Part 48
10. Observe how much the dispensation of the gospel exceeds that of the law. Tho' here was a table furnished, it was only with shewbread, bread to be looked upon, not to be fed upon, while it was on the table, and afterwards only by the priests: but to the table Christ has spread in the new covenant all good Christians are invited guests, and to them it is said, Eat, O friends, come eat of my bread. What the law gave but a sight of at a distance, the gospel gives the enjoyment of.
17. This candlestick, which was not of wood overlaid with gold, but all beaten-work of pure gold only, signified that light of divine Revelation with which God's church upon earth (which is his tabernacle among men) hath always been enlightened, being always supplied with fresh oil from Christ the good olive, Zech. iv, 2, 3. The bible is a golden candlestick, it is of pure gold; from it light is diffused to every part of God's tabernacle, that by it the spiritual priests may see to do the service of his sanctuary. The candlestick has not only its bowls for necessary use, but its knops and flowers for ornament; many things which God saw fit to beautify his word with, which we can no more give a reason for than for these knops and flowers, and yet must be sure they wert added for good purpose. Let us bless God for this candlestick, have an eye to it continually, and dread the removal of it out of its place!
25. The incense burnt on this altar daily, signified both the prayers of saints, and the intercession of Christ, to which is owing the acceptableness of them.
XXXVIII
Here is an account, I. Of the making of the brazen altar, ver. 1-7. and the laver, ver. 8. II. The preparing of the hangings for the inclosing of the court in which the tabernacle was
to stand, ver. 9-20. III. A summary account of the gold, silver and brass that was contributed to, and, used in
the preparing of the tabernacle, ver. 21-31.
1. The altar of burnt-offering - On this all their sacrifices were offered. Christ was himself the altar to his own sacrifice of atonement, and so he is to all our sacrifices of acknowledgment. We must have an eye to him in offering them, as God hath in accepting them.
8. This laver signified the provision that is made in the gospel for cleansing our souls from the pollution of sin by the merit of Christ, that we may be fit to serve the holy God in holy duties. This is here said to be made of the looking-glasses of the women that assembled at the door of the tabernacle. It should seem these women were eminent for devotion, attending more constantly at the place of public worship than others, and notice is here taken of it to their honour. These looking-glasses were of the finest brass, burnished for that purpose. In the laver, either they were artfully joined together, or else molten down and cast anew; but it is probable the laver was so brightly burnished that the sides of it still served for looking-glasses, that the priests when they came to wash might there see their faces, and so discover the spots to wash them clean.
9. And he made the court - The walls of the court, were like the rest, curtains, or hangings. This represented the state of the Old Testament church, it was a garden enclosed; the worshippers were then confined to a little compass. But the inclosure being of curtains only, intimated that that confinement of the church to one particular nation was not to be perpetual. The dispensation itself was a tabernacle-dispensation, moveable and mutable, and in due time to be taken down and folded up, when the place of the tent should be enlarged, and its cords lengthened, to make room for the Gentile world.
21. By the hand of Ithamar - Here we have a breviate of the account which by Moses's appointment the Levites took and kept of the gold, silver, and brass, that was brought in for the tabernacle's use, and how it was employed. Ithamar the son of Aaron was appointed to draw up this account. All the gold amounted to twenty nine talents, and seven hundred and thirty shekels over; Which some compute to be about one hundred and fifty thousand pounds worth of gold, according to the present value of it. The silver amounted to about thirty-four thousand pounds of our money. The raising of the gold by voluntary contribution, and of the silver by way of tribute, shews that either way may be taken for the defraying of public expences, provided that nothing be done with partiality.
XXXIX
This chapter gives us an account of the finishing of the work of the tabernacle. I. The last thing prepared was the holy garments. The ephod, and its curious girdle, ver.
1-5. The onyx stones for the shoulders, ver. 6, 7. The breast-plate with the precious stones in it, ver. 8-21. The robe of the ephod, ver. 22-26. The coats, bonnets and breeches for the inferior priests, ver. 27-29. And the plate of the holy crown, ver. 30, 31. II. A summary account of the whole work, ver. 32-43.
1. The priests garments are called here clothes of service - Those that wear robes of honour must look upon them as clothes of service; for those upon whom honour is put, from them service is expected. Holy garments were not made for men to sleep in, but to do service in, and then they are indeed for glory and beauty. These also were shadows of good things to come, but the substance is Christ. He is our great high priest; he put upon him the clothes of service when he undertook the work of our redemption; arrayed himself with the gifts and graces of the Spirit, which he received not by measure; charged himself with all God's spiritual Israel, bare them on his shoulder, carried them in his bosom, and presented them in the breast-plate of judgment unto his Father. And, lastly, he crowned himself with holiness to the Lord, consecrated his whole undertaking to the honour of his Fathers holiness. And all true believers are spiritual priests. The clean linen with which all their clothes of service must be made, is the righteousness of saints: and holiness to the Lord must be so written upon their foreheads, that all who converse with them may see they bear the image of God's holiness.
32. Thus was all the work finished - In not much more than five months. Though there was a great deal of fine work, such as used to be the work of time, embroidering, and engraving, not only in gold, but in precious stones, yet they went through with it in a little time, and with the greatest exactness imaginable. The workmen were taught of God, and so were kept from making blunders, which would have retarded them. And the people were hearty and zealous in the work, and impatient till it was finished. God had prepared their hearts, and then the thing was done suddenly, 2 Chron. xxix, 36.
43. And Moses did look upon all the work - Piece by Piece, and behold they had done it according to the pattern shewed him - For the same that shewed him the pattern, guided their hand in the work. And Moses blessed them - He not only praised them, but prayed for them: he blessed them as one having authority. We read not of any wages Moses paid them for their work, but his blessing he gave them. For though ordinarily the labourer be worthy of his hire, yet in this case, they wrought for themselves. The honour and comfort of God's tabernacle among them would be recompence enough. And they had their meat from heaven on free-cost, for themselves and their families, and their raiment waxed not old upon them; so that they neither needed wages, nor had reason to expect any. But indeed this blessing in the name of the Lord was wages enough for all their work. Those whom God employs he will bless, and those whom he blesseth, they are blessed indeed. The blessing he commands is life for evermore.
In this chapter, I. Orders are given for setting up the tabernacle, and fixing all the appurtenances of it, ver.
1-8. and the consecrating of it, ver. 8-11. and of the priests, ver. 12-15. II. Care taken to do all this, and as it was appointed to be done, ver. 16-33. III. God's taking possession of it by the cloud, ver. 34-38.
2. The time for doing this is, On the first day of the first month - This wanted but fourteen days of a year since they came out of Egypt. Probably the work was made ready just at the end of the year, so that the appointing this day gave no delay. In Hezekiah's time they began to sanctify the temple on the first day of the first month, 2 Chron. xxix, 17. The new moon (which by their computation was the first day of every month) was observed by them with some solemnity; and therefore this first new moon of the year was thus made remarkable.
15. Their anointing shall be an everlasting priesthood - A seal that their priesthood shall continue as long as the Jewish polity lasts. He signifies that this unction should be sufficient for all succeeding priests. None were afterwards anointed but the highpriests.
34. As when God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it; so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. By these visible tokens of his coming among them, he testified both the return of his favour, which they had forfeited by the golden calf, and his gracious acceptance of their care and pains about the tabernacle. Thus God shewed himself wellpleased with what they had done, and abundantly rewarded them. A cloud covered the tent - The same cloud which, as the chariot or pavilion of the Shechinah, had come up before them out of Egypt, now settled upon the tabernacle, and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be a token of God's presence, constantly visible day and night to all Israel. A protection of the tabernacle: they had sheltered it with one covering upon another, but after all, the cloud that covered it was its best guard: And a guide to the camp of Israel in their march through the wilderness. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under a divine conduct. And the glory of the Lord filled the tabernacle - The Shechinah now made an awful entry into the tabernacle, passing through the outer part of it into the most holy place, and there seating itself between the cherubim. It was in light and fire, and, for ought we know, no other-wise, that the Shechinah made itself visible. With these the tabernacle was now filled; yet as before the bush, so now the curtains were not consumed, for, to those that have received the anointing, the majesty of God is not destroying. Yet now so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour was a little abated, and the glory of the Lord retired within the veil. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near and approach, and as the fore-runner he is for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands; he is himself the true tabernacle, filled with the glory of God, even with that divine grace and truth which
were figured by this fire and light. In him the Shechinah took up its rest for ever, for in him dwells all the fulness of the Godhead bodily.
NOTES ON THE THIRD BOOK OF MOSES CALLED LEVITICUS
THIS book, containing the actions of about one month's space, acquaint us with the Levitical ceremonies used after the tabernacle was erected in the wilderness, and is therefore called Leviticus: It treats of laws concerning persons, and things, clean and unclean; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, together with certain feasts, of seven years rest, of the jubilee, and the redemption of things consecrated to God; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory for trespasses committed, whether by the People or the priests; and also eucharistical in the owning of God's blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages; here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the male-administration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are promises, and threatenings, to the observers, or breakers of this law. The records of even these abrogated laws are of use to us, for the strengthening of our faith in it, as the lamb slain from the foundation of the world; and for the increase of our thankfulness to God, for freeing us from that heavy yoke. Directions concerning burnt-offerings: A bullock, ver. 1-9. A sheep, goat, lamb, or kid, ver. 10-13. A turtle dove, or young pigeon, ver. 14-17.
1. Moses - Stood without, Exod. xl, 35, waiting for God's call. The tabernacle - From the mercy-seat in the tabernacle.
2. There are divers kinds of sacrifices here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by was of satisfaction to God for men's sins; others were mere exercises of devotion. And the reason why there were so many kinds of them was, partly a respect to the childish state of the Jews, who by the custom of nations, and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full employment of that kind in Gods's service, and thereby be kept from temptations to idolatry; and partly to represent as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifice. Of the flock - Or, Of the sheep; though the Hebrew word contains both the sheep and goats. Now God chose these creatures for his sacrifices, either,
1. In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly deities into contempt. Or, 2. Because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or,
3. As the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with, when God requires us to do so. Or. 4. As things most common, that men might never want a sacrifice when they needed, or God required it. 3. A burnt sacrifice - Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit. A male - As being more perfect than the female, Mal. i, 14, and more truly representing Christ. Without blemish - To signify,
1. That God should be served with the best of every kind. 2. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Eph. v, 27. 3. The spotless and compleat holiness of Christ. Of his own will - According to this translation, the place speaks only of free-will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free-will offerings, which were to be observed in other offerings also. At the door - In the court near the door, where the altar stood, ver. 5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, John x, 7, 9, by whom alone we have access to God. 4. He shall put his hand - Both his hands, chap. viii, 14, 18, and chap. xvi, 21. Whereby he signified,
1. that he willingly gave it to the Lord. 2. That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, Isaiah liii, 6, and that together with it he did freely offer up himself to God. To make atonement - Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt-offerings were commonly offered by way of thanksgiving; yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job i, 5, but for particular sins there were special sacrifices. 5. And he - Either, 1. the offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John iv, 1, 2. Or, 2. the priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood - Which was done in a considerable quantity, and whereby was signified, 1. That the offerer deserved to have his blood spilt in that manner.
2. That the blood of Christ should be poured forth for sinners, and that this was the only mean of their reconciliation to God, and acceptance with him. 6. Pieces - Namely, the head, and fat, and inwards, and legs, ver. 8, 9. 7. Put fire - Or, dispose the fire, that is, blow it up, and put it together, so as it might be fit for the present work. For the fire there used and allowed came down from heaven, chap. ix, 24, and was to be carefully preserved there, and all other fire was forbidden, chap. x, 1, &c.
8. The fat - All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily.
9. But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour.
11. North-ward - Here this and other kinds of sacrifices were killed, chap. vi, 25, and chap. vii, 2, because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east-end of the building, and the entrance being on the south-side. Besides this might design the place of Christ's death both more generally, in Jerusalem, which was in the sides of the north, Psalm xlviii, 2, and more specially, on mount Calvary, which was on the northwest side of Jerusalem.
14. Turtle-doves - These birds were appointed for the poor who could not bring better. And these birds are preferred before others, partly because they were easily gotten, and partly because they are fit representations of Christ's chastity, and meekness, and gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best; but the turtle-doves are better when they are grown up, and therefore they are not confined to that age.
15. His head - From the rest of the body; as sufficiently appears, because this was to be burnt by itself, and the body afterwards, ver. 17. And whereas it is said chap. v, 8. He shall - wring his head from his neck, but shall not divide it asunder, that is spoken not of the burnt-offering as here, but of the sin-offering.
16. With its feathers - Or, with its dung or filth, contained in the crop and in the guts. On the east - Of the Tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west-end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes - Where the ashes fell down and lay, whence they were afterwards removed without the camp.
17. He shall cleave the bird through the whole length, yet so as not to separate the one side from the other. A sweet savour unto the Lord - Yet after all, to love God with all our hearts, and to love our neighbour as ourselves, is better than all burnt-offerings and sacrifices.
Directions concerning the meal-offerings. I. Of fine flour with oil and frankincense, ver. 1-11. II. Of the first fruits, ver. 12-16.
1. A meal-offering - (Not meat-offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num. xv, 4, 7, 10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed,
1. because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them. 2. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind. 3. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations. He shall pour oil - This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psalm xlv, 7, 1 John ii, 20, and which are necessary to make any offering acceptable to God. Frankincense - Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph. v, 2. 2. He shall take - That priest to whom he brought it, and who is appointed to offer it. The memorial - That part thus selected and offered; which is called a memorial, either
1. to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or 2. to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering. A sweet savour unto the Lord - And so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving. With such sacrifices God is well-pleased. 3. Sons - To be eaten by them, chap. vi, 16. Most holy - Or such as were to be eaten only by the priests, and that only in the holy place near the altar.
4. In the oven - Made in the sanctuary for that use. 6. In pieces - Because part of it was offered to God, and part given to the priests. 11. No leaven - Namely, in that which is offered of free-will; for in other offerings it might be used, chap. vii, xxiii. This was forbidden, partly to mind them of their deliverance out of Egypt, when they were forced thro' haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signify what Christ would be, and what they should be, pure and free from all error in the faith and worship of God, and from all hypocrisy, and malice or wickedness, all which are signified by leaven. Nor any honey - Either,
1. because it hath the same effect with leaven in paste or dough, making it sour, and swelling. Or, 2. in opposition to the sacrifices of the Gentiles, in which the use of honey was most frequent. Or, 3. to teach us, that God's worship is not to be governed by men's fancies and appetites but by God's will.
12. Ye may offer them - Or either of them, leaven or honey. They shall not be burnt - But reserved for the priests.
13. Salt - To signify that incorruption of mind, and sincerity of grace, which in scripture is signified by salt, Mark ix, 49, Colossians iv, 6, and which is necessary in all them that would offer an acceptable offering to God. Or in testimony of that communion which they had with God in these exercises of worship; salt being the great symbol of friendship in all nations is called, either,
1. because it represented the perpetuity of God's covenant with them, which is designed by salt, Num. xviii, 19, 2 Chron. xiii, 5. Or, 2. because it was so particularly required as a condition of their covenant with God; this being made absolutely necessary in all their offerings; and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices. 14. First-fruits - Of thine own free-will; for there were other firstfruits, and that of several sorts, which were prescribed, and the time, quality, and proportion of them appointed by God.
16. Made by fire - The fire denotes that fervency of spirit, which ought to be in all our religious services. Holy love is the fire, by which all our offerings must be made: else they are not of a sweet savour to God.
Directions concerning peace-offerings. A bullock or an heifer, ver. 1-5. A lamb, ver. 6-11. A goat, ver. 12-16. No fat or blood to be eaten, ver. 17.
1. A peace-offering - This was an offering for peace and prosperity, and the blessing of God, either,
1. obtained, and so it was a thank-offering, or, 2. desired; and so it was a kind of supplication to God. A female - Which were allowed here, tho' not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best; but the peace-offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself. Burnt-offerings had regard to God, as in himself the best of beings, and therefore were wholly burned. But peace-offerings had regard to God as a benefactor to his creatures, and therefore were divided between the altar, the priest, and the offerer. 2. At the door - Not on the north-side of the altar, where the burntoffering was killed, as also the sin-offering, and the trespassoffering, but in the very entrance of the court where the brazen altar stood, which place was not so holy as the other; as appears both because it was more remote from the holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, chap. vii, 30, who might not come into the court; and because this offering was not
so holy as the others, which were to be eaten only by the priest, whereas part of these were eaten by the offerer.
5. Upon the burnt sacrifice - Either, 1. Upon the remainders of it, which were yet burning; or rather, 2. After it; for the daily burnt-offering was first to be offered, both as more eminently respecting God's honour; and as the most solemn and stated sacrifice, which should take place of all occasional oblations, and as a sacrifice of an higher nature, being for atonement, without which no peace could be obtained, nor peace offering offered with acceptance. 9. The rump - Which in sheep is fat, and sweet, and in these parts was very much larger and better than ours.
11. Burnt it - The parts now mentioned; the rest fell to the priest, chap. vii, 31. The food - That is, the fuel of the fire, or the matter of the offering. It is called food, Hebrew. bread, to note God's acceptance of it, and delight in it; as men delight in their food.
16. Shall burn them - The parts mentioned, among which the tail is not one, as it was in the sheep. because that in goats is a refuse part. All the fat - This is to be limited,
1. To those beasts, which were offered or offerable in sacrifice, as it is explained, chap. vii, 23, 25. 2. To that kind of fat which is above-mentioned, and required to be offered, which was separated, or easily separable from the flesh for the fat which was here and there mixed with the flesh they might eat. 17. All your dwellings - Not only at or near the tabernacle, not only of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts. Fat - Was forbidden,
1. To preserve the reverence of the holy rites and sacrifices. 2. That they might be taught hereby to acknowledge God as their Lord, and the Lord of all the creatures, who might reserve what he pleased to himself. 3. To exercise them in obedience to God, and self-denial and mortification of their appetites, even in those things which probably many of them would much desire. Blood - Was forbidden partly to maintain reverence to God and his worship; partly out of opposition to idolaters, who used to drink the blood of their sacrifices; partly with respect to Christ's Blood, thereby manifestly signified. God would not permit the very shadows of this to be used as a common thing. Nor will he allow us, tho' we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it.
Directions concerning sin-offerings; which were intended for sins committed thro' ignorance, either by the priest himself, ver. 1-12. or by the whole congregation, ver. 13-21. or by a ruler, ver. 22-26. or by a private person, ver. 27-35.
1. The Lord spake unto Moses - The laws contained in the three first chapters, seem to have been delivered to Moses at one time. Here begin the laws of another day, which God delivered from between the Cherubim.
2. If a soul sin - This must necessarily be understood of more than common daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, chap. xvi, 30. Through ignorance - Or, error, either not knowing his act to be sinful, as appears by comparing ver. 13, 14, or not considering it, but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew word signifies, Psalm 1xix, 67. Things which ought not to be done - The words may be rendered, in or about every, or any of the commandments of the Lord which should not be done; or, which concern things that should not be done, namely, in any negative commands. (And there is great reason why a sacrifice should be more necessary for these, than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do.) Then he shall offer according to his quality, which is here to be understood out of the following verses.
3. If the priest - That is, the high-priest, who only was anointed after the first time. His anointing is mentioned, because he was not compleat high-priest 'till he was anointed. Do sin - Either in doctrine or practice, which it is here supposed he may do. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high-priest, even one who is holy, harmless, and separate from sinners, Heb. vii, 26. According to the sin of the people - In the same manner as any of the people do; which implies that God expected more circumspection from him, than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as an aggrevation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example. A young bullock - The same sacrifice which was offered for all the people, to shew how much his sin was aggravated by his quality. Sin-offering - Hebrew. sin, which word is oft taken in that sense.
4. On the head - To testify both his acknowledgment of his sin, and faith in God's promise for the expiation of his sins through Christ, whom that sacrifice typified. Kill the bullock - By one of the priests, whom he should cause to do it.
5. To the tabernacle - Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to shew the greatness of the high-priest's sin, which needed more than ordinary diligence in him, and favour from God to expiate it.
6. Seven times - A number much used in scripture, as a number of perfection; and here prescribed, either to shew that his sins needed more then ordinary purgation, and more exercise of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. Before the veil - The second veil dividing between the holy of holies, which is generally called the veil of the sanctuary.
7. All the blood - All the rest; for part was disposed elsewhere. 12. The whole bullock - So no part of this was to be eaten by the priests, as it was in other sin-offerings. The reason is plain, because the offerer might not eat of his own sin-offering, and the priest was the offerer in this case, as also in the sin-offering for the whole congregation below, of which the priest himself was a member. Shall be carried forth - Not himself, which would have
defiled him, but by another whom he shall appoint for that work. Without the camp - To signify either,
1. The abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or, 2. The removing of the guilt or punishment of that sin from the people. Or, 3. That Christ should suffer without the camp or gate. Where the ashes are - For the ashes, though at first they were thrown down near the altar, chap. i, 16, yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp. 13. The whole congregation - The body of the people, or the greater part of them, their rulers concurring with them.
14. A bullock - But if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Num. xv, 24.
15. The elders - Who here acted in the name of all the people, who could not possibly perform this act in their own persons.
17. And sprinkle it - It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was sufficiently represented by sprinkling. It was sprinkled seven times: seven is a number of perfection; because God made the world in six days, and rested the seventh. This signified the perfect satisfaction Christ made, and the compleat cleansing of our souls thereby.
18. The altar - Of incense: Which is before the Lord - That is, before the holy of holies, where the Lord was in a more special manner present.
20. For a sin-offering - That is, for the priest's sin-offering, called the first bullock, ver. 21. 24. The burnt-offering - So called by way of eminency, to wit, the daily burnt-offering. It is a sin-offering - And therefore to be killed where the burnt-offering is killed; whereby it is distinguished from the peace-offering, which were killed elsewhere.
26. It shall be forgiven - Both judicially, as to all ecclesiastical censures or civil punishment; and really, upon condition of repentance and faith in the Messiah to come.
28. A female - Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required.
33. He shall slay it - Not by himself, but by the hands of the priest. 35. Burn them - The fat; but he useth the plural number, because the fat was of several kinds, as we saw ver. 8, 9. upon the offerings, together with them, or after them; because the burntofferings were to have the first place.
Directions concerning trespass-offerings. Both this and the sinoffering were intended to make atonement for sin, but the former was more general: The latter was to be offered only in some particular cases. If a man sinned, By hearing and concealing blasphemy, ver. 1. By touching an unclean thing, ver. 2, 3.By swearing, ver. 4. He was to offer a lamb or kid, ver. 5, 6. Or two young pigeons, ver. 7-10. Or fine flour, ver. 11-13. Or a ram, if he had embezzled holy things, ver. 14-19.
1. And hear - And for that is, as that particle is often used. For this declares in particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as the word commonly signifies, and that either against one's neighbour, or against God. This may seem to be principally intended here, because the crime spoken of is of so high a nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath seen - Been present when it was said. Or known - By sufficient information from others. His iniquity - That is, the punishment of it; so that word is oft used, as Gen. xix, 15, Num. xviii, 1.
2. If it be hidden from him - If he do it unawares, yet that would not excuse him, because he should have been more circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown, or unobserved sins. He shall be clean - Not morally, for the conscience was not directly polluted by these things, but ceremonially.
3. When he knoweth - As soon as he knoweth it, he must not delay to make his peace with God. Otherwise he shall be guilty - For his violation and contempt of God's authority and command.
4. If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1 Sam. xxv, 22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.
5. In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.
6. His trespass-offering - But how comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from chap. xi, 25, 28, 32, 40, 43, and Num. xix, 7, 8, 10, 19? This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num. xix, 13, which if any man did, knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice.
7. Not able - Through poverty. And this exception was allowed also in other sin-offerings. For a sin-offering - Which was for that particular sin, and therefore offered first: before the burntoffering, which was for sins in general; to teach us not to rest in general confessions and repentance, but distinctly and particularly, as far as we can, to search out, and confess, and loath, and leave our particular sins, without which God will not accept our other religious services.
9. It is a sin-offering - This is added as the reason why its blood was so sprinkled and spilt. 10. According to the manner - Or order appointed by God. The priest shall make an atonement - Either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.
11. The tenth part of an ephah - About six pints. He shall put no oil, neither frankincense - Either to distinguish these from the meal-offerings, chap. ii, 1, or as a fit expression of their sorrow for their sins, in the sense whereof they were to abstain from things pleasant; or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts
of the Holy Ghost; and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Psalm 1xli, 2.
13. As a meal offering - As it was in the meal-offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, chap. iv, 3, &c. chap. iv, 13, &c. the priest had no part reserved for him.
15. A trespass - Against the Lord and his priests. Through ignorance - For if a man did it knowingly, he was to be cut off, Num. xv, 30. In the holy things - In things consecrated to God, and to holy uses; such as tithes and first-fruits, or any things due, or devoted to God, which possibly a man might either with-hold, or employ to some common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at present, thou, O Moses, for he as yet performed the priest's part. And this was an additional charge and punishment to him; besides the ram, he was to pay for the holy thing which he had with-held or abused, so many shekels of silver as the priest should esteem proportionable to it.
17. The former law concerns the alienation of holy things from sacred to common use; this may concern other miscarriages about holy things, and holy duties, as may be gathered from ver. 19, where this is said to be a trespass against the Lord, not in a general sense, for so every sin was; but in a proper and peculiar sense.
Further directions concerning trespass-offerings, ver. 1-7. Concerning the burnt-offerings, ver. 8-13. Concerning the mealofferings, 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 - Hebrew. 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, Exod. xxii, 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 burntoffering - The daily one, which Exod. xxix, 38, Num. xxviii, 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 burntoffering, 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 ver. 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 eveningsacrifice, 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.
Further directions, concerning the trespass-offering, ver. 1-7. The burnt-offering and meal-offering, ver. 8-10. The peaceoffering, ver. 11-21. Fat and blood again forbidden, ver. 22-27. The priest's share of it, ver. 28-34. The conclusion of these instructions, ver. 35-38.
7. So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest.
9. All the meal-offering - Except the part reserved by God, chap. ii, 2, 9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed.
10. Dry - Without oil, or drink-offering, as those chap. v, 11, Num. v, 15. All the sons of Aaron - These were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily be reserved for the several priests to dress it in that way which each of them liked.
13. Leavened bread - Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one. Leaven indeed was universally forbidden, chap. ii, 11. But that prohibition concerned only things offered and burnt upon the altar, which this bread was not.
14. Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.
16. A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank-offering.
18. Neither shall it be imputed - For an acceptable service to God. 19. And the flesh - Namely of the holy offering, of which he is here treating; and therefore the general word is to be so limited; for other flesh one might eat in this case. That toucheth - After its oblation; which might easily happen, as it was conveyed from the altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests, together with the offerers, who might not come thither. The flesh - That is, the other flesh; that which shall not be polluted by any unclean touch. All that are clean - Whether priests or offerers, or guests invited to the feast.
20. That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Not being cleansed from his uncleanness according to the appointment, chap. xi, 24, &c. This verse speaks of uncleanness from an internal cause, as by an issue, &c. for what was from an external cause is spoken of in the next verse.
21. Of man - Or, of women, for the word signifies both. 23. The general prohibition of eating fat, chap. iii, 17, is here explained of those kind of creatures which were sacrificed. The fat of others they might eat.
24. He speaks still of the same kinds of beasts, and shews that this prohibition reaches not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home. And if this seems a superfluous prohibition, since the lean as well as the fat of such beasts were forbidden, chap. xxii, 8, it must be noted, that prohibition reached only to the priests, ver. 4.
29. Shall bring - Not by another, but by himself, that is, those parts of the peace-offering, which are in a special manner offered to God. His oblation unto the Lord - That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, chap. x, 14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.
30. His own hands - After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. Offerings made by fire - So called, not strictly, as burnt-offerings are, because some parts of these were left for the priest, but more largely, because even these peace-offerings were in part, tho' not wholly, burnt. Waved - To and fro, by his hands, which were supported and directed by the hands of the priest.
31. His sons - The portion of every succeeding high-priest and his family. 34. The wave-breast and heave-shoulder - The breast or heart is the seat of wisdom, and the shoulder of strength for action; and these two may denote that wisdom, and power, which were in Christ our high-priest, and which ought to be in every priest.
35. Of the anointing of Aaron - That is, of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the part of the sacrifices belonging to the priest by virtue of his anointing. This was their portion appointed them by God in that day, and therefore to be given to them in after ages.
37. Of the consecrations - That is, of the sacrifice offered at the consecration of the priests.
This chapter gives an account of the consecration of Aaron and his sins before the congregation, Moses washes and dresses them, ver. 1-9. Anoints the tabernacle with its utensils, and Aaron, ver. 10-12. Clothes his sons, ver. 13. Offers for them a sinoffering, ver. 14-17. A burnt-offering, ver. 18-21. The ram of consecration, ver. 22-30. Declares to them God's charge, which they perform, ver. 31-36.
3. All the congregation - The elders who represented all, and as many of the people as would, and could get thither, that all might be witnesses both of Aaron's commission from God, and of his work and business.
12. He poured - In a plentiful manner, as appears from Psalm 1xxxiii, 2, whereas other persons and things were only sprinkled with it: because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. A measure of the same anointing is given to all believers.
14. The bullock - There were indeed seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.
17. His hide - Which in the offerings for the people was not burnt, but given to the priest. 18. He brought the ram - Hereby they gave to God the glory of this great honour which was put upon them: and also signified the devoting themselves and all their service to God.
19. He - Either Moses, as in the following clause, or some other person by his appointment; which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the priest, and more essential to the sacrifice.
29. Moses's part - Who at this time administering the priest's office was to receive the priest's wages.
31. The flesh - That which was left of the ram, and particularly the breast, which was said to be Moses's part, ver. 29, and by him was given to Aaron, that he and his sons might eat of it, in token that they and only they should have the right to do so for the future.
33. Seven days - In each of which the same ceremonies were to be repeated, and other rites to be performed. He - Either God or Moses; for the words may be spoken by Moses, either in God's name or in his own; Moses speaking of himself in the third person, which is very common in scripture.
36. So Aaron and his sons did all things - And thus the covenant of life and peace, Mal. ii, 5, was made with them. But after all the ceremonies used in their consecration, one point was reserved for the honour of Christ's priesthood. They were made priests without an oath; but Christ with an oath, Heb. vii, 21. For neither these priests, nor their priesthood was to continue. But His is a perpetual and unchangeable priesthood.
Moses appoints Aaron to offer various sacrifices, ver. 1-7. Aaron offers for himself, ver. 8-14. Offers for, and blesses the people, ver. 15-22. God signifies his acceptance of their persons and of their sacrifices, ver. 23-24.
1. On the eighth day - Namely, from the day of his consecration, or when the seven days of his consecration were ended. The eighth day is famous in scripture for the perfecting and purifying both of men and beasts. See chap. xii, 2, 3; xiv, 8, 9, 10; xv, 13, 14; xxii, 27. And the elders of Israel - All the congregation were called to be witnesses of Aaron's installment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.
2. For a sin-offering - For himself and his own sins, which was an evidence of the imperfection of that priesthood, and of the necessity of a better. The Jewish writers suggest, that a calf was appointed, to remind him of his sin in making the golden calf. Thereby he had rendered himself for ever unworthy of the honour of the priesthood: on which he had reason to reflect with sorrow and shame, in all the atonements he made.
3. A sin-offering - For the people, for whose sin a young bullock was required, chap. iv, 15, but that was for some particular sin; this was more general for all their sins. Besides, there being an eye here to the priest's consecration and entrance into his office, it is no wonder if there be some difference in these Sacrifices from those before prescribed.
4. The Lord will appear - Hebrew. Hath appeared. He speaks of the thing to come as if it were past, which is frequent in scripture, to give them the more assurance of the thing.
5. Before the tabernacle where God dwelt. 6. The glory of the Lord - The glorious manifestation of God's powerful and gracious presence. 7. Go and offer - Moses had hitherto sacrificed, but now he resigns his work to Aaron, and actually gives him that commission which from God he had received for him. For thyself and for the people - The order is very observable, first for thyself, otherwise thou art unfit to do it for the people. Hereby God would teach us, both the deficiency of this priesthood, and how important it is that God's ministers should be in the favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.
9. The altar - Of burnt-offering, of which alone he speaks both in the foregoing and following words; and the blood was poured out at the bottom of this altar only, not of the altar of incense, as appears from chap. iv, 7, where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the priest's sacrificing for his own sins. But there seems to be a double difference,
1. That sacrifice was offered for some particular sin, this for his sins indefinitely. 2. There he is supposed to be compleat in his office, and here he is but entering into his office, and therefore must prepare and sanctify himself by this offering upon the brazen altar in the court, before he can be admitted into the holy place where the altar of incense was. And the like is to be said for the difference between the sin-offering for the people here, and chap. iv, 17, 18. 10. He burnt it - By ordinary fire, which was used until the fire came down from heaven, ver. 24, though afterwards it was forbidden. And if it had not been allowed otherwise, yet this being
done by Aaron at the command of Moses, and consequently with God's approbation, it was unquestionably lawful. Add to this, that there is nothing said to be consumed by that heavenly fire, but the burnt-offering with the fat belonging to it, namely, that burntoffering mentioned ver. 16, which therefore is not there said to be burnt, as it is said of the other burnt-offering, ver. 13, and of the rest of the sacrifices in their places.
16. The burnt-offering - Which also was offered for the people, as the last mentioned sin-offering was.
17. Besides the burnt-sacrifice - Which was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.
19. That - Fat. Which covereth the inwards - Or the Guts. 22. Aaron lifted up his hands - Which was the usual rite of blessing. By this posture he signified both whence he expected the blessing, and his hearty desire of it for them. And blessed them - In some such manner, as is related, Num. vi, 24, &c. though not in the same form, for it is not probable that he used it before God delivered it And this blessing was an act of his priestly office, no less than sacrificing. And herein be was a type of Christ, who came into the world to bless us, and when he was parting from his disciples, lifted up his hands and blessed them: yea, and in them his whole church, of which they were the elders and representatives. And came down - From the altar; whence he is said to come down, either
1. Because the altar stood upon raised ground, or 2. Because it was nearer the holy place, which was the upper end. 23. And Moses - Went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew-bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, chap. iv, 7, 16. And blessed the people - Prayed to God for his blessing upon them, as this phrase is explained, Num. vi, 23, &c. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord - Either a miraculous brightness shining from the cloudy pillar, as Exod. xvi, 10, or a glorious and visible discovery of God's gracious presence and acceptance of the present service.
24. And there came a fire - In token of God's approbation of the priesthood now instituted, and the sacrifices offered, and consequently of others of the like nature. And this fire now given was to be carefully kept, and not suffered to go out, chap. vi, 13, and therefore was carried in a peculiar vessel in their journeys in the wilderness. From before the Lord - Or, from the presence of the Lord, that is, from the place where God was in a special manner present, either from heaven or from the holy of holies. They shouted - As wondering at, rejoicing in, and blessing God for this gracious discovery of himself, and his favour. This also was a figure of good things to come. Thus the Spirit descended in fire upon the apostles, so ratifying their commission, as this does that of the priests. And the descent of this holy fire into our souls, to kindle in them devout affections, and such an holy zeal as burns up all unholiness, is a certain token of God's gracious acceptance.
The death of Nadab and Abihu, and quieting of Aaron, ver. 1-3. Orders given to bury them, and not to mourn, ver. 4-7. A command not to drink wine or strong drink, and to distinguish between holy and unholy, ver. 8-11. Directions concerning the parts of the burnt-offerings which were to be eaten, ver. 12-15. Moses reproves the priests, but is pacified by Aaron, ver. 16-20.
1. Strange fire - Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord - Upon the altar of incense. Which he commanded not - Not commanding may be here put for forbidding, as it is, Jer. xxxii, 35. Now as this was forbidden implicitly; chap. vi, 12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.
2. From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed their lives; for their bodies and garments were not consumed. Thus the sword is said to devour, 2 Sam. ii, 26. Thus lightning many times kill persons, without any hurt to their garments.
3. The Lord spake - Though the words be not recorded in scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever the sense of them is in many places. I will be sanctified - This may note, either,