Leviticus · Chapter 6

V. 2. If a soul sin-This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God’s name was abused in it by perjury. To keep-In trust. Or in fellowship-Heb. Or in putting of the hand: that is, commerce or fellowship in trading, which is very usual when one man puts any thing into another’s hand, not to keep it, but to improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is made against it. And this is called a putting of the hand, because such agreements used to be confirmed by giving or joining their hands together. By violence-Secretly; for he seems to speak here of such sins as could not be proved by witness. Or hath deceived-Got any thing from him by calumny, or fraud, or circumvention; so the word signifies.

Verse 2. Lie unto his neighbour, &c.] This must refer to a case in which a person delivered his property to his neighbour to be preserved for him, and took no witness to attest the delivery of the goods; such a person therefore might deny that he had ever received such goods, for he who had deposited them with him could bring no proof of the delivery. On the other hand, a man might accuse his neighbour of detaining property which had never been confided to him, or, after having been confided, had been restored again; hence the law here is very cautious on these points: and because in many cases it was impossible to come at the whole truth without a direct revelation from God, which should in no common case be expected, the penalties are very moderate; for in such cases, even when guilt was discovered, the man might not be so criminal as appearances might intimate. See the law concerning this laid down and explained, See “Exodus 22:7”, &c.

Verse 2. If a soul sin — This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender; and because it was a secret sin, of which God alone was the witness and judge; and because God’s name was abused in it by perjury. In that which was delivered to keep — By breach of trust in any goods committed to his care, and by denial of the facts when brought upon his oath before the judges. Or in fellowship — Hebrew, in putting the hand; alluding to the form of making contracts, by the parties giving the hand to each other. So it may either signify, in carrying on a common trade by joint stock, or in any matter of trust, for which he gave his hand, and plighted his faith to another. In any thing taken away by violence — By robbery or stealth, for the word signifies both. Theft not being punished among the Jews with death, they tendered an oath to those who were accused or suspected of it, to clear themselves from the imputation, Exodus 22:11. Or hath deceived (rather defrauded) his neighbour, as Malachi 3:5, where the same word signifies to defraud a hireling of his wages, and to oppress the widow and fatherless by acts of injustice.

2. Trespass — See Leviticus 5:15, note. Against the Lord — Every crime against man is also a sin against God, his Creator. The creature cannot be wronged without offending his Maker. Every violation of the second table of the law by acts flowing from a lack of love to our neighbour transgresses also the requirement of the first table, “Thou shalt love the Lord thy God with all thy heart.” And lie — Or deny that the goods or money were delivered him to keep as a trust, or in fellowship — As a pledge or security. The Hebrew word improperly translated fellowship, is used in the Bible only in this verse. It is followed by the word hand, and is a deposit in the hand, that is, in pledge. Two kinds of deposit are practised by man, both of which are spoken of here. We deposit money with the banker because we trust him, or securities with the money-lender, because we wish him to trust us. Deceived his neighbour — This means oppressed, as the violence in the preceding clause signifies downright robbery.

V. 3. Swear falsely-His oath being required, seeing there was no other way of discovery left.

Verse 3. Have found that which was lost] The Roman lawyers laid it down as a sound maxim of jurisprudence, “that he who found any property and applied it to his own use, should be considered as a thief whether he knew the owner or not; for in their view the crime was not lessened, supposing the finder was totally ignorant of the right owner.” Qui alienum quid jacens lucri faciendi causa sustulit, furti obstringitur, sive scit, cujus sit, sive ignoravit; nihil enim ad furtum minuendum, facit, quod, cujus sit, ignoret.-DIGESTOR, lib. xlvii., TIT. ii., de furtis, Leg. xliii., sec. 4. On this subject every honest man must say, that the man who finds any lost property, and does not make all due inquiry to find out the owner, should, in sound policy, be treated as a thief. It is said of the Dyrbæans, a people who inhabited the tract between Bactria and India, that if they met with any lost property, even on the public road, they never even touched it. This was actually the case in this kingdom in the time of Alfred the Great, about A. D. 888; so that golden bracelets hung up on the public roads were untouched by the finger of rapine. One of Solon’s laws was, Take not up what you laid not down. How easy to act by this principle in case of finding lost property: “This is not mine, and it would be criminal to convert it to my use unless the owner be dead and his family extinct.” When all due inquiry is made, if no owner can be found, the lost property may be legally considered to be the property of the finder.

Verse 3. Sweareth falsely — His oath being required, seeing there was no other way of discovery left. And is guilty — Makes his guilt manifest by his voluntary confession upon remorse; whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas, if he were convicted of his fault, he was to pay in some cases five-fold, in some four-fold, in others double.

3. Found… lost — The Roman code was evidently the voice of the same Divine Legislator speaking the same words through nature as he spake to Moses in the tabernacle. By that code he who found and appropriated any property was punished as a thief, whether he knew the owner or not. A brief statute of Solon was, “Take not up what you laid not down.” Property as a natural right, without which civilization would be annihilated and the human race become extinct, finds ample safeguards in the Holy Scriptures. Sweareth falsely — Avarice is the mother of lying and perjury.

V. 4. Is guilty-This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exodus 22:9.

Verse 4. The lost thing which he found. This must be published and restored. If it be a garment, it should either be hung up on the road, or taken to some turnpike house. Else how can we expect to recover what we may lose. He who finds a thing, and conceals it, is regarded by ancient laws as a thief.

4. He shall restore — Fruits mete for repentance are required before ceremonialism; mercy, or a right state of heart, before sacrifice. Thus the Philippian jailer washed the stripes of Christ’s ambassadors before he received baptism at their hands. Where restitution is possible, it must be immediately made; where it is not immediately possible, it must be solemnly promised, and the promise must be performed as soon as practicable.

V. 5. In the day-It must not be delayed, but restitution to man must accompany repentance towards God. Wherever wrong has been done, restitution must be made, and till it is made to the utmost of our power we cannot look for forgiveness; for the keeping of what is unjustly got, avows the taking: And both together make but one continued act of unrighteousness.

Verse 5. All that about which he hath sworn falsely] This supposes the case of a man who, being convicted by his own conscience, comes forward and confesses his sin.

Restore it in the principal] The property itself if still remaining, or the full value of it, to which a fifth part more was to be added.

Verse 5. In the day of his trespass-offering — It must not be delayed, but restitution to man must accompany repentance toward God. Wherever wrong has been done, restitution must be made, and till it is made, to the utmost of our power, we cannot look for forgiveness; for the keeping of what is unjustly gotten, avows the taking: and both together make but one continued act of unrighteousness.

Ver. 5. Shall add the fifth part. A thief was to restore double, because he was professedly a depredator. Exodus 22:4. But in embezzlement, a shade of human weakness is deemed a slight diminution of the guilt.

5. In the principal — The property itself or its full value must be restored, with the addition of the fifth part, as a compensation to the injured party, as a penalty for the unjust deed, and as a motive to honesty in the future. In the day of his trespass offering — In the day his offering is to be presented. The reconciliation with the injured party must be made before the offering can be accepted. See note on Matthew 5:23, 24. The marginal reading of the Authorized Version, “in the day of his being found guilty,” is barely possible according to the Hebrew, but it is not suitable to this passage. No reference is had here to conviction by a criminal court, but to a conviction by the condemning voice of conscience.

Verse 6. With thy estimation] See Clarke’s note on “Leviticus 5:15”.

6. Unto the Lord — Much the most solemn aspect of every evil deed is the side which is contemplated by the moral Governor of the world. The offender must be brought to a vivid realization of the damage done to the cause of religion and the reproach which he has cast upon his God. There must be an atonement to Jehovah as well as a compensation to his fellow-man. Estimation — See note on Leviticus 5:15.

7. It shall be forgiven him — After voluntary confession, restitution, compensation, and presentation of his trespass offering for a propitiation for his sin, he might trust in the mercy of God for forgiveness. For the nature of this forgiveness, see Introduction, (7.)

ORDINANCES APPERTAINING TO THE PRIESTS, 8-30.

We now come to what might be appropriately styled the priest’s rubric of sacrifice, or altar-book, in which his duties are minutely specified, in order that the ritual might be performed with the uniformity and decency becoming the majesty and holiness of Jehovah. In the best Hebrew Bibles chapter vi begins here.

Verse 8. And the Lord spake unto Moses] At this verse the Jews begin the 25th section of the law; and here, undoubtedly, the 6th chapter should commence, as the writer enters upon a new subject, and the preceding verses belong to the fifth chapter. The best edited Hebrew Bibles begin the 6th chapter at this verse.

Verse 8. The Lord spake unto Moses — Here begins a new subject, and if our Bibles were rightly divided, it ought to begin a new chapter, as in Junius and Tremellius, who join the first seven verses of this chapter to the former. Indeed, according to the Jewish division, the twenty-fifth section of the law begins here.

V. 9. And the Lord spake-Hitherto he hath prescribed the sacrifices themselves; now he comes to the manner of them. The

burnt-offering-The daily one, which Exodus 29:38, Numbers 28:3, as the following words shew. This was to be so managed and laid on piece after piece, that the fire might be constantly maintained by it. The morning burnt-offerings were to be kept burning all the day from morning to night also; but he mentions not that, because there was such a constant succession of sacrifices in the day-time that there needed no law for feeding and keeping in the fire then; the only danger was for the night, when other sacrifices were not offered, but only the evening burnt-offering, which if it had been consumed quickly, as the morning burnt-offering was, there had been danger of the going out of that fire, which they were commanded diligently and constantly to keep in.

Verse 9. This is the law of the burnt-offering] This law properly refers to that burnt-offering which was daily made in what was termed the morning and evening sacrifice; and as he had explained the nature of this burnt-offering in general, with its necessary ceremonies, as far as the persons who brought them were concerned, he now takes up the same in relation to the priests who were to receive them from the hands of the offerer, and present them to the Lord on the altar of burnt-offerings. Because of the burning upon the altar all night] If the burnt-offering were put all upon the fire at once, it could not be burning all night. We may therefore reasonably conclude that the priests sat up by turns the whole night, and fed the fire with portions of this offering till the whole was consumed, which they would take care to lengthen out till the time of the morning sacrifice. The same we may suppose was done with the morning sacrifice; it was also consumed by piecemeal through the whole day, till the time of offering the evening sacrifice. Thus there was a continual offering by fire unto the Lord; and hence in Leviticus 6:13 it is said: The fire shall ever be burning upon the altar, it shall never go out. If at any time any extraordinary offerings were to be made, the daily sacrifice was consumed more speedily, in order to make room for such extra offerings. See more on this subject in Clarke’s note on “Leviticus 6:23”.

The Hebrew doctors teach that no sacrifice was ever offered in the morning before the morning sacrifice; and none, the passover excepted, ever offered in the evening after the evening sacrifice; for all sacrifices were made by day-light. The fat seems to have been chiefly burned in the night season, for the greater light and conveniency of keeping the fire alive, which could not be so easily done in the night as in the day time.

Verse 9. Command Aaron and his sons — Having instructed the people concerning the sacrifices to be brought by them, Moses now proceeds, at God’s command, to direct the priests respecting several parts of their official services. This is the law of the burnt-offering — Of the daily one, as the following words show, which may be better rendered, This burnt-offering shall be on the burning (the fire) upon the altar all night until the morning, and the fire of the altar shall be burning in it. The Vulgate, the Chaldaic, the Syriac, and Arabic versions are to this purpose. For, according to Calmet, “the priests watched all night, and put the sacrifice upon the altar piece by piece, consuming it by a slow and gentle fire, so that the sacrifice was burning on the altar from the evening, when the Jewish day began, till the morning. Then succeeded the morning sacrifice, which was in like manner consumed gradually, and kept burning till the time of the evening sacrifice; unless there were other sacrifices to come after, and then it was consumed more quickly, in order to make room for these extraordinary burnt-offerings.” It has already been observed, (Leviticus 3:5,) that when the sin-offerings or peace-offerings were offered, the fat of those parts of them that were appropriated to the altar were laid upon the daily sacrifice and consumed with it. Thus, there was not a moment, night or day, in which the sacrifice was not offered to God, to make atonement for the sins of the people; or rather, to represent the continual and extensively efficacious sacrifice of Jesus Christ the righteous, who abideth a priest continually, (Hebrews 7:3,) at the altar which is before the throne of God, (Revelation 8:3,) being himself the Lamb slain from the foundation of the world, and having suffered in his own person the penalty due from divine justice to guilty sinners.

9. The law of the burnt offering — The rules for offering this sacrifice were laid down for the priests and for individual worshippers in chapter 1. But the following rules are for the guidance of the priests in the national morning and evening sacrifice. At about sunrise incense was burnt upon the golden altar, before any other sacrifice, beautifully teaching that prayer and praise should be the first employment of our waking moments. One lamb was then offered as a whole burnt offering, and another at the close of the day. These were burned with a slow fire, so that the sweet-smelling savour was going up continually in the morn, atoning for the sins of the night; at the evening, for those of the day. A bread offering and a drink offering immediately followed each of these sacrifices. The drink offering, (Numbers 28:5-7,) which consisted of strong wine, was not to be drank by the priest, for this was prohibited, (Leviticus 10:9;) but it was to be freely poured out around the altar as a libation, symbolizing the overflowing joy of a soul conscious of forgiveness and fully consecrated to God. The whole service, of which the burnt offering was the principal part, was a daily expression of the nation’s entire devotion to Jehovah. Because of the burning upon the altar — Here we have a mistranslation in the Authorized Version leading the reader to suppose that the etymology of olah is attempted by the sacred writer. The only difficulty is in the word rendered burning, used only here, signifying hearth, according to Furst. The whole burnt offering shall be upon the hearth upon the altar all night.

V. 10. The ashes which the fire hath consumed-That is, the wood consumed into ashes.

Verse 10. The ashes which the fire hath consumed — As the word rva, asher, rendered which here, also signifies when, and is so translated chap. 4:22; Genesis 30:38; Numbers 5:29, and in many other places, it is evident the passage here ought to have been translated, And take up the ashes when the fire hath consumed the burnt-offering.

Ver. 10. The priest shall take up the ashes, that is, when the fire has consumed the burnt-offering on the altar. So the French: Apres que le fen aura consumé l’ holocauste.

10. Linen breeches — Or drawers. These and the rest of the sacerdotal apparel are described in Exodus 28:39-43. See notes. To symbolize holiness, the robe was to be composed of only one material. Mixed materials, as wool and flax, were forbidden to the common people. Revelation 19:19. Garments wholly of wool would not have suited the climate; and moreover, from their animal origin, were not regarded as pure. Linen robes are emblematical of purity. Revelation 19:14. From immemorial antiquity Egypt was the great centre of the linen manufacture in the world. The verecundia of the Hebrew ritual in this and other places was a protest against some of the shameless forms of nature-worship prevalent among the idolatrous nations, and especially in some Egyptian rites according to the father of history (Herodotus, 2:60) and the pictures still visible on the monuments. Over the drawers was worn the cethoneth, or close-fitting cassock, also of fine linen, white, but with a diamond or chess-board pattern on it. This came nearly to the feet, and was woven without seam.

V. 11. Other garments-Because this was no sacred, but a common work. A clean place-Where no dung or filth was laid. The priest himself was to do all this. God’s servants must think nothing below them but sin.

Verse 11. And put on other garments] The priests approached the altar in their holiest garments; when carrying the ashes, &c., from the altar, they put on other garments, the holy garments being only used in the holy place. Clean place.] A place where no dead carcasses, dung, or filth of any kind was laid; for the ashes were holy, as being the remains of the offerings made by fire unto the Lord.

Verse 11. Other garments — Because this was no sacred, but a common work. A clean place — Where no dung or filth was laid. The priest himself was to do all this. God’s servants must think nothing below them but sin.

11. Put on other garments — This change was required because the priest was to go forth from the consecrated enclosure of the tabernacle and to come in contact with things unsanctified. The ashes must be deposited in a clean place, because they were regarded as a part of the holy offering. See note on Leviticus 4:12.

V. 12. It shall not be put out-The fire coming down from heaven, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion or temptation to offer strange fire; and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy, signified by the fire that came down from heaven which was an usual token of God’s favourable acceptance. Every morning-Though the evening also be doubtless intended, yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. Thereon-Upon the burnt-offering, which thereby would be sooner consumed, that the way might be made for other sacrifices.

Verses 12, 13. It shall not be put out — The fire coming down from heaven, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion or temptation to offer strange fire, and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy, through the influence of the Holy Spirit, signified by the fire that came down from heaven, which was a usual token of God’s favourable acceptance. Every morning — Though the evening also be doubtless intended, yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. Thereon — Upon the burnt-offering, which thereby would be sooner consumed, that so a way might be made for other sacrifices.

V. 13. Thus should we keep the fire of holy love ever burning in our hearts.

Verse 13. The fire shall ever be burning] See on Leviticus 6:9 and Leviticus 6:20. In imitation of this perpetual fire, the ancient Persian Magi, and their descendants the Parsees, kept up a perpetual fire; the latter continue it to the present day. This is strictly enjoined in the Zend Avesta, which is a code of laws as sacred among them as the Pentateuch is among the Jews. A Sagnika Brahmin preserves the fire that was kindled at his investiture with the poita, and never suffers it to go out, using the same fire at his wedding and in all his burnt-offerings, till at length his body is burnt with it.-WARD’S Customs.

Verses 12, 13. It shall not be put out — The fire coming down from heaven, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion or temptation to offer strange fire, and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy, through the influence of the Holy Spirit, signified by the fire that came down from heaven, which was a usual token of God’s favourable acceptance. Every morning — Though the evening also be doubtless intended, yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. Thereon — Upon the burnt-offering, which thereby would be sooner consumed, that so a way might be made for other sacrifices.

13. The fire shall ever be burning upon the altar — This altar-fire was of a supernatural origin, (Leviticus 9:24,) as the fire of love to God in a fallen soul is not spontaneously ignited, but is a spark dropped from above. The fire on the altar, as the symbol of Jehovah’s holiness and the instrument of his purifying or destroying power, was the only fire permitted to be used in the tabernacle. That obtained elsewhere for sacred purposes was called “strange.” Leviticus 10:1. According to the Gemera the sacred fire was divided into three parts, one for burning victims, one for incense, and one for the supply of the other portions. “According to the Jewish legends, this sacred fire was kept up without interruption till the Babylonian captivity, and, according to 2 Macc. 1:19, till a period later. The Talmud and many rabbins reckon it as one of the five things which were wanting in the second temple — the fire, the ark, the urim and thummim, the anointing oil, and the spirit of holiness.” — Kurtz. The injunction to keep the fire always burning enforces the duty of undying zeal in the service of Christ through the Holy Spirit ever abiding within as a refiner’s fire. The wood laid on the fire every morning typifies the means of grace daily used, the Holy Scriptures, prayer and praise.

V. 14. Of the meal-offering-Of that which was offered alone, and that by any of the people, not by the priest, for then it must have been all burnt. This law before delivered, is here repeated for the sake of some additions made to it.

Verse 14. The meat-offering] See Clarke on “Leviticus 2:1”, &c.

14. The meat offering — See Leviticus 2:1, note.

Verse 15. His handful of the flour] An omer of flour, which was the tenth part of an ephah, and equal to about three quarts of our measure, was the least quantity that could be offered even by the poorest sort, and this was generally accompanied with a log of oil, which was a little more than half a pint. This quantity both of flour and oil might be increased at pleasure, but no less could be offered.

V. 16. His sons-The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things. In the court-In some special room appointed for that purpose. The reason why this was to be eaten only by holy persons, and that in an holy place, is given Leviticus 6:17, because it is most holy.

Verse 16. The remainder shall Aaron and his sons eat — Unless they had some legal uncleanness upon them, Leviticus 22:6. His sons — The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things. In the court — In some special room appointed for that purpose. The reason why this was to be eaten only by holy persons, and that in a holy place, is given, (verse 17,) because it is most holy.

16. The remainder… shall Aaron and his sons eat — The reason of this requirement is “because it is most holy.” For a discussion of the question whether the priests were able to eat all the most holy things commanded them, see Concluding Note, chap. 7.

V. 17. It-That part which remains to the priest; for the part offered to God seems not to have been baked at all.

Verses 17, 18. It — That part which remains to the priest; for the part offered to God seems not to have been baked at all. Every one that toucheth them — That is, none should touch, or eat them, but consecrated persons, priests, or their sons. This preserved the dignity of the sacrifice, to have it eaten only by the priests, and by them only in a holy place.

17. Not be baken with leaven — See Leviticus 2:4, note.

V. 18. Every one-That is, none should touch, or eat them, but consecrated persons, priests, or their sons.

Verses 17, 18. It — That part which remains to the priest; for the part offered to God seems not to have been baked at all. Every one that toucheth them — That is, none should touch, or eat them, but consecrated persons, priests, or their sons. This preserved the dignity of the sacrifice, to have it eaten only by the priests, and by them only in a holy place.

18. Statute for ever — Chap. 17, note. Every one that toucheth them shall be holy — This applies to persons and to things. The priest is forbidden to eat these oblations while ceremonially defiled, and the sacred utensils brought in contact with them must not be put to any secular use. Every layman who touched the most holy things became holy through contact, so that he must henceforth guard against defilement as scrupulously as the priests, but without their rights and prerogatives. This placed him in an awkward relation to secular things.

V. 20. When he is anointed-For high-priest for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual-Whensoever any of them shall be so anointed. At night-Or, in the evening; the one to be annexed to the morning-sacrifice, the other to the evening-sacrifice, over and besides that meal-offering which every day was to be added to the daily morning and evening sacrifices.

Verse 20. In the day when he is anointed] Not only in that day, but from that day forward, for this was to them and their successors a statute for ever. See Leviticus 6:22.

Verses 20, 21. When he is anointed — To be high-priest; for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual — Whensoever any of them shall be so anointed. At night — Or, in the evening; the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that offering of things inanimate, which every day was to be added to the daily morning and evening sacrifice. Thou shalt bring it in — Who art so anointed and consecrated.

20. The offering of Aaron — Aaron, at his induction into the high priest’s office, and, according to Josephus, on every day of his continuance therein, and his successors, as we here interpret the words his sons, must offer three quarts of fine flour, half in the morning and half at night, as an oblation appropriate to the high priesthood. In the day — Some understand this to be only a consecratory oblation limited to one day; but those who credit the testimony of Josephus construe these words to signify from the day, or day by day.

V. 21. Thou-Who art so anointed and consecrated.

Verses 20, 21. When he is anointed — To be high-priest; for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual — Whensoever any of them shall be so anointed. At night — Or, in the evening; the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that offering of things inanimate, which every day was to be added to the daily morning and evening sacrifice. Thou shalt bring it in — Who art so anointed and consecrated.

21. In a pan… with oil — See Leviticus 2:5.

22. The priest of his sons — This justifies our note on verse 20, limiting the expression “his sons” to Aaron’s successors in the office of high priest as heads of the hierarchy. They had no technical designation in the Pentateuch — the word gadhol, great, in Leviticus 21:10, is not yet wholly technical — but were defined by the definite article the and the following relative clause. That is anointed — In the books subsequent to the Pentateuch we find the high priest indicated by the Hebrew words for great, or head. All the priests were anointed, but the high priest received a more copious unction. Leviticus 16:32; Psalm 133:1.

V. 23. It shall not be eaten-No part of it shall be eaten by the priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompence for his pains; partly to signify the imperfection of the Levitical priest, who could not bear their own iniquity; for the priest’s eating part of the people’s sacrifices did signify his typical bearing of the people’s iniquity; and partly to teach the priests and ministers of God, that it is their duty to serve God with singleness of heart, and to be content with God’s honour though they have no present advantage by it.

Verse 23. For every meat-offering for the priest shall be wholly burnt] Whatever the priest offered was wholly the Lord’s, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord. Theodoret says that this marked “the high perfection which God required in the ministers of his sanctuary,” as his not eating of his own sin-offering supposes him to stand free from all sin; but a better reason is given by Mr. Ainsworth: “The people’s meat-offering was eaten by the priests that made atonement for them, Leviticus 6:15, 16, Leviticus 7:7; but because no priest, being a sinner, could make atonement for himself, therefore his meat-offering might not be eaten, but all burnt on the altar, to teach him to expect salvation, not by his legal service or works, but by Christ; for the eating of the sin-offering figured the bearing of the sinner’s iniquity;” Leviticus 10:17.

Verse 23. It shall not be eaten — No part of it shall be eaten by the priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompense for his pains; partly to signify the imperfection of the Levitical priests, who could not bear their own iniquity; for the priest’s eating part of the people’s sacrifice did signify his typical bearing of the people’s iniquity; and partly to teach the priests and ministers of God, that it is their duty to serve God with singleness of heart, and to be content with God’s honour, though they have no present advantage by it.

Ver. 23. Every meat-offering [Hebrews mincha] for the priest, shall be wholly burnt. The priests shared in the minchas of the people, but not in their own; the whole was consumed. Had the priest ate his own mincha, he had done nothing for his soul. This teaches that how lenient soever a minister may be to the people, he must not be lenient to himself.

23. Wholly burnt… not be eaten — Since it was a thank offering to Jehovah it would be improper for the priest to eat it. To appropriate it to himself after presenting it to the Lord would destroy the vital element of sacrifice, self-denial. This law applies to all offerings of the priest, especially to his sin offering, the eating of which would imply that he could atone for his own sins, and that he had no need of a substitute prefiguring “the Lamb of God, which taketh away the sin of the world.” The sin offering for a private individual or for a prince was to be eaten by the priesthood. That for the whole nation, since the priests were included, could not be eaten.

Verse 25. In the place where the burnt-offering is killed, &c.] The place here referred to was the north side of the altar. See Leviticus 1:11.

Ver. 25. Law of the sin-offering. Burnt-offerings were of two kinds; the one was burnt on the altar, and the other without the camp. Part of the former might, as in the prescribed cases, be eaten by the priests and their families, but not of the latter: the skin and all the interior must be burnt.

25. Sin offering — See Leviticus 4, notes. Before the Lord — See Leviticus 1:3, note. It is most holy — Literally, it is holiness of holinesses; a strong form of Hebrew superlative. See Leviticus 2:3, note.

V. 26. For sin-For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

Verse 26. The priest-shall eat it] From the expostulation of Moses with Aaron, Leviticus 10:17, we learn that the priest, by eating the sin-offering of the people, was considered as bearing their sin, and typically removing it from them: and besides, this was a part of their maintenance, or what the Scripture calls their inheritance; see Ezekiel 44:27-30. This was afterwards greatly abused; for improper persons endeavoured to get into the priest’s office merely that they might get a secular provision, which is a horrible profanity in the sight of God. See 1 Samuel 2:36; Jeremiah 23:12; Ezekiel 34:2-4; and Hosea 4:8.

Verse 26. The priest that offereth it for sin — For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

26. The priest… shall eat — God required the priests to eat the flesh in order that they might “bear (away, or expiate) the iniquity of the congregation, to make atonement for them.” Leviticus 10:17. Eating symbolizes the complete reception of any thing. Jeremiah 15:16; John 6:51. Hence the priests, as God’s representatives, by their incorporation with the sin offering gave assurance of the completeness of the reconciliation, and demonstrated that the sacrifice which entirely removes guilt, is converted even into the nutriment of the holiest life. Jesus is both our propitiation and our bread of life. That offereth it for sin — Or expiates sin by it. The word expiates sin, in the Hebrew, is from the same radicals with sin offering. See 2 Corinthians 5:21.

V. 27. Upon any garment-Upon the priest’s garment; for it was he only that sprinkled it, and in so doing he might easily sprinkle his garments. In the holy place-Partly out of reverence to the blood of sacrifices, which hereby was kept from a profane or common touch; and partly that such garments might be decent, and fit for sacred administrations.

Verse 27. Whatsoever shall touch the flesh thereof shall be holy] The following note of Mr. Ainsworth is not less judicious than it is pious:— “All this rite was peculiar to the sin-offering, (whether it were that which was to be eaten, or that which was to be burnt,) above all the other most holy things. As the sin-offering in special sort figured Christ, who was made sin for us, (2 Corinthians 5:21,) so this ordinance for all that touched the flesh of the sin-offering to be holy, the garments sprinkled with the blood to be washed, the vessels wherein the flesh was boiled to be broken, or scoured and rinsed-taught a holy use of this mystery of our redemption, whereof they that are made partakers ought to be washed, cleansed, and sanctified by the Spirit of God; that we possess our vessels in holiness and honour, and yield not our members as instruments of unrighteousness unto sin,” 1 Thessalonians 4:4; Romans 6:13.

Verse 27. Upon any garment — Upon the priest’s garments; for it was he only that sprinkled it, and in so doing he might easily sprinkle his garments. In the holy place — Partly out of reverence to the blood of sacrifices, which hereby was kept from a profane or common touch; and partly that such garments might be decent, and fit for sacred administrations.

27. Whatsoever shall touch the flesh thereof — Of this “most holy” sacrifice. No one but a consecrated person was knowingly allowed “to touch” or handle the offering. Shall be holy — Be deemed devoted to God’s service. When there is sprinkled upon any garment — Not intentionally, but accidentally, in the slaying of the sacrifice or otherwise. So sacred was the blood of the sin offering that not a drop was to be treated as common. Thou shalt wash… in the holy place — So that nothing connected with, or any wise belonging to, this holy service should be contaminated by contact with unsanctified persons or things. “As the sin offering in special sort figured Christ, who was made sin for us, (2 Corinthians 5:21,) so this ordinance taught a holy use of the mystery of our redemption.” The sacredness which was deemed to appertain to “the blood” of this most holy offering is strikingly typical of that most “precious blood” of our great sacrificial Victim of which Peter speaks in his epistle. 1 Peter 1:18, 19.

V. 28. Broken-Because being full of pores, the liquor in which it was sodden might easily sink into it, whereby it was ceremonially holy, and therefore was broken, lest afterwards it should be abused to common uses. Rinsed-And not broken, as being of considerable value, which therefore God would not have unnecessarily wasted. And this being of a more solid substance than an earthen vessel, was not so apt to drink in the moisture.

Verse 28. The earthen vessel-shall be broken] Calmet states that this should be considered as implying the vessels brought by individuals to the court of the temple or tabernacle, and not of the vessels that belonged to the priests for the ordinary service. That the people dressed their sacrifices sometimes in the court of the tabernacle, he gathers from 1 Samuel 2:13,14, to which the reader is desired to refer.

In addition to what has been already said on the different subjects in this chapter, it may be necessary to notice a few more particulars. The perpetual meat-offering, dymt hjnm minchah tamid, Leviticus 6:20, the perpetual fire, dymt va esh tamid, Leviticus 6:13, and the perpetual burnt-offering, dymt tl[ olath tamid, Exodus 29:42, translated by the Septuagint qusia diapantov, puo diapantov, and olokautwmiv and olokautwma diapantos, all cast much light on Hebrews 7:25, where it is said, Christ is able to save them to the uttermost (eis to pantelev, perpetually, to all intents and purposes) that come unto God by him; seeing he ever liveth (pantote zwn, he is perpetually living) to make intercession for them; in which words there is a manifest allusion to the perpetual minchah, the perpetual fire, and the perpetual burnt-offering, mentioned here by Moses. As the minchah, or gratitude-offering should be perpetual, so our gratitude for the innumerable mercies of God should be perpetual. As the burnt-offering must be perpetual, so should the sacrifice of our blessed Lord be considered as a perpetual offering, that all men, in all ages, should come unto God through him who is ever living, in his sacrificial character, to make intercession for men; and who is therefore represented even in the heavens as the Lamb just slain, standing before the throne, Revelation 5:6; Hebrews 10:19-22. And as the fire on the altar must be perpetual, so should the influences of the Holy Spirit in every member of the Church, and the flame of pure devotion in the hearts of believers, be ever energetic and permanent. A continual sacrifice for continual successive generations of sinners was essentially necessary. Continual influences of the Holy Spirit on the souls of men were essentially necessary to apply and render effectual this atonement, to the salvation of the soul. And incessant gratitude for the ineffable love of God, manifested by his unspeakable gift, is surely required of all those who have tasted that the Lord is gracious. Reader, dost thou feel thy obligations to thy Maker? Does the perpetual fire burn on the altar of thy heart? Art thou ever looking unto Jesus, and beholding, by faith, the Lamb of God which taketh away the sin of the world? And dost thou feel the influences of his Spirit, at all times witnessing with thy spirit that thou art his child, and exciting thee to acts of gratitude and obedience? If not, of what benefit has the religion of Christ been to thee to the present day? Of a contrary state to that referred to above, it may be well said, This is not the way to heaven, for the way of life is above to the wise, that they may depart from the snares of death beneath. Arise, therefore, and shake thyself from the dust; and earnestly call upon the Lord thy God, that he may save thy soul, and that thou fall not into the bitter pains of an eternal death. LEVITICUS

Verse 28. The earthen vessel shall be broken — This relates, not to the consecrated vessels of the tabernacle, for none of these were of earth, Exodus 27:19; but to such vessels as were sometimes employed by private persons in dressing the meat of their sacrifices, whereof we have an example, 1 Samuel 2:13, 14. These, after the flesh of the sacrifice had been boiled in them, were to be broken, in order that what retained the smallest tincture of the holy things might not be profaned by being afterward employed in common use. If it be sodden in a brazen pot, it shall be scoured — Vessels of brass, being more solid, and less apt to imbibe the moisture, might be thoroughly cleansed from all tincture of the sacrifice by washing and scouring, and therefore were not to be broken. Besides, being of considerable value, God would not have them destroyed unnecessarily.

30. Blood… brought into the tabernacle — This refers to the sin offerings for the high priest and for the whole congregation, Leviticus 4:5, 16, the blood of which was brought into the tabernacle and the bodies burnt without the camp. The complete propitiation symbolized by the sprinkled blood and the flesh eaten by the priest could not be effected under the Levitical dispensation. When the flesh was eaten, the blood-sprinkling within the tabernacle was lacking; and when the blood was thus sacrificially treated, eating the flesh was prohibited. For the imperfection in the Old Testament remission of sins, see Introduction, (7.) Jesus Christ made a complete atonement, having carried his blood into the holy place, “the true tabernacle,” and given his flesh to be the bread of eternal life to all believers. John 6:32-58.

CONCLUDING NOTES.

(1.) Modern scepticism finds a difficulty in that portion of the ritual of the altar which requires that the priest should eat in the sanctuary those sacrifices pronounced “most holy.” They were of eight kinds: 1.) The flesh of the sin offering for private individuals and princes. Leviticus 6:25,

26. 2.) The flesh of the trespass offering. Leviticus 7:1-6. 3.) The peace offering of the whole congregation. Leviticus 23:19, 20. 4.) The remainder of the sheaf. Leviticus 23:10. 5.) The remnant of the meat offering. Leviticus 6:16. 6.) The two loaves. Leviticus 23:17. 7.) The show-bread. Leviticus 24:9. 8.) The log of oil offered by the leper. Leviticus 14:10. There were at least fifteen other sources of revenue; some to be eaten by the priest’s family and others which might be sold. The chief difficulty arises from the offerings to be eaten by the males only while they were very few in number, Aaron, his two sons, three in all, as Colenso assumes. The following considerations may throw some light upon this subject: 1.) In the natural order of events Aaron, the older brother of Moses, would have had grandsons when he was approaching ninety years. These, though not consecrated priests, were permitted to eat the most holy things. Leviticus 7:6. 2.) The sacrifices were probably very infrequent till after the conquest of Canaan. Some writers infer from Amos 5:25, 26, the omission of all legal sacrifices in the wilderness. 3.) There is positive proof that the Levites, numbering more than eight thousand, (Numbers 4:48,) did eat of the fire-sacrifices, by some broad construction of the law. Joshua 13:14. Possibly the tasting of each sacrifice by the priest, and its assignment to the Levites on guard about the tabernacle, was a constructive priestly eating of the offerings. 4.) It seems to have been overlooked by all the objectors that “the children of Israel eat not of the sinew which shrank,” (Genesis 32:32,) and that the modern Jews not knowing what sinew this was, nor even which thigh was dislocated, judge it obligatory upon them to abstain from both the hind-quarters, the largest portion of the animal. It is reasonable to suppose that the modern Israelites are copying the practice of their fathers in the days of Moses, which, by virtue of its traditional authority, did not need to be enforced by a positive statute.

These suggestions, while they do not entirely remove all objections, very much alleviate the difficulties of this subject.

(2.) A careful study of the law of sacrifices, in which provisions so ample are made for those who minister about holy things, would enforce upon the Christian Church the duty of affording an adequate support to the Gospel ministry, in accordance with St. Paul’s argument in 1 Corinthians 9:7-14, showing that in this particular Judaism was an exemplar to Christianity.