or interest in the services there performed, which though offered unto God by the priest, were most of them presented from, and for the people; wherein appears the extreme pollution of sin like that of leprosy (chapter 13), which taints, not only the persons of sinners, but places also to where they have a reference, though it be not immediate.

16:17. {Tabernacle} That is, in the holy place which was eastward, on this side of the Holy of Holies, where the high priest only was allowed to enter.

16:18. {Unto the altar} That is, the altar of incense.

16:20. {Reconciling the holy place} See annotation on verse 16.

16:21. {Head of the live goat} The live goat, or scapegoat, was a type of Christ, as well as that which was sacrificed; the sacrificed goat signified dying Christ; the scapegoat alive in the wilderness signified Christ’s deliverance from death, and living, as the separated goat out of the communion of men, with whom he formerly conversed. See annotation on verses 8, 10. Yet some hold that this scapegoat was not to escape death, but to be killed and devoured by the wild beasts of the wilderness; and that the one goat signified our Savior’s sufferings in the city of Jerusalem, the other his sufferings out of it, by barbarous and brutish men. The devil, as God’s ape, sometimes enjoined his priests this expiation; for Herodotus reports, that the Egyptians were wont to heap up imprecations and curses upon the head of a sacrifice, selected for the purpose; that if any evil impendent over them, or the Egyptians, it might be turned upon the head of the sacrifice; and then they cast it headlong into the river Nilus to be drowned; or sold it in the market to some Grecian, or other profane person.

16:23. {Leave them there} Those garments were peculiar for that day’s service, in the most holy place; which done, they were not to be worn until the like occasion returned, and then he was to put on the same, or the like were to be put on.

16:24. {In the holy place} In the court of the tabernacle, where was the laver (Exod. 30:18). Yet some conceive this washing was before he came forth into the court of the tabernacle, as the words of this verse do seem to import.

{Put on his garments} That is, his glorious garments proper to the high priests; for now the proper office of expiation was past, and the rest of the day was allowed to be spent in more cheerful solemnity.

16:26. {Shall wash} To put away the ceremonial impurity or uncleanness, which he contracted by touching the goat, ceremonially laden with the guilt of the people’s sin, and with the imprecation belonging to them.

16:28. {He that burneth} He to whom that service was committed; which was not performed by the priests, but by another upon their appointment.

16:29. {For ever} See annotation on Exod. 12:14.

{Seventh month} This is, as the Hebrews call it, Tizri, answering to our September. See on Gen. 7:11.

{Upon the tenth day} The solemnity began the ninth day at even (chapter 23:32), but the tenth day was most observable for the sacrifices of expiation, or atonement.

{Afflict your souls} Though the affection to, and fruition of sin be pleasant, the humiliation for it is very bitter and an affliction, not of the body only by fasting (Ps. 35:13; Acts 27:9), but of the soul by anguish and sorrow for sin.

16:31. {A Sabbath} This day of solemn humiliation, wherein they were to afflict their souls (verse 29; Ps. 35:13), by fasting and mourning, was to be observed as a Sabbath, with cessation from all manner of work (verse 29).

16:32. {He shall anoint} It is not said, who shall anoint; but it may be meant of God, by whose authority or command he was to be anointed; as the priest is said to break down the house (chapter 14:45), which he does but command to be broken down (verse 40). Or the high priest in being is to anoint his successor in that office, that he may serve in his father’s stead, when he is dead.

16:34. {Everlasting statute} See on Exod. 12:14.

CHAPTER 17

17:3. {That killeth} Not for the common use of meat, but for the religious use of sacrifice; which though others could do as well as the priest (as butchers and cooks), yet since the doing thereof was the proper office of the priest, none might usurp it, that was not of that function; and God would have good things done in a good manner; and hereby also he would prevent idolatry, which would easily have crept in, if everyone were left to his own private way of sacrifice, or serving of God. See Deut. 12:13, 15, 16.

17:4. {And bringeth it not} This is not only a prohibition of the people from usurping of the priest’s office, but a limitation of sacrifices to the place expressly prescribed; yet by inspiration from God, sometimes other places were used for such holy oblations, as by Manoah (Judg. 13:19), by Samuel (1 Sam. 7:9 & chapter 11:15 & chapter 16:2), and by David (2 Sam. 24:18), and by Elias (1 Kings 18:23). Notwithstanding regularly they were to bring their sacrifices unto the door of the tabernacle, as a type of Christ (Heb. 9:11), but the antitype now exhibited, that type, and the limitation of local liberty is abolished; so that now a spiritual sacrifice, offered in sincerity, will be accepted everywhere (John 4:21, 24; Mal. 1:11; 1 Tim. 2:8). See on Exod. 20:24.

{Blood shall be} He shall be reputed as guilty, as worthy of death, as if he had killed a man (Isa. 66:3), because the blood of the sacrifices is in equivalence the blood of man, which was to be redeemed thereby, (as the water of the well of Bethlehem is called the blood of those men, who hazarded their lives to break through the host of the enemies, to fetch it for David, 2 Sam. 23:17); therefore the shedding of that blood, otherwise than God did warrant, was accounted as the shedding of man’s blood.

{Cut off} He shall be punished by death, by the sentence of the judge, if it be known; if it be secret, by the judgment of God: upon supposition of this sin, the Israelites prepared war against the Reubenites (Josh. 22:12). Some understand this cutting off to be the sentence of excommunication, whereby the offender is put out of the society of Israel, and put into the state of a heathen or publican; though the Jews understand it ordinarily of an extraordinary death, by divine vengeance.

17:5. {Open field} Before the tabernacle was built, they used to offer sacrifices abroad, sometimes in fields, sometimes on mountains, and in groves; but they are charged now to bring them unto the door of the tabernacle.

{Peace offerings} The like is to be understood of sin offerings, and whole burnt offerings, though they be not expressed for peace offerings, which are not therefore particularly named, because they were more limited for these oblations than for others; but lest they should take more liberty in these than in others; because they were most frequent, and were in part applied to feast the offerer: and in this precise caution for that which was more common, the whole burnt offering was the better secured from contempt, which might befall it, if it should be offered anywhere, but in a holy place appointed for that purpose.

17:7. {No more} Here it appears that the Jews were much addicted to idolatry; and it is like they both learned it, and practiced it in Egypt (Ezek. 23:8; Acts 7:42).

{Unto devils} Meaning, whatsoever is not the true God (Deut. 32:17; Ps. 106:37; 1 Cor. 10:20; 2 Cor. 11:15; Rev. 9:20), but yet taken for a God, and worshiped as a God: the Hebrew word Schhirim or Segnirim, signifies hair, and goatish, of Sahhar or Sagnar an hair, or hairy creature, or goat; by which may be meant those devils, who appeared rough and hairy, as the satyrs, or fauns (Isa. 34:14), or because the apparition of such, through fear made the hair stand on end; as Job 4:15.

{After whom} For idolatry is spiritual whoredom, because of the covenant betwixt God and his people, as betwixt a husband and his wife (Hos. 2:16, 18, 19): and the covenant is broken on their part, when they, like Ephraim, join themselves to idols (Hos. 4:17). See annotation on Exod. 34:15.

17:10. {Face against} That is, I will apparently declare my wrath, by taking vengeance on him, as chapter 20, verse 3. See Deut. 22:10; Ps. 34:16; Jer. 44:11.

17:11. {In the blood} Because blood is the seat of the vital spirits, from the purer part whereof the spirits are engendered; and without which they cannot continue, though the blood may continue in the body when the life is gone by stopping of the breath; besides other reasons there rendered here is an especial consideration of the propriety of blood of atonement by sacrifice (Heb. 9:22), whereby, being consecrated to God, it is separated from common use. See on Gen. 9:4 and 1 Sam. 14:32.

17:13. {Or of the strangers that sojourn} There was a stranger in blood, that is none of their kindred; a stranger in habitation, that is, a sojourner rather than a dweller amongst them; and a stranger in religion, that is, a worshipper of a strange god, or of the true God in a strange manner to that which God prescribed: he that was a stranger in blood might be no stranger in religion; such were divers convert proselytes who were of the same faith and profession of the natural Jews; and these were to obey the same laws, or else to bear the same punishments which belonged to the violation of them. See verses 8, 10.

{Cover it} Lest beasts should lick it up, and by taking delight in the sweetness thereof, should become more cruel, either to their own, or to any other kind.

17:15. {Soul that eateth} See annotation on chapter 5:1. See also on Exod. 22:31.

17:15. {His iniquity} That is, the punishment of his disobedience in that behalf; for there is such affinity betwixt wickedness, and the reward due unto it, that one name is many times used for both.

CHAPTER 18

18:3. {Doings} You shall preserve yourselves from the abominations following, which the Egyptians and Canaanites used.

18:4. {Judgments} Judicial laws.

{Ordinances} Whether moral, or ceremonial precepts.

18:5. {Which if a man do, he shall live} But ever since the fall he was disabled to do what the law required; therefore the failing of justification and salvation by what is in a man’s self serves: 1. To show how perfect our condition was before the fall. 2. What God might expect of us since we have fallen, in that we fell not by his, but by our own default. 3. To direct us whither to have recourse, viz. from the law to Christ (Gal. 3:24), by whose merit and mediation we may be acquitted, when by the law we are condemned. See Ezek. 20:11, 13; Luke 10:28; Rom. 10:5.

{I am the LORD} And therefore you ought to serve me alone, as my people; this is often repeated, as verses 2, 4, 5, 6, 21, 30, and sixteen times in the next chapter, to mind the people of God’s right of command, and power to punish; and to admonish men to mark and consider not so much what it is, as who it is, by whom anything is commanded or forbidden.

18:6. {None of you, &c.} Heb. man, man. That is, not any man shall approach any that is near of kin to him. See on Josh. 15.

{Near of kin} As according to the degrees after mentioned.

{Uncover their nakedness} By this phrase is sometimes meant, the laying open of secret faults, or infirmities; but here it signifies a literal uncovering of the body, for such familiarity with it as properly belongs to lawful marriage.

18:8. {Father’s wife} That is, not your own mother, but your stepmother; of this incest you may see 1 Cor. 5:1. It was Reuben’s sin (Gen. 35:22). See Deut. 22:30; 27:20; Amos 2:7.

{Thy father’s nakedness} That which none but your father may uncover: and it may be called the father’s nakedness, because the husband and wife, though they be two persons, are by the bond of matrimony but one flesh: so that any fleshly action towards the one has a guilty offensiveness towards the other.

18:9. {Thy sister} By both parents, or by the mother only: (for of sisters by a stepmother order is set down, verse 11) born in marriage, or out of marriage (by fornication, as a bastard); yet it was not generally so taken, for Thamar thought that David would have given her for a wife to Amnon, if he had made request for her (2 Sam. 13:13). See Ezek. 22:11.

18:10. {Thine own nakedness} That is, so near of kin unto you, descending from you in a right line, that besides your own personal sin and shame, you will have so much more part and guilt in theirs, as they are more yours than others: so that their fault will be your infamy. See Gen. 34:30, and by such an act, as her nakedness is uncovered, so your naughtiness may be discovered by an incestuous birth.

18:14. {Approach} By this is here meant, the nearest degree of naked communion.

{Thine aunt} When your uncle is dead; by the same reason that a man is forbidden the bed of his father’s brother’s or uncle’s wife, or aunt, a woman is forbidden the like nearness to her aunt’s husband; for as in logic, so in divinity the difference of sex varies not the case so much as to make it unlawful in the one and lawful in the other: somewhat it does, for where the aunt is married by the cousin or nephew, there a superior relation is brought under an inferior; but where the uncle marries his niece, there a superior is made head of an inferior, which is more decent; but that which here is most respected, is not so much the relation of a superior and inferior, (for a mistress might marry a servant of the same religion and tribe, as well as a master might marry a maidservant) but the nearness of blood, which is the same betwixt aunt and nephew, as betwixt uncle and niece; so much the Hebrew phrase imports (verse 6). See the text and margin, and therefore it is as unlawful for the father to marry his own daughter, as for the mother to marry her own son; yet of the marriage of the uncle and niece there are divers examples, as of Nachor with his niece Milcah, Abraham with Sarah his niece (as is most probable) and Amram, the father of Moses, married his aunt (Exod. 6:20), but this was before this law was made; and for the Jews, who at this day observe it not, it may be thought to be a part of their apostasy from true religion. By this prohibition of marriage with the aunt, some conceive the marriage with cousin-germans is forbidden, because there is consanguinity betwixt them, but only affinity betwixt the aunt and the husband’s brother’s son; but the husband and wife being one flesh (Gen. 2:24), this affinity may make more for prohibition of marriage than any other; howsoever, it is safe to forbear what is doubtful, and to keep aloof from what is unlawful; especially the choice of lawful marriages being large enough, without the hazard of so great a sin as incest. If it be said, that this is a Levitical law, which does not oblige us under our Christian condition; it may be answered, that the Jews had allowance for nearer matches than other people, especially Christians, for among them a man might, or rather must marry his dead brother’s wife, to raise up seed unto him (Deut. 25:5), which in Christianity is condemned (Matt. 14:3, 4), as well as marrying the father’s wife (1 Cor. 5:1). But what in this is forbidden to the Jews, is much more forbidden to the Christians; who, having more latitude, and liberty of choice than they had, who were to marry, not only with their own nation, but with their own tribe, and sometimes (as has been said) two brothers must successively be husbands to one wife; are less capable of excuse, if in carnal concupiscence they transgress their prohibitions: and in the general, (since the Gospel is the law of love and charity, not to one nation only, but all the world over) as far as consanguinity, or affinity will work in affection, without a new tie of matrimony, so far reaches matrimonial prohibition, and should there first begin, where the relations are so remote, that they have little, or no operations of love that so charity might be more diffusive, and not so contracted to one kindred, as it was among the Jews.

18:15. {Son’s wife} When he is dead, much less may you do it when he is alive.

18:16. {Brother’s wife} Neither while he is alive, nor when he is dead, except in an especial case, and upon an especial warrant (Deut. 25:5).

18:18. {To her sister} This is to be understood not only of another natural sister, as if a man might have two wives, so they were not such sisters; or two sisters one after another to wife, the latter upon the death of the former; for the marriage of the brother’s wife is forbidden before (verse 16), and by consequence a woman must not marry her sister’s husband; and so two sisters are already forbidden to be married to one man (verse 16). Wherefore it is most probable, that this is a prohibition of polygamy: that is, of having more wives than one at once; and the reason shows it, that the one may not be a vexation to the other, which is like to fall out not only betwixt natural sisters, as Leah and Rachel (Gen. 31:1, 14), but betwixt those that are not of kin, as betwixt Hannah and Peninnah (1 Sam. 1:6). And for the word sister, in a general acceptation it may be applied to any woman; as the word brother, to any man (Gen. 19:7). And it is to be noted, that it is sometimes applied to things, which in propriety of speech come not under such a title, or denomination; as the wings of the beast (Ezek. 1:9) are said to touch a woman to her sister, as the Hebrew phrases it. See Exod. 26:3.

18:21. {Pass through} The children dedicated to the idol Molech passed through two fires, made on each side their way to it, that by that passage they may be purged, and so prepared for a sacrifice to the idol: all but the head of this idol represented a man, and being made of brass, and hollow, fire was put into it, and children put into the arms of it; wherein with the burning heat they were tormented to death, while their deluded parents danced about them, with the noise of drums, and other loud instruments, which might out-sound their lamentable cries. This idol was called sometimes Molech, and sometimes Moloch (Amos 5:27), sometimes Melchom; sometimes Milcham (Zeph. 1:5), all having a conformity in sense and sound with Melech, a king: and this was the principal idol of the Ammonites (1 Kings 11:7), and of their neighbors the Phoenicians, and from thence it came unto the Canaanites, called also Baal: compare 2 Kings 21:10; Jer. 19:5 & chapter 7:31 & chapter 32:35. See on Deut. 12:31; 2 Kings 3:27; Ezek. 16:21.

{Profane the name} That is, dishonor it by departing from God, to serve such an idol, in such an abominable manner. See Jer. 2:7, 8; Rom. 2:24.

18:22. {Mankind} See on Gen. 9:5; 1 Kings 14:24; 1 Tim. 1:10.

18:24. {Which I cast out before you} The sins of the Gentiles which had not the law in tables of stone were sins against the law of nature, written in the fleshly tables of the heart; wherein their consciences might accuse them (Rom. 2:14) and justify God in his judgments upon them.

18:25. {Visit} I will punish the land, where such incestuous marriages and pollutions are acted and permitted.

{Vomiteth} He compares the wicked to evil humors, and surfeiting, which corrupt the stomach, and oppress nature, and therefore must be cast out by vomit. See Jer. 9:19; Mic. 2:10.

18:26. {Strangers} Some take a stranger here for a stranger in nation, but not in religion, which engages him to the same laws and penalties with the native Hebrews; but the sins here mentioned were some of them so abominable, that they were to be punished with death in whomsoever. See annotation on chapter 17:13 & on chapter 20:2.

18:28. {Spued out} Both for their wicked marriages, unnatural copulations; and for their idolatry, or spiritual whoredom with Molech, and like abominations. See Lev. 20, verses 3, 5.

18:29. {The souls} That is, the persons: see annotation on chapter 17:15.

{Cut off} Either by the civil sword, or by some plague, that God will send upon such wicked people. See chapter 17, verse 4.

CHAPTER 19

19:3. {His mother and his father} The mother is named first, because children being most familiar with their mothers, are most apt to contemn them; and therefore to make them the more to reverence them, they are required to hearken to the words of their mother as to a law (Prov. 1:8), but to the words of their father as to an instruction; the tie of obedience being for caution made most strict, where disobedience was most like to break out.

{And keep my Sabbaths} In the Decalogue or Ten Commandments, the commandment of the Sabbath is set before the commandment of honoring of parents; because that of the Sabbath is a duty of the first table, and the commandment for obedience to parents is a duty of the second table; but here the order is fit for obedience to parents, because they are charged with the observation of the Sabbath, both for themselves, and for their children and servants (Exod. 20, verse 10).

19:4. {Molten gods} Here by a synecdoche all sorts of idols are forbidden; and it may be the rather under this name and notion, because of the golden calf which was a molten image (Exod. 32:4).

19:6. {The same day, and on the morrow} Of peace offerings there were two sorts: the one is for impetration or obtainment of good, and for that there was no set time prescribed; for it is said, “ye shall offer it at your own will”, and that was to be eaten the same day it was offered, and on the morrow: the other was for thanksgiving, and that was to be eaten the same day. See on chapter 7:12.

19:12. {Neither—profane} Nor use it for a common name, without reverence, whereby it may come into contempt.

19:13. {Not abide} Because he that works for hire is commonly so poor, that he has not provision for a day beforehand. See Job 24:10; Mal. 3:5.

19:14. {Not curse} Not speak evil of the deaf, nor of the absent, who is a deaf man to that which is spoken out of his hearing, as a deaf man to what is spoken in his presence is as one that is absent.

{Before the blind} Though men neither hear what we say, nor see what we do: the awe of God’s omniscience, and of our own conscience, must bind us to our good behavior towards them, not only from open, but from secret injuries (Deut. 27:18).

19:15. {Person of the poor} That is, not so respect the poor in his poverty, as in pity to him, to wrong the rich, or mighty; nor so fear or honor the mighty, as to comply with his oppression of the poor, against right and justice. See Exod. 23, verse 3; Deut. 1:17 & 16:19 & 27:19; Prov. 24:23.

19:16. {Stand against the blood} By telling tales, which may enrage others to his ruin (Ezek. 22:9), as by Doeg’s example is evident (1 Sam. 22:9, 18; Ps. 52:18). Or by consenting to the death of the innocent, or conspiring with the wicked to that purpose.

19:17. {In any wise rebuke} Hatred is forbidden, and rebuke prescribed as contrary to it, and this according to the dealing of God himself with his dear children (Prov. 3:12; Heb. 12:16); therefore rebukes must not be given in hatred, or wrath, but in love; and when they are lovingly tendered, they must be kindly entertained. See on Gen. 38; Matt. 18:15; Luke 17:3.

19:18. {As thyself} Which requires a conformity in quality, not a correspondence of equality; as John 17:21. The love to another must be like in kind, for sincerity, without deceit (1 John 3:18), and for efficacy, without defect, when we have opportunity to do others good, or to save them from hurt. See Matt. 5:43 & 22:39; Rom. 13:9; Gal. 5:14.

19:19. {Divers kind} The reason of this was, that the order of nature, in the distinct kinds of creatures, might be preserved; and with this there was implied an instruction against mixtures of religion, as the prohibition of mingling of seed of several sorts, and the wearing of a linsey-woolsey garment, in this verse, was a document or lesson of simplicity or sincerity, against double dealing. See 2 Cor. 6:14. Object. But the Jews had many mules, which proceed from the mixture of a horse and an ass, and therefore it is like, they observed not this rule: Answ. There are that do affirm, that mules are male and female, and do engender in their own kind; but if they do not, they might be stored with mules in fairs and markets (Ezek. 27:14). See on Ps. 32:9 & Gen. 36:24.

19:20. {Because she was not free} Freedom was a great privilege, as bondage a grievous pressure; but note that privileges do more oblige, and more strictly bind men to their good behavior; and bind them over to severer punishment, if they break it, as unto death, if the woman were not bond, but free, the offense was capital (Deut. 22:23).

19:23. {As uncircumcised} As those nations which were uncircumcised; that is, legally unclean.

{Three years} Whether this was for a natural reason, because the fruits of a new plantation were weak and waterish; or for some mystical cause, is uncertain: but certainly God had power to make this allowance, or restraint of fruits, as well as of other creatures (Lev. chapter 11), whereby the appetite was to be curbed, and the people inured to forbear lawful things, that they might be the further estranged from things unlawful: and withal, the fruits in the fourth year coming to more maturity and perfection, were the fitter to be offered up unto God, who is always worthy to be served with the best.

19:24. {All the fruit} Beside the firstfruits, which were given to the priests, and the common tithes given to the Levites, and the tithes of tithes which the Levites give to the priests; there were two sorts of tithes enjoined the Jews: First, the yearly tithes mentioned (Deut. 12:12, 17 & chapter 14:22), and of these there was a holy feast made at Jerusalem (Deut. 12:14), at which the Levites, orphans and widows were to be, and their domestics and friends might be present; and among these tithes were reckoned these fruits of the fourth year here mentioned. Secondly, those that were set apart every third year, as is prescribed (Deut. 14:28 & chapter 26:12), and these were only to feast the Levites, and the poor widows and orphans, and needy strangers; and these were not eaten at Jerusalem (as the former) but by everyone in his own cities (Deut. 14:28).

19:25. {That it may yield unto you the increase} The way to be rich is to obey God’s command, though for the present it may seem to tend to poverty; as “to give a portion to seven, and also to eight” (Eccles. 11:2), that is, to many; though no more be to be expected of them, than by “casting bread upon the waters”, as in the precedent verse, to “give plentifully” (Luke 16:38), which in a way of charity is not a casting away, but a sowing, which will be reaped in a plentiful increase as at the harvest (2 Cor. 9:6). To pay tithes freely is more profitable for the giver, than for the receiver (Mal. 3:10). To cease from traffic, or questuous commerce upon the Sabbath, for though worldlings account the Sabbath a great interruption to their profit, and cry out of it, as if on that day the sun proceeded a slower pace than on others (Amos 8:5), yet to those that conscionably keep it, it is a day, not only of glory to God, but of benefit to themselves; and that not only spiritual to their souls, but also temporal in their estates; which, (if they religiously observe that day in the sanctuary, and in their families) are like to prosper the better all the week after: so though the forbearing of the first three years’ fruit seem to be matter of damage, by God’s blessing upon their obedience, it shall turn to their advantage.

19:26. {Nor observe} Superstitiously; as those do who account some days lucky, some unlucky. See annotation on Gen. 1:14.

19:27. {Not round the corners} The word round, in the original, signifies such a rounding as may be without cutting, a rounding in general, which some take to be a compassing the head with a garland, as was in use among them that celebrated the feasts of Bacchus; and the word corners, in the original, is in the singular number; and being so it may note some singular cutting of one corner of the head round, in the manner of a circle (as the Egyptians, it may be, had their crowns shaven, as now is in use with the Popish priests), or else in the manner of a half-moon. Or taking the singular number for the plural, the prohibition may be meant, as some conceive, of crisping, or curling round the hair in some corners of the head; or cutting off the longest of the hair, to offer tufts or locks of it as a devoted oblation to idols, as many heathens did, making the bare places round, with a superstitious conceit of a round figure, as most pleasing to God, and most like God, whom some philosophers defining, said, God is a circle, whose center is everywhere, and his circumference nowhere: or of cutting the hair, as the Egyptian priests did, who worshiped the idols, Anubis, and Isis, shaving round their heads, and the hair of their eyebrows; or of cutting round the hair in mourning, to which may be applied, Isa. 15:2 and Jer. 48:37, which the Egyptians required even of their women, when their idolized ox, called Apis, died. But hereby was not forbidden to the Jews, much less to Christian men, to wear the hair in a moderate measure, betwixt shaving of the head, and nourishing the locks (Ezek. 44:20). See 1 Cor. 11:14.

19:27. {Of the beard} Because a decent growth of the beard is a sign of manhood, and a remarkable difference of the male from the female sex; and this was forbidden to be done in that superstitious manner which heathens used, who consecrated to their gods not only their locks, but their beards also; especially the first down of it. Plutarch., in Theseo, and Sueton., in Nerone, 1.12.

19:28. {Nor print any marks} That is, you shall not make or receive any impression upon your flesh, or skin, as tokens of idolatry, or superstition. See Deut. 14:1; 1 Kings 18:28; Jer. 16:6.

19:30. {And reverence my sanctuary} Or, fear my sanctuary. The Sabbath is not to be profaned, because it is God’s holy day; nor the sanctuary, because it is the place of his especial presence (Gen. 28:16, 17 and Eccles. 5:1). Some of the Hebrews expound it thus; that though every place where prayer was made, and the law taught, were to be reverenced, yet especially was Jerusalem, because the sanctuary was there; whence they gather, that a dead man ought not to abide there all night, nor the bones of a dead man to be carried through it. But though both Sabbath and sanctuary were to be used with reverence, the Sabbath was first and chiefly to be regarded; for there was a Sabbath before the sanctuary was made; and for the keeping of the Sabbath holy, there was, and is an express precept in the Decalogue, not so for the sanctuary. 3. The holiness of the sanctuary is gone, and the sanctuary itself; therefore now in every place God will accept of sincere service (John 4:21, 23, 24) of everyone (1 Tim. 2:8). It was therefore an absurd superstition in the one and profaneness in the other, when the sanctuary, the place of worship was held in so great reverence by many of later times, that they would not come into it without demonstration, or ostentation of devotion, and reverence; especially in their approaches to the altar (as they Jewishly, or Popishly called the Lord’s table) when they allowed carnal recreations on the Sabbath day, and those of that sort, whereof there is question at least, whether they were lawful any day.

19:32. {Rise up} In token of reverence. See chapter 23:19; Gen. 31:35.

19:34. {As one born among you} That is, if he be not of the Canaanites, who were to be destroyed; but a proselyte, that is, a circumcised convert, professing the religion of the Hebrews.

19:35. {Meteyard} Or line, for the measuring of ground. The Hebrews say, there was injustice in the meteyard, when a man measured ground for one in fair weather, for another in foul; for in rainy weather it was longer, and in fair weather shorter: which may be true if the line were of leather, or of such matter as the string of a watch; but the ordinary lines, ropes, or cords of hair, or hemp, or flax, flag more in dry weather, and so are longer than in wet.

{In weight} Wherein (as some of the Hebrews say) not only he offended that used an unjust weight and balance, but he also that had them at home, though he used them not; perhaps, because having them by him, he might sometimes be tempted to make ill use of them; at least it argued too little zeal against injustice in him who would keep them near him, when with detestation he should cast them from him, as we are bid to do the monuments, and incitements to idolatry (Isa. 30:22).

{Measure} There may be a twofold unrighteousness in measure; the one when it was not of a just capacity, the other when it was so filled with liquid things, by pouring them out with a high hand, that there was much froth instead of substantial liquor; which after a while would shrink, and so the want of due measure would be manifest.

19:36. {A just ephah, and a just hin} Of the ephah, see Exod. 16:36, and of the hin, see Exod. 29:40.

CHAPTER 20

20:2. {Strangers} Where there is mention of penalties for ceremonial matters, by strangers are to be understood proselytes, or converts; as chapter 17:15, but for moral, and capital crimes and punishments (especially such as was the service of Molech) the word stranger might comprehend all aliens from the commonweal of Israel, whether converts or no. See on chapter 24:22.

{Molech} By Molech are here meant all kind of idols; of Molech in particular, see annotation on chapter 18:21.

20:3. {Defile my sanctuary} Though Molech was not honored either in the tabernacle, or temple, which were the sanctuaries of the Lord; the former in Moses’ time, the latter from Solomon’s time; yet this sanctuary was defiled, and defamed; when the people of his covenant rejecting that, revolted to idolatry; or with that, did exercise idolatry in other places, and then came with polluted hearts and hands, to worship in his sanctuary; as Jer. 7:9, 10. And so for the like reason his name is said to be profaned. See annotation on chapter 18:21.

20:4. {Hide their eyes} Though the people be negligent in their duty, to defend God’s right, yet he will not suffer wickedness to go unpunished; or if men know it not, or could not legally convince the offender, by evident proofs, God himself will both find him out, and cut him off.

20:5. {Against his family} By family in the general, may be meant anyone of the same nation; as by neighbor in the ninth and tenth commandments is meant not only he that dwells nigh us, but anyone with whom we have to do: or more particularly, his kindred, who either by conformity to his practice, or connivance at his sin, might contract to themselves a participation of guilt.

{Cut him off} By some divine vengeance, if the hand of man, by course of justice, do not revenge the quarrel of my covenant, by putting him to death.

20:8. {Will sanctify you} In the precedent verse, they are commanded to sanctify themselves so far, as by using outward means and helps, they may become good, and do good, and shun sin; but it is God that works the inherent holiness of the heart, and outwardly sanctifies, and separates them by holy observations from other people (verses 24, 26 and chapter 22, verse 9).

20:9. {That curseth} By cursing is meant all manner of reviling, or reproaching of natural parents. See Exod. 21:17; Deut. 27:16.

{Put to death} It is like by stoning; as Deut. 21:20, 21, which punishment, for more reproach, was, as some observe, inflicted on offenders stripped of their clothing.

{His blood shall be upon him} That is, the guilt of his own blood, which, but for his sin, would not have been shed in this case (Ezek. 18:13).

20:10. {The adulterer, and the adulteress shall surely be put to death} Both are faulty in the sin, therefore both must fall by the punishment, which was equal, though the sin were unequal; for in some respects the man might be the greater sinner as if he acted the devil’s part to tempt the woman; and in some respects the woman’s sin might be the greater, because by the adultery she might steal in a false heir to the estate of her husband; and because it was neither lawful, nor tolerated one woman to have the use of many men, as it was for a time tolerated for one man to have the use of many women: yet whichsoever sinned least deserved death; and there was not so much severity in inflicting death upon that degree, as mercy in laying no more weight of punishment upon the greater guilt.

20:11. {Father’s nakedness} See annotation on chapter 18:8.

20:14. {It is wickedness} That is, an execrable and detestable degree of wickedness.

20:15. {And the beast} Though beasts cannot commit sin, (because the law of holiness is not given to them) yet such is God’s hatred against it, that he punishes the appurtenances unto it, to make it as odious unto men, as it is to himself; and to take away the memorial of so abominable a villainy, the offender, and his partner in that impurity must be taken away by fire, that nothing may remain of them. See Gen. 3:14 and 9:5; Exod. 21:28.

{See her} The sense of seeing in regard of the excellency and certainty of it, is put many times for other senses; as Exod. 20:18; Rev. 1:12, for hearing, and here for touching.

20:17. {In the sight} That others may see, and fear, what the guilty do feel; which is the chief end of such open and exemplary punishments.

20:18. {In her sickness} That is, in her monthly infirmity.

{Fountain} Or, issue. For of the same thing, the phrase is so varied (Mark 9:29; Luke 8:44).

{Both} This seems to be too severe a sentence, if such a thing were done of ignorance; therefore it is probable, this punishment was the reward of a witting and willing transgressor. See on chapter 15:24.

{Cut off} See annotation on verse 5.

20:19. {Bear their iniquity} When God will not bear with them, but brings the reward of their sin upon them.

20:20. {Childless} Either their lives were to be cut off before they became parents, by the severity of this decree, or God would not bless their bed with successful conception: or, if they had children, they should outlive them, and die childless (verse 21), and if their children lived, they should be reputed as bastards, and not minded among the Israelites. See on Num. 1:21.

CHAPTER 21

21:1. {Defiled} It is considerable; first, how this uncleanness was contracted, viz. by touching the dead, lamenting, or being at their burial, or within the place, or tent, where any lay dead; by which was contracted a ceremonial uncleanness for seven days (Num. 19:14, 16). Secondly, why the priests were prohibited this sad approach, with reference to the dead; and that was upon reasons, partly general, belonging to all the righteous, as to profess their faith and hope of the resurrection of the dead (1 Thess. 4:13), and partly particular, for especial admonition of purity to the priests, as being types of Christ, and by nearer and more frequent communion with God, professing more godliness than other men.

{For the dead} Heb. for the soul. The soul is put by a synecdoche (of part for the whole man) and by a metonymy, one part for another, the soul for the body; so also verse 11. See chapter 17:15.

21:3. {Virgin} For if she were married, she was of another family, and to be buried, and mourned for by her husband’s kindred of that family; but the priest was permitted to mourn for his next kindred only, and of his kindred only for six of both sexes, viz. his father and mother, for his son and his daughter, his brother and sister, if she were a virgin, else not; the wife is not mentioned; yet since none of these is so near as the wife (for man and wife are one flesh), she is to be conceived as virtually included, or reasonably presupposed in the naming of the rest: and whereas Ezekiel is forbidden to mourn for his wife (chapter 24:16, 17, 18), it seems by express prohibition, to be an extraordinary exception, from an ordinary rule or practice; see on verse 4. And whereas Eleazar and Ithamar were forbidden to lament the death of Nadab and Abihu their brethren (chapter 10:6), the reason is, because they died as malefactors, by divine vengeance: in which respect their mourning for them would have been a kind of murmuring against God himself; besides, if they had defiled themselves, the service of God must have been intermitted longer than was meet for their sakes, there being no other at that time to perform service in that kind.

21:4. {Being a chief man} The preeminence of his place and calling must exempt him from the common condition of the people. The words are also rendered, for a chief man, and then the meaning is, that though a chief man die, he may not accompany his body to burial.

21:5. {Not shave off the corner} See on chapter 19, verses 27, 28.

21:6. {The bread} The showbread, or meat offerings; or all the food that came by way of oblation to the priests his servants, might be called God’s bread; for in Scripture, whatsoever serves for man’s sustenance, is often so called. See verse 17, 21 & chapter 3:11.

{Therefore} Holiness is pressed upon the priests in especial manner, because they must both by doctrine and example work upon the people to be holy also; and if they be profane, their scandalous lives bring contempt on the name and service of God, as if they were profane or common things.

{Holy} Heb. holiness in the abstract, importing an extraordinary degree of holiness, as if they should not be carnal at all, but mere spiritual, all holy, even as holiness itself.

21:8. {Sanctify him} The sense of these words is varied with reference to the person to whom they were spoken; if to Moses, the meaning may be, that he was to take care of their holy carriage, as much as in him lay: if to the people, the meaning is, that their opinion of them, and behavior towards them should be such, as has a savor of holy reverence with respect of their calling, in reference to God.

21:9. {Burnt} Burning was the severest kind of death: to this the priest’s daughter was doomed, when others were not, for fornication barely, to die at all (Exod. 22:16, 17). Now since this penalty was not imposed with any especial respect to age or sex, it is like, the priest’s wife or son, if guilty of the same sin, was to be punished in like sort, because of the dishonor done to the priesthood by their means, for which cause the connivance or indulgence of old Eli to his wicked sons was the more displeasing to God.

21:10. {High priest} The high priest might not mourn for the dead, though of his nearest kindred; in this he was differenced from the inferior priests; as also, first, in that they ministered daily, he but on the solemn day of expiation. Secondly, the holy anointing oil was poured on his head (chapter 8, verse 11); the rest were but sprinkled, and that not with pure oil, but with oil mingled with blood (verse 30). Thirdly, he had eight holy garments, they not so many, nor any so glorious as some of his. The high priest’s restraining from mourning and funerals was apishly followed by the devil’s priests; Gell., lib. 10, cap. 15, Noct. Attic.

{Uncover his head} See annotation on chapter 10:16.

21:11. {Go into} He shall not go into the house where any dead body is.

{For his father, or for his mother} Though out of natural affection he may be sorry for them, he must not by any external token of mourning profess it, no, not so much as by his presence at their funeral; because he was to be observed, or noted, rather for qualifications of grace and holiness, than for the affections of flesh and blood.

21:12. {Profane my sanctuary} Either by forsaking the sanctuary for a ceremonial or immoderate mourning, or by staying from the sanctuary for a ceremonial uncleanness, or by coming to it again before the time prescribed for cleansing be expired.

{Crown} By this crown may be understood, either the golden plate upon the miter (Exod. 29:6), or the oil, called by the same name, which served for separation from others, and for prelation above them, especially in reference to the typical representation of Christ’s royal priesthood.

21:13. {In her virginity} Ezek. 44:22. The high priest’s wife was therefore to be so pure, because she was a type of the church (2 Cor. 11:2; Rev. 14:4), as the high priest her husband was of Christ.

21:14. {A widow} In this the marriage of the high priest (for in this particular, the prohibition is not given to inferior priests) was more precise than the ministers of the Gospel need to be; but in the other exceptions, there is a moral reason for them, which was not peculiar to the priesthood, but belongs to modesty, honesty, and decency of the evangelical ministry.

{Of his own people} Whereby, though it be meant, that usually the Levites should marry within their own tribes, as the rest did; yet because they had no separate portion of the land of Canaan by themselves, as the other tribes had, but were in a manner mingled among them by their dwellings; this restraint of marriage was not so strictly observed among them, but that they might sometimes marry with daughters that were not of their own tribe; as Jehoiada married Jehoshabeath the daughter of Jehoram king of Judah (2 Chr. 22:11).

21:15. {Profane his seed} Making them unfit for the holy priesthood, by marrying any unchaste or defamed woman; that upholding the holiness and purity of his priesthood, he may breed the more reverence in the people to the religion and worship, wherein he was a principal and most eminent agent: and therefore he was not to marry a woman, either corrupted by whoredom, or defamed by report; no, nor an honest widow (but a virgin only), unless her deceased husband were a priest (Ezek. 44:22), nor a woman divorced for what cause soever.

21:17. {Any blemish} For as the sacrifice by death was a type of Christ, and therefore must be without blemish (Exod. 12:5; Lev. 22:19; 1 Pet. 1:19), so the priest by oblation was a type of Christ’s free offering up of himself, and therefore he was to be without blemish also. And now though bodily blemishes do not disable men from the ministry of the Gospel, such remarkable deformities as apparently procure contempt should discourage any from undertaking that calling; especially when they are to be set up to the public view, and therewithal to disdain; whereby the ministry is neither so awful or fruitful, as by another it might be: but that which in the evangelical ministry is most liable to exception, is such blemishes in the mind or manners, as make them unable to be teachers, unfit to be examples to the flocks, as is required (1 Pet. 5:2, 3). See 1 Tim. 3:2.

{Bread} By which is meant all oblations allowed for food, especially the showbread, which the inferior priests every Sabbath brought new, and set upon the table of the showbread, and took away the old. See verse 6.

21:18. {Flat nose} The original word Bharum, in the radical sense of it, signifies rather cut off, than dispersed or flat.

21:22. {He shall eat} Though the blemished priest may not offer, he may eat of the offerings; because eating was no type of Christ’s person or his actions; in not being allowed to offer, he was in worse condition than other priests; in being allowed to eat, he was in a better state than they that were unclean, for they might not (chapter 22:3).

{Both of the most holy} There was a difference, and kind of preeminence in things dedicated to God that had a blemish, but if they were to be eaten, he was to have his part, how holy soever they were.

21:23. {Nor come nigh} The altar was without the tabernacle, and by the door of it; he that had a blemish might not come so far as to the altar which was without the tabernacle, much less might he come into the sanctuary, or do any priestly office there, though by birth he were of the priestly kindred.

CHAPTER 22

22:2. {Separate themselves} That the priests that are polluted must abstain from eating holy things. See verse 4.

22:3. {Goeth unto} That is, to eat thereof.

{From my presence} Heb. from my face. That is, from me, or by me; so that he shall not live in my sight, nor have a being as he has had.

22:4. {What man soever} The Hebrew is, man, man; that is, any man, this or that, if he may be called man, and be of mankind; and so it extends to women also, who had no more privilege of eating holy things in a condition of uncleanness than men had.

{That is unclean} By touching any dead thing, or being at the burial of any dead body. See Num. 19:11.

{Or a man whose} That man shall be unclean, not he that touches him, though touching other unclean things do cause a ceremonial uncleanness.

22:6. {The soul} See on chapter 11:1.

22:10. {No stranger} That is, not a priest, or of the family of the priests, though living in the same house, for sometimes in one house there may be two families; and herein there is difference between the portion of the priest, and of the people, though in the same sacrifice, that the priest’s portion is to be eaten only by them of his family, but the portion which belonged to him who brought the offering might be imparted to any Hebrews, if they were not debarred from a part by some legal uncleanness.

22:11. {He shall eat} He that was but a sojourner, or guest, may not eat of the holy things; nor that was hired by the day, for such a hired servant is meant, verse 10, but the bought servant, and he that was born in his house, as constant persons in the priest’s family, might eat thereof.

22:12. {Stranger} See annotation on verse 10.

{She may not eat} But the priest’s wife may eat, as in the right of her husband, being one flesh with him by marriage.

22:14. {Fifth part} That is, he shall repay the principal, and a fifth part over and above, as a forfeiture for the offense, and a caveat against the like in future time: see chapter 5:15 & 16. And this satisfaction was to be made to the sanctuary, if the wrong were in anything belonging to it, and to the priest, if it were in that which was his peculiar portion.

22:16. {Or suffer them} Or load themselves with the iniquity of trespass in their eating what they should not.

22:18. {Strangers} That is, proselytes, or converts to the religion of the Hebrews. See on chapter 17:13.

22:19. {A male} The whole burnt offering was to be only of the male kind (chapter 1:10); the peace offerings (chapter 3:1) and sin offering might be of the females (chapter 4:32 and chapter 5:6). See Mal. 1:14.

22:23. {But for a vow} The lesser blemishes, as the lack of a tail (which in stinted sacrifices was not to be wanting, Exod. 29:22; Lev. 8:25 and Lev. 9:19, and the like may be said of the ears) did not hinder the acceptation of a freewill offering; but that which was offered by vow was to be perfect, as that which was required by oblation of the law, which was to mind the offerer of the perfection of Christ, of whom the sacrifice was a figure; and of that perfection which everyone was to press after, as in imitation of him. Some take this exception to be only of such as had some part either excessive or defective in quantity, for length or shortness, for greatness or smallness; but if there were any excess or defect in the number of parts, as if a sheep had more or fewer than four legs, it was to be rejected as monstrously misshapen. And there be some, who take this freewill offering for a gift for the use of the priest, not to be sacrificed unto God; not so tendered, as to be turned into money to buy somewhat which is fit to be presented in sacrifice unto God; if that which was offered were in its own kind fit, to be rejected.

22:25. {Stranger’s hand} The sacrifices of God must be offered, and are accepted without respect of any person, but his whom they typify, Jesus Christ; therefore a blemished sacrifice will not serve, or be received from an Israelite, or from a proselyte; but the priest might receive money from strangers, whether in nation or religion, which might be converted to some service of the sanctuary, whether for sacrifice or otherwise; Josephus, lib. 2 of the Wars of the Jews, chapter 17. But no uncircumcised person might by himself present anything, though in itself perfect, to be offered to God.

22:27. {Seven days} See annotation on Exod. 22:30 and 23:19.

22:28. {In one day} By this, as by the ordinance against eating blood, God meant to admonish his people of mercy, and to restrain them from cruelty. See on Deut. 22:6; Gen. 32:11.

22:30. {Leave none} See on chapter 7, verse 15.

22:32. {Profane my holy name} By bringing it into contempt with the nations, by your profane and corrupt manners. See annotation on chapter 18:21.

{Which hallow you} Who gives you holy laws to live by, and the grace you have to live according to those laws.

CHAPTER 23

23:2. {Holy convocations} Called and met together for a holy business; for hearing of the law, and for putting up prayers, and giving praises to God.

23:3. {Sabbath of rest} Heb. rest of rest.

{No work} Work in the general is forbidden on the Sabbath, and in particular the dressing of meat on the Sabbath is forbidden; and the like restraint is partly expressed, and partly understood of the day of expiation. But on other festivals, work in general is not forbidden, but servile work; that is, work of a man’s worldly calling, wherein servants chiefly, though not only, were employed.

{In all your dwellings} The observation of the Sabbath was not only in the sanctuary, as other feasts were, but in private habitations, tents or houses, as other feasts were not: for that purpose there were built divers synagogues, not only in Jerusalem, but in divers other cities (Acts 15:21). See on 2 Kings 4:23 & Luke 7:5.

23:4. {Seasons} The Sabbath was kept every week, and the other convocations mentioned in this chapter, but once a year.

23:5. {First month} See Exod. 12:2 & 13:15 & 23:15 & 34:18; Num. 9:2 & 28:16 & Deut. 16:1.

{At even} The feast of unleavened bread began with the Passover, on the fourteenth day of the month, but at the second of the two evenings (whereof see annotation on Exod. 12:6) which was the beginning of the fifteenth day, and continued seven days, during which time, no bread but unleavened was to be eaten. See on Deut. 16:8.

23:7. {Servile work} Or bodily labor, saving about that which everyone must eat (Exod. 12:26).

23:8. {Seventh day} The first day of the feast, and the seventh were to be kept holy; in the rest they might work, unless the Sabbath fell on any of them; yet all of them had the same number of sacrifices, above the ordinary preparation of every day. See Num. 28:24; see Exod. 23:16 & 34:22; Num. 28:26; Deut. 16:9.

23:10. {When ye be come} It appears hereby, that though these laws were ordained in the desert, they were not generally and punctually to be observed there (though some of them were, as that of the Sabbath), but in the land of Canaan.

{Harvest} That is, barley harvest, which in that country is ripe about the end of March, and the beginning of April, but especially about Jericho, for there the corn is ripe sooner by fifteen days than about Jerusalem, or any other part of the land of Canaan; Joseph., Antiq., lib. 3, cap. 10. See on 1 Sam. 6:13; Judg. 21:19, 23.

{A sheaf of} Heb. an omer. For before it was offered, it was dried, and threshed, and the grain separated from the chaff, as Joseph. shows, lib. 3, cap. 10, and punned or ground to meal, and that sifted, that only the fine flour might be offered; and so it might be measured in an omer: and after this they were allowed to reap for themselves, which before they might not do; at least they might not dress any of the new corn for food before this oblation were made. But since the word omer signifies also a handful (Deut. 24:19), some would have it taken here for a sheaf, as verse 14.

23:11. {On the morrow after the Sabbath} Not the weekly Sabbath, but the first day of the feast of unleavened bread, called a Sabbath (verse 7); from this second day of the feast, which is the sixteenth day of the month Nisan; from which day were reckoned the fifty days ended at Pentecost, or Whitsuntide, reckoning that second day inclusively. Pentecost or Whitsuntide was kept in memorial; first, of the Israelites’ coming out of Egypt (Deut. 16:10, 12); secondly, of the law given at Mount Sinai; thirdly, for grateful acknowledgment of the fruitfulness of the land of Canaan. Some make a mystical allusion thereof, to the giving of the evangelical law at Jerusalem, at the feast of Pentecost (Acts 2:1, 2, 3), and to the firstfruits of the Christian converts, reaped by the ministry of the apostles, according to our Savior’s saying (John 4:37, 38).

23:12. {An he lamb} And this feast were served in three courses of sacrifices; first, the continual daily sacrifice; secondly, the septenary sacrifice offered every of the seven days: and thirdly, this he-lamb offered with the firstfruits, prefiguring Christ, who was “the firstborn of every creature” (Col. 1:15), and “the firstfruits of them that sleep” (1 Cor. 15:20; Col. 1:18), and by whom these firstfruits were sanctified.

23:13. {Two tenth deals} Which is the fifth part of an ephah, or two omers; see annotation on Exod. 16, verse 16, and therefore two or double to the usual proportion of a lamb (Num. 15:4), because here was added another occasion of the sacrifice, viz. a gratulation for the fruits of the earth, and therefore was the meal doubled, not the lamb, because it came of the fruits of the earth, as the lamb did not.

{Hin} See on Exod. 29:40.

23:14. {Until} Until they have offered unto God, as to their maker and maintainer, a portion of his own increase, as a tribute, or chief rent, for that they have and hold under him; they were not to take anything for their own use. See Rom. 11:16.

23:15. {Morrow after} See annotation on verse 11.

{Seven Sabbaths} That is, seven weeks; for the Sabbath being the principal day in the week carries the name of the whole week (as the soul, the chief part of the man, stands often for the whole man), so the Pharisee is to be understood, when he said, he fasted twice a Sabbath, that is, twice a week (Luke 18:12), for twice a day he could not keep a fast. See annotation 3 on Gen. 1:5.

23:17. {Two wave loaves} Some conceive that at the feast of Pentecost every family was to bring two leavened loaves, as the firstfruits of their increase to the priests, because it is said, “they should bring them out of their habitations”, but that notwithstanding, others take it, that it would be too great a proportion of bread for them, that so many could not be waved by the priest with the peace offering, as is appointed (verse 20); therefore it is more probable, that they were a common oblation, made at the public charge, and offered also in the name of all the people in covenant with God. Against this is objected, that they were to “bring them out of their habitations”, which imports a plurality; for two loaves were too few to come out of many habitations: to which it is answered, that it must be of the wheat of the land of Canaan, not of a foreign country, where they had no habitations; and yet it might be, that this common charge might by course be so distributed among the people, that it might be rather accounted a common or general thing, than of particular cost or concernment of particular persons.

{With leaven} See on chapter 2:11 & 7:13.

23:18. {Seven lambs} To these in the feast of Pentecost were added other oblations, whereof see Num. 28:27.

23:20. {Wave them} See on Exod. 29:24.

{Holy to the LORD} They were said to be holy to the Lord, because the priest as his servant should be maintained by the wages and allowance of his Lord and master.

{For the priests} Wholly for the priest, because being offered for the whole congregation, it was too little for everyone to have a part, and no man in such a common interest having right to challenge a singular portion to himself, all was assigned to the priest, though in other peace offerings he had only a part (chapter 7:32, 33).

23:22. {Thou when thou reapest} The charge is intimated first in the plural number, when ye; but presently changed to the singular number, thou, to direct everyone to make particular application of the general to himself.

{A Sabbath} Or a holy day, or solemn feast unto the Lord (Num. 29:1).

{Trumpets} This was on the first day of the month Tizri, that is, of September, the first month for civil account. See annotation on chapter 25:3. And yet this seventh month, as if it had been the Sabbath of months, as the seventh day is the weekly Sabbath, was eminent for the multitude of solemnities above any other; for in that month was the feast of trumpets, of tabernacles, and the solemn atonement or expiation observed. This feast of trumpets was kept at least the first day of it (as it is received by tradition among the Jews), in remembrance of Isaac’s deliverance from slaughter, when his father was ready to offer him up in sacrifice (Gen. 22:11, 12), and it is called a memorial of blowing of trumpets, because it was in the beginning of that month which had many feasts in it, to which the people were to be called together by blowing of trumpets; and for that the trumpets were to sound at the oblation of the sacrifice on days of rejoicing and other solemn times (especially in the new moon, Num. 10:10; Ps. 81:3); and this joyful noise was made with an especial memorial of the year of jubilee, which was begun in this month; and when it begun, the solemnity of it is supposed to be such, that the trumpets were sounded not at Jerusalem only where the sacrifices were offered, but throughout all the cities of Israel. Some think it was called the feast of trumpets, with reference to the ram by which Isaac was ransomed from death; because some trumpets were made of rams’ horns (Josh. 6:20). Others say, this feast bears the memorial of the miraculous victory over Jericho, at the Israelites’ first entrance into the land of Canaan, when the walls of it fell down at the sound of rams’ horns (Josh., in the place forementioned).

23:27. {Afflict your souls} By fasting, mourning, in confession of sin, and supplication for pardon; see Lev. 16:29; Num. 23:7. This is thought to be the memorial of the sin about the golden calf, and of the pardon granted upon the repentance of the people.

23:32. {From even to} That is, from sunsetting to sunsetting; so was the old Sabbath and other feasts measured; in Christianity as the day is changed, by occasion of the resurrection of Christ: so also is the time of the beginning of it changed from evening to morning, and that upon the same ground, for Christ rose not in the evening, but in the morning (Matt. 28:1).

23:34. {Tabernacles} John 7:2. This feast was to be kept in grateful memorial of God’s providence and protection of the Israelites in the wilderness, where they had no houses, but movable habitations, as tabernacles, tents, and booths, winter and summer for forty years together (verse 43). And it was instituted also, for thanksgiving to God for the fruits which the year before brought forth, not only their corn, but the fruits of the vines and olives, which were all usually gathered before this feast was celebrated (Deut. 16:13, 14). See Exod. 23:16. Some that turn this history into mystery make an allusion of it to Christ and to Christians; to Christ, taking our tabernacle of flesh (John 1:14); to Christians, as they are pilgrims and strangers in the world, having no certain habitation (Heb. 11:13), but traveling in this world toward heaven, as the Israelites in the wilderness towards Canaan. See Zech. 14:16, 19; 2 Cor. 5:1.

23:36. {On the eighth day} The feast of tabernacles consisted of seven days (verse 34), yet when those were past, (though the formality of the feast were finished) the eighth day was kept with public solemnity, and it may be so much the more, because until that time twelvemonth it was not to return; for that reason, (though in constitution it were but equal with the first day) in observation it might exceed it, and so be called the great day of the feast (John 7:37). In this it is probable, they had a grateful remembrance of their peaceable settlement in the land of Canaan, after their many intricate and troublesome windings and wanderings in the wilderness.

23:38. {Besides the Sabbaths of the LORD} If any other solemnities were coincident with the Sabbath, the oblations belonging to the Sabbath did not excuse the cost of the concurrent festival; for the oblations belonging to it were to be performed, as if it had happened singly by itself.

{Beside your gifts, and beside all your vows} No voluntary oblations, whether with vow, or without vow, would suffice to discharge the cost of the sacrifice due to the solemnity of any special festivity.

23:43. {Booths} Built of boughs, which in the general were made of goodly trees, and thick trees (verse 40), fit for shelter and shadow against the weather, in particular they are named palm trees, and willows of the brook in the same verse, which might be useful to bind the boughs together; and in Nehemiah, there are mentioned branches of thick trees in general: and in special, olive branches, and myrtle branches (Neh. 8:15). These were set upon the roofs of their houses, and in their courts, and in the courts of the house of God, and in the streets (Neh. 8:16); their use was as has been noted (verse 34). In this feast of tabernacles they carried boughs in their hands; Joseph., Antiq., lib. 3, cap. 10. These booths were not to be set up out of their towns or cities, but out of their houses in the streets, and in gardens; and sometimes they were placed on the tops of houses, as Neh. 8:16, and this feast of tabernacles continued seven days, during all which time, they did not wholly forbear all bodily labor, but spent the most of it in feasting and rejoicing. Among these feasts is no mention of new moons; whereof see Num. 20:11. To all these in after times were added the feast of Purim (Esth. 9:17, 26, 28), and two more of less warrant (1 Macc. 4:56 and 2 Macc. 1:18).

CHAPTER 24

24:2. {That they bring} The priests and Levites were to do the service of the sanctuary, but the people were to bear the charge; since the ministration was not for the ministers themselves, but for the people also; hence were their oblations (Exod. 23:15 and chapter 30:13), and it is like the treasury (Luke 21:1) was to receive the gifts and oblation of well-disposed persons for the maintenance of the temple, and for the sustenance of them that did service in it.

24:3. {Veil} Which veil separated the holiest of all (where was the ark of the testimony) from the sanctuary; so it is without the Holy of Holies.

24:5. {Bake} It seems by 1 Chr. 9:32 & chapter 23:29 to be the service of the Cohathites, which was one of the families of the tribe of Levi, to bake the bread.

{Two tenths} That is in measure two omers; of which see annotation on Exod. 16:16, and in weight every cake was thirteen pound and a half, allowing for every three ounces of flour, one ounce of water to temper it withal.

24:6. {Two rows, six on a row} They might be variously disposed, either in longitude one by another, or in altitude, one upon another; as in the scheme in the Geneva Bible.

24:7. {On the bread for} Or, instead of the bread; for it was burnt every Sabbath, when the bread was taken away.

{Memorial} See on Gen. 9:15, 16.

24:8. {Every Sabbath} That there may be the more store for the maintenance of the priests, and that it be not too stale by staying too long unchanged; and the new that was brought was, it is like, hot from the oven, that it might not be too dry before the week’s end.

{From the children of Israel} Being twelve, it is like that they had one from every tribe.

{Everlasting covenant} So perpetual statute (verse 9). See chapter 3:17 & Num. 19:21.

24:9. {Made by fire} The bread in this respect may be said to be holier than other oblations, because it is constantly and continually presented to God, and as in his presence, is called (verse 10) in Hebrew the bread of faces. Quest. But how is it made by fire? Answ. It is not said, that it is made by fire, but it is compared with those that are made with fire; or they may be said to be offered with fire, because that which was laid upon them was burnt with fire, and that, it may be, with some reference to them in their stead. Of eating the showbread, see 1 Sam. 21:4, 5.

24:10. {Whose father was an Egyptian} When the Israelites came out of Egypt, there came with them a mixed multitude of strangers (Exod. 12:38), whereof the greatest number of strangers were (no doubt) Egyptians; such a one by his father’s side (though by his mother’s side an Israelite) was the blasphemer. It is like his mother taught him to speak, his father to blaspheme; that is the danger of mixed marriages, for the children, like the conclusion of a syllogism, follow the worse part.

24:11. {Blasphemed} Heb. Bored through. For the blasphemer that is so minded, would both bore God’s name and gore his person if he could.

24:12. {That the mind} Moses might have put him to death by virtue of the law against cursing father or mother (Exod. 21:17), but because the particular punishment for blasphemy was not yet appointed, he consulted with God about it.

24:14. {Laid their hands} To testify their personal charge of the sin upon him, and to express their desire, that the evil of punishment may light upon his head, who is guilty of the evil of sin; but on their own, if they in this accusation should by slander and murder take away first his innocency, then his life.

24:15. {Curseth} This seems to be a more heinous sin than blasphemy forementioned; betwixt which there may be this difference, that blasphemy may be any impeachment of the divine honor, whether inconsiderately or deliberately, whether with malice, or without: but cursing implies an intestine and deep malignity; howsoever in this place they were both capital to the offender.

{Bear his sin} That is, shall be punished.

24:16. {Stone him} Death was inflicted for the like offense against man (chapter 20:9), and God inflicts no more for blasphemy against himself; though the sin be infinitely more heinous, an example against partiality to ourselves, and too much severity in prosecution or punishment of those that offend us.

24:19. {So shall it be done} See annotation on Exod. 21:24.

24:20. {Breach for breach} Not according to every man’s grudge, or desire of revenge; but as the magistrate shall award upon the hearing of the cause.

24:22. {For the stranger} Though in ceremonials the strangers had neither privilege in the use, nor prejudice by the omission of them, yet in capital crimes, if they and the Israelites sinned alike, they must be punished alike. See on chapter 20:2.

CHAPTER 25

25:2. {A Sabbath} That is, a rest from the toil of tillage and culture both of fields and vineyards. Of the reasons of this, see annotation on Exod. 23:11. This law was dated at Sinai, for thence, and then it was delivered, when Moses abode so long with God in the mount; but it was not to be put in execution, until the people had been six years in possession of the land of Canaan; in the Sabbatical year Deuteronomy was to be read unto the people (Deut. 31:10, 11), Hebrew servants were to be released (Exod. 21:2), debts were to be remitted (Deut. 15:2), and the ground left untilled: and whatsoever fruits it brought forth, they must not be gathered as anyone’s proper goods, but left to common use.

25:3. {Six years} The Jews begin their civil year in September, for then all their fruits were gathered for the year following; the sacred, which served for the anniversary order of the festivals and other ecclesiastical matters, was from the month Nisan, which answers to part of March, and part of April. See on Gen. 7:11 and on Exod. 23:11.

25:5. {Own accord} By reason of the corn that fell out of the ears the year past. See 2 Kings 19:29.

{Undressed} Heb. Of thy separation. That is, which you have separated from yourself principally, and left free for common use (verse 6), or which you had wont in the six years to appropriate, or separate to your own use; or (as some conceive, according to the Hebrew word Nezirecha) because the fruits ungathered make a show or resemblance of the Nazarites, whose locks were worn long, without any cutting.

25:6. {The Sabbath} The rest of the land; that is, that fruit which the land brings forth in the year of her rest from the labor of the husbandman.

25:8. {Seven Sabbaths of years} That is, forty-nine years; and in the beginning of the fiftieth year was the jubilee, so called, because the joyful tidings of liberty were publicly proclaimed by the sound of the trumpet or cornet made of a ram’s horn, at the end of the forty-ninth year for the release of men from servitude, debts, mortgage, and the restitution of estates to the first owners, from whom in the former years they had been alienated. During this whole year there was neither sowing nor reaping, and when it was expired, the next year, which was fifty-one, began the reckoning for the succeeding jubilee.

25:9. {The tenth day of the seventh month} The Jews antedate the beginning of the jubilee ten days sooner, but if the trumpet were not sounded till the tenth day, it is like the solemnity began not till then; and the day of expiation led the way to the jubilee succeeding, which might mind the people of sowing in tears before reaping in joy (Ps. 126:5), and of a disposition to pardon their offending brethren, as they expected pardon for themselves in the day of expiation.

{Day of atonement} That is, the day of reconciliation with God, which was celebrated on the tenth day of the seventh month.

25:10. {Inhabitants} Which were in bondage.

{A jubile unto you} Some derive the word from Jubal, the first inventor of instruments of music (Gen. 4:21), because it was a year of rejoicing: but the more received etymology is from Jobel, which signifies a ram, because the jubilee was proclaimed in the towns and cities of Israel with the sound of the trumpets made of rams’ horns. The first Mosaical jubilee was about the year of the world 2501. See on Exod. 19:13.

{His possession} Of immovable goods, as lands and houses, which was no wrong to them that bought or took them before, because they were not put over from one to another without the condition of restitution (either expressed or implied) in the year of jubilee; and the price was proportionable, more or less, according to the distance or nearness of the year of release; and this God ordained, partly for restraint of concupiscence of others’ estates (for men would not so much desire them upon these terms, as if they might purchase them to perpetuity, to them and their heirs forever), and partly that they should not be too proud of what they obtained since they must be sure to part with it again; and it was likewise for the comfort of such as were decayed and impoverished, and to preserve such an equality, as might keep out tyranny and confusion of tribes and families, which were to be upheld in their estate and condition, whether of sufficiency or plenty and dignity, wherein they had formerly been. Besides this, it may be (as some conceive) that this restitution in the year of jubilee was a type of restitution to a right and possession of the celestial Canaan, upon the sound of the trumpet of the resurrection, though men forfeited their right by sin, and were (as it were) cast out of it by excommunication out of the church below, a type, as well as a part of the congregation of the firstborn above (Heb. 12:23). See on verse 22 & 50.

25:12. {Holy unto you} First in the general, for that which gives occasion of so much rejoicing to men, is cause of much thanksgiving to God, and of so much more holy service to him, as they receive beneficence from him. Secondly, with especial reference to the great joy of the acceptable year of the Lord by the redemption of Christ, of which this year of jubilee was a type. See Isa. 62:2 & 63:4; 2 Cor. 6:2.

{Out of the field} Whence it was not to be changed from a common to a proper right or use, as when it was laid up in the barn, but was to be left free for everyone to eat; wherein for that year, no man’s interest was more than another’s; and therefore it was to be left there, where any might have, and no man debarred from his portion.

25:15. {According to the number of years} If the jubilee to come be near, you shall sell better cheap; if it be far off, dearer; and so the seller or setter must not demand too much, the buyer or taker must not bid or give too little. See the next verse.

25:20. {What shall we eat the seventh year?} There was the more cause of this doubt, because the Sabbatical year and the year of jubilee coming together, they were suspended from sowing and reaping both those years: but it was as easy for God to make them amends for that long forbearance, by a more abundant blessing, as Mal. 3:10, as for a shorter time. See annotation on Exod. 23:11. See Matt. 6:31.

25:21. {Command my blessing} God has an absolute power of blessing; when men bless, they do but pray that God would bless, but God blesses by authority, and if he command stones to be made bread (Matt. 4:3), the stones shall relent, and become both soft to the teeth, and satisfactory to the stomach: this command of God’s blessing upon the sixth and the eighth year, to bring forth enough for itself and the seventh, shows that besides the natural, there was a supernatural fruitfulness in the land of Canaan. See Exod. 34 and 24; 2 Kings 19:29; Hos. 2:21.

25:23. {For ever} But in the year of jubilee, it must return to the family to which it formerly belonged.

25:24. {A redemption} It shall not be sold, but with covenant of redemption, or he that takes it to mortgage shall yield to a redemption, if not sooner, yet at the year of jubilee.

25:27. {Count the years} He that enjoyed it abating the money for the years past, he that redeemed it was to pay for the years to come, according to the sum received at the former contract of alienation.

25:28. {Go out} From his hands that bought it.

25:31. {But the houses} There is no general rule but has some exception; and here is one (of great moment) from the ordinary redemption at the year of jubilee; houses in unwalled villages that had no walls were to be redeemed in that year, but not houses in walled cities, for they must be redeemed within a full year, or not at all: and this was either in favor to cities the better to furnish them with inhabitants, and to keep the houses in good repair; or for caution to the owners, that by ill husbandry they might not be put to part with them; or else, because neither houses in cities, no nor cities themselves were so distinctly sorted to tribes, as houses in the country, and the lands annexed to them were, for the Levites had cities in sundry tribes, and yet had no divided portion of land allotted to them, as the other tribes had. What is here said of houses may be applied to some parcels of ground in walled towns; as Mount Moriah which David bought for the building of the temple in Jerusalem (2 Sam. 24:22, 24), the like is held of such grounds as yield no profits, as gardens of pleasure, and the potter’s field for burial (Matt. 27:27).

25:32. {At any time} Others could not redeem their alienated lands or houses, but at the year of jubilee, if the taker would not release them sooner; but the Levites had a privilege for recovery of their possessions at any time. See on Josh. 21:4.

25:33. {Their possession} Which consisted in houses, cities and their suburbs, which were measured out a certain number of cubits round about them; not ample portions of lands, cornfields, pastures and vineyards, as the other tribes had.

25:34. {Suburbs} Of these suburbs, see annotation on Num. 35:5. There is somewhat contrary to this practice (Jer. 32:7, 8; Acts 4:36, 37), but by those times the constitution of the Jewish state was much changed.

25:36. {Usury} See annotation on Exod. 22:25.

25:40. {Unto the year of jubile} If before that time, he had not made use of his Hebrew privilege of his release in the seventh year (Exod. 21:2), yea those that had their ears bored through as a sign of their perpetual bondage, were now set at liberty. See annotation on Exod. 21:6 and the annotation on Exod. 12:14.

25:41. {He and his children} And his wife, if he came in married, else not. See annotation on Exod. 21:4.

25:42. {My servants} So were the Hebrews, not only by the common right of creation, but by particular right of redemption from tyrannical servitude in Egypt.

{As bondmen} That is, unto perpetual servitude; for a Hebrew might not be brought under such bondage by another (verse 46), and that they might be more willing to exempt their brethren from such a heavy and long-lasting yoke, God gives them leave to lay it on the necks of heathens (verse 44).

25:45. {Your possession} A perpetual possession; for they shall not be bought out at the year of jubilee, though they were proselytes or converts to the Jewish religion: for the difference betwixt an Israelite and one of another nation, and the preeminence of the one above the other, was a privilege of pedigree, from Abraham, Isaac and Jacob, and not of profession, though he that forsook his religion was not worthy to enjoy this privilege; and he that sincerely embraced religion (though an alien in nation and nature from the Israelites), no doubt had a more easeful bondage than another bondman.

25:46. {For ever} When their masters die, their children shall inherit the masterly power over them, and they shall abide in bondage as long as they live.

25:50. {Year of jubile} This was a figure of our freedom purchased by Christ (John 8:36), and of rest and relief from all grievances in the kingdom of heaven, for the jubilee had all the privileges of the Sabbatical year; and besides them, in his fiftieth year, all fruitful lands and houses in the country returned to their first owners, though they had been sold over and over a hundred times.

{Number of years} Which remain yet to the jubilee, as if a man should sell himself for 50 shekels, to serve from one jubilee to another, and from the bargain making, had served ten of the years, he must be redeemed for 40 shekels; and so in proportion according to the rate paid and time run up.

25:53. {In thy sight} You shall not suffer him to entreat him rigorously, if you know it, and can help it.

25:55. {Whom I brought} God renders this for a reason, why they should not be perpetual bondslaves, because they were redeemed from the sore bondage of Egypt: so the great redemption of God’s elect from the spiritual Pharaoh the devil, carries with it a comfortable expectation of lesser deliverances, so far as may serve for God’s glory, and his servants’ good.

CHAPTER 26

26:2. {And reverence} See annotation on chapter 19:30.

26:4. {Rain} By promising abundance of earthly things, he lifts up their minds to consider the rich treasures of spiritual blessings. See 1 Tim. 4:8.

26:5. {Your threshing shall reach unto the vintage} Your old store shall be so much, and the new return so soon and be so plentiful, that before you have threshed up your former provision of corn, you shall be invited to the vintage; and before that be gathered in, the new seedtime will come upon you. See Amos 9:13.

26:6. {Through your land} In the furious march of a warlike enemy, who ranges up and down a land, to ruin and root out the people.

26:8. {Five of you} A small number of yours, shall put to flight many troops of your enemies, as Judg. 7:22. See Deut. 30:30.

26:9. {Establish} By real and actual performance of what I have promised.

26:10. {Because of the new} Either because now the new will secure them from want, though they liberally spend up the old, or because by the abundance of new, they shall want room to lay it up, unless they take away the old. Luke 12:18.

26:13. {Upright} The yoke bows down the head and neck, and makes men rather of a groveling, than upright posture, but they that are freed from the yoke, go upright.

26:15. {Break my covenant} Mine, because I first propounded it, and have authority to require it, and for my part shall assuredly keep it, if you do not set me free, by your revolt from your undertaking, for thereby you break it, and I am not bound, if you forsake me, to cleave still unto you.

26:16. {Consume the eyes} Or, overheat the eyes. The word Kaddabbah, in the original, signifies the disease called the jaundice, but by Latin authors the King’s Evil, which arises from a distempered head, and turns the color of the eyes.

26:18. {Seven times} That is, many times more, or more extremely. See annotation on verse 24.

26:19. {As iron} Neither heaven shall distill a softening rain, nor the earth be in any disposition to receive it; neither of them shall be of any more use to help forward the fruits of the earth, than if they were the one iron, the other brass.

26:24. {Seven times} It is often in this chapter used for many times; as verses 18, 21, 24, 28, so Prov. 24:16 & chapter 26:16; Ps. 119:164.

26:25. {Quarrel of my covenant} Breach of covenant betwixt God and man, breaks the peace, and breeds a quarrel betwixt them, in which he will take vengeance of man’s revolt, if by repentance and reformation his wrath be not appeased.

26:26. {Staff of your bread} That is, the strength whereby the life is sustained or supported from falling into the grave, as a staff upholds a feeble body, which otherwise would fall to the ground. Ps. 104:15 and 105:16; Ezek. 4:16 & 5:16 & 14:13.

{Ten} That is, many. See annotation of Gen. 31:7.

{One oven} One oven shall be sufficient for ten families, not for the greatness of the oven, but for the scantness of provision.

{By weight} Too light weight, either to satisfy the appetite, or to sustain the strength. This is a great token of scarcity (Ezek. 4:16; Neh. 5:6).

26:29. {Of your sons, and of your} The extremity of hunger breaks the strongest bonds of law or nature, and turns the kindest kisses of the lips, to biting with the teeth. See Lam. 4:10.

26:30. {High places} Where, after the manner of the Gentiles, the Jews set up memorials and altars for idols.

{Upon the carcases} Images are called carcasses, because they are bodies without souls, as Ps. 115:4, yet so, that idolaters are often so deluded, as to think the false gods do animate them, inform, and quicken them, and because they are as loathsome unto God, as dead and stinking carcasses to men. See Ezek. 6:4, 5, 13.

{My soul} God is not as man compounded of essential and integral parts, a body and a soul, and several members, but in the Scripture, condescending to our capacity, both a soul, and passions of the mind, and parts of the body are ascribed unto him.

26:31. {Sanctuaries waste} All places of public worship (wherein you either dishonor me by your hypocrisy), as the tabernacle (Exod. 25:8), and the temple (1 Chr. 22:19), or honor your idols by your idolatry. See Ps. 74:7; Lam. 1:10; Ezek. 9:6 & 21:7.

{Not smell} I will not show any acceptance of your sweet oblations. See Gen. 8:21.

26:33. {A sword after you} You shall have enemies, and no heart to fight with them, nor safety by flying from them.

26:34. {Enjoy her Sabbaths} Being eased from the wicked weight of such inhabitants, which brought upon it heavy curses, and moiled and tired it out with continual tillage.

26:36. {The sound of a shaken leaf shall chase them} See 2 Kings 7:6; Prov. 28:1; 2 Sam. 5:24.

26:39. {Of their fathers} Forasmuch as they are guilty of their fathers’ faults, they shall be punished, as well as their fathers.

26:41. {Accept of the punishment} As thoroughly deserved on their part, and justly inflicted on God’s part; so that they glorify his justice, and kissing the rod of their correction, implore his mercy.

26:43. {While she lieth} See annotation on verse 34.

CHAPTER 27

27:2. {A singular vow} Vows are religious promises of ourselves, or whole persons or things which are in our disposal and power, with reference unto God, and with a purpose to bind ourselves by the vow for that, wherein before we were free. A singular vow, is a vow of a singular person, for himself, or for anything by vow separate, and set apart from common to a sacred use; the word in the original has a more emphatical signification than is expressed (in the translation) importing somewhat of a miracle. Of vows, see Eccles. 5:4, 7.

{The persons} For of such were vows sometimes, as 1 Sam. 1:11. It was also a personal vow, when a man vowed abstinence from some things (otherwise lawful) with respect unto God (as in the vow of the Nazarites to forbear wine, strong drink, and the eating of grapes, moist or dry, Num. 6:3), or to serve at the tabernacle by carrying of water, or wood, or ashes, or sweeping the court, or by any other ministerial attendance upon the Levites, in their service of the sanctuary; as the Gibeonites and Nethenims (Josh. 9:12, 27). So might women vow their assistance, as by weaving, washing, making or mending the garments of the priests. Now if a Levite vowed anything above the duty of his place in his ordinary course, he was to perform both his ordinary duty whereto his calling did oblige him, and that whereto by vow he was engaged afterward.

27:3. {Thy estimation} The order proposed in general, is applied to everyone in particular, according to the different estimation of his person, whereof the rules and rates follow afterwards; or your estimation, may be the estimation of the priest, in such cases as are not punctually determined.

{Thy estimation shall be} That is, if he will redeem his vow, he shall pay so much for the maintenance of the priest, and service and repair of the sanctuary.

{Fifty shekels} By the year, that is, for every year 50 shekels; (as is conceived) for if the shekels had been rated by the year, a single shekel for every several year, it should have been rather forty shekels for the forty years, than fifty.

{Shekel of the sanctuary} See annotation on Exod. 30:12.

27:4. {Thirty shekels} We are not by the different rate set upon a male and female, to value the difference of their persons or sexes, but rather their service, because a man for the most part is able to do more profitable and advantageous service than a woman; so also verse 5, yet there is a different price, verse 6, where there seems to be no preeminence in ability for use and service.

27:5. {Five years old} If his parents have made a vow concerning him; for one so young could not by vow dispose of himself.

27:6. {From a month old} See annotation on verse 5.

27:8. {Poorer} Than that he can bear, or pay the estimation or rate according to his age, then the priests shall value him, &c. This may be meant chiefly of such a one as was of ability when he vowed, but was by mishap made poorer when he should have performed what he had formerly vowed.

{Before the priest} That may be inferior priests; for there is nothing to make the matter particular to the office of the high priest.

27:11. {Unclean beast} Unless the dog were excepted (Deut. 23:18).

27:12. {Good or bad} That according to the quality of it, the priest may make the value more or less.

27:13. {A fifth part} This was set down to make men steadfast in their vows; and it they be not, for a penalty of their levity, if they fail, or fall off: the like addition was to be made for redemption of a house, verse 15, which they might be willing to give, because otherwise it could not be redeemed, no not in the year of jubilee; and also for dealing falsely in the holy things. See verses 27 & 31.

27:14. {Sanctify} Or dedicate as by a vow, saying: This house shall be holy unto the Lord, and so separated for a holy use; if he redeem his vow, or his house from his vow; he shall pay the rate which the priest set upon him; else the priest was to keep the possession of it for perpetuity.

27:15. {Fifth part} See annotation on verse 13.

27:16. {According to the seed} That is, according to the proportion and value of the seed, which is fit to be sown upon such a parcel of ground; as if he will take an omer of barley, it shall be valued at fifty shekels of silver from jubilee to jubilee; that is, a shekel for a year; and this was so low a price, that the worst ground was worth it. Some take it, that the fifty shekels were to be for one year’s rent, and so the rent whole time from jubilee to jubilee, would be about two thousand five hundred shekels; but the former rate is more received. See on 2 Kings 4:22.

{Of barley} That grain is specially mentioned, because it was most usual in Africa, and other Eastern countries.

27:17. {Sanctify his field} That is, dedicate his field by a vow, to bestow the price or profit of it to the service of the sanctuary.

{From the year of jubile} That is, as soon as the jubilee is past, and onward towards another jubilee.

27:18. {After the jubile} That is, at some years’ distance after the former jubilee.

{It shall be abated} The year of jubilee shall be abated, and no price reckoned for that, because that year the land was to be free; nor is more price reckoned for the rest of the years, than according to the number of them, after the vow to the year of jubilee.

27:19. {Fifth part} See annotation on verse 13.

27:20. {Not redeem} Neither he, nor his next kinsman (chapter 25:25). See Gen. 7:3 and Ruth 4:4, 9.

{Or if he have sold it} This is not meant, as some conceive, of him that dedicated the field by vow, for he could not sell it, having vowed it before (until he had redeemed it, which is here denied) but of some officer of the sanctuary, as a steward or treasurer, who managed such matters for the behoof and benefit thereof: so that though he be the same word, the person may be varied: yet others conceive it to be meant of the person vowing, when either he neglected to redeem his vow, or fraudulently sought to transfer the title of the field vowed, from God to another, in which cases he lost all liberty of redemption; and though he that bought it, might possess it until the year of jubilee, yet then it was not to return to the seller, but to the priests by virtue of the precedent vow; yet so, that the priests were to transfer the right of it to some of the same tribe, and first of all to the nearest kinsman of him that vowed it, because the land was divided among the other tribes, among whom the Levites having no part allotted (Num. 18:20), and their portions were not to be confounded.

27:22. {Which is not of the fields of his possession} Wherein he had rather a tenant’s right as a lessee, than a right of inheritance; and in such a case he was not to add a fifth part, as in the redemption, verse 19.

27:23. {Thy estimation} He gave the rule in general in the first part of the verse, of the priest in the third person; but puts it afterwards, for instance, to present application of the priest in being; so the meaning is, the priest shall reckon, as you for example who are the priest, for the present shall value it, so shall it be. So it is verse 12.

27:24. {Shall return} This and the two precedent verses, may best be joined together in one continued exposition, thus; if any man have bought a field, and before it be redeemed, have vowed it unto the Lord, when the year of jubilee is come, then he shall give the worth of it from the time of his vow to the year of jubilee, unto the Lord, and the field shall return to the first owner, the vow of the buyer cannot alienate it from him because it was not in his power to give away that right, which was by God’s express law in the year of jubilee due to another; for though it had passed by sale through never so many hands, it must be his at the last, to whom it belonged at the first.

27:25. {Gerahs} A gerah was a piece of silver, weighing sixteen grains of barleycorn. See on Exod. 30:12; Ezek. 45:12.

27:26. {It is the LORD’s} It is his already, by his express law designed for sacrifice (Exod. 13:2; Num. 8:17), therefore not to be dedicated to him by a vow. Because a vow must be of such things as wherein the vower has a particular interest, as his own, though that interest cannot be any other than derivative from, and dependent on God; but such things as were not dedicated to God for sacrifice, might, or rather must be redeemed, whether of man or unclean beasts. And though vowing and redeeming seem contrary acts; yet a vow in one sense might be made with a purpose of redemption in another sense; as Samuel was vowed to God for service, yet with an intent to redeem him from sacrifice (1 Sam. 1:11).

27:27. {An unclean beast} Which though it might not be offered in sacrifice to the Lord, the price of it might be of use to the repair of the sanctuary, and the maintenance of the priest.

{Shall add} That is, if he will redeem it. This is not to be understood of the firstborn of unclean beasts, which the possessor was to redeem by law, (without the addition of a fifth part) because as firstborn, they were generally belonging unto God, though not by way of sacrifice (Exod. 34:19, 20), but of other unclean beasts which were vowed voluntary, verse 11. See annotation on verse 13.

27:28. {Devoted nothing} That is, so absolutely devoted unto God, as that it is not subject to redemption; but they rather devoted it to execration, that shall alienate it to any other use, than that, whereby God may be glorified, whether in his service, or by his justice; hence the gifts are styled Anathemata (Luke 21:6), gifts hanged upon the walls or pillars of the temple.

27:29. {Put to death} The Hebrew word Hherem, which is rendered by devoted, coming from Hharem, which signifies to consecrate or curse, (but most usually to kill, or to destroy) may be varied in the exposition of it, according to the difference of things or persons to which it is applied; for applied to a thing without life, (as a field is said to be Hherem, verse 28 and the case is alike in other things also, set apart for God’s portion, Josh. 6:19) it signifies either the alienation of it from all civil right, and the perpetual consecration or dedication of it to the maintenance of God’s service and sanctuary (and if it were sold or let out by the steward or some officer belonging to the sanctuary; for such dealing in such affairs, it was in the year of jubilee to return to the right of the sanctuary again; and to be disposed of for the use and service thereof) or the execration and destruction of it. If the thing called Hherem, were a living creature, and not of mankind, it was either clean or unclean; if clean, it was to be offered in sacrifice to God; if unclean, the neck of it was to be broken. See annotation on Exod. 13:13. If of mankind, it was either of such as were acceptable to God, or execrable to him; of the former sort were the Levites, who were chosen by God for the service of the sanctuary all the days of their lives, in which respect they were civilly dead, that is, so estranged from other worldly callings and commerce, as if they were dead; and to continue so long in that service as that they must die in it; and in this respect only is the word Hherem, for the latter acception applied to them; if they were such as were odious to God, as wicked men, and things belonging to them; which were abhorred of God for their sakes, then if he devoted them to destruction, there was no reprieve or preservation of them: Hherem applied to them was a fixed doom of their destruction, as of idolaters (Exod. 22:20; Deut. 23:15), the Canaanites (Deut. 20:17), especially the Amalekites (Deut. 25:19). See also 1 Sam. 15:3, 26. So that the manner of devoted things or persons called Hherem, was different from all others which might be redeemed, these being devoted absolutely and personally, with a resolution either express or implicit, to be irrevocable, and never to be redeemed. See on Judg. 11:30, and on Josh. 6:17.

27:30. {All the tithes} Out of the yearly increase, the firstfruits were deducted; out of the rest the tenths were taken for the Levites (Num. 18:21), out of the nine parts remaining, was another tenth taken, and brought to Jerusalem; and there eaten by the owners (Deut. 12:6, 7), and this second tithe was every third year distributed to the poor (Deut. 14:28, 29). The tithe here meant is of the first sort, because if it were redeemed a fifth part must be added.

27:31. {Fifth part} Besides the value of the thing itself. See annotation on verse 13.

27:32. {Rod} The rod was colored at the further end with red, to mark the tenth of the cattle, that came out of the fold; whose door was so little that only one could come out at once, and so counting one, two, three, &c. the tenth was touched with the red rod, and marked for the tithe. See Jer. 33:13; Ezek. 20:37.

27:33. {Both it, and &c.} This penalty was to prevent the change; as verse 10.