The chief part of the meat-offering made by the people belonged to the priests. They are commanded to eat it unleavened, in the holy place, with their sons only, not their daughters; and both the persons must be free from all ceremonial uncleanness, and the utensils only employed in sacred uses. Note, (1.) They who serve at the altar, should be partakers with the altar. (2.) The ministers of God must not be nice in their diet; unleavened bread was often their food. (3.) Holiness of heart should always accompany the sacredness of office. 19. ¶ And the LORD spake unto Moses, saying, 20. "This is the offering of Aaron and of his sons, which they shall offer unto the LORD, in the day when one be Before Chord 1. The law of the trespass-offering, ver. 1—7, with some further directions concerning the burnt-offering and the meatoffering, ver. 8, 9, 10. 2. The law of the burnt-offering: The rating of it, ver. 11—21. on which mention the prohibition of rating of fat or blood is repeated, ver. 22—27. And the pricels of the feats of it, ver. 28—34. 3. The conclusion of their inflictions, ver. 35—38. The consecration meat-offering of the high-pricels was to be wholly burnt, and it was to be perpetual; either to be offered by every anointed pricels at his consecration, or, as the Jews say, every day by the high-pricels continually, with the morning and evening sacrifice. Note, They whom God advances to his service, are bound to a particular and perpetual oblation of themselves to him. 24. ¶ And the LORD spake unto Moses, saying, 25. Speak unto Aaron and to his sons, saying, 'This is the law of the sin-offering: 'In the place where the burnt-offering is killed, shall the sin-offering be killed before the LORD: 'it is most holy. 26. 'The pricels that offereth it for sin, shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. 27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled, in the holy place. 28. But the earthen vessel wherein it is sodden, 'shall be broken: and if it be sodden in a brazen pot, it shall be both secured, and rinsed in water. 29. All the males among the pricels shall eat thereof: it is most holy. 30. 'And no sin-offering whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire. In those particular offerings for sin, on the great day of atonement, or for a pricels, or the whole congregation where the blood was brought into the tabernacle, no part was to be eaten, but the sacrifice burnt with fire, tho' in general the sin-offering belonged to the pricels. It was to be killed where the burnt-offering was killed, and eaten by them, and their sons, in the court of the tabernacle; if any blood of it was sprinkled on their closets, it must be washed out; and the vessel it was boiled in, if earthen, broken; if brats, scoured and rinsed with water. Note, (1.) Every chastain, as a spiritual pricels, is fed by the sacrifices he offers before the Lord. (2.) They who draw near to the table of the Lord, need examine themselves, lead by their propheze approach, the blood of the covenant he found on their garments to condemn them, instead of on their conscience to comfort them. 8. 176. Before Christ 1490. bore our sins, and of that atoning blood of Jesus, which is forinkled on the guilty conscience. The whole then, properly divided and cleansed, must be burnt with fire, as a sweet favour to the Lord. And thus Jesus on the cross offered up himself to be condemned by the fierce wrath of God, a sacrifice of a sweetsmelling favour, by which peace and reconciliation are obtained for the sinner, and his person and services become acceptable to God through Jesus Christ. 4. 6. ¶ And if his offering be of the flocks, namely of the sheep, or of the goats, for a burnt-facrifice, he shall bring it a male without blemish. 11. And he shall kill it on the side of the altar northward before the LORD; and the priests Aaron's sons shall sprinkle his blood round about upon the altar. 12. And he shall cut it into his pieces, with his head and his fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar. 13. But he shall wash the inwards and the legs with water: and the priests shall bring it all, and burn it upon the altar: it is a burnt-facrifice, an offering made by fire, of a sweet favour unto the LORD. 14. ¶ And if the burnt-facrifice for his offering to the LORD be of fowls, then he shall bring his offering of turtle-closes, or of young pigeons. 15. And the priest shall bring it unto the altar, and wring off his head, and burn it on the altar: and the blood thereof shall be wrung out at the side of the altar. 16. And he shall plunk away his crop with his feathers, and cast it beside the altar on the cell part, by the place of the albers. 17. And he shall cleave it, with the wings thereof, for shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-facrifice, an offering made by fire, of a sweet favour unto the LORD. They who had flocks and herds, could afford to offer of them; but as all who needed the same atonement had not these more expensive sacrifices, a turtle-dove, or pigeon, should be to them as effectual, as the bullock or the ram. Note, (1.) All are in the same condemnation, and need the same atonement. (2.) Christ Jesus is alike the Saviour of high and low, rich and poor. (3.) In all our services, God requires the should offer according to he hath blessed us. He that hath much, must give much; he that hath little, should cheerfully give of that little. (4.) God regards not the experimenters of the gift, but the faith and love of the offerer. A pigeon with these, is better than the stalled ox without them. flanks: and the caul above the liver, with the kidneys, it fhall he take away. 5. And Aaron's fom * fhall burn it on the altar, upon the burnt-facrifice, which is upon the wood that is on the fire : it is an offering made by fire of a sweet favour unto the LORD. Peace-offerings were either to express their grateful acknowledgments for mercies received, or to refund their prayers for some good which was defaud. It was called a peace-offering, because God was regarded therein as in a state of reconciliation with them. Note, Chrift is our peace, and it is to him we may make our requests with confidence of being heard, and offer our praiias, affured they will please God. The fame formalities were observed as before. The offerer laid his hand on the victim's head, expreftive of the fence of his own defains. The head is killed, and the blood sprinkled upon the altar; intimating, that in our very facrifices of prayer and praise, we need pardon from God; and then the head is divided. Part is the Lord's portion, v. 3, 4, of the remainder, part was the priest's, the rest to be eaten by the offerer and his family, for chap. vii. Two things are to be observed, 1. The fat must be burned on the altar. So should every corrupt affection of our hearts continually be confining by the fire of divine love. 2. It was burned upon the daily burnt-offering; for it is with a constant eye to the Lamb that was flain, that we can hope to keep, up any peaceful intercourse and communion with the holy God. 6. ¶ And if his offering for a sacrifice of peace-offering unto the LORD be of the flock, male or female; he shall offer it without blemish. 7. If he offer a lamb for his offering, then shall he offer it before the LORD. 8. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation; and Aaron's ions shall sprinkle the blood thereof round about upon the altar. 9. And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD: the fat thereof, and the whole rump, it shall be take off hard by the back-bone: and the fat that covereth the inwards, and all the fat that is upon the inwards. 10. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall be take away. 11. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD. 12. ¶ And if his offering be a goat, then he shall offer it before the LORD. 13. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation; and the ions of Aaron shall sprinkle the blood thereof upon the altar round about. 14. And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards. 15. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall be take away. 16. And the priest shall burn them upon the altar: it is the food of the offering made by fire, for a sweet favour. 17. All the fat is the LORD's. 17. It shall be a perpetual flature for your generations throughout all your dwellings, that ye eat neither fat nor blood. The fame process was to attend the leffer sacrifices of peace-offerings. The rump of the sheep only was added to the fat. An express prohibition is also added of eating either any of the fat of the inwards or blood. As the blood was typical of the atonement, it must be regarded as sacred; and the fat being God's portion of the sacrifices, must not be used as a common thing. As the shadows are now passed away in Chrift, the reason of the prohibition ceases; only one command remains, that we live in holy temperance to the glory of God, not luxuriously eating the fat, and instantly drinking the blood of the flain. This chapter is concerning the offering for a fat committed through ignorance; either, 1. By the priest himself, ver. 1—12. Or, 2. By the whole congregation, ver. 13—21. Or, 3. By a ruler, ver. 22—26. Or, 4. By a private person, ver. 27—35. 1. AND the LORD spake unto Moses, saying, 2. Speak unto the children of Israel, saying, 'If a soul shall in through ignorance against any of the commandments of the LORD (concerning things which ought Vol. I. not to be done) and shall do against any of them: 3. If the priest that is anointed, do sin according to the sin of the people; then let him bring for his sin which he hath finned, 'a young bullock without blemish unto the LORD for a sin-offering. 4. And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and 'shall lay his hand upon the bullock's head, and kill the bullock before the LORD. 5. And the priest that is anointed, 'shall take of the bullock's blood, and bring it to the tabernacle of the congregation. 6. And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the val of the sanctuary. 7. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation, and shall pour all the blood of the bullock at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation. 8. And he shall take off from it all the fat of the bullock for the sin-offering; the fat that covereth the inwards, and all the fat that is upon the inwards: 9. And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall be take away. 10. 'As it was taken off from the bullock of the sacrifice of peace-offerings: and the priest shall burn them upon the altar of the burnt-offering. 11. 'And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 12. Even the whole bullock shall be carry forth without the camp, unto a clean place, where the ashes are poured out, and burn him on the wood with fire. where the ashes are poured out, shall he be burnt. The wages of sin, wherever it is found, is death; even sins of ignorance and infirmity are mortal, without an atonement. We have here therefore an express appointment of a sin-offering for the soul that sins through ignorance. The sin is supposed to be an outward act, committed either through ignorance of the law, or surprise. There may be alleviations of guilt, but no excuse for sin. The sacrifice for the sin of the high-priest is first appointed. They were men, and therefore compelled about with infirmity. Note, (1.) We must not expect too much from sinful men, however holy their calling, or high their attainments. (2.) Yet a priest's sin is ever most aggravated, since he who is appointed to guide others, is peculiarly bound to for them an example. The sin-offering is a bullock, to be offered with the usual form. Confession of guilt, and dependence on that blood, without which there is no remission, is the only way of obtaining pardon for sin. The blood was sprinkled before the val, and on the horns of the golden altar; to signify, that all his services were polluted, till his iniquity was done away. The sin, for, as in the peace-offering, was burned on the altar; to signify, that God accepted the sacrifice, and was reconciled to the offender; and the whole of the head that remained, was burned without the camp, as a detectable thing. Thus Jesus, when he made his soul an offering for sin, suffered without the camp; and, in the sharpness of his sorrows, and the ignominy he endured, shewed in the dreadful evil of sin, whilst he thus took it away by the sacrifice of himself. 13. ¶ 'And if the whole congregation of Israel sin through ignorance, and the thing he hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD, concerning things which should not be done, and are guilty: 14. When the sin which they have finned against it is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 15. And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD. 16. And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation. 17. And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the val. 18. And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt-offering, which is at the door of the tabernacle of the congregation. 19. And he shall take all his fat from G g him, him, and burn it upon the altar. 20. And he shall do with the bullock as he did with the bullock for a fin-offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. 21. And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a fin-offering for the congregation. Whatever is human, is liable to error. Nations and churches are all fallible, and therefore an atonement for national sins of ignorance is provided. The offering is the same as for the priest, as most likely their sins would be the same. Note, If the people live in ignorance and sin, much is to be feared for their teachers. 22. ¶ When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God, concerning things which should not be done, and is guilty; 23. Or if his sin, wherein he hath sinned, come to his knowledge: he shall bring his offering, a kid of the goats, a male without blemish. 24. And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering before the LORD: it is a fin-offering. 25. And the priest shall take of the blood of the fin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering. 26. And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace-offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. the LORD. 28. And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering; they were consecrations for a fever favour: 'it is an offering made by fire unto the LORD. 29. And 'Moses took the breath and waved it for a wave-offering before the LORD: for of the ram of consecration it was Moses part; as the LORD commanded Moses. 30. 'And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons garments with him, and sanctified Aaron, and his garments, and his sons, and his sons garments with him. They who were to offer sacrifice for the sins of others, first need make atonement for their own. Nothing fits a minister to deal with wounded consciences, or engages him to have compulsion to the tempted, so much as a humbling sense of his own sins. A bullock was offered for a sin-offering, a ram as a burnt-offering, and another for consecration; the blood of which was partly sprinkled on the altar, and partly put upon their right ears, thumbs, and great toes, and on their garments; and a cake of the meat-offering was put into their hands with the wave-thumbles, and burnt upon the altar. Learn bread. (1.) That they who are called to the office of the ministry, ought to be deeply thankful to God for the honour he puts upon them. (2.) Every priest is married to the altar, and engages to give up himself wholly to the work of the ministry. (3.) We shall always minister with comfort to others, when we have the blood of sprinkling speaking peace to our own souls. b Ibid. 31. 31. ¶ And Moses said unto Aaron, and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there 'eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. 32. And that which remonents of the flesh and of the bread, shall ye burn with fire. 33. And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for 'seven days shall he consecrate you. 34. As he hath done this day, so the LORD hath commanded to do, to make an atonement for you. 35. Therefore shall ye abide at the door of the tabernacle of the congregation day and night, seven days, and keep the charge of the LORD, that ye die not: for so I am commanded. 36. So Aaron and his sons did all things which the LORD commanded by the hand of Moses. However sin comes to our knowledge, we should be thankful for the notice. Rulers have need often to open their ears to admonition; they may, even when they mean well, do ill. A kid sufficed for the atonement; intimating, that though the offence were the same, the crime was not so aggravated, or pernicious in its consequence, as that of the high-priest or congregation. Note, Though all sins are not alike evil in their effects to others, they are all mortal to the sinful foul, without an atonement. 27. ¶ And if any one of the common people sin through ignorance, while he doth somewhat against any of the commandments of the LORD, concerning things which ought not to be done, and be guilty; 28. Or if his sin which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. 29. And he shall lay his hand upon the head of the fin-offering, and slay the fin-offering in the place of the burnt-offering. 30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. 31. ¶ And he shall take away all the fat thereof, as the fat is taken away from the sacrifice of peace-offerings; and the priest shall burn it upon the altar, for a sweet favour unto the LORD, and the priest shall make an atonement for him, and it shall be forgiven him. 32. And if he bring a lamb for a fin-offering, he shall bring it a female without blemish. 33. And he shall lay his hand upon the head of the fin-offering, and slay it for a fin-offering in the place where they kill the burnt-offering. 34. And the priest shall take of the blood of the fin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar. 35. And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace-offerings: and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. The offering of a private person resembles the ruler's, save that he may use a lamb or a kid, and a female instead of a male. Note, (1.) No sinner is too little to be overlooked, or too great to be excused. (2.) All alike need the atoning blood of Christ. (3.) Every application to Christ for pardon of sin, lays an obligation upon us to forsake sin. There is no atonement to be made for wilful disobedience. (4.) The sense of the desert of sin will affect our hearts with deep sorrow for it. The tears of penitence should always mingle with the blood of atonement. Seven days the consecration lasted; every day the same sacrifices were repeated; and they are enjoined, on penalty of death, not to go out of the tabernacle, but to keep the charge of the Lord day and night; and the mean while, their peace-offerings were to be eaten before the Lord, according to the commandment; all which was exactly performed. Note. (1.) They who will serve the Lord, must learn to endure hardness, as good folders, and to disengage themselves from the affairs of this life. (2.) They who have the charge of the Lord, have an awful charge indeed. If through their neglect the sinner did in his iniquity, his blood will be required at their hands. (3.) When we have once solemnly given up ourselves to God, we must never look back. (4.) They who give themselves up to him, shall be satisfied with the plemenofnees of his house. God himself will be their portion and exceeding great reward. Concerns the trespass-offering. 1. A variety of cases of trespass, ver. 1—19. 2. The trespass-offerings, (1.) Of the flock, ver. 5, 6. (2.) Of fowls, ver. 7—10. (3.) Of flour, ver. 11—13. but chiefly a ram without blemish, ver. 15, 16, 18, 19. 1. AND if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 2. Or if a soul touch any unclean thing, whether it be a carcade of an unclean beast, or a carcade of unclean castle, or the carcade of unclean creeping things, and if it be hidden from him, he also shall be unclean and guilty. 3. Or if he touch the uncleaners of man, whichever uncleaners is he that a man shall be defiled withal, and it be hid from him, when he knoweth of it, then he shall be guilty. 4. Or if a soul swear, pronouncing with his lips to do evil, or to do good; whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing. 5. And he shall bring his trespass-offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a fin-offering: and the priest shall make an atonement for him concerning his sin. These instances of trespass are mentioned. 1. Concealing the truth, when adjured by the judges. In all cases of an oath, we must speak the whole truth, as well as nothing but the truth: to hide it, is as criminal as to add to it. 2. Contrasting ceremonial uncleaners, v. 2, 3, and not washing according to law before he comes unto the tabernacle. When it comes to his knowledge, he must confess his sin, and bring his offering. Note, When God's spirit awakens the consciences, we begin to see ourselves guilty, where we never suspected harm. 3. Rarely swearing, either to do what is unlawful or impracticable. Though a rash vow may be better broken than kept, yet, like a two-edged sword, it cuts both ways. No member needs stricter government than the tongue. An offering in these cases must be brought, accompanied with humble and particular confession of the sin. True penitents never deal in general acknowledgments, but in difficult and particular enumeration of their sins. Then the priest made the atonement, and the sin was pardoned. Though our repentance be not the cause of our acceptance, but Christ's blood alone, yet they are inseparable: true faith produces ever true penitence. 7. And if he be not able to bring a lamb, then he shall bring for his trespass which he hath committed, two turtle-doves, or two young pigeons, unto the LORD, one for a fin-offering, and the other for a burnt-offering. 8. And he shall bring them unto the priest, who shall offer that which is for the fin-offering first, and 'wring' off his head from his neck, but shall not divide it afunder. 9. And he shall sprinkle of the blood of the fin-offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a fin-offering. 10. And he shall offer the second for a burnt-offering, according to the manner: and the priest shall make an atonement for him, for his sin which he hath sinned, and it shall be forgiven him. 11. ¶ But if he be not able to bring two turtle-doves, or two young pigeons; then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a fin-offering: he shall put no oil upon it, neither shall he put any frankincene thereon: for it is a fin-offering. 12. Then shall he bring it to the priest, and the priest shall take his handful of it, 'even a memorial thereof, and burn it on the altar,' according to the offerings made by fire unto the LORD: it is a fin-offering. 13. And the priest shall make an atonement for him, as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat-offering. As many needed the atonement, who through poverty were unable to afford a lamb, for them a pair of turtles or pigeons were accepted, or the still cheaper offering of some fine flour. Note, Poverty is to bar to heaven. If two pigeons or doves were offered, one served for a fin-offering, and was killed first; the other was a burnt-offering. Atonement must first be made; then thanksgiving is pleading and dutiful. If flour was offered, it must be without oil or frankincense. Note, Sin must be as unfavory to the soul, as this offering was on the altar. v. Chap. xiii. 10. 14. ¶ And the LORD spake unto Moses, saying, 15. "If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD, then he shall bring for his trespass unto the LORD a ram without blemish out of the stocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass-offering. 16. And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him. 17. ¶ And 'if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; 'though he will it not, yet is he guilty, and shall bear his iniquity. 18. And he shall bring a ram without blemish out of the stock, with thy estimation for a trespass-offering, unto the priest: and the priest shall make an atonement for him, concerning his ignorance wherein he erred and will it not; and it shall be forgiven him. 19. It is a trespass-offering: he hath certainly trespassed against the LORD. As sacrilege is a very heinous sin, a more costly atonement is enjoined for it. Whoever through ignorance with-held the tytless or offerings due to the sanctuary, or any holy things dedicated to God, when he found it out, must bring a ram for an offering, and the whole value of the thing in money, and a fifth part over. Or if he but suspected a mistake, he was to chuck the safer side, and make the oblation and full restitution. Note, (1.) Men think it is no sin to cheat God's minders of their lawful dues; but if sins of this kind, even when committed through ignorance, needed such an atonement, what will be the punishment of designed fraud? (2.) To make restitution for injustice, is a very mortifying exercise; but there can be no hope of pardon, whilst the wages of unrighteousness is kept back. A variety of trespasses against our neighbour are mentioned, which, though immediately affecting them, are yet sins against God, as being breaches of his law, v. 2. These are either denying what was lent us; or defrauding our partners; or imposing upon others by unjust commendation of our wares; or not returning what we find to the owner; or disowning it, when we are charged with any of these things. In such cases, 1. Restitution must be made to the injured person, and a fifth part of the value added. 2. A trespass-offering must be brought to God. Note, (1.) All sacrifice for sin is vain, till, to the utmost of our power, restitution is made unto man. (2.) When we have done all in our power to indemnify our neighbour, we are still debtors to the law, and must perish, unless we plead the trespass-offering of our Lord Jesus Christ. Before Christ 1490. 8. ¶ And the LORD spake unto Moses, saying, 9. Command Aaron and his sons, saying, This is the law of the burnt-offering: (It is the burnt-offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.) 10. "And the priest shall put on his linen garment, and his linen breaches shall be put upon his flesh, and take up the ashes which the fire hath conformed with the burnt-offering on the altar, and he shall put them besides the altar. 11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp, unto a clean place. 12. And the fire upon the altar shall be burning in it, it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt-offering in order upon it, and he shall burn thereon the fat of the peace-offerings. 13. The fire shall ever be burning upon the altar: it shall never go out. Or for the burning. ¶ Chap. xvi. 4. Read. xxvi. 40. 41. 43. ¶ Heb. Petting of the land, i.e. Boring. 1. Further laws concerning trespasses, which belong to the former chapter, ver. 1—7. 2. Ver. 8, begins a new fashion, relative to other rites and sacrifices. 1. The burnt-offering, ver. 8—13. 2. The meat-offering, ver. 14—18, particularly that at its re-formation of the priest, ver. 19—23. 3. The fin-offering, ver. 24—30. 1. AND the LORD spake unto Moses, saying, 2. If a soul sin, and commit a trespass against the LORD, and lye unto his neighbour in that which was delivered him to keep, or it in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; 3. Or hath found that which was lost, and lyeeth concerning it, and (sweareth fally); in any of all these that a man doth, sinning therein: 4. Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, 5. Or all that about which he hath sworn fally; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass-offering. 6. And he shall bring his trespass-offering unto the LORD, a ram without blemish, out of the stock, with thy estimation, for a trespass-offering, unto the priest. 7. And the priest shall make an atonement for him, before the LORD; and it shall be forgiven him, for any thing of all that he had done, in trespassing therein. 8. &9. 11. Kath. 10. 11. 2. Eust. rule 37. Num. 1. vii. 9. Eust. vii. 9. Or, on a fracture of list. 1. Ver. 8. Eust. rule 12. AND when any will offer a meat-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon. 2. And he shall bring it to Aaron's sons the priests; and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet favour unto the LORD. 3. And the remnant of the meat-offering shall be Aaron's and his sons: it is a thing most holy of the offerings of the LORD made by fire. 4. ¶ And if thou bring an oblation of a meat-offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers 'anointed with oil. 5. ¶ And if thy oblation be a meat-offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 6. Thou shalt part it in pieces, and pour oil thereon: it is a meat-offering. 7. ¶ And if thy oblation be a meat-offering baken in the frying-pan, it shall be made of fine flour with oil. 8. And thou shalt bring the meat-offering, that is made of these things, unto the LORD: and when it is preferred unto the priest, he shall bring it unto the altar. 9. And the priest shall take from the meat-offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet favour unto the LORD. 10. And that which is left of the meat-offering, shall be Aaron's and his sons: it is a thing most holy, of the offerings of the LORD made by fire. As we are indebted to God for every bit of bread we put in our mouths, it is but reasonable and just we should acknowledge his kind provision for us, by offering a part to his service. Though we have no longer the earthly fastenancy, we have the poor always with us; and when we break our bread in the hungry, God will accept the offering as done unto himself. The ingredients of the meat-offering must be fine flour and oil, if dressed; if underfled, frankincense was to be added. It was brought to the priests, and part burnt on the altar, as a sweet favour to the Lord; the rest belonged to Aaron and his sons. Note, (1.) The least acknowledgment which flows from a grateful heart is acceptable to God. (2.) It is highly reasonable, that they who minister in holy things, should live by the altars they serve; but it is now the just grief of the people, to be obliged to pay the indebted and unpleased who feldom or never minister unto them; and the great sin of the priests, to devour the meat for which they have never laboured. Podest has oppressa. 11. No meat-offerings, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire. 12. ¶ As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet favour. 13. And every oblation of the meat-offering shall thou beson with salt; neither shall thou suffer the salt of the covenant of thy God to be lacking from thy meatoffering; with all those offerings thou shalt offer salt. 14. And if thou offer a meat-offering of thy first-fruits unto the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the fire, corn beaten out of full ears. 15. And thou shalt put oil upon it, and lay frankincense thereon: it is a meat-offering. 16. And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD. Here is, 1. The law of the trespass-offering, ver. 1—7, with some ver. 35—38. 1. Likewise this is the law of the trespass-offering: 'it is most holy. 2. 'In the place where they kill the burnt-offering, shall they kill the trespass-offering: and the blood thereof shall be sprinkle round about upon the altar. 3. And he shall offer of it, 'all the fat thereof; the rump, and the fat that covered the inwards, 4. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall be take away. 5. And the pricels shall burn them upon the altar, for an offering made by fire unto the LORD: it is a trespass-offering. 6. 'Every male among the pricels shall eat thereof: it shall be eaten in the holy place: 'it is most holy. 7. As the sin-offering is, 'to is the trespass-offering: there is one law for them: the pricels that maketh atonement therewith, shall have it. 8. And the pricels that offereth any man's burntoffering, even the pricels shall have to himself the skin of the burnt-offering which he hath offered. 9. And 'all the meat-offering that is baked in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the pricels that offereth it. 10. And every meat-offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another. The trespass-offering was disposed of as the sinoffering. It was the pricels who offered it, as was also the hide of the burnt-offering, and the meat-offering which was dressed, but the unglazed meat-offerings were divided among all the pricels in waiting. Note, (1.) They who labour must in the service of God, deserve to be best paid. (2.) They who serve at the same altar, should be careful to communicate one to another of their good things: a covetous pricel is a monster in the sanctuary! 11. And this is the law of the sacrifice of peaceofferings, which he shall offer unto the LORD. 12. If the offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers 'anointed with oil, and cakes mingled with oil, of fine flour fried. 13. Besides the cakes, he shall offer for his offering leavened bread, with the sacrifice of thanksgiving of his peace-offerings. 14. And if it he shall offer one out of the whole oblation, for an heave-offering unto the LORD, and it shall be the pricels that sprinkleth the blood of the peaceofferings. 15. And the flesh of the sacrifice of his peaceofferings for thanksgiving, shall be eaten the same day that it is offered: he shall not leave any of it until the morning. 16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten. 17. But the remainder of the flesh of the sacrifice on the third day, shall be burnt with fire. 18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it, shall bear his iniquity. 19. And the flesh that toucheth any unclean thing, shall not be eaten, it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, 'having his uncleanness upon him, even that soul shall be cut off from his people. 21. Moreover, the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and cat of the flesh of the sacrifice of peace-offerings, which pertain unto the LORD, even that soul shall be cut off from his people. 1. Honey and leaven are forbidden in all their offerings on the altar, and salt commanded always to be sprinkled on them. Note, (1.) They who fever God, must purge out the old leaves of malice and wickedness, and bring the unleavened bread of thornery and truth. (2.) Unless the salt of divine grace be in our offerings, all we can bring of our own will be unfavoy. (3.) Salt, being the symbol of friendship, imimates, that we should in all our offerings exercise faith in God, as our reconciled friend. 2. The first-fruits were for the priests maintenance, and with them leaven and honey might be offered: but if a man made a free-will offering of first-fruits, besides those mentioned Deut. xxvi. 2, then these were to be treated as the other meatoffering with oil and frankincense. If the corn offered was from green ears, they must be the fairest in the field, dried and threshed out; to intimate, 1. That our green ears of infancy and youth should be devoted to God, and that God accepts with delight such offerings. 2. In youth the fire of zeal, and fervency in religious duties, is becoming, and, in one sense, natural. 3. The blood of Jesus is the sweet frankincense to which we are indebted for every acceptable service. Farther directions about peace-offerings. They were offered on occasion of some particular deliverance, or as a vow, or to supplicate some mercy. With them, leavened bread was offered, as well as the unleavened meat-offering: they must be eaten the same day they were offered, if a thanksgiving, and at farthest the next, if a vow: if ought remained, it must be burnt. When the offering of God's part on the altar was made, the rest was permitted to be eaten at home by the pricels, and offereth and their families, not having any ceremonial uncleanness; only if in removing it to their houses it touched any unclean thing, it must not be eaten, but burnt. Learn hence, (1.) Though we are left at liberty about our peace-offerings, the grateful heart needs no command, but is willing of its own accord. (2.) Let those who come to feast before God, examine themselves, lead, instead of a blessing, they eat and drink their own damnation. 22. ¶ And the LORD spake unto Moses, saying, 23. Speak unto the children of Israel, saying, 'Ye shall not no manner of fat, of ox, or of there, or of goat. 24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. 25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it, shall be cut off from his people. 26. Moreover, ye shall eat no manner of blood, whether it be of fowl, or of beasts, in any of your dwellings. 27. Whatsoever soul is he that eateth any manner of blood, even that soul shall be cut off from his people. 28. ¶ And And the LORD spoke unto Moses, saying, 29. Speak unto the children of Israel, saying, He that chereth the sacrifice of his peace-offerings unto the LORD, shall bring his oblation unto the LORD, of the sacrifice of his peace offerings. 30. ' His own hands shall bring the offerings of the LORD made by fire, the fat with the bread; it shall be bring, that ' the bread may be waved for a wave-offering before the LORD. 31. And the priest shall burn the fat upon the altar: but the bread shall be Aaron's and his sons. 32. And the right shoulder shall ye give unto the priest for an heave-offering, of the sacrifices of your peace-offerings. 33. He among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right shoulder for his part. 34. For ' the wave-bread and the heave-shoulder have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have given them unto Aaron the priest, and unto his sons, by a stature for ever, from among the children of Israel. We have here, 1. The prohibition of fat and blood repeated. They must not eat the fat of any head that was offered in sacrifices, though of the other clean beasts they might eat the fat; but the blood of every creature is expressly forbidden. In reverence to God's abov, they must abstain from the fat, but the atonement for the soul rendered the blood still more sacred. 2. The priest's part in the sacrifice is described, and the manner of its being presented: the priest cut off the shoulder and neck from the head, and laid them with the fat, on the officer's hands, and he brought them to the door of the tabernacle, and waved them in token of dedication to the Lord. The fat was the Lord's, and burnt; the shoulder was the portion of the priest who sacrificed, and the bread belonged to the high-priest and his family. Note, (1.) They who honour God, will have a regard about the becoming maintenance of his ministers, and thine their model with them. (2.) The Lord's supper is a feast upon a sacrifice, where blood is fixed, and a feast of mercies provided for ministers and people. Let us then together often keep the feast. 35. This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office: 36. Which the LORD commanded to be given them of the children of Israel, ' in the day that he a-ointed them, by a stature for ever, throughout their generations. 37. This is the law of the burnt-offering, of the meat-offering, and of the fin-offering, and of the trespass-offering, and of the consecrations, and of the sacrifice of the peace-offerings: 38. Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai. It was a just provision thus to care for the sons of Aaron, and an unalterable law that Israel should offer their oblations. God's worship and service are still our indispensable duty, and God's ministers have a right to a worthy portion; which though they may be demanded of by the impiety of men, they shall not fail to find in God, who will remember them for good. This chapter gives us an account of the solemn and public consecration of Aaron and his sons, according to God's appointment, ver. 1-5. (1.) They were unshaded and disshaded, ver. 1-9, 13. (2.) The tabernacle and the utensils of it were anointed, and then the priest, ver. 10-12. (3.) A fin-offering was offered for them, ver. 14-17. (4.) A burnt-offering, ver. 18-21. (5.) The ram of consecration, ver. 22-30. (6.) The continuance of this solemnity for seven days, ver. 31-36. 1. AND the LORD spoke unto Moses, saying, 2. ' Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock, for the fin-offering, and two rams, and a basket of unleavened bread. 3. And gather thou all the congregation together unto the door of the tabernacle of the congregation. 4. And Moses did as the LORD commanded him, and the assembly was gathered together unto the door of the tabernacle of the congregation. 5. And Vol. I. Moses said unto the congregation, ' This is the thing which the LORD commanded to be done. 6. And Moses brought Aaron and his sons, and ' washed them with water. 7. And ' he put upon him the coat, and girded him with a girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. 8. And he put the bread-pitze upon him: also ' he put to the bread-pitze the Umm and Thummim. 9. And ' he put the mitre upon his head: also upon the mitre, even upon his fore-front did he put the golden plate, the holy crown; as the LORD commanded Moses. 10. ' And Moses took the anointing oil, and anointed the tabernacle, and all that was therein, and fanciled them. 11. And he sprinkled thereof upon the altar seven times, and anointed the altar, and all his vessels, both the laver and his foot, to sanctify them. 12. ' And he poured of the anointing oil upon Aaron's head, and anointed him to banlify him. 13. ' And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and ' put bonnets upon them; as the LORD commanded Moses. Aaron and his sons are here consecrated. The people are called to the door of the tabernacle, to grace the solemnity, and by their prayers, to implore the divine benefication. Moses, according to God's directions, proceeds in the consecration; he first wishes them. They who are to preach the efficacy of the blood of Christ, must first themselves be washed by it, and shew by their own examples the purity they teach. Aaron is clothed with the beautiful garments and deadem, and anointed with the holy oil, as is also the tabernacle, and all the vessels of the sanctuary. Note, (1.) Every believer in Jesus hath brighter robes provided for him, even garments of everlasting righteousness, and crowns of glory never-fading. (2.) The oil ran down from the high-priest's head to the skirts of his cloathing: the gifts and graces of the Holy Ghost, wherewith our great high-priest was anointed, deserved to every member of his body mythical, who have an anointing from the Holy One. 14. ' And he brought the bullock for the fin-offering, and Aaron and his sons' laid their hands upon the head of the bullock for the fin-offering. 15. And he slew it, and Moses took the blood, and put it upon the horns of the altar round about with his finger, and ' purified the altar; and poured the blood at the bottom of the altar, and fanciled it, to make reconciliation upon it. 16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burnt it upon the altar. 17. But the bullock and his hide, his flesh and his dung, he burnt with fire without the camp; ' as the LORD commanded Moses. 18. ' And he brought the ram for the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram. 19. And he kissed it, and Moses sprinkled the blood upon the altar round about. 20. And he cut the ram into pieces, and Moses burnt the head, and the pieces, and the fat. 21. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt-facrifice for a sweet favour, and an offering made by fire unto the LORD; ' as the LORD commanded Moses. 22. ' And he brought the other ram, the ram of consecration; and Aaron and his sons laid their hands upon the head of the ram. 23. And he slew it, and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. 24. And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. 25. And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder. 26. ' And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one water, and put them on the fat, and upon the right shoulder. 27. ' And he put all upon Aaron's hands, and upon his sons hands, and waved them for a wave-offering before AND the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying, 2. Speak unto the children of Israel, and say unto them, "If any man of you bring an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock. v. 1, 2. God having taught the first man, after his fall, the necessity of atonement for sin by sacrifice, we find it faithfully transmitted to his posterity; and when the true religion was lost in idolatry, the sacrifices still remained. When God therefore takes a people to himself, he both teaches them the use of sacrifices, and directs them in the choice of such as were most significant of the one great sacrifice, which in the fulness of time should be offered. The thunders of Sinai ushered in that law which only gave the knowledge of sin; but now, when sacrifices of peace are enjoined, God speaks in milder accents from the mercy-fear. The law is a voice of terror; the gospel, of grace and love. 3. If his offering be a burnt-facrifice of the herd, let him offer a male without blemish; he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the LORD. 4. "And he shall put his hand upon the head of the burnt offering: and it shall be accepted for him to make atonement for him. 5. And he shall kill the bullock before the LORD: and the priests Aaron's sons shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. 6. And he shall slay the burnt-offering, and cut it into his pieces. 7. And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire. 8. And the priests Aaron's sons shall lay the parts, the head and the fat, in order upon the wood that is on the fire, which is upon the altar. 9. But his inwards and his legs shall be wash in water: and the priest shall burn all on the altar, to be a burnt-facrifice, an offering made by fire of a sweet favour unto the LORD. The sacrifice, if of the herd, must be a male without blemish. God requires and deserves we should offer him our best. The blind and lame services of negligent prayers are not a sacrifice, but an abomination. The oblation must be voluntary. That is only acceptable obedience, which flows from love as its principle. He must come with it to the door of the tabernacle, as one unworthy to enter, yet desiring to draw near unto God. He must lay his hand on the head of the beast, intimating his acknowledgement of his deserving that death by reason of sin, to which this bullock was devoted, and his faith in the acceptance of this sacrifice in his stead. The beast was then to be slain, and his blood sprinkled by the priests upon the altar, as typical of the death of the great sacrifice, who bore Before Christ 1490. Aaron and his sons immediately enter upon the execution of their office. 1. Moses (no doubt by a direction from God) appoints a meeting between God and his priests, and the representatives of his people, offering them that he would appear to them, ver. 1-7. 2. They meet according to the appointment. (1.) Aaron offers a sin-offering and a burnt-offering for himself, ver. 8-14. and then the offerings for the people, whom he helped in the name of the Lord, ver. 15-22. (2.) God signifies his acceptance. 1. Of their persons, by flaming them his glory, ver. 23. 2. Of their sacrifices, by consuming them with fire from heaven, ver. 24. a Ibid. 1. AND 'it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel: 2. And he said unto Aaron, 'Take thee a young calf for a sin-offering, and 'a ram for a burnt-offering, without blemish, and offer them before the LORD. 3. And unto the children of Israel thou shalt speak, saying, 'Take ye a kid of the goats for a sin-offering, and a calf, and a lamb, both of the first year, without blemish, for a burnt-offering. 4. Also a bullock and a ram, for peace-offerings, to sacrifice before the LORD; and a meat-offering mingled with oil: for 'to day the LORD will appear unto you. 5. ¶ And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD. 6. And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you. 7. And Moses said unto Aaron, Go unto the altar, and 'offer thy sin-offering, and thy burnt-offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded. They who are ordained for the service of the ministry, must know no idleness. We, to the Summerting Shepherds! Aaron and his sons must immediately, on their consecration, enter on the service. 1. They must begin the work of sacrificing. As their own sin would be their first concern, a calf of atonement is ordered, and a ram for a burnt-offering. To save ourselves, will melt enable us to save those who hear us: the people also are enjoined to bring their offering to Aaron, that he may offer it up, as an atonement for them. Note. It is among the deepest concerns of a faithful minister, to bring the people committed to his care into a state of reconciliation with God. 2. God promises to manifest an especial display of his glory to them, as a token of his good pleasure towards them. Note. (1.) When we go forth to the work of the ministry, under a divine call, God will sensibly own our labours to our unspeakable comfort. (2.) When God's people allomish in his worship, they shall see his glory. He will manifest himself to them, as he doth not to the world. 8. ¶ Aaron therefore went unto the altar, and flew the calf of the sin-offering, which was for himself. 9. And the sons of Aaron brought the blood unto him: and he dipt his finger in the blood, and 'put it upon the horns of the altar, and poured out the blood at the bottom of the altar. 10. And the fat, and the kidneys, and the caul above the liver of the sin-offering he burnt upon the altar; 'as the LORD commanded Moses. 11. And the flesh and the hide he burnt with fire without the camp. 12. And he flew the burnt-offering, and Aaron's sons presented unto him the blood which he sprinkled round about upon the altar. 13. And they presented the burnt-offering unto him, with the pieces thereof, and the head, and he burnt them upon the altar. 14. And he did wash the inwards, and the legs, and burnt them upon the burnt-offering on the altar. 15. ¶ And he brought the people's offering, and took the goat which was the sin-offering for the people, and flew it, and offered it for sin, as the first. 16. And he brought the burnt-offering, and offered it according to the manner. 17. And he brought the meat-offering, and 'took a handful thereof, and burnt it upon the altar,' beside the burnt-facrifice of the morning. 18. He flew also the bullock and the ram, for a sacrifice of peace-offerings, which was for the people; and Aaron's sons presented unto him the blood (which he sprinkled upon the altar round about.) 19. And the fat of the bullock, and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver. 20. And they put the fat upon the breath, and he burnt the fat upon the altar. 21. And the breath and the right shoulder Aaron waved for a wave-offering, before the LORD; as Moses commanded. 22. And Aaron lift up his hand towards the people, and 'blessed them: and came down from offering of the sin-offering, and the burnt-offering, and peace-offerings. Aaron here begins his ministrations, and offers the several different kinds of sacrifice, according to the commandment of the Lord. Note. In all our ministrations, we must make his word our rule.—The daily burnt sacrifice was offered, besides these extraordinary ones. Our stated seasons of worship must never be neglected, because of any extraordinary services or business. When the whole was finished, he, as high-priest on God's behalf, gave his benediction to the people. Where 23. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people, and the glory of the LORD appeared unto all the people. 24. And there came a fire out from before the LORD, and consumed upon the altar the burnt-off, forging, and the fat: which when all the people saw, they shouted, and fell on their faces. 24. Moses goes with Aaron into the tabernacle, whether to pray for the promised manifestation of the divine glory, or to instruct him in the service. At their return, they join in their benedictions upon the people who waited at the door of the tabernacle, and God sealed the blessing. 1. By a visible display of his glory from the holy place. We are not told the memory, but probably in some august appearance, like the fiery pillar which filled the sanctuary the day it was set up. Note, It is good not to be weary of waiting upon God; a glimpse of his glory, if but at parting, will amply repay our attendance. 2. There came a fire out from before the Lord, (from the appearance of his glory it should form) and consumed the sacrifice; most probably the evening sacrifice now ready to be offered, with the fat of the peace-offerings that were to be burnt upon it. A gracious token of God's acceptance of their offerings, and of his constant benediction on those who brought the sacrifices to that altar, the fire of which now kindled by him, was never permitted to go out. Note, (1.) The fire of God's spirit in our heart, must kindle up unquenchable love, and consume our vile affections. (2.) Unless he gives the holy fire of grace, none of our services can please him. (3.) If it be kindled, we must support it with the daily fuel of the word, meditation and prayer. 3. The people, with holy joy and reverential awe, shout and fall prostrate before the Lord. Note, (1.) It is matter of great triumph to experience God's sensible presence with our souls. (2.) The more we taste of God's love, the more humble it will make us. The glory of this chapter is as God an interruption to the institutions of the devotional laws, as that of the golden calf was to the account of the erecting of the tabernacle. Here is, 1. The sin and death of Nadab and Abihu, the sons of Aaron, ver. 1a. 2. 2. The quieting of Aaron under this fore affliction, ver. 3. 3. Orders given and observed about the funeral, and mourning, ver. 4—7. 4. A command to the priests not to drink wine when they went in to minister, ver. 8—11. 5. The care Moses took that they should go on with their work, notwithstanding this conflict, ver. 12—20. 1. AND Nadab and Abihu, the sons of Aaron, took either of them his censor, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. 2. And there went out fire from before the LORD, and devoured them, and they died before the LORD. 2. God who prescribes his own worship, will be it observed, or execute exemplary judgment on the disobedient; or which we have an awful instance in the punishment of Nadab and Abihu. 1. Their sin was offering strange incense; not that which God prescribed, nor in the way, nor at the time he commanded. They seem to have been proud of their new offers, and to have to run before God called them; not without suspicion that they had drunk too freely in their feasts, and thus rushed, in their iniquity, into the presence of the Lord. A drunkard priest is a monster indeed. 2. Their punishment; immediate death, in the very act of their rebellion. So God stops sometimes the mouth of the profane with the lie and the oath half uttered, and lets the drunkard fall into eternal death. Fire from the Lord devoured them; not burnt up their bodies, but flew them, like lightning, without fingering even their garments. Thus damned sinners, tormented with fire from the presence of the Lord, continue consuming, yet unconsumed, in everlasting burnings. 3. Then Moses said unto Aaron, This is it that the LORD spake, saying, 'I will be sanctified in them that come night out, and before all the people I will be glorified: and Aaron held his peace. 4. And Moses called, 'Mithad and Elzaphah, the sons of 'Uzziel, the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary, out of the camp. 5. So they went near, and carried them in their coats out of the camp; as Moses had said. 6. And Moses said unto Aaron, and unto Eleazer, and unto Ishamar his sons, 'Uncover not your heads, neither rend your clothes, lest you die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, be bewall the burning which the LORD hath kindled. 7. And ye shall not go out from the door of the tabernacle of the congregation, lest you die; for the anointing oil of the LORD is upon you: and they did according to the word of Moses. An awful stroke this, which must spread a terror around, and particularly affect Aaron and his family. But Moses beheld the justice of the judgment, and therefore takes the proper means to prevent any interruption in the present solemnity. 1. He endeavours to suggest arguments of resignation to Aaron, from the justice of the sentence, and the glory of God therein manifested. God had before often admonished them of being holy in their approaches to him; and if they will not glorify him by obedience to his will, he must glorify himself by some exemplary stroke, for a warning to others. Note, (1.) God's word will surely be fulfilled; and it becomes us to acquiesce in it, however nearly concerned therein. (2.) They who draw near to God, must remember what a holy God they have to do with, that they may approach him with reverence and godly fear. (3.) When sinners, especially wicked ministers, rob him of his glory, by their impiety and profaneness, he will sometimes make them fearful monuments of his holy vengeance. 2. Aaron held his peace. Deeply touched as he was with the death of his sons, he acknowledged the justice of God, and if He was glorified, dared not complain. Note, (1.) When God corrects us, it becomes us to be dumb, and not to open our mouths. We must always own, we have less than our iniquities deserve. (2.) If our children are wicked, and God breaks forth upon them, parental tenderness must be swallowed up in approbation of the Divine holiness. 3. Moses commands the bodies to be removed. Aaron and his sons might not touch them, least they be defiled: their other near relations therefore take them up, and carry them without the camp, and bury them in their cloaths. Thus God gave the host a solemn warning: if he began at his own priests, surely no other transgressions may hope to go unpunished. It were greatly to be wished, that our burying-places, like theirs, were farther removed from our churches. It seems both dishonourable to the house of God, and cannot but be hurtful to the living, to make the place of worship the receptacle of dead corpses. 4. Aaron and his sons are forbid to shew any token of mourning, on penalty of death, least they should bring down wrath on all the people. They were now no longer their own, the holy anointing oil was upon them, and therefore all private regards must give way to their present relation to God. Note, (1.) They who would serve the Lord without disreaction, must forget their worldly cares and sorrows, when they appear before him. (2.) To rejoice at God's judgments, is to rebel against his government. (3.) The visitations of God upon others, should begin in our hearts holy jealously for ourselves, not to provoke the like. (4.) The grace of God will restrain all immoderate grief: they who know God doth all things right, will kiss the rod. 5. Though Aaron might not mourn, the people must. That fire that was kindled, might have burnt much farther than these. They might see herein the mercy of God, who had spared them, notwithstanding their own deserts; and this would lead them to grieve for their past provocations, whilst they beheld what a fearful thing it was to fall in the hands of that God, who is such a consuming fire. Judgments on others are blessings to us, when they lead us to deeper mourning over our own sins. 8. And the LORD spake unto Aaron, saying, 9. Do not drink wine nor strong drink, thou nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: It shall be a stature for ever throughout your generations. 10. And that ye may put difference between holy and unholy; and between unclean and clean: 11. And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses. Aaron now being consecrated high priest, God immediately adderlies his commands to him. Wine and strong drink are forbidden the priests, whenever they go to minister in holy things, for then they needed clear heads, as well as clean hearts, that they might rightly distinguish between holy and unholy, and their transgressions in threatened to be death: perhaps their brethren owed their sin and suffering to this. Note, (1.) Drunkenness is highly criminal in all, but it is in ministers doubly Babes Chord doubly infusions. (2.) Intemperance is often attended with sudden death. (3.) It is ampicious they should teach the proper sobriety, whose practice gives a lie to their preaching. 12. And Moses spake unto Aaron, and unto Eleazar, and unto Ithamar his sons that were left, 'Take the meat-offering that remaineth of the offerings of the LORD made by fire, and eat it 'with leaves: 'beside the altar; for 'it is most holy. 13. And ye shall eat it in the holy place, because it is thy due, and thy sons due of the sacrifices of the LORD made by fire: for 'to I am commanded. 14. And 'the wave-breath, and heave-broulder shall ye eat in a clean place, thou and thy sons, and thy daughters with thee: for they be thy due, and thy sons due, which are given out of the sacrifice of peace-offerings of the children of Israel. 15. 'The heave-broulder, and the wave-breath shall they bring, with the offerings made by fire of the fat, to wave it for a wave-offering before the LORD, and it shall be thine, and thy sons with thee, by a frarute for ever, as the LORD hath commanded. 16. And Moses diligently fought 'the goat of the sin-offering, and behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron, which were left alive, saying, 17. Wherefore have ye not eaten the sin-offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD? 18. Behold, the blood of it was not brought in, within the holy place: ye should indeed have eaten it in the holy place as I commanded. 19. And Aaron said unto Moses, Behold, 'this day have they offered their sin-offering, and their burnt-offering before the LORD; and such things have befallen me: and if I had eaten the sin-offering to-day, should it have been accepted in the sight of the LORD? 20. And when Moses heard that, he was content. The service must proceed, though the breach was so bad. The remaining priests must learn greater caution, and since they are spared, use greater diligence. v. Moses repeats the former directions concerning the offerings that were to be eaten before the Lord, and those that were to be eaten at home at their houses. Mistakes of ignorance are dangerous, though not so deadly as presumptuous sins. 2. An error committed in the sin-offering, v. 16, they had burnt the whole without the camp, though the blood had not been brought into the holy place, contrary to the injunction, they, vs. 26. 3. Moses acquires concerning it, and is angry with Aaron and his sons. Holy zeal in God's cause, is laudable: but though we condemn, we should hear what may be alludged in mitigation of the offender. 4. Aaron's excuse: he pleads his affliction, vs. 19, and how could he exalt with faith a mourning heart? He submitted as an Israelite, but he felt as a father. Note, (1.) We are not forbidden to feel, though we are forbidden to find fault with God's dealings. (2.) Worldly foremen are often great interruptions to our holy duties: the bitter remembrance breaks in, and discompotes us. 5. Moses is fortified with the plea: either he thought the matter justified by Aaron's circumstances, or that as his intention was to please God in what he did, the Lord would pardon his infirmity. Jesus our high-priest, is a gracious matter, and is tenderly touched with the feeling of our infirmities. This chapter appoints the different kinds of flesh, which might or might not be eaten. 1. Of beasts, ver. 1—8. 2. Of fishes, ver. 9—12. 3. Of birds, ver. 13—19. 4. Of creeping things, which are distinguished into two facts, flying creeping things, ver. 20—28, and creeping things upon the earth, ver. 29—43. And the love concludes with the general rule of holiness, and reopens for it, ver. 44—47. 1. AND the LORD spake unto Moses and to Aaron, saying unto them, 2. Speak unto the children of Israel, saying, 'These are the beasts which ye shall eat among all the beasts that are on the earth. 3. Whatsoever parteth the hoof, and is cloven-footed, and chewerth the cud among the beasts, that shall ye eat. 4. Nevertheks, these shall ye not eat, of them that chew the cud, or of them that divide the hoof: as the camel, because he chewerth the cud, but divideth not the hoof; he is unclean unto you. 5. And the cony, because he chewerth the cud, but divideth not the hoof; he is unclean unto you. 6. And the hare, because he chewerth the cud, but divideth not the hoof; he is unclean unto you. 7. And 'the swine, though he divide the hoof, and be cloven-footed, yet he chewerth not the cud; 'he is unclean to you. 8. Of their flesh shall ye not eat, and their carcase shall ye not touch: 'they are unclean unto you. The distinction of clean and unclean beasts was before the flood, and, no doubt, continued afterwards, See Gen. xliii. 12. God now expressly prescribes rules to his people in this point, v. 3; and if they had no other reason than God's will, it were sufficient for them to acquiesce in his disposition. But the beasts forbidden were either for the most part unwholesome, or disagreeable; and God would make no hence strong between his people and the nations around them, who either regarded many of these beasts as holy to their divinity, or used them for food, which would prevent the Israelites from frequenting their houses and tables. Note, (1.) God's people must always be separated from the world. Though these ceremonial distinctions are ceased, yet the table of the godly man, and of the profane, will afford as great a difference (fill) not only in the temperance of the one and the luxury of the other, but also in the prayer which condensates the one, and the religious neglect of it which produces the other. (2.) The beasts which answered but half the description, v. 3, were unclean. Those who with some marks of children of God, carry evident proofs of the want of others, are only almost Christians, and as sorely perish, unless altogether such, as they who make no pretences to religion. (3.) They must not touch, when dead at least, what they may not eat when living, v. 8. If we keep not out of the way of temptation, we shall not long keep from evil. 9. These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. 10. And all that have not fins nor scales in the seas, and in the rivers, of all that move in the waters, and of any living thing, which is in the waters, they shall be an abomination unto you. 11. They shall be even an abomination unto you: ye shall not eat of their flesh, but you shall have their carcasses in abomination. 12. Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you. A general rule concerning fishes, v. 9, 10. We never heard of unclean fish before; but the Jews, who were to be kept separate for God, were fenced with peculiar refractions. Nor, God's Israel will still deny themselves many things, in which others indulge themselves. 13. And these are they which ye shall have in abomination among the fowls, they shall not be eaten, they are an abomination: the eagle, and the offimage, and the ofspray. 14. And the vulture, and the kite after his kind: 15. Every raven after his kind: 16. And the owl, and the night-hawk, and the cuckow, and the hawk after his kind: 17. And the little owl, and the cormorant, and the great owl, 18. And the swan, and the pelican, and the gier-eagle, 19. And the frock, the heron after her kind, and the lapwing, and the bat. The fowls which are unclean, are particularly specified. Their names are uncertain now, and the inflection has ceased. They were in general birds of prey, or unclean feeders, or birds of the night. Nor, God's people must not be rapacious, nor allow themselves in any deeds of impunity or darkness. These are still forbidden things. 20. All fowls that creep going upon all four shall be an abomination unto you. 21. Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth: 22. Even these of them ye may eat: 'the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind. 23. But all other flying creeping things, which have four feet, shall be an abomination unto you. 24. And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even. 25. And whosoever beareth again of the carcase of them, shall 'wash his clothes, and be unclean until the even. 26. The carcasses of every beast which divideth the hoof, and is not cloven-footed, nor chewerth the the cud, are unclean unto you: every one that toucheth them shall be unclean. 27. And whatsoever goeth upon his paws, among all manner of beasts, that go on all four, those are unclean unto you: whofo toucheth their carcafe, shall be unclean until the even. 28. And he that beareth the carcafe of them, shall wash his clothes, and be unclean until the even: they are unclean unto you. 29. ¶ Thefe also shall be unclean unto you among the creeping things that creep upon the earth: the weasel, and the mould, and the tortoise after his kind. 30. And the ferret, and the chameleon, and the lizard, and the snail, and the mole. 31. Thefe are unclean to you among all that creep; whosoever doth touch them when they be dead, shall be unclean until the even. 32. And upon whatsoever any of them when they are dead doth fall, it shall be unclean, whether it be any veffel of wood, or raiment, or skin, or sack, whatsoever veffel is he, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed. 33. And every earthen veffel whereinto any of them falleth, whatsoever is in it shall be unclean, and ye shall break it. 34. Of all meat which may be eaten, that on which such water cometh, shall be unclean: and all drink that may be drunk in every such veffel, shall be unclean. 35. And every thing, whereupon any part of their carcafe falleth, shall be unclean; whether it be even, or ranges for pots, they shall be broken down; for they are unclean, and shall be unclean unto you. 36. Nevertheless, a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcafe shall be unclean. 37. And if any part of their carcafe fall upon any sowing seed which is to be sown; it shall be clean. 38. But if any water be put upon the seed, and any part of their carcafe fall thereon; it shall be unclean unto you. 39. And if any beasts of which ye may eat, die; he that toucheth the carcafe thereof shall be unclean until the even. 40. And he that eateth of the carcafe of it, shall wash his clothes, and be unclean until the even: he also that beareth the carcafe of it, shall wash his clothes, and be unclean until the even. 41. And every creeping thing that creepeth upon the earth, shall be an abomination: it shall not be eaten. 42. Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat: for they are an abomination. Further laws concerning infests, v. 20—23. Flying creeping animals are all forbidden, and particular injunctions given concerning their carcafes. Every one who touched them was unclean; and whatever they touched or fell upon must be washed, or, if earthen, must be broken, and the liquor split, except it be a fountain or pit, where there was plenty of water. And if a clean beast die, he who removed him was unclean till the even that he washed himself. In all which, God's Israel must learn the necessity of a holy walk and conversation. We ought at least to be as careful of moral defilement, as they were of ceremonial. 43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 44. For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. 45. For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. 46. This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: 47. To make a difference between the unclean and the clean, and between the beasts that may be eaten, and the beasts that may not be eaten. The great reason of all these injunctions is here given: Be ye holy, for I am holy. God designs in his ordinance to sanctify his people for himself; and he who had separated them, by bringing them forth from Egypt, might well enjoin them thus to separate themselves from the heathen around them. Acts, (1.) They who are God's people, desire confer- miry to him in holiness. (2.) For this end they carefully observe all his institutions, that in the means of grace they may grow in grace. (3.) We need be thankful that all these ceremonies are abolished, and that now nothing is unclean of itself. When their forbidden meat comes on our tables, it should excite fresh gratitude. (4.) Let us beware only of making that unholy by intemperance or forgetfulness of God, which in itself is good, when sanctified by the word of God and prayer. The ceremonial uncleanness of women in childbirth, ver. 1—5. And their purification from that uncleanness, ver. 6—8. 1. AND the LORD spake unto Moses, saying, 2. Speak unto the children of Israel, saying, 'If a woman have conceived seed, and born a man-child, then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. 3. And 'in the eighth day, the fifth of his four-skin shall be circumcised. 4. And she shall then continue in the blood of her purifying three and thirty days: she shall touch on hallmark things, nor come into the sanctuary, until the days of her purifying be fulfilled. 5. But if she bear a maid-child, then she shall be unclean two weeks, as in her separation, and she shall continue in the blood of her purifying therefore and six days. Women in child-bed were ceremonially unclean; as were also their attendants. If the child were a male, they were counted unclean seven days, till the child was circumcised. If a female, fourteen; during which their husbands came not near them; and thirty-three days more for a son, and twice as long for a daughter, they were separated from the sanctuary, and from all holy things. As the woman was left in the transgression, she suffers by child-bearing; and her separation from the sanctuary shews us the just desert of every soul that now comes into the world, who is more than ceremonially unclean, even born in sin, and conceived in wickedness, and therefore deserving death from the womb. 6. And when the days of her purifying are fulfilled, for a son, or for a daughter; she shall bring a lamb of the first year for a burnt-offering, and 'a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tabernacle of the congregation, unto the priest: 7. Who shall offer it before the LORD, and make an atonement for her, and she shall be cleaned from the issue of her blood. This is the law for her that hath born a male or a female. 8. And if she be not able to bring a lamb, then she shall bring 'two turtles, or two young pigeons; the one for the burnt-offering, and the other for a sin-offering: and the priest shall make an atonement for her, and she shall be clean. When her days were fulfilled, she must bring her offerings: 1. A thanksgiving for mercies; and a great mercy it is to be delivered from the pain and peril of child-birth. 2. A sacrifice for her sin. They who come from the bed of labour, have need to acknowledge the sin that makes their suffocacy, and their impatience or unthankfulness under them. The offering was according to the quality of the persons; for the rich, a lamb and a pigeon; for the poor, a pair of pigeons or turtles. The mother of our Lord was reduced to the meanest sacrifice; but it was her honour, that she bore him, who taketh away the sin of the world. The ceremonial uncleanness of leprosy. (1.) Rules by which the priest must judge whether a man had the leprosy or no. 1. If it was a fuelling, a scab, or a bright spot, ver. 1—17. 2. If it was a bile, ver. 18—23. 3. If it was an inflammation, ver. 24—28. 4. If it was in the head or barrel, ver. 29—37. 5. If it was a bright spot, ver. 38, 39. 6. If it was in a bald head, ver. 40—44. (2.) Direction is given how the leprosy must be disposed of, ver. 45, 46. (3.) Concerning the leprosy in garments, ver. 47—59. 1. AND the LORD spake unto Moses and Aaron, saying, 2. When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy, 'then he shall be brought unto Aaron the priest, or unto one of his sons the priests. 3. And the priest shall look on the plague in the skin of the flesh; and when the hair in the plague is turned white, and the plague is right be deeper than the skin of his flesh; it is a plague of leprosy; and the priest shall look on him, and pronounce him unclean. 4. If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague, seven days. 5. And the priest shall look on him the seventh day; and behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more. 6. And the priest shall look on him again the seventh day; and behold, if the plague be somewhat dark, and the plague spread not in the skin; the priest shall pronounce him clean; it is a leprosy. 7. When the plague of leprosy is in a man, then he shall be brought unto the priest. 8. And if the priest see, that behold the scab spreadeth in the skin, then the priest shall pronounce him unclean; it is a leprosy. 9. When the plague of leprosy is in a man, then he shall be brought unto the priest. 10. And the priest shall see him; and behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; 11. It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up; for he is unclean. 12. And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of his that hath the plague, from his head even to his foot, wherefore the priest looketh; 13. Then the priest shall consider: and behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white; he is clean. 14. But when raw flesh appeareth in him, he shall be unclean. 15. And the priest shall see the raw flesh, and pronounce him to be unclean; for the raw flesh is unclean; it is a leprosy. 16. Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest: 17. And the priest shall see him; and behold, if the plague be turned into white, then the priest shall pronounce him clean that hath the plague; he is clean. We have here the treatment of the plague of leprosy. This seems to have been rather an uncleanness, than a disease; and, if a disease, not of the same kind with what at present paffes under this name, but inflicted by the hand of God as a punishment, and therefore coming more properly under the inspection of the priest than the physician. In it he was to use the greatest circumspection and deliberation. Raft confers, or halfy conclusions, all become God's mindless. God lays down his rule of judgment. By the word of God must every man's spiritual estate be determined. Not every spot or fire was a leprosy; if it were no more than skin-deep, nor had spread after being shut up, the person is clean. Infirmities attend the bed of God's people; but every spot is not reproducive. But if, after being shut up, it were deep, and spread, then he was pronounced unclean. Scandalous furs are a just cause of exclusion from the church of God; and when, instead of mending after reproof, the evil spread, then there is little hope. No time need be spent in waiting, where raw flesh appeared in the fore. Pride and fell-rights-of-forts are evident marks of a confirmed state of spiritual leprosy. But if he were white all over, he was pronounced clean. There who see and feel their universal depravity and corruption, will come to Christ to be made whole. After inspection, though clean, he must wash his clothes. We need not only have our furs once pardoned thro' the blood of the Lamb, but must every day come to the same fountain, to wash away the spots which daily appear upon us. 18. ¶ The flesh also, in which, even in the skin thereof was a bile, and is healed. 19. And in the place of the bile there be a white rising, or a bright spot white, and somewhat reddish, and it be shewed to the priest; 20. And if when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean; it is a plague of leprosy broken out of the bile. 21. But if the priest look on it, and behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days. 22. And if it spread much abroad in the skin, then the priest shall pronounce him unclean; it is a plague. 23. But if the bright spot stay in his place, and spread not, it is a burning bile; and the priest shall pronounce him clean. 24. ¶ Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; 25. Then the priest shall look upon it; and behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning; wherefore the priest shall pronounce him unclean; it is the plague of leprosy. 26. But if the priest look on it, and behold, there be no white hair on the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days. 27. And the priest shall look upon him the seventh day; and if it be spread much abroad in the skin, then the priest shall pronounce him unclean; it is the plague of leprosy. 28. And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean; for it is an inflammation of the burning. 29. ¶ If a man or woman hath a plague upon the head or the beard; 30. Then the priest shall see the plague; and behold, if it be in sight deeper than the skin, and there be in it a yellow thin hair; then the priest shall pronounce him unclean; it is a dry scall, even a leprosy upon the head or beard. 31. And if the priest look on the plague of the scall, and behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall, seven days. 32. And in the seventh day the priest shall look on the plague; and behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin; 33. He shall be shaven, but the scall shall be not shave; and the priest shall shut up him that hath the scall seven days more. 34. And in the seventh day the priest shall look on the scall; and behold, if the scall be not spread in the skin, nor be in sight deeper than the skin, then the priest shall pronounce him clean; and he shall wash his clothes, and be clean. 35. But if the scall spread much in the skin after his cleaning; 36. Then the priest shall look on him; and behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean; 37. But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean; and the priest shall pronounce him clean. When God hath restored us again from sickness, or journeying to visit his tabernacle, it becomes us to appear with our grateful acknowledgments for the mercies. The super was before pronounced clean; now he is introduced as such to the door of the congregation, with his three lambs, a meat-offering, and log (about a half-pint) of oil. The trespass-offering is first killed, and the blood applied to the ear, thumb, and toe of the person; signifying now his being wholly clean, and typifying the application of the blood of atonement by Jesus, the great high-priest, to the conscience by faith: then the oil is put upon it, in token of his healing. The oil of Divine Grace ever accompanies the sprinkling of atoning blood. Hereupon his sin-offering is accepted for atonement; and his burnt-offering is a sweet favour of thanksgiving, and now he is free among the people. Nuts, They whoever is pardoned, and whose leprosy is cleansed, however before they may have been separated from the faithful, will now be received with joy into the bosom of the church, and every true Israelite. Chap. 9.7. Hov. His hand reach not. Hov. For a waring. 21. And * if he be poor, and cannot get so much; then he shall take one lamb for a trespass-offering, to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil, for a meat-offering, and a log of oil: 22. And two turtle-doves, or two young pigeons, such as he is able to get; and the one shall be a sin-offering, and the other a burnt-offering. 23. And he shall bring them on the eighth day, for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD. 24. And the priest shall take the lamb of the trespass-offering, and the log of oil, and the priest shall wave them for a water-offering before the LORD. 25. And he shall kill the lamb of the trespass-offering, and the priest shall take some of the blood of the trespass-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. 26. And the priest shall pour the oil into the palm of his own left hand. 27. And the priest shall sprinkle with his right finger, some of the oil that is in his left hand, seven times before the LORD. 28. And the priest shall put of the oil that is in his hand, upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot; upon the place of the blood of the trespass-offering; 29. And the rest of the oil that is in the priest's hand, he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD. 30. And he shall offer the one of the turtle-doves, or of the young pigeons, such as he can get: 31. Even such as he is able to get, the one for a sin-offering, and the other for a burnt-offering, with the meat-offering. And the priest shall make an atonement for him that is to be cleansed before the LORD. 32. This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing. What bodies of corruption do we bear about with us? How abominable to be proud of that which may be shortly so loathsome? Other appearances of leprosy are mentioned in an old ulcer, or burn, or icad-head, with directions for the priest's judgment. Note. (1.) Old furs breaking out afire, are a bad symptom of the uncured leprosy of sin. (2.) A forward spirit, like the burs in the flesh, continuing unfounded, is a plain proof of the unfoundness of the heart. 38. ¶ If a man also or a woman have in the skin of their flesh bright spots, even white bright spots; 39. Then the priest shall look: and behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean. 40. And the man whose hair is fallen off his head, he is bald; yet it is he clean. 41. And he that hath his hair fallen off, from the part of his head toward his face, he is forehead-bald; yet it is he clean. 42. And if there be in the bald head, or bald forehead, a white reddish fore; it is a leprosy sprung up in his bald head or his bald forehead. 43. Then the priest shall look upon it; and behold, if the rising of the fore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh; 44. He is a leprosy man, he is unclean; the priest shall pronounce him utterly unclean, his plague is in his head. 45. And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry: Unclean, unclean. 46. All the days wherein the plague shall be in him, he shall be defiled; he is unclean; he shall dwell alone, without the camp shall his habitation be. A gracious provision for the poor. God ever testifies an especial care for them, and provides, that however destitute they may be of things temporal, they shall not lack the spiritual blessings in Christ Jesus. 33. ¶ And the LORD spake unto Moses and unto Aaron, saying, 34. When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession: 35. And he that oweeth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house: 36. Then the priest shall command that they empty the house, before the priest go into it to see the plague: that all that is in the house be not made unclean: and afterward the priest shall go in to see the house. 37. And he shall look on the plague, and behold, if the plague be in the walls of the house, with hollow stakes, greenish or reddish, which in sight are lower than the wall: 38. Then the priest shall go out of the house, to the door of the house, and shut up the house seven days. 39. And the priest shall come again the seventh day, and shall look: and behold, if the plague be spread in the walls of the house: 40. Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city. 41. And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off, without the city, into an unclean place. 42. And they shall take other stones, and put them in the place of those stones, and he shall take other mortar, and shall plaster the house. 43. And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered: 44. Then the priest shall come, and look: and behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. 45. And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house: and he shall carry them forth out of the city into an unclean place. 46. Moreover, he that goeth into the house all the while that it is shut up, shall be unclean until the even. 47. And he that lieth in the house, shall wash his clothes: and he that eateth in the house, shall wash his clothes. 48. And if the priest shall come in, and look upon it, and behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed. 49. And he shall take to cleanse the house: two birds, and cedar-wood, and scarlet, and hyffop. 50. And he shall kill the one of the birds in an earthen vessel, over running water. 51. And he shall take the cedar-wood and the hyffop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. 52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyffop, and with the scarlet. 53. But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean. Leprosy of the house, like that of the cloaths, appears to be a judgment from God. On information, the priest must examine; if the infested stones taken out stopped its spreading, it was cleansed and spared: if inveterate, it was pulled down, and made a dunghill. Nuts, (1.) Matters of families should look well to their houses, and seek to stop the first appearances of sin. (2.) We should remove those from us, whose conversation is dangerous and infectious. (3.) If error or corruption have soared generally upon a church or state, their ruin is near. (4.) Because corruption hath got such hold of our body, perfect deliverance from it can only be obtained by destruction of the fleshly tabernacle in the grave. 54. This is the law for all manner of plague of leprosy and scall. 55. And for the leprosy of a garment, and of an house, 56. And for a rising, and for a scab, and for a bright spot: 57. To teach when it is unclean, and when it is clean: this is the law of leprosy. A bald head, or freckled face, must not be mis-taken for leprosy. Not every fading is the proof of a bad heart. But Ibid. The enclosing of being flesh. Robert Chas. 1890. Ibid. A burning of fire. upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass-offering. 18. And the remnant of the oil that is in the priest's hand, he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD. 19. And the priest shall offer the sin-offering, and make an atonement for him that is to be cleansed from his uncleanness, and afterward he shall kill the burnt-offering. 20. And the priest shall offer the burnt-offering, and the meat-offering upon the altar: and the priest shall make an atonement for him, and he shall be clean. The particular notice taken of this plague of leprosy, should teach us, if ceremonial densement was so odious, how much more abominable the filthiness of flesh and spirit is in the eyes of a Holy God, and how much need we have to cleanse ourselves from these, that we may be vessels fit and meet for the matter's use. Before Chap. 1. Hov. In coming a shall give in. Nov. For post. Hov. In coming a shall give in. See sec. 4. Laws concerning ceremonial uncleanings contracted by bodily diseases, or some natural incidents, and this either, 1. in turn, vers. 1-18. Or, 2. In women, vers. 19-33. We need not be at all curious in explaining their anticipated issues; it is enough if not objective their general design; but we have need to be very cautious. I'll for for take occasion by the commandment to become more exceeding forful; and exceeding forful it is, when last is kindled as sparks of fire from God's altar. The only is bad with the soul when it is patrolled by that which should purify it. 1. AND the LORD spake unto Moses, and to Aaron, saying, 2. Speak unto the children of Israel, and say unto them, 'When any man hath a + running issue out of his flesh, because of his issue he is unclean. 3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue: it is his uncleanness. 4. Every bed whereon he lieth that hath the issue is unclean: and every + thing whereon he sitteth, shall be unclean. 5. And whosoever toucheth his bed, shall wash his clothes, and 'bathe himself in water, and be unclean until the even. 6. And he that sitteth on any thing whereon he sat that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even. 7. And he that toucheth the flesh of him that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even. 8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even. 9. And what saddle soever he rideth upon that hath the issue, shall be unclean. 10. And whosoever toucheth any thing that was under him, shall be unclean until the even: and he that beareth any of those things, shall wash his clothes, and bathe himself in water, and be unclean until the even. 11. And whosoever be toucheth that hath the issue (and hath not raised his hands in water) he shall wash his clothes, and bathe himself in water, and be unclean until the even. 12. And the vessel of earth that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be raised in water. 13. And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean. 14. And on the eighth day he shall take to him two turels-stews, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest. 15. And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make an atonement for him before the LORD, for his issue. The euphemism of the scripture is beautiful, and to be imitated. Even when it speaks of evil things, it is in such a way as to avoid exciting evil ideas. The handsome disease here mentioned is usually the consequence and punishment of impurity, leaving a rotten carcass, and a guilty conscience. It rendered a man incapable of appearing at the sanctuary, it made him shunned by every body around him, and whatever he touched was unclean. When he was healed he washed, and after seven days waiting gave full confirmation of his cure, he might bring his sacrifice. Note, (1.) Though the servants of their lusts may count it a light affair to be cut off from the congregation of the Lord, where they seldom care to appear, they will find it a terrible thing to be cut off from it in eternity. (2.) Nothing was more dangerously against the soul than fleshly lusts. (3.) The company of such persons are more to be avoided than of him that hath the plague. (4.) Yet the vilett need not despair; when he returns to the blood of Jesus, there is hope in his end. 1. Out. viii. 16. And 'if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even. 17. And every garment and every skin whereon is the seed of copulation, shall be washed with water, and be unclean until the even. 18. The woman also with whom man shall be with seed of copulation, they shall both bathe themselves in water, and be unclean until the even. Even what may be involuntary in sleep is not without ceremonial defilement; and usually moral guilt is involved therein, from impure imaginations before entertained. For, 18, seems not to relate to the use of the marriage-bed, but to a person diseased as above-described. 2. Chap. vii. 3. Heb. 1a for separati- 19. ¶ And 'if a woman have an issue, and her issue in her flesh be blood, she shall be + put apart seven days: Vol. I. 11. and whosoever toucheth her shall be unclean until the even. 20. And every thing that she lieth upon in her separation, shall be unclean: every thing also that she sitteth upon, shall be unclean. 21. And whosoever toucheth her bed, shall wash his clothes, and bathe himself in water, and be unclean until the even. 22. And whosoever toucheth any thing that she sat upon, shall wash his clothes, and bathe himself in water, and be unclean until the even. 23. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it; he shall be unclean until the even. 24. And 'if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth, shall be unclean. 25. And 'if a woman have an issue of her blood many days, out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. 26. Every bed whereon she lieth all the days of her issue, shall be unto her as the bed of her separation: and whosoever she sitteth upon shall be unclean, as the uncleanness of her separation. 27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. 29. And on the eighth day she shall take unto her two turels, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. 30. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make an atonement for her before the LORD, for the issue of her uncleanness. 31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. 32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith: 33. And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her which is unclean. The same uncleanness and its effects were occasioned by the issues of women, whether natural, or diseased, and to be atoned for in the same way. It was death thus to approach the sanctuary. And hereby veneration and awe was kept up in their minds for the tabernacle, and more for that holy God who dwelt in it; if even natural or involuntary infirmities were offensive, how much had they need fear to provoke his holiness by wilful impurities? Though these ordinances have ceased with the worldly sanctuary, the use of them is permanent. To warn us of the defining nature of sin, to engage us to keep the body as well as the soul pure for the Lord; and thus to be always ready to appear before him, whether in his tabernacle on earth, or before his throne in heaven. The institution of the annual solemnity of the day of atonement, or expulsion has much of the gospel in it, Heb. ix. 7, 15c. The whole service of the day is committed to the high-priest. (1.) He must never come into the most holy place but when this day, ver. 1, 2. (2.) He must come dressed in the linen garments, ver. 4. (3.) He must bring a sin-offering and a burnt-offering for himself, ver. 3. after his sin-offering, ver. 6—11. then go within the wall with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat, ver. 12, 13, 14. (4.) Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people, ver. 5, 7, 8, 9. and the blood of it must be sprinkled before the mercy-seat, ver. 15, 16, 17. And then some of the blood of both the sin-offerings must be sprinkled upon the altar, ver. 18, 19. 2. The other must be a shape-goat, ver. 10. the sin of Israel must be confessed over him, and then he must be sent away into the wilderness, ver. 20, 21, 22. and he that led him away must be ceremonially unclean. (5.) The burnt offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and then flesh burnt without the camp, ver. 23, 24, 25, 27, 28. (6.) The people were to observe the day religiously by a holy rest, and holy manning for sin; and this was to be a statute for ever, ver. 29—34. 1. AND the LORD spake unto Moses after 'the death of the two sons of Aaron, when they offer K k ed ed before the LORD, and died: 2. And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail, before the mercy-feat, which is upon the ark; that he did not: for 'I will appear in the cloud upon the mercy-feat. 3. Thus shall Aaron come into the holy place; 'with a young bullock for a sin-offering, and a ram for a burnt-offering. 4. 'He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen more shall he be attired: these are holy garments; therefore 'shall he wash his flesh in water, and so put them on. 9. 1—4. Aaron had sustained a heavy loss in his two sons, and might well fear to minister before such a jealous God. He is therefore now to begin to make the annual atonement for himself and his house, as well as the people. One day in a year only must he come before the mercy-feat, where God appeared in the cloud; and then alone, with the blood of the sin-offering, in his ordinary garments of service, to donate that, as a sinner, he was on a footing with his brethren. Such was the bondage, darkness, and diffance of that disposition. But now, since Jesus is now for us entered, every believer hath bullocks and accels to the mercy-feat continually; and, instead of fearing death from the presence of the Lord, finds his nearness the true and happy life of his soul. 5. And he shall take of the congregation of the children of Israel, two kids of the goats for a sin-offering, and one ram for a burnt-offering. 6. And Aaron shall offer his bullock of the sin-offering, which is for himself, and 'make an atonement for himself, and for his house. 7. And he shall take the two goats, and present them before the LORD, at the door of the tabernacle of the congregation. 8. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the same-goat. 9. And Aaron shall bring the goat upon which the LORD's lot fell, and offer him for a sin-offering. 10. But the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scape-goat into the wilderness. 11. And Aaron shall bring the bullock of the sin-offering which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering, which is for himself. 12. 'And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of 'fewer incense, beaten small, and bring it within the vail. 13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-feat that is upon the testimony, that he did not. 14. And he shall take of the blood of the bullock, and 'sprinkle it with his finger upon the mercy-feat, ealward: and before the mercy-feat shall he sprinkle of the blood with his finger seven times. 6. 9—14. The whole bullocks of this day pertained to the high-prise alone; or, in case of sickness or uncleanness, to his deputy. After the daily burnt sacrifice (which always was offered after dredging the lamps and burning incense) he began the extraordinary service with changing his garments and washing, which was often repeated; he then brought his sin-offering for himself, his hands being laid on the head of the bullock, with solemn confession of his own sins, and those of his house. The two goats for the people's sin-offering were next presented before the Lord; lots are cast on them, and the scape-goat a second time presented. Then the bullock for the sin-offering was killed, and whilst the blood was stirred to keep it fluid, Aaron carried a censer with incense within the vail, the smoke and perfume of which filled the place: on this he retired, and immediately returned with the blood of his sin-offering, and with his finger sprinkled it seven times before the mercy-feat. Now, Jesus, our better high-prise, is for us entered into the holy place, with nobler blood, even his own; an atonement which, once offered, is compleat and equalizing; and having no personal sins to atone for, he hath by one oblation perfected his people for ever. Blessed be God for such an high-prise! 15. ¶ Then shall he kill the goat of the sin-offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-feat, and before the mercy-feat. 16. And "he shall make an atone- ment for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that 'remains among them, in the midst of their uncleanness. 17. 'And there shall be no man in the tabernacle of the congregation where he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18. And he shall go out unto the altar that is before the LORD, and make an atonement for it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 9. 15—19. Having made atonement for his own sins and his house, the people's sin-offering is then, with the blood of which he again returns into the most holy place, sprinkling it as before, and when he comes out he must mix the blood of the bullock with that of the goat, and sprinkle the outer tabernacle therewith seven times, and with his finger put some of this blood mixed around the golden altar of incense on its horns, to signify the purifying of all those from the uncleanness contracted by standing in the midst of such a people. During this whole solemnity all the prickles stood without, as unworthy to enter till the atonement had thus been made. Now, (1.) One must subsum service until pardon; even our prayers and duties must be sprinkled with the blood of Jesus. (2.) When Jesus gave himself for us, of the people there was none with him. The work was all his own, and to him be all the glory of it ascribed. 20. ¶ And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the fire goat: 21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness. 22. And the goat shall bear upon him all their iniquities, unto a land not inhabited: and he shall let go the goat in the wilderness. 23. And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place; and shall leave them there. 24. And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people. 25. And "the fat of the sin-offering shall be burn upon the altar. 26. And he that let go the goat for the scape-goat, shall wash his clothes, and 'bathe his flesh in water, and afterward come into the camp. 27. 'And the bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall not carry forth without the camp, and they shall burn in the fire their skins, and their flesh, and their dung. 28. And he that burneth them, shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. 9. 20—28. The work of reconciliation within the tabernacle being finished; the scape-goat is brought to the door of the tabernacle. Aaron, with both his hands on his head, confesses all the transgressions of the people, and transfers them to this devoted beast. Thus all the iniquities of his Israel are laid on their great Redeemer and Saviour by imputation. The goat hereupon was sent and let go into the wilderness, bearing their burdens. And thus hath our divine Lord carried away our sins into the land of forgetfulness; where they shall never more be found to condemn us. The high-prise hereupon, atonement being compleated, put off his robes of humiliation, and washed. After this he put on his beautiful garments, and offered the burnt-offerings of thanksgiving: for pardoning mercies justly deserve sacrifices of praise. The flesh of the sin-offerings was then removed, and burnt without the camp; for our sins, when forgiven of God, must be renounced and cast out by us. The persons who performed this office, as well as he who led the scape-goat into the wilderness, were unclean, and must wash their clothes and bathe, before they pertained to come into the camp. Such is the defiling nature of sin. At last the high-prise, having brought out the censer from within the vail, re- Schochich tiers; and the evening sacrifice closes the Solemnity of the day. 29. ¶ And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all; whether it be one of your own country, or a stranger that sojourneth among you. 30. For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31. It shall be a Sabbath of rest unto you; and ye shall afflict your souls by a statute for ever: 32. And the priest whom he shall among, and whom he shall ye consecrate, to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy gowns. 33. And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. 34. And this shall be an everfalling statute unto you, 'to make an atonement for the children of Israel, for all their sins once a year. And he did as the LORD commanded Moses. The perpetual observation of this Solemnity is enjoined; it must be a day of sacred rest, and fasting, and humiliation. Note, (1.) They who receive the pardon of sins will ever loath and abhor themselves in their own sight, even when God is pacified towards them. (2.) Whosoever are in this body we shall be continually repenting and grieving for our daily and yearly transgressions: though the redemption is completed, we are yet in the valley of humiliation; 'tis only when in glory sin shall be utterly destroyed in us, as well as for us, that sorrow and sighing shall be no more. (3.) We must never forget that 'tis not our own repentant sorrows, but the efficacy of our divine sacrifice that can cleanse us from all our sins, and open a way for us into the presence of God. No sacrifice must be offered by any other but the priest, nor any where but at the door of the tabernacle, and this upon pain of death, ver. 1—9. no blood must be eaten, nor anything that dieth of itself, 10—16. 1. AND the LORD spake unto Moses, saying, 2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them, This is the thing which the LORD hath commanded, saying, 3. What man soever there be of the house of Israel, that killed an ox, or lamb, or goat in the camp, or that killed it out of the camp, 4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD, before the tabernacle of the LORD; blood shall be imputed unto that man, he hath shed blood, and that man shall be cut off from among his people: 5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace-offerings unto the LORD. 6. And the priest shall sprinkle the blood upon the altar of the LORD, at the door of the tabernacle of the congregation, and burn the fat for a sweet favour unto the LORD. 7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring: This shall be a statute for ever unto them throughout their generations. 8. ¶ And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt-offering or sacrifice, 9. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD, even that man shall be cut off from among his people. Before the erection of the tabernacle they had liberty to sacrifice where they chose, and this had opened the door to abominable idolatries: to prevent this spiritual adultery for the future, God having now espoused them to himself, and set up his abode among them. 1. They are commanded to kill all their sacrifices at the door of the tabernacle, and no where else. Some have thought that every head that was designed for common food, is included in the command, but that seems rather improbable. 2. Death is the punishment of the transgressor, whether an Israelite or a prophets. God will thus remove temptation to idolatry from them, and unite them in one holy worship to himself, the only worthy object of worship. Note, (1.) As there is no access to or acceptance with God but through Jesus Christ, all our services must be brought to him, to be presented before the Lord. (2.) We should maintain unity of worship: our unhappy variances are much to be lamented; which we are praying for their healing, let us endeavour to be drawing nearer to each other in love, which will be the readself way to unite us, that with one mouth, as well as one heart, we may glorify God. ¶ 10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; ¶ I will even let my face against that soul that eateth blood, and will cut him off from among his people. 11. For the life of the flesh is in the blood, and I have given it to you upon the altar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. 12. Therefore I said unto the children of Israel, his soul of you shall eat blood, neither shall any stranger that sojourneth among you, eat blood. 13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which I hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust: 14. For it is the life of all flesh, the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof: whosoever eateth it, shall be cut off. 15. And every soul that eateth it that which died of itself, or that which was torn with beasts (whether it be one of your own country, or a stranger) be shall both wash his clothes, and bathe beasts in water, and be unclean until the even: then shall be be clean. 16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity. The former law, concerning blood, is again repeated: God threatens to set his face against the transgressor; and woe to the man against whom his wrath be kindled, yea but for a moment. The reason is, because the blood, which is the life of the beast, is appointed as the atonement for the souls of men. The sinner's life was forfeited to God; He accepted the life of the beast instead of it. Because of this vicarious sublimation, the blood was sacred. But since the true blood is shed, which cleanseth from all sin, the reason of the prohibition ceases. And they who are now called to feed upon Christ's blood spiritually, need fear no uncleanness from eating blood, properly prepared for food, and temporarily used. Some precepts are added, with respect to the same thing; they must cover the blood of the beast or fowl they took in hunting. And because what died of itself, or was torn of a beast, could not be cleansed properly of its blood, they must abstain from it. If they did ignorantly eat it, they were ceremonially defiled, and must wash themselves and their clothes, and be unclean till even; neglect of which being wilful disobedience, was to be punished severely. Note, If our iniquity be not taken away by the washing of regeneration, it will be a burden we can never bear ourselves, but which must crush us into the belly of hell. Here is, 1. A general law against all conformity to the corrupt usages of the heathen, ver. 1—5. 2. Particular laws, (1.) Against incest, ver. 6—18. (2.) Against bodily lusts, and barbarous idolatries, ver. 19—23. 3. The enforcement of their laws from the rain of the Canaanites, ver. 24—30. 1. AND the LORD spake unto Moses, saying, 2. Speak unto the children of Israel, and say unto them, I am the LORD your God. 3. After the doings of the land of Egypt wherein ye devel, shall ye not do: and after the doings of the land of Canaan whither I bring you, shall ye not do: neither shall ye walk in their ordinances. 4. Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God. 5. Ye shall therefore keep my statutes and my judgments: which if a man do, he shall live in them: I am the LORD. Before Christ 1490. The moral precepts are binding, though the ceremonial are abolished. Such are the injunctions here given. God, as the Lord, has a right to command obedience; as our God reconciled in Jesus Christ, has reason to expect it. They were going into a land as idolatrous as that they had come out of; and as they were but too prone to their old practices, they had need of repeated solemn warnings. Note, Because sin hath such deep hold on our hearts, and old habits are to hardly eradicated, we have need of line upon line, and precept upon precept. God charges them to remember his commandments to do them, and promises a happy and long life to the obedient. They who in simplicity follow God will find themselves no losers thereby. Note, 1. As perfection of obedience is not to be found in man, therefore eternal life cannot be obtained by our own obedience. But, 2. In Christ Jesus there is that universal righteousness which the law demands; and they who believe in him, have this imputed to them, and are rewarded as if it were their own. 3. We are not less bound thereby to personal obedience, but farther urged thereto, as well as afflicted therein through faith, which worketh by love. Heb. rev. monster of his folk. of Chap. xx. 11. a Chap. xx. 12. Deut. xxii. 30. &xii. xxiii. 40. Each. xxii. 10. Amen. 3. 1 Cor. 7. 7. 17. 1 Sam. xxii. 18. Each. xxii. 11. f Chap. xx. 19. g Chap. xx. 20. h Chap. xx. 11. Each. xxii. 12. f Chap. xx. 17. March. xx. 6. The Deut. xxii. 6. Cha. xx. 12. I Do, not with to inother. 6. ¶ None of you shall approach to any that is near of his to him, to uncover their nakedness: I am the LORD. 7. The nakedness of thy father, or the nakedness of thy mother, shall thou not uncover; she is thy mother, thou shalt not uncover her nakedness. 8. The nakedness of thy father's wife shall thou not uncover: it is thy father's nakedness. 9. The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover. 10. The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness. 11. The nakedness of thy father's wife's daughter, begotten of thy father, (she is thy sister) thou shalt not uncover her nakedness. 12. Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman. 13. Thou shalt not uncover the nakedness of thy mother's sister, for she is thy mother's near kinswoman. 14. Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt. 15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son's wife, thou shalt not uncover her nakedness. 16. Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness. 17. Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her kinswomen: it is wickedness. 18. Neither shalt thou take a wife to her sister to vex her, to uncover her nakedness, besides the other in her lifetime. God forbids, 1. All marriages between persons within the degrees of kindred here (specified) which equally afflicts women as well as men. The very heathens, in general, detested these incessions; and they are not only positive commands of God, but highly reasonable in themselves. 2. All indecent familiarities between such near relatives. The living together in the same house, and being on such a footing of intimacy, would expose them to much temptation, unless their minds were imperiled with particular horror at the thought of any lewd intercourse. Let near relations be doubly on their guard. The corrupt heart of man is desperately wicked. 19. 'Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. 20. Moreover, thou shalt not lie carnally with thy neighbour's wife to defile thyself with her. 21. And thou shalt not let any of thy seed 'pals through the fire to 'Molech, neither shalt thou profane the name of thy God: I am the LORD. 22. 'Thou shalt not lie with mankind as with womankind: it is abomination. 23. 'Neither shalt thou lie with any beast, to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confession. 24. 'Defile not you yourselves in any of these things: for in all these the nations are defiled which I call out before you. 25. And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. 26. 'Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you: 27. (For all these abominations have the men of the land done, which were before you, and the land is defiled) 28. 'That the land (pue not you out also, when ye defile it, as it (pue) out the nations that were before you. 29. For whoever shall commit any of these abominations, even the souls that commit them, shall be cut off from among their people. 30. Therefore shall ye keep mine ordinance, 'that ye commit not any one of these abominable customs, which were committed before you, and that they ye defile not yourselves therein: I am the LORD your God. Here are, 1. Other laws against impurity. 1. Against an unfeasurable use of the marriage-bed. Note, They who are lawfully married may be very criminally lewd. 2. Against adultery; a sin of the blackest sin. 3. Against the abominable adultery of consecrating their children to Molech, by passing them between two fires, and sometimes burning them. 4. Against sodomy and beatability; e. ones, the mention of which are shocking; and it is among the dire proofs of the desperate corruptness of man's nature, that ever such wretches should exil, or that such prohibitions should be necessary. 2. Awful warnings against these sins. 1. The offender shall be cut off, so, 20. not only his body doomed to death, but his soul to everlasting burning. The fire of lull, and the fire of hell, are kindled for each other. 2. The nation shall be destroyed where such abominations are committed. They themselves are now going to Canaan, to be God's executioners upon that devoted people, for these very sins; and therefore, with such an instance before them, they need take warning not to defile themselves with such wickedness; for if they did, they would sink in the same destruction. Note, Nothing fills up the measure of a nation's guilt faster than these abominable and unnatural lulls. 3. A solemn charge to keep God's ordinances, and avoid these hateful customs. Note, The world we live in is like Canaan, and its customs scarce less detestable; we have need tremble, lead we should swim with the firean, and lull the horror of sin by beholding the commonness of the practices from which nothing can so effectually preserve us as a constant attention to God's word, and daily application for his grace, to keep us from the pollutions that are in the world through lull. And in this way we shall find such genuine pleasures to be enjoyed, as will make us loath the deceitful and soul-delirying pleasures of sin. Some ceremonial precepts there are in this chapter, but most of them are moral. (1.) The laws peculiar to the Jesus, are, 1. Concerning their peace-offerings, ver. 5—8. 2. Concerning the gluing of their fields, ver. 9, 10. 3. Against westers of their cattle, feed, and cloth, ver. 19. 4. Concerning their trees, ver. 23—25. 5. Against some superstitious usages, ver. 26—28. (2.) Precepts moral obligatory upon all. 1. The sum of all the commandments in general, ver. 2, 18. 2. Something of each commandment. 1. A prohibition of enchantment, ver. 26. and withdrawal, ver. 31. which make a god of the devil, and are a breach of the first commandment. 2. Of idolatry against the second commandment, ver. 4. 3. Proclamation of God's name against the third, ver. 12. 4. Sabbath sanctification is preiled, ver. 3, 30. 5. Children are required to honour their parents, ver. 3, and the aged, ver. 32. 6. Hatred and revenge are here forbidden, ver. 17, 18. 7. Adultery, ver. 20—22. and whoredom, ver. 29. 8. Justice required, ver. 15. theft forbidden, ver. 11. fraud, and withholding dust, ver. 13. and false weights, ver. 35, 36. 9. Lying, ver. 11. Slandering, ver. 14. Tale-bearing, and false witness, ver. 16. 10. The tenth commandment, laying a restraint upon the heart; is doth that, ver. 17. Thou shalt not hate thy brother in thine heart. And here is a solemn charge to observe all these statutes, ver. 37. Now these are things which need not much help for the understanding of them, but require constant care and watchfulness for the observing of them. A good understanding have all they that do these commandments. 1. AND the LORD spake unto Moses, saying, 2. Speak unto all the congregation of the children of Israel, and say unto them, 'Ye shall be holy: for the LORD your God am holy. 3. ¶ 'Ye shall fear every man his mother and his father, and 'keep my lab-baths: I am the LORD your God. 4. 'Turn ye not unto idols, 'nor make to yourselves molten gods: I am the LORD God. 5. ¶ And 'if ye offer a sacrifice of peace-offerings unto the LORD; ye shall offer it at your own will. 6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. 7. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. 8. Therefore every one that eateth it, shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that foul shall be cut off from among his people. 9. ¶ And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. 10. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. It was Mofer's concern to make God's will known to all the people; and a faithful steward he was in God's house. 1. A general command is given, including all the rest. Be ye holy. The design of both law and gospel, next to God's glory, is the holiness and happiness of his people. For there can be no enjoyment of God, in which true happiness consists, without conformity to him. 2. Particular commands, wherein this holiness must be expressed. 1. In fearing father and mother. Implying that filial affection, dutiful obedience, diligence to please, and dread of offending, which every son of Israel must show in both his parents. 2. In franchising the Sabbath. They show themselves truly children of God, who join piety towards their Father in heaven, to dutifulness to their parents on earth. To despise father or mother, or to produce God's Sabbaths, is the sure mark of a repentant son. 3. No idols must be worshipped. 4. Their sacrifices of peace-offerings must not be cut beyond the prescribed time. 5. They must consider and leave a portion for the poor in the harvest field, and at the vintage. Nate. (1.) There can be no true piety towards God, where there is no charity towards men. A covetous heart can never have written upon it, Halimah to the Lord. (2.) The prayers of the poor, who partake of our blessings, will make us ample amends for the handful we leave them. No gain to great, or sure, as what is thus lent to the Lord. 11. ¶ Ye shall not steal, neither deal falsely, neither lie one to another. 12. ¶ And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. 13. ¶ Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired, shall not abide with thee all night until the morning. 14. ¶ Thou shalt not curle the deaf, nor put a stumbling-block before the blind, but shalt fear thy God: I am the LORD. 15. ¶ Ye shall do no unrighteousness in judgment; thou shalt not respect the perlon of the poor, nor honour the perlon of the mighty; but in righteousness shalt thou judge thy neighbour. 16. ¶ Thou shalt not go up and down as a tale-bearer among thy people; neither shalt thou stand against the blood of thy neighbour: I am the LORD. 17. ¶ Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 18. ¶ Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Farther moral precepts. 1. Against theft, fraud, and lying. 'In a bad world we are in. Every trade almost is now so mixed with injustice, and so supported by lies, that 'tis hard for an honest man to live: but the straiter the gate the more should we strive to enter. And in the end, as loath, honestly and truth will prove the best policy. 2. Against false-swearing, or an irreverent use of the names of God. Which, to the shame of christian, is now made so common in ordinary conversation. 3. To be punctual in our payments. To detain a just debt, or wages, beyond the time agreed, is to defraud our neighbour. 4. We may not curle the deaf, nor make the blind to stumble. To sport with man's natural insomniess is a high reflection upon God. 5. Justice must be administered with impartiality. No compulsion for the perlon of the poor, nor fear of the mighty, must have the least influence on our decisions. 6. The tale-bearer condemned. A vile character! that picks up his neighbour's faults for the pleasure of relating them. To hurt a man's reputation that is more injurious than to rob his house. 7. We may not bear false testimony ourselves, nor stand silent by and for the innocent condemned. 8. We owe our neighbour the rebuke of love. Nothing so friendly, nothing so faithful as these wounds, Prov. xxvii. 5. Vol. I. Nate. To see our brother sin, and not reprove him, is the greatest injury we can do him, and brings great guilt upon our own souls. 9. All secret resentment is forbidden, and all revenge. We must forgive and forget every injury; and so far from desiring to hurt our enemy in return, must not cease to pray that God would forgive and forget his sin. 10. We have the whole in a word: we must love our neighbour as ourselves. Love will make us honest, true, just, tender, kind, jealous for his good, and sincerely desirous of, and laborious for his welfare in body and soul, as for our own. Lord shall abroad this love in my heart! 19. ¶ Ye shall keep my statutes: Thou shalt not let thy cattle gender with a divers kind: Thou shalt not sow thy field with mingled feed: neither shall a garment mingled of linen and woollen come upon thee. 20. ¶ And whoever lieth carnally with a woman that is a bond-mind; be tempted to an husband, and not at all redeemed, nor freedom given her, the shall be scourged: they shall not be put to death, because she was not free. 21. ¶ And he shall bring his trespasses offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespasses offering. 22. And the priest shall make an anomenon for him with the ram of the trespasses offering before the LORD, for his sin which he hath done: and the sin which he hath done shall be forgiven him. 23. ¶ And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you; it shall not be eaten of. 24. But in the fourth year all the fruit thereof shall be a holy to praise the LORD withal. 25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God. 26. ¶ Ye shall not eat any thing with the blood: neither shall ye use inhumanment, nor observe times. 27. ¶ Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. 28. ¶ Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. 29. ¶ Do not prostrate thy daughter, to cause her to be a whore: lest the land fall to whoredom, and the land become full of wickedness. Sundry laws. 1. Against mixtures between different cattle, in which is something unnatural; against sowing mingled corn, or wearing lurley woolley garments. Israel must be kept pure from mangling with the heathen in their usages. Nate. All blending works with faith, as conducting to our justification, is making this hateful and forbidden mixture. 2. The punishment and sacrifice for seducing an espoused bondwoman. They who give way to their fleshly lusts must suffer for it, by the loungings of repentance now, or by the arm of the tormentor for ever. 3. Concerning fruit-trees. Three years after their planting they must not eat of them; the fourth their produce was sacred, and given to God's priest; afterwards it was their own. When we have served God with a part of our three fish, we may hope for a blessing and comfort in what we use ourselves. 4. Against superfluous customs. Such as eating round the blood of their sacrifices, in honour of demons; or using inchantments, or observing superstitiously days and times, or rounding their heads, or cutting their beards, in honour of idols; or making incidents in their flesh, or prints in their skin for the dead, or to appraise the infernal deities. Let these vain and lawful customs admonish us of the folly and sin of fortune-telling, seeking to gypsies, conjurors, &c. all amusers, charms, &c. fearing cross days, or cross knives and forks, or split fats, and such solderies. Shall the dress of paganism enter amidst the profession of christianity? To have any dependence on these faliens, (nothing) is full to have fellowship with devils. 5. Against prostitution of their children, as was common in some lewd rites of the heathen gods. These gods are renounced; but he who deludes the urinary, and sacrifices injured beauty to his own vile lusts, is still the votary of these unclean spirits. 30. ¶ Ye shall keep my Sabbaths, and reverence my sanctuary: I am the LORD. 31. ¶ Regard not there that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God. 32. ¶ Thou shalt rise up before the heavy head, and honour the face of the old man, and fear thy God: I am the LORD. 33. ¶ And if a stranger sojourn with thee in your land, ye shall not ye yee him. 34. ¶ But the stranger 1. God's fathaths must be kept, and his fanctuary reverenced. Wherever Christians assemble for worship, there is the divine Shoshinah. 2. A warning against wizards, or ventriloquiffs, who either had, or pretended to have more than human sight; they must neither be sought to for advice, nor feared in their predictions. 3. Age must be honoured: the younger must rise up before the elder, and shew him the respect that to his years and wisdom. 4. Strangers are to be treated kindly. The remembrance of their own state in Egypt must teach them to pity others. They must not be oppressed, nor defrauded, nor reproached, but loved as a brother, and treated with equal affection. They who are strangers, have a right to pessilize kindness: it is enough that they are removed from their domestic comforts, they need not have their absence more embittered by ill usage. 5. Justice must be observed, in measures, weights, and scales. To sell less than weight or measure, it at least equally criminal with other acts of theft, which though man may never discover, shall be severely ridiculed, when God weighs such in his balances, and finds them wanting. 6. All God's statutes must be observed and done; head, heart, and hand, must concur. Nor, No man sincerely obeys God, who makes any reserves; and he will never really please him by obedience to any one command, who does not in simplicity seek to observe them all. The laws which before were made, are in this chapter repeated, and penalties annexed to them; that they who would not be deterred from do by the fear of God, ought be deterred from it by the fear of punishment. 1. Many particular crimes that are made capital, 2. Giving their children to Molech, ver. 1—2. 2. Confusing witches, ver. 6, 27. 3. Cursing parents, ver. 9. 4. Adultery, natural fools, ver. 13, 15, 16, 18. 2. General commands given a Chap. xxii. 4. b Deut. xxii. 10. 1. Chap. xxii, 17, 8. xxiii, 10. 5. 1st. xxiv. 31. c Chap. xxii. 20. a Did. a Exod. xx. 7. Chap. xx. 9. a Did. xix. 31. b Did. xi. 44. &xxii. 2. Pat. i. ii. 1 Exod. vii. 33. Deut. xxiii, 18. Prov. xxii. 2. Mat. xv, 4. 1. AND the LORD spake unto Moses, saying, 2. ¶ Again, thou shalt say to the children of Israel, 3. Whoever be he of the children of Israel, or of the strangers that fojourn in Israel, that giveth any of his seed unto Molech, he shall surely be put to death; the people of the land shall show him with stones. 3. And I will set my face against that man, and will cut him off from among his people: because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name. 4. And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not: 5. Then I will set my face against that man, and I against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people. 6. ¶ And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people. 7. ¶ Sanctify yourselves therefore, and be ye holy: for I am the LORD your God. 8. And ye shall keep my statutes, and do them: I am the LORD which sanctify you. 9. ¶ For every one that curfeth his father or his mother, shall be surely put to death: he hath curled his father or his mother; his blood shall be upon him. The soul that sineth, it shall die. The former laws are here armed with their sanction, and we need hear and fear before this holy Lord God. 1. The first is sacrificing their children to Molech: idolatry as infamous as impious. When we see the wizards of sin in general serving the devil with such loss and suffering, how ought we to value the perfect freedom of God's service? The punishment is floning to death; and there is no escape for the criminal: for if his friends connived at him, and refused to inform against him, or the judge acquitted him, notwithstanding proof made, God would then take the matter into his own hand, and cut him off by some fearful judgment. Nor, Sinsers may escape the hand of justice here, but at God's tribunal they must stand, and none can deliver them out of his hand— Nor shall the abettors of the idolater share a milder judgment; God will will their sin upon them and their families, and they shall die by the same street hand. Nor, (1) The character of an informer is often stamped with infamy, but there are offences where silence involves us in the guilt of the crime we conceal; and it is at our peril if we hold our tongue. (2) A negligent magistrate is a most criminal character, and they who will not judge for God, shall be judged by him. 2. Confusing a witch is a capital offence. It is called going a whoring from God, as it implies the alienation of the heart from him, and a dependence on the devil for advice and direction. 3. To curle father or mother, is death; to inflate paternal authority, is rebellion against God, and shall meet with the same punishment as idolatry. 4. A general charge given to sanctify themselves for God, i. e. separate themselves from the ways and company of sinners; and the restless given, 1. Because God is their lord and master, and they must serve him only. 2. Because they thus answer his defigns of grace upon them: I am he that shouldish you. Nor, (1) Sanctification is God's work: he must give the power, or cite impotent would be the command. (2) All God's people are a holy people: though the measure of their attainment differ, yet universal sanctification of heart and life is the prayer and purpose of every gracious soul. (3) Because God is pleased to work in us, we are both inclined and enabled to work out our own salvation. 10. ¶ And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death. 11. And the man that lieth with his father's wife, hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them. 12. ¶ And if a man lie with his daughter-in-law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. 13. ¶ If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. 14. ¶ And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they, that there be no wickedness among you. 15. ¶ And if a man lie with a beath, he shall surely be put to death; and ye shall stay the beath. 16. And if a woman approach unto any beath, and lie down thereto, thou shalt kill the woman and the beath: they shall surely be put to death; their blood shall be upon them. 17. ¶ And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and the see his nakedness; it is a wicked thing; and they shall be cut off in the fight of their people: he hath uncovered his sister's nakedness, he shall bear his iniquity. 18. ¶ And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain; and the hath uncovered the fountain of her blood: and both of them shall be cut off from among the people. 19. ¶ And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity. 20. ¶ And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin, they shall die childless. 21. ¶ And if a man shall take his brother's wife, it is + an unclean thing: he hath uncovered his brother's nakedness, they shall be childless. Nothing needs severe refraims than the lusts which naturally reign in our mortal bodies; no loss have severe punishments denounced on their indulgence. 1. The adulterer and adulteress must perish together. The wrong is irreparable to the injured, the peace or confidence for ever destroyed to the guilty, and the avenging wrath of God provoked, by such a dying violation of his ordinance of marriage. 2. Incest is a capital crime, whether with a mother, mother-in-law, or sister, or daughter, or daughter-in-law: near relations must love, but with all purity. 3. Sodomy and Beasibility, crimes that make us thunder but to mention, are to be punished with death; and the beath must be false also, in interdiction of such abominations. 4. Lying with a woman set apart for uncleanness, is death for both. Lawless lust will meet with an avenging Before Chrift 1. The following God. 5. Some ineffectious copulations between more distant relations, are to be punished with barrenness, as the present judgment. And they shall also bear their iniquity, when God maketh inquisition for sin. 22. ¶ Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land whither I bring you to dwell therein, ¶ (spue you not out. 23.) ¶ And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all their things, and ¶ therefore I abhorred them. 24. But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people. 25. ¶ Ye shall therefore put difference between clean beads and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beall or by fowl, or by any manner of living thing that I creepeth on the ground, which I have separated from you as unclean. 26. And ye shall be holy unto me; ¶ for I the LORD am holy, and have severed you from other people, that ye should be mine. 27. ¶ A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them. 9. 22—27. We cannot be too often admonished, when we are so prone to err. 1. God repeats his solemn charge to them, to keep all his statutes, to observe the distinctions of clean and unclean, to beware of the nations around them, and not make their souls abominable. Note, Sin is the abominable thing which God hates, and we must flee from. The more evil examples are around us, the more we need watch and pray. 2. The arguments again repeated: God's right in and over them, and the necessity of being like him in holiness, if they would have any relation to him as their God; and his separation of them from others, that they might separate themselves for him. Note, Christ's are a peculiar people, and they must see that their conversation proves them such. 3. The ruin which disobedience would bring on them. The nations whither they were going, were examples to them of God's judgments against him; and after all the mercies they had experienced, they could not, if they corrupted themselves, expect lighter visitations. Note, Fellowship in sin, will bring fellowship in suffering: only as we sin against greater mercies and knowledge, so much heavier will be our condemnation. The chapter concludes with the punishment of every witch or wizard with death. They who hold communion with the devil, or pretend to do it, are only fit to be with him in his place of torment. The design of this chapter is to preserve the dignity of the priesthood. 1. The inferior priests are charged concerning their mourning, their mortgages, and their children, ver. 1—9. 2. The high-priest is restrained more than any of them, ver. 10—15. 3. Neither the one nor the other must have any himself, ver. 10—24. 1. AND the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, "There shall none be desited for the dead among his people. 2. But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother. 3. And for his sister a virgin, that is nigh unto him, which hath had no husband: for her may he be desited. 4. But he shall not desite himself, being a chief man among the people, to profane himself. 5. ¶ They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God they do offer: therefore they shall be holy. 7. ¶ They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. 8. Thou shalt sanctify him therefore, for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD which sanctify you, am holy. 9. ¶ And the daughter of any priest, if the profane herself by playing the whore, the profaneth her father: the shall be burnt with fire. 9. 1—9. Particular injunctions are given to the priests: 1. Respecting their mourning. (1.) The persons for whom they may mourn, v. 2, 3. As all approach to a dead couple rendered mourners ceremonially unclean, they would be hereby prevented from executing the functions of their office. Though therefore God permits their absence for their nearest relations, yet he will not allow it for any other. Natural affection cannot but make us mourn over the losses of our house and family, but we must remember there are services to be performed for the living, which it were evil to interrupt by continued forrow. (2.) The manner of their mourning: not extravagant and immoderate, but serious and temperate. They must not cut themselves, or superstitiously devote their hair, as a propitiation to any supposed internal deity, nor indulge excess of forrow, but practice themselves the fulmination they inculcate on others. Note, Ministers must be examples to their flock, and when God exercises them with severest trials, they are called to eminent resignation. 2. Respecting their marriages. They may not marry a whore, or a profane person; one who had been induced, though not openly common, nor a woman divorced, because her conduct was suspicious. The dignity of the priesthood must be maintained in the exemplariness, and irreproachable character of their wives. Note, Ministers should be very cautious in their choice; a light and vain woman will be a disorder to themselves, a reproach to the service they are engaged in, and a hindrance to their labours. 3. Respecting their children. Severest punishments shall accompany their sins, as they are supposed to be better instructed, to act against greater light, and to bring a dishonour upon their holy family. A priest's daughter that plays the whore, shall be burnt with fire: an offence in a minister's family, is doubly criminal and scandalous. 10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and And, viz., that is consecrated to put on the garments, Shall not uncover his head, nor rent his clothes. 11. Neither Shall he go in to any dead body, nor desite himself for his father or for his mother. 12. ¶ Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is And, upon him: I am the LORD. 13. And he shall take a wife in her virginity. 14. A widow, or a divorced woman, or profane, or an harlot, these shall be not take: but he shall take a virgin of his own people to wife. 15. Neither shall he profane his seed among his people: for I the LORD do sanctify him. 9. 10—15. As the high-priest excelled in dignity, he must keep himself under greater restrictions, than even the priests his brethren. 1. He may not desite himself for the dead, even for his nearest relations, v. 11. nor expects any of the usual symptoms of mourning, not even to uncover his head. When God's sanctuary calls for our attendance, the deepest ties that would withdraw us from it must be broken through. 2. Besides the restrictions in common with the rest, he must not marry a widow, but a virgin. Every believer must be presented to Jesus the great high-priest a chaffy virgin; and he is counted such, when having washed his soul in the blood of the lamb, with fervent affection he cleaves to him alone. 3. He must not profane his seed, by marrying himself contrary to God's ordinances, which would incapacitate his children from succeeding him, or by giving them in marriage to any profane person, which would reflect dishonour on himself and the priesthood. Note, (1.) There is a propriety in persons marrying in their own rank and station. (2.) Ministers must, for their children's sake, avoid a profane partner, as their families are in more danger of being corrupted by the ill conversation of the one, than by the good conversation of the other. 16. ¶ And the LORD spake unto Moses, saying, 17. Speak unto Aaron, saying, Whosoever be he of thy seed in their generation, that hath any blemish, let him not approach to offer the bread of his God: 18. For Or fend, whatsoever man be he that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat note, or any thing of superfluous. 19. Or a man that is a chap-broken-footed or broken-handed. 20. Or crook-back; or a dwarf, or that hath a blemish in his eye, or be of the fury, or scabbed, or hath his stones broken: 21. No man that hath a blemish, of the seed of Aaron the priest, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God. 22. He shall eat the bread of his his God, both of the most holy, and of the holy. 23. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them. 24. And Moses told it unto Aaron, and to his sons, and unto all the children of Israel. All natural blemishes and deformities of body incapacited the sons of Aaron and Levi from the exercise of the sacrificial function; whether they were unable or invincible, as long as they continued, they were unfit to minister. God will have the people respect the person, as well as the office of his priest; not that their natural defects should morally, or ceremonially defile them: though with-held from the service, they are alike to be maintained at the altar, and share with the other priests the holy things. Note, (1.) Though under the gospel personal blemishes, where abilities and zeal are found, may not disqualify a man for the ministry; yet it is still desirable to avoid ordaining such, whose striking deformity may make their persons appear despicable. (2.) If natural defects make men unqualified for the priesthood, how much more ought moral turpitude to do so? A minister spiritually blind, or halting in his opinion, or perverse in his walk, or vicious in his temper, ought for ever to be banished from God's altar. In this chapter we have divers laws concerning the priests and sacristers, all for the preserving the honour of the sanctuary, 1. That the priests should not eat of the holy things in their uncleanness, ver. 1—9. 2. That no stranger should eat of the holy things, ver. 10—12; if he did it unwittingly, he may make reformation, ver. 14—16. 3. That the sacristers that were offered, must be without blemish, ver. 17—25. 4. That they must be more than eight days old, ver. 26—28. And that the sacristers of thanksgiving must be eaten the same day they were offered, ver. 29—33. 1. AND the LORD spake unto Moses, saying, 2. Speak unto Aaron, and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name, in these things which they hallow unto me: I am the LORD. 3. Say unto them, Whosoever be he of all your seed, among your generations, that goeth unto the holy things which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD. 4. What man soever of the seed of Aaron is a leper, or hath a running issue, he shall not eat of the holy things? until he be clean. And whosoever toucheth any thing that is unclean by the dead, or a man whose seed goeth from him: 5. Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath: 6. The soul which hath touched any such, shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. 7. And when the sun is down, he shall be clean, and shall afterward eat of the holy things, because it is his food. 8. That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD. 9. They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them. Holiness becometh God's house. He will suffer no unclean priest to approach his sanctuary: if the deddement of leprosy was permanent, he must be totally excluded, or till he was cured: if by the touch of any thing he was defiled, he must be unclean till the evening, and wash before he could return to his office. Nothing dying of itself, nor torn of beasts, must be taken, and death is the penalty of disobedience. Note, (1.) It is no light matter to profane with unhallowed touch the sacred table of the Lord. Many come to the Lord's supper, who being unwashed from their iniquities, eat and drink their own damnation. (2.) The higher the station, the deeper the fall. A priest that perishes, looks into the lowest pit. (3.) It becomes us with jealousy, knowing what a God we have to do with, to take heed to our ways in this mighty world, and never to omit daily application to the fountain that is opened for sin and sin uncleanness. b See Sam. vii, 6. c. Hoh, With the preliths of his money. 10. There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant shall not eat of the holy thing. 11. But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. 12. If the priest's daughter also be married with a stranger, she may not eat of an offering of the holy things. 13. But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat, but there shall no stranger eat thereof. 14. And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest, with the holy thing. 15. And they shall not profane the holy things of the children of Israel, which they offer unto the LORD: 16. Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them. None but the priest's family must eat the holy things. A sojourner, or a hired servant, are excluded, and their own daughters, if married to one not a priest. Though of a widow, or divorced, and without children, on returning to their father's house, they were again admitted to partake of them. If a person unobligiously did eat of the holy things who had no right, he must make restitution to the priest, and add a fifth part more than the value of the thing, and atone for his trespass by an offering. It was the priest's business to take care such profanement in his family was not committed. We must, to the utmost, restrain others from sin, as well as avoid it ourselves; and as they alone were to bear the trespass of the people, it would be great impiety in others, to pretend to partake with them. There is but one mediator, who is appointed to bear our sins, and we must be careful to join no other with him. His blood and righteousness alone, not any works of our own, or of others, have the least efficacy in obtaining remission of the iniquity of our trespass. 17. And the LORD spake unto Moses, saying, 18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whistsoever be he of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his free-will offerings, which they will offer unto the LORD for a burnt-offering: 19. Ye shall offer at your own will a male without blemish of the beeves, of the sheep, or of the goats. 20. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. 21. And whosoever offereth a sacrifice of peace-offerings unto the LORD, to accomplish his vow, or a free-will offering in beeves or sheep, it shall be perfect, to be accepted: there shall be no blemish therein. 22. Blind, or broken, or manned, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. 23. Either a bullock, or a lamb that hath any thing superfluous, or lacking in his parts, that mayest thou offer for a free-will offering; but for a vow it shall not be accepted. 24. Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut: neither shall you make any offering thereof in your land. 25. Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. 26. And the LORD spake unto Moses, saying, 27. When a bullock, or a sheep, or a goat is brought forth, then it shall be seven days under the dam: and from the eighth day and thenceforth, it shall be accepted for an offering made by fire unto the LORD. 28. And whether it be cow or ewe, ye shall not kill it and her young both in one day. 29. And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will. 30. On the same day it shall be eaten up, ye shall leave none of it until the morrow: I am the LORD. 31. Therefore shall ye keep my commandments, and do them: I am the LORD. 32. Neither shall ye profane my holy name, but I will be hallowed among the children of Israel: I am the LORD which hallow you. 33. That brought you out of the land of Egypt, to be your God: I am the LORD. Cursed is the decrier that hath in his flock a male, and offereth and sacrificeth a corrupt thing unto the Lord. God will be served with the best, or not at all. Therefore, 1. Every Blessed Chall with 1. Every blemished beall is forbidden to be offered. The blemishes are pointed out, v. 22. an exception is made, v. 23. in case of a free-will offering; but for a vow, it must not be accepted, even from a stranger. The priests therefore carefully examined the bealls, and rejected those, where such blemishes were found. Note, (1.) Our Lord Jesus was thus a lamb without spot or blemish, and when examined, no fault was found in him. (2.) Is it but mockery, instead of service, to appear before God with blind devotion and lame formality: unless our souls are engaged, and our hearts given up to him, the rest is no better than denomination. 2. Other regulations concerning the sacrifice. It must be eight days old; the dam and her young must not be sacrificed together. Note, God teaches us humanity, even in his sacrifices. 3. The offerings of thanksgiving must be eaten the same day they were offered, as before enjoined, with the reason, He is their God. No obligation so forcible to engage our hearts to keep his commandments, as a sense of his redeeming love. C H A P. XXIII. The solemn firsts enjoined, 1. The weekly feast of the Sabbath, ver. 3. 2. The yearly feasts. (1.) The passover, and the feast of unleavened bread, ver. 4. 8. to which was annexed the offering of the sheaf of first fruits, ver. 9—14. (2.) The Pentecost, ver. 15—24. (3.) The solemnities of the seventh month. The feast of trumpets on the first day, ver. 23—25. The day of atonement on the tenth day, ver. 26—32. And the feast of tabernacles on the fifteenth, ver. 33—44. 1. AND the LORD spake unto Moses, saying, 2. Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. 1. 5. Six days shall work be done, but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein: it is the Sabbath of the LORD in all your dwellings. The holy solemnities are appointed. On those days there was a convocation of the people to the door of the tabernacle, to join with united voices in prayer and praise. The Sabbath was a weekly feast, and still is such, to every true believer, who especially feasts then on God's word and ordinances. A holy rest was to be observed. We must rest from sin as from labour. There was no it to be a holy convocation. Nothing on that day must keep us from waiting in the courts of God's house together, nothing but works of necessity. Now, if servants are kept from church to provide for our bodies, when they should be feeding their own souls, the guilt of Sabbath-breaking will be against the heads of that family—And not only by a convocation, but in their dwellings, the Sabbath must be kept: public duties are but a part of the service; on that day every house must be a temple, and rebound with prayer and praise. To prostitute the hours of the evening in vanity, or visiting, or illiterate, is to profane the day, as much as when we forsake the assembly of God's people. 4. 6. These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. 5. 7. In the fourteenth day of the first month at even, is the LORD's passover. 6. And on the fifteenth day of the same month, is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7. In the first day ye shall have an holy convocation: ye shall do no service work therein. 8. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation, ye shall do no service work therein. 9. 9. And the LORD spake unto Moses, saying, 10. Speak unto the children of Israel, and say unto them, 11. When ye become into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the first fruits of your harvest unto the priest: 11. And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the Sabbath the priest shall wave it. 12. And ye shall offer that day when ye wave the sheaf, an be-lamb without blemish, of the first year, for a burnt-offering unto the LORD. 13. And the meat-offering thereof shall be two tenth-deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet favour: and the drink-offering thereof shall be of wine, the fourth part of an hin. 14. And ye shall eat neither bread, nor parched corn, nor green ears, until Vol. I. the self same day that ye have brought an offering unto the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, and the said John, The annual feasts are next enjoined. The chief of these being the passover, that is first mentioned. It had been before appointed, for the commemoration of their wondrous deliverance from Egypt: Divine mercies should never be forgotten. During the seven days of unleavened bread which followed, extraordinary sacrifices were offered, Nam. xxviii. 19—24. They who come to acknowledge divine mercies, shall have their souls refreshed, as with marrow and fatuels. The first and last days were holy convocations. On the second day, the first fruits were offered, with a lamb for a sacrifice, in thanks for the produce of the field, and to obtain the Divine blessing upon their harvest. Note, (1.) Holy feast should be observed in a holy manner. (2.) God has a right to his sheaf: we must honour him with part of our feast, and we would have his blessing on the rest. (3.) The first fruits were typical of Jesus rising, as the first fruits from the dead, on this very day, and thereby assuring us of our own redemption. 15. 6. And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave-offering; seven Sabbaths shall be complete: 16. Even unto the morrow after the seventh Sabbath shall ye number fifty days, and ye shall offer a new meat-offering unto the LORD. 17. Ye shall bring out of your habitations two wave-loaves, of two tenth-deals: they shall be of fine flour, they shall be baked with leaves, they are the first-fruits unto the LORD. 18. And ye shall offer with the bread seven lambs without blemish, of the first year, and one young bullocks, and two rams: they shall be for a burnt-offering unto the LORD, with their meat-offering, and their drink-offerings, even an offering made by fire of sweet favour unto the LORD. 19. Then ye shall sacrifice one kid of the goats, for a fin-offering, and two lambs of the first year, for a sacrifice of peace-offerings. 20. And the priest shall wave them with the bread of the first-fruits, for a wave-offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest. 21. And ye shall proclaim on the self-same day, that it may be an holy convocation unto you: ye shall do no service work therein: It shall be a feature for ever in all your dwellings throughout your generations. 22. 6. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field, when thou reaped, neither shalt thou gather any gleaming of thy harvests: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God. The feast of Pentecost was seven weeks after the passover. The harvest was then gathered in, and they brought their grateful acknowledgments in the two loaves of wheaten bread, for first-fruits to the Lord, with a burnt-offering of thanksgiving, a fin-offering to intimate their unworthiness of these mercies, and peace-offerings to implore a blessing on the fruits they had gathered. That harvest will yield well, where the reapers have such a regard to God: a holy convocation was kept on this day, and all the men required to appear before the Lord, in memory of God's giving them the law from Sinai. It was at this feast, that the Holy Ghost afterwards was poured out on the apostles, and three thousand souls converted as first-fruits to God and the Lamb. The charge of having a portion for the poor is repeated. They who will honour God with sacrifice, must also have pity on the needy; and God will accept with greater delight the feeding his hungry faints, than the feeding the fire of his altar with the fat of bullocks or rams. 23. 6. And the LORD spake unto Moses, saying, 24. Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a Sabbath, a memorial of blowing of trumpets, an holy convocation. 25. Ye shall do no service work therein; but ye shall offer an offering made by fire unto the LORD. 26. 6. And the LORD spake unto Moses, saying, 27. 7. Also on the tenth day of this seventh month, there shall be a day of atonement, it shall be an holy convocation unto you, and ye shall afflict your souls and offer an offering made by fire unto the LORD. 28. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. 29. For whatsoever soul it be M m that We have here, 1. Provision for the lamps to be kept constantly burning. The oil must be of the finest sort, provided at the public expense, and the priests are carefully to replenish them morning and evening, snuff them, and keep them clean. Note. (1.) They who would enjoy the light of the gospel, should gladly support a godly ministry. (2.) They who serve in God's sanctuary, must be careful not to adulterate the oil of divine truth, but make the light shine bright in the forerace of their manifestations, and the exemplariness of their own conduct. 2. The flave-bread must be supplied continually. Twelve leaves, according to the twelve tribes, in two piles, with a saucer of frankincense by each of them. The frankincense was burnt on the altar of incense, when the leaves were renewed every sabbath-day; and those that were removed, eaten by the priests in the holy place. Note. (1.) They who come to God will find a table spread for them even in the wilderness. (2.) They who eat of his bread, should remember their obligations to serve him. (3.) Every sabbath-day ministers must provide fresh food for the souls of the people, and not lazily put them off with flake discoveries. 10. ¶ And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel, and this son of the Israelitish woman, and a man of Israel strove together in the camp. 11. And the Israeltish woman's son blasphemed the name of the LORD, and cursed: and they brought him unto Moses (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan.) 12. And they put him in ward, that the mind of the LORD might be shewed them. 13. And the LORD spake unto Moses, saying, 14. Bring forth him that hath cursed without the camp, and let all that heard him lay their hands upon his head, and let all the congregation stone him. 15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God, shall bear his Son. 16. And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. v. 10-23 v. 10—16, 23. This is the full capital crime and execution since the giving the law. The offence was blasphemy, occasioned by a quarter between an Israelite and a man born of an Egyptian father and Israelites mother. N. 2. (1.) Quarrels always end ill. (2.) When an Israelites woman marries an Egyptian, or a Christian an unbeliever, no wonder the children turn after the world side. It should seem, he wanted to dwell among the Danites, because his mother was of that tribe; and, when opposed by one of the tribe, brought his cause before the judges, and was still in indignation and wrath against which decision, he blasphemed probably God himself, or imprecated some curbs on the judge, or the Israelites his adversary. Anger and blasphemy are wholly allied, and both mortal sin. If we would avoid the war, we should suppress the other. Hereupon the matter is brought before Mafia, that in a case of such importance they might be directed how to proceed according to the mind of God, and, till this is known, the blasphemers is put in prison. When life or death are at flak, judges send much deliberation, and humbly to look up to God for wisdom to judge might, knowing, that at his but they must give account. God commands immediate execution to be done upon him. He is to be dragged out of the camp, as a profanation to it, and all the congregation must come him, to satisfy their abhorrence of his sin, when the witnesses had laid their hands on his head, as free from his blood. N. 2. Blasphemers are now to common, that stones would almost be wanting to call at them; but though they find impunity for a moment, there is a judgment near, when they shall die a mare terrible death, suffering the vengeance of eternal fire. The execution of this offender produces a standing law for the future punishment of the like crime. It must in no case be dispensed with; and even a stranger living among them, is as liable to the same penalty, as the Israelites born. God is a jealous God, and will in no wise spare the blasphemers; and when we hear such dreadful language, we should tremble for those who have no fear for themselves. 17. ¶ And he that killeth any man, shall surely be put to death. 18. And he that killeth a beast, shall make it good; beaft for beaft. 19. And if a man cause a blemish in his neighbour, as he hath done, so shall it be done unto him. 20. Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. 21. ¶ And he that killeth a beast, he shall restore it; and he that killeth a man, he shall be put to death. 22. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God. 23. ¶ And Moses spake unto the children of Israel, that they should bring forth him that had curled, out of the camp, and stone him with thorns: and the children of Israel did as the LORD commanded Moses. We have here a repetition of former laws. The murderer must be put to death. He that killed a beaft must restore it; for God will have no injury done to our bodies, or to our goods. The law of retaliation is enjoined; not that any private person might avenge himself, but the judge must give him damages equal to his hurt. N. 2. Though in general the gospel teaches us lessons of forgiveness towards those who injure or misuse us, yet sometimes, for the sake of others and the public, it would be wrong not to claim that redress to which we are entitled. Strangers, as well as Jews, were bound by those laws. It is highly equitable, that they who live among us, as they have a right to the protection, ought to be alike obnoxious to the penalties of the law. that shall not be afflicted in that same day, he shall be cut off from among his people. 30. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31. Ye shall do no manner of work: It shall be a stature for ever throughout your generations in all your dwellings. 32. It shall be unto you a sabbath of reft, and ye shall afflict your souls in the ninth day of the month at even: from even unto even shall ye celebrate your sabbath. 1. The feaft of trumpets instituted. Every new moon was ushered in with trumpets, but this day they blew from morning until evening. As the jubilee year began with this seventh month, it might post-grace that joyful found of gospel grace which should go forth into all lands. The Jews lay it was a preparation call for the day of atonement, which was on the ninth; and send there to, that we should have loud calls to shake off spiritual, froth, and awake to serious attention about our everlasting concerns. 2. The day of atonement must be observed as a day of sacred reft, to be spent wholly in reflection upon, and humiliation for the foes of the preceding year. A day of falling: the body, as well as soul, must be afflicted, as both share in guilt; and the whole day, from even unto even, must be spent in those exercises of deep abatement, which answered the institution. Note. (1.) They who feel the burden of sin, will be careful to hear down the body, as well as to humble the soul under it. (2.) Solomn seasons for the review of past transgressions, cannot but have a blessed effect upon the heart. (3.) When we would afflict our bodies with falling, there should be total ablimence from all kinds of meat. To keep a fall on rich fish, and high sauces, it ridiculous mockery, instead of a holy fall. 4. 2nd. appl. 18. Numents. 1st. Deut. est. 15. 3th. vii. 37. Heb. A day of rechance. 4. 2. Cameral. 9. Heb. viii. 41. Heb. Fruit. 31. ¶ And the LORD spake unto Moses, saying, 24. Speak unto the children of Israel, saying, 'The fifteenth day of this seventh month shall be the feaft of tabernacles for seven days unto the LORD'. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the LORD: 'on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the LORD: it is a ' solemn assembly, and ye shall do no servile work therein. 37. These are the feafts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt-offering, and a meat offering, a sacrifice, and drink-offerings, every thing upon his day: 38. Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your free-will offerings, which ye give unto the LORD. 39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feaft unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40. And 'ye shall take you on the first day the ' boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook: and ye shall rejoice before the LORD your God seven days. 41. And ye shall keep it a feaft unto the LORD seven days in the year. It shall be a stature for ever in your generations, ye shall celebrate it in the seventh month. 42. Ye shall swell in booths seven days; all that are Israelites born, shall dwell in booths: 43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. 44. And Moses declared unto the children of Israel the feafts of the LORD.