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Further directions concerning trespass - offerings, ver. 1 - 7.
Concerning the burnt - offerings, ver. 8 - 13.
Concerning the meal - offerings, ver. 14 - 18.
Particularly that at the consecration of the priests, ver. 19 - 23.
Concerning the sin - offering, ver. 24 - 30.
2: If a soul sin - This sin, though directly committed against man,
is emphatically said to be done against the Lord, not only in general,
for so every sin against man is also against the Lord, but in a special
sense, because this was a violation of human society, whereof God is the
author, and president, and defender: and because it was a secret sin, of
which God alone was the witness and judge: and because God's name was abused
in it by perjury. To keep - In trust. Or in fellowship - Heb. Or
in putting of the hand: that is, commerce or fellowship in trading,
which is very usual when one man puts any thing into another's hand, not to
keep it, but to improve it for the common benefit of them both, in which
cases of partnership it is easy for one to deceive the other, and therefore
provision is made against it. And this is called a putting of the hand,
because such agreements used to be confirmed by giving or joining their
hands together. By violence - Secretly; for he seems to speak here of
such sins as could not be proved by witness. Or hath deceived - Got any
thing from him by calumny, or fraud, or circumvention; so the word
signifies.
3: Swear falsely - His oath being required, seeing there was no
other way of discovery left.
4: Is guilty - This guilt being manifested by his voluntary
confession upon remorse, whereby he reapeth this benefit, that he only
restores the principal with the addition of a fifth part; whereas if he
were convicted of his fault, he was to pay double, (Ex 22:9).
5: In the day - It must not be delayed, but restitution to man must
accompany repentance towards God. Wherever wrong has been done, restitution
must be made, and till it is made to the utmost of our power we cannot look
for forgiveness; for the keeping of what is unjustly got, avows the taking:
And both together make but one continued act of unrighteousness.
9: And the Lord spake - Hitherto he hath prescribed the sacrifices
themselves; now he comes to the manner of them. The burnt - offering - The
daily one, which (Ex 29:38,Nu 28:3), as the following words shew.
This was to be so managed and laid on piece after piece, that the fire might
be constantly maintained by it. The morning burnt - offerings were to be kept
burning all the day from morning to night also; but he mentions not that,
because there was such a constant succession of sacrifices in the day - time
that there needed no law for feeding and keeping in the fire then; the only
danger was for the night, when other sacrifices were not offered, but only
the evening burnt - offering, which if it had been consumed quickly, as the
morning burnt - offering was, there had been danger of the going out of that
fire, which they were commanded diligently and constantly to keep in.
10: The ashes which the fire hath consumed - That is, the wood
consumed into ashes.
11: Other garments - Because this was no sacred, but a common work.
A clean place - Where no dung or filth was laid. The priest himself was
to do all this. God's servants must think nothing below them but sin.
12: It shall not be put out - The fire coming down from heaven, was
to be perpetually preserved, and not suffered to go out, partly that there
might be no occasion or temptation to offer strange fire; and partly
to teach them whence they were to expect the acceptance of all their
sacrifices, even from the divine mercy, signified by the fire that came
down from heaven which was an usual token of God's favourable acceptance.
Every morning - Though the evening also be doubtless intended, yet the
morning is only mentioned, because then the altar was cleansed, and the
ashes taken away, and a new fire made. Thereon - Upon the burnt - offering,
which thereby would be sooner consumed, that the way might be made for
other sacrifices.
13: Thus should we keep the fire of holy love ever burning in
our hearts.
14: Of the meal - offering - Of that which was offered alone, and that
by any of the people, not by the priest, for then it must have been all
burnt. This law before delivered, is here repeated for the sake of some
additions made to it.
16: His sons - The males only might eat these, because they were most
holy things; whereas the daughters of Aaron might eat other holy things.
In the court - In some special room appointed for that purpose. The
reason why this was to be eaten only by holy persons, and that in an holy
place, is given (Le 6:17),
because it is most holy.
17: It - That part which remains to the priest; for the part offered
to God seems not to have been baked at all.
18: Every one - That is, none should touch, or eat them, but
consecrated persons, priests, or their sons.
20: When he is anointed - For high - priest for he only of all the
priests was to be anointed in future ages. This law of his consecration was
delivered before, and is here repeated because of some additions made to it.
Perpetual - Whensoever any of them shall be so anointed. At night - Or,
in the evening; the one to be annexed to the morning - sacrifice, the
other to the evening - sacrifice, over and besides that meal - offering which
every day was to be added to the daily morning and evening sacrifices.
21: Thou - Who art so anointed and consecrated.
23: It shall not be eaten - No part of it shall be eaten by the
priest, as it was when the offering was for the people. The reason of the
difference is, partly because when he offered it for the people, he was
to have some recompence for his pains; partly to signify the imperfection
of the Levitical priest, who could not bear their own iniquity; for the
priest's eating part of the people's sacrifices did signify his typical
bearing of the people's iniquity; and partly to teach the priests and
ministers of God, that it is their duty to serve God with singleness of
heart, and to be content with God's honour though they have no present
advantage by it.
26: For sin - For the sins of the rulers, or of the people, or
any of them, but not for the sins of the priests; for then its blood
was brought into the tabernacle, and therefore it might not be eaten.
27: Upon any garment - Upon the priest's garment; for it was he only
that sprinkled it, and in so doing he might easily sprinkle his garments.
In the holy place - Partly out of reverence to the blood of sacrifices,
which hereby was kept from a profane or common touch; and partly that such
garments might be decent, and fit for sacred administrations.
28: Broken - Because being full of pores, the liquor in which it was
sodden might easily sink into it, whereby it was ceremonially holy, and
therefore was broken, lest afterwards it should be abused to common uses.
Rinsed - And not broken, as being of considerable value, which therefore
God would not have unnecessarily wasted. And this being of a more solid
substance than an earthen vessel, was not so apt to drink in the moisture.
