Vei.se 24 M'licii all ihe people saw, they shouted, and fell on heir faces.] 1. The niiraclf was done in such a way as gave the ful!e.-t c( iiviction to the people of its reality. '2. They t.xulted)n the ihon!;lit that the God of almighty power and energy had taken up his abode amongst them. 3. They priistraied themsel es in his presence, thereby intimating the deep s:'nse they had of His goodness, of tlieir unworthincss, and of the obligation they were under to live in subjection to his authority, and olxdirnce to his will. Thi.? celestial fuc was carefully preserved amongst the Israelites till the time of Solomon, when it was reaeived, and continued amongst them till the Babylonish captivity. This divine fire was the emblem of the Holy Spirit. And as no sacrifice could be acceptable to God, which was not salted, i. e. seasoned and rendered pleasing', bij this fire, as our Lord says, Mark ix. 49. so no s^ul can offer acceptable sacrifices to God, but through the influences ot the divine Spirit. Hence \.\\e promise of the Spirit under ihe embltm ot fire. Matt. iii. 1 1. and its actual descent in this similitude, on the day of Pentecost, Acts ii. 3, 4.
The most remarkable circumstance in this chapter is the manifestation of the presence of God, and the consuming of the victims by the miraculous fire. We have already seen that the chief design of these sacrificial rites was to obtain reconciliation to God, that the divine presence might dwell and be manifested among tbetn. To encourage the people to make the necessary preparations, to offer the sacrifices iit a proper spirit, and to expect especial mercies from the hand of God, Moses promises, ver. 4. that the Lord would appear unto them on the morrow, and that Ids glory should appear, ver. 6. In hope or expectation of this, the priests, the elders, and the people, purified themselves by offering the different sacrifices which God had appointed; and when this was done> God did appear, and gave the fullest proofs of his approbation, by miraculously consuming the sacrifices which were prepared on the occasion. Does not St. John evidently refer to these circumstances, 1 Epist. c. iii. 2, 3. Beloved, noto lire we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall APPEAR, we shall be like him, for we shall see him AS HE ]S: and every man that hath this HOPE in him, PUKIFIETH himself, even us he is pure. This manifestation of God in the tabernacle, was a type of his presence; first, in the church militant on earth; and secondly, in the church triumphant in heaven. They who expect to have thd presence of God here, must propitiate his throne of justice by the only available sacrifice; they who wish to enjoy everlasting felicity, must be purified from all nnrighteousuess, for without holiness, none can see the Lord. If we hope to see him as he is, we must resemble him. How vain is the expectation of glory, where there is no meetness for the place: and how can we enter into the holiest but by the blood of Jesus; Hcb. x. 19. And of what use can this sacrifice be to those who do not properly believe in it.? And car* any faith, even in that sacrifice, be effectual to salvation, that does not jiurify the heart? Reader! earnestly pray to God that thuu hold not the truth in unrighteousness.
Nadab «hJ Abihu o^c;- strange Jire before the Lord, l. and are destroyed, G — 5. Aaron and his family forbidden to mourn for them, 6, 7. lie and his famili/ are forbidden the use of nine, 8 — 1 1. Directions to Aaron and his sons comerning the eating of the meat-offerings, S;c. 12 — 15. Moses chides Aaron for not having eaten the sin-offering, 16—18. Aaron excuses himself, 19. and Moses is satisfied, 20.
them his censer, and put hre thereni, j ing, 1 will be sanctihed in them that «•
and put incense thereon, and otfered 'strange fire before the Lord, which he commanded them not.
2 And there ''went out fire from the Lord, and devoured them, and they died before the
people I will be "^ glorified. ^ And Aaron held his peace.
4 And Moses called Mishael and Elzaphan, the sons of "Uzziel the uncle of Aaron, and said unto them, Come near, ' carry your brethren
his mediation, puts incense to their praj'ers, see Psal. cxii.
vegetative life and perfection, now' dries up ils juices, decomposes its parts, and causes it to moulder into dust. Thus must it be done to tho.se who grieve and do despite to the Spirit of God. Reader, hast thou this lieavenly fire.'' Hear then the voice of God, QUFNCH not the SPIRIT! Some critics are of opinion, that the fire used by the sons of Aaron was the sacred fire, and that it is only called strange, from ihe manner of placing the incense on it. I cannot see the force of this opinion.
Which he commanded tkem not.'\ Every part of the religion of God is divine — He alone, knew what he designed by its rites and cerenionies, for that which they prefigured, (the v\hole oeconomy of redemption by Christ) was conceived in his own mind, and was out of the reach of human wisdom and conjecture. He, therefore, who a/rf/ecf any part of this repre-eniative system, omitted or added any thing, assumed a prerogative which belonged to God alone, and was certainly guilty of a very high oflence against the wisdom, justice and righteousness of his Maker. This appears to have been the sin of Nadab and Abihu; and ihi.s at once,.shews the rea.son why they were so severely puni.shed. The most awlul judgments are threatened ai^aiust those who either add to, or take away, from the declarations of God. — See Dent. iv. 2. Prov. XXX. 6. and Rev. xxii. IS, 19.
Verse 3. And Aaron held his peace'\ pntJ ai'l va-yedom Aharon, and Aaron was dumb. Hqn' elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own.submission to the ju.-tice of God! The flower and hope of his family was nipped in the bud and blasted, and while he exquisitely feels as a father, he submits, without murmuring, to this awful dispensation of Divine Justice. It is an awful thing to introduce innovations either into the rites and ceremonies, or truths of the religion of Christ: he who acts thus cannot stand guiltless before his God.
It has often been remarked, that excessive grief stupifies the mind, so tliat amazement and deep anguish prevent at once both tears and complaints — hence that saying of.Seneca, Curce levcs loquuntur; graviores silent. Slight sorrows are loquacious; deep anguish has no voice. — See on
Verse 4. Uzziel the uncle of Aaron] He was brother to Amram, the father of Aaron, see Exod. vi. 18 — 22. 3 T 2
5 So they went near, and carried
G ^ And Moses said unto Aaroii, and unto Eleazar and unto Itliamar, his sons, "Uncover not your heads, neither r^nd your clothes; lest ye die, and lest " wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burnnig which the Lord hath kindled.
7 'And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: "for the anointing oil of the Lord is upon vou. And they did according to the word of
8 ^ And the Lord spake unto Aaron, saying,
9 ".Do not di-ink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: il
11 *'And th.!t ye! children of Israel Vv'hiclithe Loud hath spoken unto tliem, by the
Verse 5. Carried: them in their cnnts out of the camji] The rnoiiern iinproprifty of buryinff tlie dead within towns, cities, or places inhiibited, had not yet been introduced; much less, tiiat iihamiruLlion, at which both piety and common sense shudder, burying- the dead about, and even 'j;ithin places dedicated to tlie worship of God!^
Ver-e 6. Uncover not^our lieaJ.i, &t.] They were to use no sign of qriff or mourning — 1st, brcause those who weie employed in the i-ervice of the sanctuary, should avoid every thing that might incapacitate them for that service: and 2dlv, because the crime l)f (heir brethren was so higldy provoking to God, and so fully merited the punishment which he had ii.pjicted, lliat ilic.r iiiouinin;^ might be con- Sidei-ed as acousin^j; die Divine Ju.-ticc of undue severity.
Verse 7. The aaointing oil of the Lord is upon i/'ni] They were consecrated to the divine service, and this required their constant attendance, and most willing and chearlul service.
Verse 9. D) not drink xaine nor strnv^ drink'] The cabalistical commentator, B.ud llatturim, and others, have sup DOS' d fro.ii the inltnihivtion o( tliis conniand iiere, that Aaron's sons had sinned throu!i;h excess oi wine, and thai they had attempted to celebrate the divine service in a state of inebriation.
\'2 % And Moses spake unto Aaron, and unto. Eleazar and unto Ithamar, his sons that -^ere left, Take "the meat offering tliat rem;iineth of. the offerings of the Louu made b}- fire, and eat it without leaven 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 tlie Lord made by fire: for "so I am commanded.
14 And 'the -wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons^' and thy daughters with thee: for they be thy due, snd thy sons' due, tMch are given out of the sacriiicss of peace offerings of the cliildren
15 "'The heave shoulder and the wave breast sliall they bring with the offerings made by fire
Strong drink] Tlie word "l2tjf shecer., from shucar, to inebriate, signilies any kind of fermented liquor.s. This is exactly the same prohibition that was given in the case of Joltn Baptist, Luke i. 1 S. oivov. xai atki^a ou f^n k-o). Wineand sike:t. he shall not drink. Any inebriating- liquor, says St. Jeiom,- (Kpist. ud Ncpot.) is called Sicera, whether made of corn, apples, honey, dale:: or >j\\<at fruit. (Jne of the four prohibited drinks among the Moluuiimedans in India,; is calletl J^ iukar, (see the iicdam, vol. iv. p. 158.)
v\hich signifies inebriating drink in general, but especially date wine. Frt.ui the original word, probably we have borrowed our term cj/der or nider, v.hiih, anions: us, exclusively signifies the!j-rmei!ted juice of apple?:. — See on Luke i. IS.
Verse 10. That ye may put difcrence between holy and unholy} This is a strong reason why ihey should drink, no inebriating liquor, tliat their understanding being clear, and their judgment correct, they might be always able to discern between the clean and the unclean, and ever pronounce righteous iudgment. Injunctions similar tf>. this were ftnind among^ 'he Egyptians, Carllr.igiiiians, and Gieek.s. Indeed, common sense it.-tlt' shev, s, that neither a drunkard nor a sot •hould ever be suffered to minister in holy things.
of the fl\t, to v.'tave it\for a -vvavc offyrinpf before the Lord; and it shall be l'i;ino, and thy sous' v.itli I tlice, by a statute for ever; as the
LoKD hath commanded. IG "^ And Moses diligently sought 'the goat
1 8 Behold, ' the blood of it was not v.
brought in vithin the holy place: ye -^''^o'^''^"- should indeed have eaten it in tlie holy place, " as I connnanded.
10 And Aaroii said unto Moses, Behold, 'this
and he v/a.s angry with Eleazar and Ithamar, j day have they offered- their sin oflering and their
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
Verse Kr. Moses diligeni/j/ sought the goa/] The goat which vas cill'..r€d the same day, lor the fins of the priests and the people J s-ee chap. ix. 15, 16. and wliic.h, throuiji) the conlusi'jn li)at liapptiifd on acc(.iint of the death of Nadab and ilihiliii, wAihuriit, instead of being ea/tf/i. — See \er. IS. I \'erse 11. To bear the iiiitftiij/ of the congregaiio.'i] See 1 on chap. vi. L'G, &c.
' Vense 19. And wch things have befallen vk, £ic.} Tlie.cx- CDst" wliith Aaron iiiakes lor viol fea^lil1g■ on the iiti-olVtrini^, accordiij;.; to the law, i-; at onte appropriate and dignihtd: as i! he hnd said, " God certainly his cuminariJed nne to eat of llie sin-diTerin};; l)ut when such thiols as these have happmed unto me, C( old it be good in the -sigiit of the Lord.' Dors he not expect tiiat I ^Iu)uhl feel as a father under such -afflicting circumstances?" — AVitlithis spirited answer, Moses vas saii.sfied; and God, wlio knew his s.lua'.ion, look iiO' liotice of the irre^iu'ari'j/ whitli had taken place in the soleiiin service. '1 o himi.iii nature, CJod has given tlie piivile^^e to weep in times of afflict on and distress, in liis infinite kindness he has ordained, tiiat tears, which are only cxteiiial evidences of our grief, »-l:all be t'li" ottttets to our suriovvs, and tend to txhiust the cause fioiii wlixh they flow. — See on vc-r. 3.
Verse 20 When 3Ioses lieard, lie ii:as content] The argument used by Aaron had in it both good-sense and s.troiig reason; and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which wa.s, in a niea.-ure at least, justified by the present neCLSsily, be thought proper to urge the matltr no furllKr.
Though the punishment of Nadah and Abibti may appear severe, because the sacred text does not s|>ecify clearly tlie nature and extent of their crime, we in'iy rest assured, that it was of such a iiature as not only to justily, but to demand such a punishiiitnt. God ha.>lu:re given us a full proof that he burnt ofleriug belorethe Loud; and such things j; hare befallen me: and j/" I had eaten the s^ni j offerin;;; to day,' ^shou}d it have been accepted ' in the sio;ht of the Lord.'' I '20 And when Mo^c^ ho-'.ra that, he was content.
will not.suOcr liairau insiiuukiin lo take the jJace oC Ins own pre-cribed wor-,hiiJ. It is true, this is frequently done; for by many, what is called v.ntural religion, is put in the iilace oi' divine nidation, and God seems not to legard it; bnt lliough vengeance is not sp;tdi'iy e.xecuted on ai> evil wqcV, and therefore the hearts of tlie chilrfien of men are set lo do wickedness, yet God ceases not lo be.just; and those.who have titken from, or (uldul to his, words,, or put I heir own in-; ventions in their ptate, shall he reproved and found bars in. I Uic great day. liis long-suffering kads to repentance; but if men v:i!l linrden their b;-art.«, and put tl;eir oien ceremonies, • i rites, and citeds, in the place of divine ordinances and eternalj truths, tliey tinist expect to giye an awful account to him wlio-r; is shortly tu judge the quick and tli^ ilead. i Were the religion of Christ, stripped of all, that stale policy,: fleshly interest, and gross superstition have added to it, how p'ain and simple, and may we not add, how amiable and glorious would it apjiear! Well iiu'y ue say of huuiun inventions ill divine worship, what one, said of t\\f: vaiuiin^s ontld cathedral window.s, Thiir principal tendena/ is to prevent the liglit from coming in. Nadab and Abilui would perform the woi>hip of God, not according to hts command, but in their oiun.tu(/j/; and God not only would nol receive the sacrifice from their hand-., but, while encompassing themselves with ihtir oun sparks, and warming themselves with tluir own fire, tins had they fr. m the hand of the Luid — Iheylay down m sorrow, tor there xuent out a ftre front the Lord, and devoured them. ^Vhat is written above, is to be tindtrstood of pei-sons who make a religion for tljemseUes, leavio" diviiie revelation —.'or being wilfully ignoranl of God's riHitcj oQ.ne>.s Ihey go aSout to establish llitir own. This is a high I offence in ihe si<;lil of God. Reader, God is a Spirit, and ' I Ihry who wors.iip him, must worship him in spirit and i Iruih. Such worsiiippers the Father seeketh.
LaKs concerning clean ant] unclean animals, 1, 2. Of QUAOttuPEDEs, ihosc are clean Kkich divide the hoof, nad chew the cud, 3. Those to be reputed unclean a/ticA do not divide the Louf, though theif chew tU cud, ««, the camel, rabbit, and hare, 4 — 6. Those to be reputed unclean also, which, though they divide the hoof, do not chew the cud, as the swine, 7- Whosoever eats their Jiesh, or touches their carcases, shall be reputed uH' clean, 8.
Of FISH, those are clean, and may be eaten, which have fins and scales, zchether bred in fresh or salt tcater, Q. Those which have not fins and scales, whether salt or fresh water Jish, are to be reputed unclean; their Jlesh is not to be eaten, nor their carcases touched, 1 T, 12.
0/" INSECTS, the following may be eaten: T/^c baldlocust, beetle, oH«f grashopper, 22. Jll others are unclean and abominable, their fesh not to be eaten, nor their bodies touched, 23 — 25. Farther directions relative to unclean beasts, 26 — 28.
O/" REPTILES, and some swza// qiiadrupedes, the foUozcing are unclean: The weasel, mouse, ahJ tortoise, 29; the ferret, caraehon, lizard, snail, and mole, 30. Jll that touch them shall be unclean, 31; and the things touched by their dead carcases are unclean also, 32; such as earthen vessels, 33; meat, 34; ovens, pots, ^c. 35. Large fountains, or pits of water, are not defied by their carcases, provided a part of the water be drawn out, 36. Nor do they defle seed, by accidentally touching it, provided the water which has touched their fesh, do not touch or moisten the seed, 37, 38. A beast that dieih of itself is unclean, and may not be touched or eaten, 39,40. Jll creeping things are abominable, 41 — 44. The reason giveii for these lazes, 45 — 47.
N D the Lord spake unto Moses and to Aaron, saying unto them,
Verse 1. And the Lord spake unto 3Toses] In the preceding chapter the priests arc expres>lj forbidden to drink wine. and the reason for this law is given also, that they n.iglit be able at all times to distinguish htttceen clean arid unclean, and be qualified to teach the children of Israel all the statutes which the Lord had spoken, chap. x. 10, U-; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to wlioni the teaching of the ignorant, and the cure of souls in geiicral, arc entru.^ted.
Scheuchzer has remarked, that no Christian state has made any civil law again.st drunkenness; (he must only mean the German states, for we have several acts of parliament against it in England); and that it is only punished by contempt. " Custom," says he, " that tyrant of the human race, not only permits it, but in some sort authorises the practice; insomuch, that we see prifsts and ministers of the church ascend the pulpit in a state of intoxication, jtidges seat themselves upon the benches, plit/siciuns attend dieir patients, and others attempt to perform the different avocations of life, in the same disgraceful state." Physic. Saer. vol. III. p. 64.
Tliis is a horrible picture of German manners; and while w« deplore the ejlensive ravages made by this vice, and the ye shall eat among all the beasts that are on tlie earth. 3 Whatsoever parteth the hoof, and disgrace with which its votaries are overwhelmed, we have reason to thank God. that it very rarely has ever appeared in the pulpit, and perhaps was never once -seen upon the bench in our own country.
Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing with the surrounding nations, and consequently from being contaminated by their idolatry. In chap. x\. he treats oi unclean MEATS. In chap, xii. xiii. xiv. and xv. he treats of unclean PERSONS, GAR-' MENTS, and DWELLINGS. In chap. xvi. he treats of the un- ■ cleanness of the PRIESTS and the PEOPLE, and prescribes the proper expiations and sacrifices for both. In chaj). xvii. hecontinues the subject, and gives particular directions concerning the mode of offering, &c. In chap, xviii. he treats of unclean matrimonicd connexions. In chap. xix. he repeats sundry laws relative to these subjects, and introduces some new ones. In chap. xx. he mentions certain uncleannesses practised among the idolatrous nations, and prohibits them ' on pain of death. In chap. xxi. he treats of the mourning, tnarriuges, and personal defects of the priests, which rendered them imclean. And in chap. xxii. he speaks of unclean sacrijices, or such as should not be offered to the Lord. After this, to the close of the book, many important and excellent' political and domestic regulations arc enjoined, thre whole
IS clovenfooted, <??««? cheweth the cud, among the beasts, that shall ye eat, 4 Nevertheless these shall ye not eat of tliem that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but dividcth not the hoof; he is unclean unto you. 5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
forming an ecclesiastico-political system, superior to any thing the world ever saw.
Bishop Wilson \'cry properly ob.serves, that " by these laws of clean and unclean animals, &c. God did keep this people separated from the idolatrous world: and this is a standingproofj even to the present day, of the divine authority of these Scriptures; for no power or art of man could liave oblifjed so great and turbulent a nation to submit to such troublesome precepts as the.Jews always have submitted to, had they net been fully convinced, from the very first, that the command was from God, and that it was to be obeyed at the peril of their souls."
Verse 3. Whatever parteth ike hoof, and is cloven footed] These two words mean the."iame thinfj, a divided hoof, such as that of the o.\, where tlie hoof is divided into two toes, and each toe is cased witli horn.
Chcivtth the nut] Ruminates, casts up the grass, &c. which had been taken into the stomach, for the purpose of mastication. Animals which chew the cud, or ruminate, are provided with imo, three or four stotnachs. The ox has four: in the /)•«/ or largest, called the ventriculus, or paunch, the food is collected without being masticated; the grass, &c. being received into it, as the beast crops it from the earth. The food, by the force of the muscular coats of this stomach, and the liqnors poured in, is suQiciently macerated, after wliich, formed into small balls, it is thrown up by the CEsophagus into the mouth, where it is made very small by mastic.ition or chewing, and then sent down into the second stomach, into which the oesophagus or gullet opens, as well as into the first, ending exactly where the two stomachs meet, litis is what is termed cheivin!^ the cud. The second.stomach, which is called the reticulum, honey-comb, bonnet, or king's hood, has a great number of small shalliiw cells on its inward surface, of a pentagonal or fii-e-'sided form, exactly like the cells in a honeycomb: in this the food is farther macerated, and then pushed onward into the third stomach, called the omasum, or manyplies, because its inward surlace is covered with a ureat number of thin membranous partitions. From this the lood pa-sscs into the fourth stomach, cnllfd the abamassum, or reed. In this stomach it is digested, and from the digested mass the chyle IS formed, which be.ng absf.rbed by llie lacteal ves.sels, is afterwards thrown into the mass of blood, and becomes the
6 And the hare because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
7 And " tlie swine, tliough he divide the hoof, and be clovenlboted, yet he cheweth not the cud; ^ he is unclean to you.
8 Of their fiesh shall ye not cat, and their carcase shall ye not touch; " they are unclean to you.
9 ^ "^ These shall ye eat of all that are in the waters: whatsoever hath fins and scales
principle of nutrition to all the solids and fluids of the body. The intenlion of rumination, or chexcin^ the cud, seems to be, that the food may.be sufficiently comminuted, that being more fully acted on by the stomachs, it may aRbnl the greatest possible portion of nutritive juices.
The word cud, is probably not originally.Saxon, though found in that language, in the same signification in which it is still used. Junius, with great show of probability, derives it from the Cambro-British c/iwi/d, a vomit, as it is the ball of food vomited, or thrown up, from the first stomach or paunch, through the oesophagus into the mouth, which is called by this name. Those who prefer a iSaxon derivation, may have it in the verb ceopan, whence our word chew; and so cud might be considered a contraction of chewed, but this is not so likely as the preceding.
Verse 5. The CONEV] JSU' shaphan, not the rahhit, but rather a creature nearly resembling it, which abounds in Judea, Palestine, and Arabia, and is called by Dr.."^haw daman Israel, and by Mr. Bruce ashkoko. As this creature nearly resembles the rabbit, with which Spain anciently abounded, Bochart supposes, that the Phoenicians might have given it the name of iTiSfff spaniah, from the muliiiude of D'JStJ' ihaphanim, (or spanim, as others pronounce it,) which weie found there. Hence the emblem of Spain is a woman silting with a rabbit at her feet. See a coin of Hadrian in Scheitchzer.
Ver.-e 6. The HARE] naJ^S arnebeth, as Bochart and others suppose; from mx aruh to crop, and 3»J nib, t\\e produce of the ground; these animals being remarkable lor destroying the fruits of the earth. That they are notorious for destroying the tender blade of the young corn is well known. It is very likely that different species of these ani ■ als are included under the general terms 'fi\ff shaphan. and n3i"iX arnebeth, for some travellers have observed that there are four or five.sorts of ihese animals, which are used for food in the present day, in tho^e countries. See Harmer, vol. iii. p. 331. edit. I80-<. Some think \\\e mountain rat, marmot, squirrel, and hei/i;ehog may be intended, under tlie word shaphan.
Verse i And the SWINE] 1»tn c/iaii'r, one oJ' the most gl'ittonous, libidinous, and filthy quadrupedes in the universe; and because of these qualities, sacred to the Venus of the Greeks and Romans; and the Friga of our Sax.oi> ancestors j of all that niove in tiie waters, and of any living'! the fov.ls; they sluvil nbt be eaten, tliey are an
thing which is in the waters, they shall be an * abomination unto yon
11 Tl'.ey shall be even an abomination unto' 14 And the vulture, and the kit you; ye 'shall not eat of their flesh, but ye shall \ kind; June their carcases in abomination. jj 13 Every raven after his kind;
16 And the owl, and the night hav»k, and
£.)i<l perhaps on tlicse accounts forbidiien; as well as on arrount of Its liesh be in.4-.strung anil fliScuIt to (Igesi, aff.rdiusj a veiv.gross kind cl aiiintait, apt to prodii-e cuianeou'^, ►cotbiilic an'l scropbuloi-.s iiisoi-r;ers, especially 111 hot tlunate.s.
Verse 9. Whusoevey ha'.h.fins and scnhs] Because ihcs:-, ofaH Ihe fi>h tribe, are the most nourishing; the others which -are tvitbout scales, bcin;| in general, very daTicult of dio-ettion.
The ossifragi^ Or bonc-breakcr, from os a bone, and frdKHO I bniiL; because it not only strips oft" the flesh, bi;t 'lieakt the bmtc in order to extract the mnrro-j:. In Hebrew, it is ca.l •<! triQ paes, fi-om pams to break or dhUle in tuo, and pwbabiy M«niSes that specie.^ of eajle anciently known bv the name of msifraga, and wliirh we render os^sifragt.
Of i'aiMz K«fiiro{ te nai uiuro; wtrmoji: " Having the raj idity of the black eagle, that bird of prey, at once lhe''!.wiftesl and strongest of the feathered race."
Anions the Greeks and Romans, the eagle was held safr (1, and is represented as carrying the thiinder-bolts of Jopiur. This oC(urs so fr-qiienlly, and is so ne!l known, that re erenccN are almost net dbss. 8ee Scheuclaer.
Ver.se li-. The VUl.lLKl] r.S1 daub, fn,n» the root tof.y, ind ibereroiv u;ore prv bably Ihc kue or j;l<:de, from its r.- innrkabie pr.^Mty of ^Udin^ or sailing with < xpandcd wintrs ti.roii^h ih'. air. 'The n>!"l Jcdh is a diflhent bud from the nn X.iyaii uhieh signifies the vulture. See hochart, vol. iii.
Thr KITF] iTS iiiyih, lhoiit;ht by some to liP the tul/nre, I17 i.tUtis then.r)/(/i. Paikbur-l th nks it has ils name from the rooi r5.^ <iiait to covei, lecau.-e of its laiiacumsness: si me «.ouiKi4 lUi liK i;'* IS nuanl. That it is a species of the
' Verse 16. The owl] r^T'nra hatk liriiyadnuh, the duiifiller of vociferation, the far.ale osiru-li, probibly so called fioir. the noi'e tiiey make. " In the lonesome part c?f the nijiht," says Dr. Shaw, " the ostriches frequently make a very doleful and hideous noiss, someiimcs resembling the raar of the Hon;\ al other times the l.oarser voice of the bull cr or." He addi>,; " 1 have heard lliepi groan as if in the deepest a*onicii. Travels, 4to edition, p. 467." The ostrich is a \ery unclean animal, and eats its own ordure as soon as it voids it, and cf this. Dr. IShaw observes (see above) it is remaikably fond! This is a sufficient reason, were others wcnliriif, why such a fowl should be reputed lo be unclean, and its use as an article of diet, prohibited.
r/ieMlUIIT U.AWK] D'-Tin tachmas, from tr:n chanms to force cnvaj/, act riolenily, and unjunl)/; supposed by Bochart and Schcuchzcr to signily the mak ostrich, from its cruelty towards its young, see Job xxxix. \1 — 19.; but others, with mere reason, suppose it to be the bird described by Hafsclf|u!st, \ihicb he calls the strix Orienttdis, or (Jritnlal ofi). " \l is oi the size oi' the common owl, living in the ruin? and old deserted houses of Egypt and.^yria; anil sometimes in iuhabittd houses. The Arabs ia Egypt, call it JJasiasa, llie Syrians Buna. It is vciy ravenous in ^yn.i, and in the evenings, if the winilows be le.t open, it flics into bouses "«'' kills infants, unless they are carefully vi'atchcd; wherefore the women are much afraid of it." T ravels, p. 196.
Tf this be the R>'.vl intended, this;s a sufficient reason why it.should fe ccnsidereil an ahomiiiaupa.
The cuckoo] fjrny shucuph, supposed rather to mean the ica mcti;; called shachaph, fiom r^CTKf.shrtchrphcth, a wastri}'^ distemper, or atrophy, (mentioned Levit xxvi. 16. Deut. xxviii. 22) because its body is the lea/test, in proportion to its bones and feather.';, of mo^t other birds; always appearing, as if undir the iiilluencc i.i a wasting aistaiper. i\ fowl, which from its natural const tu;iin, cr ii.';:r»otr of life, IS incapable of Leci ming /)/««./>> r_/'i(«'y, m i.j, aUiMjs be inwhoKSome: j. d this iii reasoi Si.fiicLi t v-Ijy t.w.is should be prohibited.
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 "stork, the heron after her kind, and the lapwing, and the bat. 2.
And the HAWK] J'J vets, from llio root nSJ ntitsali lo.ifioot forth, or sprini; fonvurd, because of Uie rapidity and Icnstii of its flight, the hawk bein;^ remarkable for bolli. As tlii.s is a bird of prey, it is forbidden, and all others of its kind.
Verse 17-. The LITTLE OWL] UO cos the bittern, ni^htraren, or night-oxvl, according to most interpreters. Some tliink the onocrolalus or pelican may l>e intended; for as the word oys cos, sigjnifies a ctip, in ilel)rew, and the pelictin is remarkable for a pouch or i"^ under tlie lower jaw, it miiilit have had its Hebrew name from ihi.s circumstance; but the kanth in the following' verse, is ralher supposed to mean this fow I, and that the cos meanB some species of the Lubo or oivl. bee Bochart, vol. iii. col. 272.
The COllMORANT] "f^V •fhalac, from the root which signifies to ca^t dfAvn; hence the Septuagint KaTx^^xKryti the cntaruci, or bird which (aWa ]>recipita'e/y dnivn upon its prey. It'f>robnbly signifies tlie plungeon or diver, a sea fowl, which I have seen, at sea, dart doicn as swift as an arrow into the water, and seize the fish which it had discovered while even flying, or radier soaring, at a very great height.
TAe CRR.^T owl] ^ii'Sii yinsiiph, according to the Scpiiiairiiit and tlie Vulgate signifies the Ihis, a bird well known and held sacred in Kgypt. Some critics, witli our Ivanshition, think it means a species of oxvl or nic,ht bird, because the word may be derived fioiii r^i nesheph, which signifies the twilight, the time in which oivls chiclly fly about. See Bo- ■ diart, vol. iii. col. 281.
\''erse 18. The SWAN] noty^n tinshenuth. The Septuagint translate the word by Trcf^u^iava, the porphj/rion, purple, or scrrlel bird: could we depend on this translation, we might suppose i\\e Jlamingo, or some such bird to be intended. Some suppose the goose to be meant, but this is by no means likclv, as it cannot be classed either among ravenous or uncleiiii fowls. Bochart thinks the owl is meant. See on ver. 30.
T7«f pelican] nap kanlh. As HSp ta«/i signifies to row;/^ up, the name is supposed to be very descriptive of the pelican, who receives its food into the pouch under its lower jaw, and by pressing it on its breast with its bill, throws it up for the nourishment of its young. Hence the fable which represents the pelican wounding her breast with her bill, that she might feed her young with her own blood: a fiction which has no foundation but in the above circumstance. Bochart thinks the bittern is meant, vol. iii. col. 292.
The GIKR KAGLE] rDm rackam. As the root of this word signifies tenderness and affection, it is supposed to refer to some bird remarkable for its attachment to its young; hence some have thought that the pelican is to be understood. Bochart endeavours to prove that it means the vulture; probably that species called the golden vulture. Bochart, vol. iii. col. 303.
Verse 19. 'iV/cr STOUk] rwon chasiduh, from -yon cliasad, which signifies to be tibundant in kindness, or exuberant in acts of beneficence; hence applied to the stork because of its affection to its young, and its kindness in tending and feeding its parents when old; facts attested by the best informed and most judicious of the Greek and Latin natural historians..See Bochart, Sc/ieuchzer, and Parkhurst under the word IDH chasad. It is remarkable for destroying and eating of serpents; and on this account might be reckoned by Moses, am''ng unclean birds.
T/ie HEUO.n] nSMi anuphah. This word has been variously understood; some have rendered it the kite, others the ivoodcock, others the curlieu, some the peacock, others the parrot, and ol hers the cr^»!f. The root rpx anaph, signifies to breathe short through the nostrils, to snujf, as in awer; hence to be angry: and it is supposed that the word is sufficiently descriptive of the heron from its very irritable disposition. It will attack even a man in defence of its nest: and I have known a case, where a man was in danger of losing his life, by a stroke of a heron's bill, near tl.e eye, who had cliuibL-d up into an high tree to lake its nest. Bocliart supposes a species of the eagle to be meant, vol. iii. col. Si5.
The LAPWiNc;] n20n dukiphath, the upupd, hoopoe, or hoop, a crested bird, with Ijeautiful plumage, but very unclean. See Bochart and Scheuchzer. Concernino^ the genuine meaning of the original, there is little agreement amono- interpreters.
The B.vr] i^ts:; aiulaph,.so called according to Parkhurst. from BI? at to fly; and r^y diaph, darkness or obscurity, because it flies about in the dusk of the eveniQg, and in the night; so the Septuagint vuKre^ig, from vu^, the night, and the Vulgate, vvspertilio, from vesper, the evening. This being a sort of monster, partaking of the nature of both a bird and beast, it might well be cla-sed among unclean animals, or animals, the u.sc of which in food, should be avoided.
Verse 20. All foiuls that creep, such as the bat, alreadymentioned, which has claws attached to its leathern wings, and which serve in place of feet, to crawl by; the feet and legs not being di.ninct: but this may also include all the different kinds oi' insects, with the exceptions in the following ver.se.
Going on all fours] May signify no more than M-alkin" regularly or progressively, foot after foot, as quadrupedes do; for it cannot be applied to insects literally, as they hare in general six feet, many of them more, some reputed to have a hundred, hence called centipedes; and some a thousand, hence
!' nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean.
27 And whatsoever goeth upon among ail manner of beasts that
A„.Exodj!!'r. ^y'"S creeping thing that goeth up- 2. on all four, which have legs above
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 grashopper after his kind.
23 But all other flying creeping things, which have four feet, shcdl 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 atght of the carcase of them, " shall wash his clothes, and be unclean until the even.
26 The carcases of every beast which chvideth
called millipedes; words which often signify no more than that such insects have a great nuntber qffeet.
Verse 21. That have legs above their feet'\ This appears to refer to the different kinds of locusts and grashoppers, which have very remarkable hind legs, long and witli higli joints, projecting above their backs, by which they are enabled to spring Uj) from the ground, and leap high and far.
Verse 22. The LOCUST] n3">SJ arabeh, either from 31K arab, to lie in wait, or in ambush, because often immense flights of them suddenly alight upon the fields, vineyards, &c. and destroy all the produce of the earth; or from rO") rahah, he multiplied, because of their prodigious swarms. See a particular account of these insects in the notes on Exod. X. 4.
The beetle] Viin chargol. " The Hebrew name.seems a derivative from Jin charag, to shake, and 7jn regel, the foot; and so to denote the nimbleness of ils motions. Thus in English, we call an animal of the locust kind a grashopper; the French name of which is sauterelte, from the verb sauier, to leap." — Parkhurst. I'his word occurs only in this place. The beetle never can be intended here, as that insect never was eaten by man, perhaps, in any country of the univcr.sc.
The (iKASHOPPKli] 3jn chagab. Bochart supposes that this species of locust has its name from the Arabic verb »_»^:va» hajabu, to reil; because when they fly, as they often do, in great swarms, they eclipse even the light of the sun. See the notes on Exod. x. 4. and the description of ten kinds of locusts in Bochart, vol. iii. col. 4+1 And see the figures jn Ocheuchzer, in whose plates 20 diflercnt species are represented, vol. iii. p. 100. And see Dr. Shaw on the animals mentioned in this chapter. Travels, p. 4 1 9, &c. 4to. edition;
his paws, go on aU four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even.
28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.
29 ^ These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel and " the mouse, and the tortoise after his kind,
30 And the ferret, and the chameleon, and the lizard, and the " snail, and the mole.
and when all these are consulted, the reader will see how little dependance can be placed on the most learned conjectures relative to these and the other animals mentioned ia Scripture. One thing however is fully evident, viz. that the locust was eaten not only in those ancient times, in the time of John Baptist, Malt. in. 4. but also m the present day. Dr. Shaw ate of them in Barbary, " fried and salted," and tells us that " they tasted very like crayfish." They have been eaten in Africa, Greece, Syria, Persia, and throughout Asia; and whole tribes seem to have lived on them, and were hence called acridophagoi, or locust-eaters, by the Greeks. — See Slrabo, lib. xvi. and Pliny, Hist. Nat. 1. xvii. c..30.
Verse 27. iVhutsoever goeth upon his paws'] I'M caphaiv, his palms, or hands, probably referring to those animals whose feet resemble the hands and feet ot the human being, such as apes, monkeys, and all creatures of that genus; together with bears, frogs, &c.
Verse 29. The WEASEL] iSh choUd, from chalad, Syr. to creep in; Bochart conjectures, with great propriety, that the?nole, not the weasel, is intended by the Hebrew word: its property o{ dicing into the earth, and creeping or burrotD~ ing under the surface, is well known.
The mouse] -i33J?, debar. Probably the large field rat, or what is called by the Germans, the hamster, though every species of the mux oenus may be here prohibited.
The TOKTOtSE] 3X, tsab. Most critics allow that the tortoise is not intended here, but rather the crocodile, ihe frog, or the toad. The frog is most probably the animal meant, and all other creatures of its kind.
Verse 30. The FEKBEl] npj» anakah frum r>iti, anak, to groan, to cry out: a species oi lizard, which derives its name from its piei'cing doleful cry. See Bochurt, v. ii. col. 1066.
Tlie chameleon] na. couch. Bocbait contends that this is the Jj_j waril, or guaril, another species of lizard, which derives its name from its rtanarkable strength and vigor
How persons, garments, and CHAP. XI
31 These arc unclean to yon among \ all that creep: wiiosoever doth touch j them, when they be dead, shall be ■ unclean until the even, i
32 And upon whatsoever any of them, when they are dead, doth fiiil, it shall be unclean; whetiier it he any vessel oi wood, or raiment, or skin, or sack, whatsoever vessel it he, wherein anij 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 eartlien vessel, whcreinto 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 Sich water cometh, sliall be unclean: and all drink that may be drunk in every suck vessel shall be unclean.
35 And every thing, whereupon awj/ part of tlieir carcase falleth, shall be unclean; 'jchethcr it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.
—^ fifb. a gatherljig tifgcthcr of in de-troying serpents; the Hebrew n3 each, sii^nifyino: to be slronz, firm, vigorous: it is probably the same Willi the mongoose, a creature still well known in India, where it is often doniestirated, in oider to keep the houses free from snakes, rats, mice. &:c.
TJit: LIZAUD] nXuS Ictaali. Bocliart contends, that this also is a species of lizard, calUd by the Arabs »»=*, Mia/iara, which creeps close to t!ie ground, and is poisonous.
The MOLF.J nDiyan tinshametk, from DITJ na^ham, to breathe. Bochnrt seems to have proved, that this is the clumieleon, which has its Hebrew name from its wide gaping mouth, very large lungs, and its deriving its nourishment from small animals which float in the air, so that it has been conjectured by some, to tied on the air itself. Vol. ii. col. lOlS. A bird of tiie same name is mentioned ver. 1 3. which Bochart supposes to he the night-civl. Vol. iii. col. 28o.
Verse 3'J. Jny iessel of ivood'\ Such as the zt;ooden botch still in use among the Arab.s — or raiment or skin — any trunks or baskets covered with skiits, another part of the furniture of an Arab tent — and the goatskins, in which they cluirn their milk, may be also intended. Or suck — any hutr-ctoth used for the purpose of iransportincr goods from place to place.
Verse.'33. And iveri/ earthen vessel] Such pitchvrs as are commonly used for drinking out of, and lor ho'fliug li(|Mi(U. M. J)e U Ro'.pe observes, that hair-sack), trunks, and baskets,
36 Nevertheless a fountain or pit, ' ■xhercin there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.
37 And if any part of tlieir carcase fall upon any sowing seed, which is to be sown, it shall he clean.
38 But \i any water be put upon the seed, and any part of their carcase tall thereon, it sliall be unclean unto you,
39 And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.
40 And " he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: lie also that beareth the carcase 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 u\K)n all four, or whatsoever ' hath more feet among aU creeping things that creep
covered with skin, are used among the travelling Arabs lo carry their household utensils in, which are kettles or pots, great vjooden bonis, hand-mills, and pitchers. It is very litelv that these are nearly the same with those used by the l.sraelites ill their Journey ings in the wilderness; for the customs of these people do not change.
Verse 35. Ranges for pots'] To understand thi.?, we must observe, that the Arabs dig a hole in their tent, about a foot and half deep; three-fourths of this, says Rau-xolff, they lay about with stones, and the fourth part is left open, for the purpose of throwing in their fuel. This little temporary building, is probably what is here designed by ravgesfvr pots'; and this was to be broken down, when any unclean thing had fallen upon it. — See Harmer, Vol. I. p. 464.
Ver-se 36. A fountain or pit, &c.] This must either refer to running water, the stream of which soon carries off all impurities; or to large reservoir.-;, where the water soon purifies itsf-lf: the water in either, which touched the unclean thing, being considered as impure, the rest of the water being clean.
Verse 37. Any souiing seed] If any part of an impura carcase, fall accidc7itally on seed about to be sown, it shall not, on that account, be deemed unclean; but if the water put to the seed, to prepare it for being sown, shall be touched by such impure carcases, the seed shall be considered as unclean, ver. 38. Probably this may be the meaninc of these passages.
The Israelites shall he LEVITICUS. a separate- and holy peopld.
upon the earth, them ye shall not i 45 "For lam the Lord that bringeth eat; for they are an abomination. Ij you up out of the land of Egypt, to 43 ' Ye shall not make your " selves 'i he your God: ^ ye shall therefore be abominable with any creeping thing jj holy; tor I am holy.
that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereb}^:
44 For I am the Lord your God: ye shall therefore sanctify yourself es, and " ye shall be holy; for I am lioly: neither shall ye defile yourselves wich any manner of creeping thing that creepeth upon the earth.
46 This is the law of the beasts, and of the! fowl, and of every living creature that moveth j in the waters, and of every creature that creep- ' eth upon the earth:
; 47 ^ To make a difterence between the unclean and the clean, and between the beast that may be eaten, and the beast that may not be eaten.
jlnj:::i'tOn, ilie van lioleni, in mo.«it Hebrew Bibles, is much lartcfi- tlian liie other letters;;m(l as a Masoretic note i.s added in.111- Mia'g:n whicli states, liial tliis is the middle letter of the laiv; ami, consequently, this verse is the middle verse of the l-'eutaieiich.
Whatsoever hath more feei^ Th^,n four; that is, all manyfooted reptiles as well as those which t^o upon the belly, havinono feet, such as serpents; besides the four-footed smaller aiiinials, mentioned above.
in consequence of the influence of the bodily ortjans; and, these latter are greatly influenced by tlie kind ot' aliment which the body receives. God knons what is in man, and he knows what is in all creatures; he has thtrefi)re graciously, forbidden what would injure both body and mind, and commanded what IS best calculated to be useful to both. Solid fooled animals, such as the horse, and many-toed animals, such as the cat, &c. are here proh.bited. Beasts which have bifid or cloven hoofs, such as the ox, are considered as proper Verse 44'. Ye shall — sanclif)/ yourselves] Ye s\m]\kee\) yow- i [hi- food, »nd therefore commanded. The former are urt-^ selves separate from a'l the people of the earth, ihal ye mai/ [ clean, i.e. unwholesome, ailbidnit; a gross nutriment, ofteo be holy; for I am h ily And this was the jjrand design of j' the parent of scorbutic and scrophiilous disorders; the latter God in all these prohibitions and commands; for these ex- | dfau, i.e. afJbrding a copious and wholesome nutriment, ternal sanctifications, were only the emblems of that internal | and not laying the foundation of any di-ease. Ruminating purity which the holiness of God requires here, and without l[ animals, i. e. tlibse which chexv the cud, concoct their food better than the otliers, which swallow it with little mastication, and therefore iheir flesh contains Inore of the nutritious juices, and is more easy of digestion, and consequently of as-imilation to tlie solids and fluids of the human body: on this account they are termed clean, i. e. peculiarly wholes which none can dwell with him in glory hereafter. — See at the conclusion of this chapter.
The contents of this chapter must furnish many profitable reHections to a oious mind.
1. From the great d.fticulty of ascertaining what animals j,.some, and fit for food. The animals which do not ruminate, do are meant in this part of the Law, we may at once see, that |! not concoct their food so well, and hence they abound with the Law itself must be considered as abnegated; for th. re is jj gross animal juices, which yield a comparatively unwholenot a Jew in the universe who knows what the animals are, a:: some nutriment lo the human system. Kven the animals very few excepted, which are intended by these Hebrew j which have bifid hoofs, but do not chew the cud, such as the ■words: and therefore he may be repeatedly breaking this jj sainc; and those who chew the cud, but are not i/^J, such law, by touching and being touched cithr by the animals;' as the hare and rabbit, are by Him, who knows all things, themselves or the-r produce, such as hair, wool, fur, skin, t iorbidden, because he knew them to be comparatively i«- intcstines, diflferently manufactured, &c. &c. It therefore appears, that this people have as little Law as they have GosjkI.
2. While God keeps the eternal interests of man steadily in view, he does not forget his earthly comfort: he is at once solicitous both for the health of his body and his soul. He has not forbidden certain alinieuL-i, because he is a Sovereign, but because he knew they would be injurious to the health nutritive. Li all this, God shews himself as the tender Father of a numerous family, pointmg out to his inexperienced, froward, and ignorant children, tims.- kiiuK of aliments which he knows will be injurious to their health and domestic happiness; and piohibiting them on pa.n ol his hig'iest displeasure. On the same ground, he forbad all fish that have not both fins and scales, such as the conger, eel, &c. which abound in gross juices, and fat, which very fi w stomachs are able to and morals of hh people. The close connection that subsists digest. Who for instance, that lives solely on -rwine's tlesh, has between the body and the soul, we cannot fully comprehend; [pure blood and he.lthy juices.? And is it nut evident in and as little can we comprehend the influence they have ou [' many cases, that the man partakes considerably o the nature each olher. Many moral alterations take place in the mind l of the brute on which he exclusively t'teds.? — 1 could pursue this enquiry nuicb farther, and brings many proofs, founded on indisputable facts but I fbrliear — for he who nught stand most in need o\' cuutii^n, would be the first to lake offence.
3. As the /Wy ex sts only for the sake of the soul, and Go<l feeds and nour shci it through the day of probation, that the soul may here be prepared for the kingdom of heaven; therefore, he sbeus in the conclusion of these ordinances, that the n^rand scope and dtsij^n of all was, that they might be a holy people; and that they might resemble him who is a holy God. — GoD IS HOLY, and this is the eternal reason why all his people should bo holy: — should be purified from all filthimss of the Jlesh and spirit, perfecting holiness in tlie fear of God. No faith in any particular creed — no rehgious observance — no actt qf benevolence and charily — no moriijicativn, attrition or contrition can be a substitute for this. We must be made partakers of the Divine Nature. — We must be saved from our sins — from the corrtiption that is in the world, and l>e made holy within and righteous ■xitliotit, or never see God. For this very piwpose Jesus Christ livei), died, and revived, that be mi'jht punfy us unto himbtlf; that, throui^h laith in his blood, our sins might be blotted out, and our souls restored to the image of God. Reader, art thou hungring and thirsting after righteousness? — Then blessed art thou, for ihou shall be filled.
Oidiiiames concerning the purification of women after childbirtli, 1; after the birth of a son, 2. Who is to be circumciaed the eighth day, 3. The mother to be coimtkred lutcleanfor jortij days, 4. ^fter the birth of a daughter, /owrsfore dai/s, 5. When the days of her purifying were ended, she was to bring a lamb for a burntrji-riiig, and a ijoung pigeon or a turlle dove for a sin ofering, G, 7- If poor, and not able to bring a lamb, she Zius lo bring ei'her ttco turlle doves, or two young pigeons, S.
3 And in the " eightli day, the flesh of his foreskin shall be circumcised.
4 And slie shall then continue in tlie blood of her purifying, three and thirty days; she shall touch no hallowed thing, nor come
saying. If a "woman have conceived seed, and borne a man child: then '' she shall be unclean seven days; -according to the days of the sepai'ation for her infirmity, shall she be unclean.
Verse 2. If a womun have conceiTed'\ In tbe extent mentioned here, the ordmances of this chapter have little relation to us: and to enquire into their physical reasons, as far as thty related to the.Jews, could afford but little edification; and to make such a subject sufficiently plain, would require such minute examination, and circumstantial dela.l, as could scarcely be proper for general readers. All that is necessary to be said, the reader will find (jn \cr. 4.
Verse 3. And in the cisfhtk day'] Before this time, the child could scarcely be considered as having strength sufficient to bear tbe operation; after ihis time it was not necessary to delay it, as the child wa> not considered to be in covenant with (jiid, and cons<q(iently not under the especial protection of the Divine I'rovdence and grace, till this rite had been performed. (.^n Ciieiutnisi'in see the note on Cien. xvii. iO. Circumcision was to every man a cons/rtK<, evident sign of the covenant, into which he liad entered with God; and of (lie moral obligations unler which he was the;tby laid, li wa> also a means ef purity; and was especially neces»ary amonu a people naturally inconlin( nt, and m a climate, noi peculiarly favourable to ihastiiy. This is a liglit in which this subject should ever be viewed; and in which, we see lli<
Verse 4. The blood of her purifying'] A few words will make this subject sufficiently plain. 1. God design* that the litiman female should bring forth children. 2. That children should derive, under his providence, their being, all their solids and all their fluids, in a word, the whole ma.«s of their bodies, Iroiii tbe sub>tance of the mother. 3. For this purpo,-e he has given to the body of the female, an extra quantity of blood and nutritious juices. 4. Before pregnancy, this superabundance is evacuated at periodical times. 5. In;)regnancy that which was formerly evacuated, is retained for the tormation and growth of the foetus. 6. After the birth of the child, for seven or fourteen days, more or less, according tp certain circumstances, that superabundance, no longer • ecessary for the growth of the child, as before, continues to bt' evacuated; this was called the time of the female's purifcation, amung the Jews. 7- ^Vhen the lacerated vessels are rejoined, this superfluity of blood is returned into the general ' irculaiion, and by a wise law of the Creator, becomes;)rincipally determined to the breasts, where it is changed ^:iio nutk, for the nourishment of the new born infant. 3. jVnd thus it continues, till the weaning of the child, or
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, threescore and six days.
6 ^ And ' when the days of her purifying are fiiltilled, for a son, or for a daughter, she shall brinsc a lamb ""of the first year for a burnt oflf'er-
7 Who shall offer it before the Lord,
and make an atonement for her; and she shall be cleansed tiom the issue of her blood. This w the law for her that hath borne a male or a fensale.
8 ' And if " she be not able to bring a lamb, then she shall bring two tuitles, or two young pigeons; the one for the burnt offering, and
ing, and a young pigeon, or a turtle dove, for the other for a' sin offering: 'and the priest shall a sin offering, unto the door of the tabernacle 1 make an atonement for her, and she shall be of the congregation, unto the priest: clean.
renewed pregnancy takes place. Here is a series of mercies, and wise providtntial regulation?, which cannot be known without being admired; and which should be known, that the great Creator and Presen'er may have that praise from liis creatures, which his wonderful working demands.
The term purifying here, does not imply that there is any thing impure m the bloou at this, or the other times referred to above; ©n the contrary the blooJ is pure, perfectly so, as to its quality, but is excessive in quantity, for the reasons above assigned. The idle tales found in certain works relative to the infectious nature of this fluid, and of the female in such times, are as impious as they are irrational and absurd.
Verse 6. lilien tlie days of her purifying] It is not easy to account for the difference in tlie times of purification, after the birth of a male and female child. After the birth of a boy, the mother was considered unclean for forty days; after the birth of a girl, fourscore days. There is probably no physical reason for this difference; and it is difficult to assign a political one. Some of the ancient physicians assert, that a woman is, m the order of nature, much longer in completely recovering after the birth of a female, than after the birth of a male child. This assertion is not justified either by observation, or matter of fact. Others think that the difference of the time of purification after the birth of a male, or female, is intended to mark the inferiority of the female sex. This is a miserable reason, and pitiiully supported.
She shall bring — a burnt-offering and a sin-offering.^ Il is likely that all these ordinances wtre intended to shew man's natural impurity, or original defilement by sin, and the necessity of an atonement to cleanse the soul trom unrighteous-
Verse 8. And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons.] As the Virgin
Mary brought only the latter, hence it is evident that she was not able, i. e. she was not n'c/i enough to provide the former; for such a holy woman would not have brought the less offering, had she been capable of bringing the greater. How astonishing is this! the only heir to the throne of David, was not able to bring a lamb to offer in sacrifice to God! How abominable mu»t bIN be, when it required him wiio was in the form of God, thus to < mpty and to hunible himself, yea, even to the death of ihe cross, m order to make an atonement ibr it, and to purify the soul from all defilement.
The priest shall make an atonement for her] Every act of man is sinful, but such as proceed from the influence of th<^.« grace and mercy of God. Her sorrow in conception, and her paui in bringing forth children, reminded the woman of her original offence: an offence which deserved death, as offence whi h she cuuld not expiate, and Ibr which a sacrifice must be offered; and, in reference to belter things, the life of an animal must be offered as a ransom for her lite. And being saved in childbed, though she deserved to die, she is required, as soon as tht; days of her separation were ended, to bring a sacrifice, according to her ability, to the priest, that he might offer it to God as an atonement for her. Thus, wherever God keeps up the remembrance of sin, he keeps up also the memorial of sacrifice, to shew that the state of a sinner, howsoever deplorable, is not hopeless; for that he himself has found out a Ransom. Every where, in the Law and in the Gospel, in every ordinance, and in every ceremony, we may see both the justice and the mercy of God. Hence, while we have the knowledge of our sin, we have also the knowledge of our cure.
Reader, whilst thou art confessing thy own niijery, do not forget the Lord's lucrcy: and remember, he saves to the uttermost all that come through Christ unto him.
Laws relative to ihe leprosy. It is to be knozan Inj a rising iu tlic flesh, u scab or a brigiit spot, 1, 2. When the priest sees these figrts, he shall pronounce the man unclean, iiifixled zeith the leprosy, and unfit for society, 3. Dubious or equivocal signs of this xlisorder, and liozc the person is I j be treated iti zclom they appear, 4 — 3. hi rchat dcite 6fthis disorder, the priest may pronounce a man clean or unclean, 9 — 13- Of the raw flesh, the sign of t/ie unclean leprosj/, 14,15. Of tJie vhitc &esh, t/ie sign of the leprosi/ called clean, 16, I?. Of the leproi^y vjhic/i succeeds a boil, 18 — 20. Equivocal marks relative to this kind of leprosy, 21, '22. Of the burning boil, C3. Of the leprosy arising out of the burniitg boil, 24, 25. Efpnvocal marks relative to this kind of leprosu, 26 — 28. Of the plague on the iiead, or in the beard, 29. Of the scall, and how it is to be treated, SO — 37. Of the plague of the bright white spots, 38, 3.y. Of the bald head, 40, 41. Of the white reddish sorem the bald head, 42 — 44. The leper shall rend his clothes, put a patch on his upper lip, and cry unclean, 45. He fha/l be obliged to avoid sorieti/, and live by himself rcithout the camp, 46. Of the garments infected by the leprosy, and the signs of this injection, 47 — 5i. Equivocal marks relative to this infection, and hoh; the "arment s to be treated, by washing or by burning, 53 — 58. Conclusion relative to the foregoing particulars, 59.
bright spot, and it be in the skin of his flesii like the plague of lepro.sy; 'tlien 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
NOTES ON CHAP. XI II. Verse 2. The plague of leprosy] '1 his dreaiKul disorder ias its name leprosy tiom the Gret-k AcTT^a, from aewi;, a scale, because in this disease the body was often covered with thin ivhite scales,.«o as to give it the appearance ot sn"W Hence it is said of the iiand of Moses, Kxod. iv. (j. that ii was leprous as siioiv; and of Miriam, Numb. xii. 10. that she became leprous, as white as snou:; and of Geh^izi, 2 Kiu£s V. 2^. that bein;;; jmhcially >truck with the distast of Naaman, he tccnt out from I'-lisha's presence a leper, as white as snow. — See the note on F.xorl. iv. 6 [ In Hebrew, this disease is tern.ed np^X luardaih, frum jnx I tsard, to smile, ov strike; but the root in Arabic >i»;nifit- to cast donn, or prostrate; and in Etliiopic, to cause to cease, 1 because, says Stockius, " it prostrates tln' strenirih of man, '• and obliges him to cease from all work and labour." \ There were three signs by which the Uprosy was known '■ 1. A bright spot. 2. A rising (cnaintllin;;) of the siirta<e. I 3. A scab; the enamelled place pio<hicmg a variety of layt-rs, I or stratum super-stratum of these scales. The account gi\en ' by Mr. Maundrel of the appearan'e of several persons whom i he saw infec-ted with this disordt r in Paiestme, will serve to ' shew, in the clearest light, its horrible nature and tendency. 1 " When 1 was in the Holy Land," says lie, in hi.s li tier; to the Rev. Mr. Osborn, Fellow of Fxsler Colli ge, " I saw i several that laboured iiniU r Gehazi's disttmptr; particularl\ j at Sicliem, (now Napiosu), diere were no less than ten, thiit came begging to ns at one time. Thiir manner is loctiin' with small buvkets in their haiids, to r<cti\c the alms of ihi chantalile; their <o«t7i being still liehl infectious, or at lea^i 'unclean. The distemper, as 1 saw it on llieni, was qini. differtnt from what I liave seen it in England; for it not onlj
plague is turned white, and the plague in sight 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 l/e white in the skin of his flesh, and in sight he not deeper than the skin, and tiie hair tiiereof be not turned white; then the priest shall shut up him that hath the plague seven days:
defiles the whole surface of the body with a foul scurf, but ll^o definns the joints of the body, particularly those of the wrists and ankles, making them swell with a gouiy scrofulous substance, very loathsome to look on. I thought their legs like tho.se of old Imttered horses, such as are often seen in drayM in England. The whole distemper, indeed, as it there a|)peared, was.eo noi.sonie, that it might well pass for the utmost corruption of the human body on this side the grave. And <crtainly the inspired [jeninen could not have found out a filter emblem, whereby to e.xpre.ss the uncleaimess and odionsness of vice." Maundrel' s Travels. — Letters at the end. The reader will do well to collate this account with that given from Dr. Mead, in the note on Exod. iv. 6.
Ver.^e 3. The priest — shall pronounce him unclean.] N0B1)r\!X ve-timme oiho; literally shall pollute him, i. e. in Uie Hebrew idiom, shall declare or pronounce him polluted: and in ver. 23. it is said, the priest shall pronounce him clean, TTlTUI \ror\ve-tiharo ha-colten; the priest shall cleanse him, i.e. declare him clean. In this phrase we have the proper meaning of Matt. xvi. 19. whatsoever ye bind on eurth shall be bound in heaven; and whatsoevei- ye loose on earth shall be loosed in heaven. By which our Lord intimates, that the disciples fi-om having the keys, i. e. the^JMf knoui/edge of the doetrine of the kingdom of heaven,.should, from particular evidences, be at all limes able to du-tinguish between the clean and the unclean, the sincere and the hypocrite; and pronounce a jndgment as nfall.ble as the priest did in the case of the leprosy, from the tokens already specified. And as Uiis binding and loosing, or pronouncing Jit or unjit for fellowship with the niemliers of Christ, must in the case of the disciples, be always according to the doctrine of the kingdom of heaven, the sentence should be considered at proceeding ioiniediately from
5 And the priest shall look on him the seventh day: and, behold, j/the plague in his sight be at a stay, and the plague spread not in the skin;
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 but a scab: and he ' shall wash his clothes, and be clean.
7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:
8 And if the priest see that, behold, the scab spreadeth in the skin, then tlie priesfshall pronounce him unclean: it is a leprosy,
9 ^ When the plague of leprosy is in a man, then he shall be brouglit 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;
thence, and consequently as divinely ratified. The priest polluted or cleansed, i. c. declared the man clean or unclean, according to sie;n<; well known, and infallible. The disciples, or mitii.sters of Christ bind or loose, declare to be fit or unfit for church-fellowship, according to unequivocal evidences of innocence or guilt. In the former case, tlie pries* declared the person fit or unfit for civil society; in the latter, the ministers of Christ declare the person against whom the suspicion of c^iilt is laid, fit or unftt for continued association with the church of God. The oflfice was the same in both, a declaration of the truth, not from any power that they possessed of cleamiiia or polluting, of binding or of loosing; but bv the knowledge they gai.ied from the infallible sii;:ns and evidences produced on the respective cases.
Verse 13. If the leprosy have covered all his Jlesh, he shall pronounce him clean'] Why is it that the partial leper was pronounced unclean, and the per.son totally covered with the disease clean f This was probably owing to a dilTerent species, or stage, of the disease: the partial dist'ase was conta^lious; the total not contagious. That tiiere are two different species, or degrees, of the same disease described here, is sullicicntly evident. In one, the body was all covered with a while enamelled scmf: in the other, there was a quick raw Jksh in the risings. TJn this accoant the one might be deem-
1 1 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: ibr he is unclean. __
12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that Jiath the plague, from his head even to liis foot, wheresoever the priest looketh;
13 Then the priest shall consider: and, behold, //'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: Jor 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 tliat hath the plague: he is clean.
] 8 % The flesh also, in which, even in the skin thereof, was a " boil, and is healed.
ed unclean, i. e. contagious; the other not: for contact with the qiidck ra~d.' Jlesh woukl be more likely to communicate the disease, tlian llie touch of the hard dry scurf. The ichor proceeding from the former, when brought into contact with the flesh of another, would.>-oon be taken into the constitution by means of {he absorbent vessels: but where the whole surtiice was perfectly dry, the absorbent vessels of another person coming in contact with the diseased man, could imbibe nothing; and therefore there was comparatively no danger of infection. Hence that species, or stage, of the disease that exhibited the quick raxc rising, was capable of conveying the infection, for the reasons already assigned, when the other was not. Dr. Mead thus accounts for the circumstance mentioned in the Text. As the leprosy infected bodies, chthesy and even the walls of houses, is it not rational to suppose that it was occasioned by a species of ununalcula, or vermin, burrowing under the skin? Of this opinion there are som6 learned supporters.
Vc-rse 1 8. In the skin thereof, uas a boil] S<-heuch:er supposes this and the luUowing verse to speak of phlegnionie, erysipelatous, gangrenous, and phagedenic uker.s, all cf which were subjected to the examination of the priest, to see whe^ ther they were inftctious, or whether ibe leprosy might not take ito origin from them. A person with any sore, or dist
19 And in the place of tlie boil there be a white rising, or a briglit spot, white, ami somewliat reddish, and it be shewed to the jiriest; 20 And if, when the priest seeth it, behold, it be in sight lower than tlie skin, and the liair thereof be turned white; the priest shall pronounce him unclean: it iv a plague of leprosy broken out of the boil. '_'i But if the priest look on it, and, behold,
mere be no wliite hairs therein, and //' it be not lower than the skin, but be souicwhat dark; then the priest shall shut him up seven days:
22 And if it spread much abroad in the skin, then tlie priest shall pronounce hiiu unclean: it is a plague.
23 But if the bright spot stiiy in his place,' mid sj)read not, it is a burning boil: and the priest shall pronounce him clean.
24 ^1 Or if there be nuj/ flesh, in the whereof there is * a hot burning, and the
2~> 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 in the bright spot, and it be no lower than the other skin, but be somewhat dark; tlicn 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 iiis 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 have a plague upon the head or the beard;
position to contagion, was more likely to catch the infection by contact with the diseased person, than lie was, whose skin vas -jiliote and sound, and his liabit i^ood.
30 Then the priest shall see the A.u.-iiu.
plaeue: and, behold, if it be in sight.,,,, deeper tlian the skin; ajid llicre Lie in a ^ it a yellow tliin hair; then the priest ^'"'" '"""'' shall pronounce him unclean: it is a dry scall, even a leprosy upon tlie liead or beard.
31 And if the priest look on the plague of the scdl, and, behold, it be not in sight deopcr than the skin, and that there is no black hair in it; then the priest shall shut up Mm that fiath the plague of the scall seven days:
S2 And in the seventh day the priest shall look on the plague: and, behold, //' the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than tke skin;
33 lie shall be shaven, but the scall sliall he 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, // the scall be not s})read in the skin, nor be in sigiit deeper than the skin; tiien the jjiiest 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 cleansing;
3(5 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.
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 he "darkish white; it is a freckled spot, /Aa/growelh in the skin; he is clean.
40 And the man whose " hair is fallen off his head, he is bald; yet 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 is he clean.
fers to a disease, in which, ac.ccniing- to the Jews, the hair cillier on tlie head or the clnn, dropiu.d ont by the roots.
Verse 33. The scall shall he not shave] Lt>t the place should be irritated and inflamed, which, assuming in conse^
Ofhp'osy in the forehead,
42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.
43 Then the priest shall look upon it j and, behold, j/'the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeared! in the skin of the flesh;
44 He is a leprous 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 dayswherein the plague shallbe'inhim he shall be defiled; he is unclean: he shall dwell alone; " without the camp shall his habitation be.
47 ^ The garment also that the plague of leprosy is in, whetJier it be a woollen garment, or a Hnen garment; |
48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any " thing made of skin;
49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any ' thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:
60 And the priest shall look upon the plague, and shut up it that hath the plague seven days:
51 And he shall look on the plague on the seventh day; if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is 'a fretting leprosy; it is unclean.
52 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for iti is a fietting leprosy; it shall be burnt in the fire.
53 And if the priest shall look, and, behold, | the plague be not spread in the garment, either in I the warp, or in the woof, or in any thing of skin;!
54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:
55 And the priest shall look on the plague, after that it is washed; and, behold, ij' the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it In the fire; it is fret inward, ^xvhether it be bare within or without.
56 And If the priest look, and, behold, thei' plague be somewhat dark after the wasliing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:
57 And if it appear still in the garment, either in the wai^), or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.
quence, otlier appearances, besides those of a leprous infection, the priest might not be able to form an accurate judgment.
Verse 45. His clothes shall he rent, &c.] The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have bis clothes rent in loken of extreme sorrow, his head was to be made bare, the ordinary bonnet or turband being omitted, and to have a covering upon his tipper lip, his jaws being tied up with a linen cloth, after the same manner in which the Jews bind up the dead; which custom is still observed among tlie Jeu s in Barbary, on funereal occasions. A custom, which from Ezek. xxiv. 17. vi'e learn, had prevailed very anciently among the Jews in P:ilesline. He was also to cry unclean, unclean, in order to prevent any person from coming near bim, lest the contagion might be tluis communicated and diffused ihnjugli ' society: and hence thi' Targuuiist render^ it. Be not ijc made unclean! lie not ye made unclean! A caution to others, not to come near him.
ill the head thereof, or in the frrehead thereof.
Verse 47. The garment also'] The whole account here | seems to intimate that the garment wa*; fretted by this conta- I gion; and hence it is likely that it was occasioned by a species of small animals, wliich we know to be tlie cause of the itch; these, by breeding in the garments, must necessarily multiply their kind; and fret the garments, i. e. corrode a portion of the finer parts, after the manner of moths, for their nourisliincnt. See ver. 52.
Verse 52. He shall therefore hum that garment] There being.scarcely any means of radically curing tlie infection It IS well known that the garments infected by the psora, or itch animal, have been known to communicate the disease, even six or seven years after the first infection. This has been also experienced by the sorters of rags, at some Paper Mills.
Verse 54. He shall shut it up.icven da)/s mnre] To give time for the spreading of the contagion, if it did exist there; that there might be the most unequivocal marks and proofs, that the garment teas or was not infected.
Moral reflexions on CHAP. XIV. the nature of tJie leprosy.
A.M.2.>ii. 58 And the garment, eitlier warp, or || 59 This is the law of the plague of woof, or whatsoever thing of skin ///^d", I leprosy in a garment of woollen or
Aviiich thou slialt wash, if the plague be departed from them, "then it shall be
washed the second time, and shall be clean.
i Verse 58. It shall be luxslitd the second lime} According-! to the Jews, the first washing was to put away the plague;! the second to cleanse it.
Both among.lews and Gentiles, the leprosy has been considered as a most expre.«sive emblem of sin, the properties and circumstances of the one, pointing out those of the other. I The similitude or parallel has been usually run in the following manner:
1. Tiie lf?pro#y began with i\ (pot; a simple hidden infection being the cause. I - 2. This spot was very conspicuous, and argued the source whence it proceeded.
4. It communicated its infectious nature not only to the whole of the person's body, hut also to his clothes and huhitution.
5. It rendered the infected person loathsome, unfit for, and dangerous to society, because of its infectious nature.
6. The person infected, was obliged to be sepuj-aled from society, both religious and civil; to dwell by himself \\\\.\wa\. the camp or city; and hold commerce with none.
7. He was obliged to proclaim his oiin jincleanness, publicklj' acknowledge his defilement, and sensible of his plague, continue humbled and abased before God and man.
How expressive all these are of the nature of sin, and the state of a sinner, a spiritual mind will at once perceive.
1. The original infection or corruption of nature is the grand hidden cause, source, and spring of all transgression.
linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.
and perfection. As the various powers of the mind are developed, so it difl'uses itself, infecting every passion and appetite, through their whole extent and operation.
3. As it spreads in the mind, so it diffuses itself through the life; every action partaking of its influence, till the whole conduct becomes a tissue of transgression; because every imagination of the thoughts of a sinner's heart, is only evil continuallj'. Gen. vi. This is the natural state of man.
4. As a sinner is infected, so is he infectious; by his precept and example he spreads the infernal contagion wherever he goes; joining with the multitude to do evil, strengthening and beii.g strengthened in the ways of sin and death; and becoming especially, a snare and a curse to his own household.
5. That a sinner is uhominubk in the sight of God, and of all good men, that he is unfit for the society of the righleou.s, and that he cannot, as such, be adniitted into the kingdom of God, need no proof.
6. It is owing to the universality of the evil, that sinners are not expelled from society as the most dangerous of all monsters; and obliged to live widiout having any commerce with their fellow-creatures. Ten lepers could associate together, because partaking of the same infection: and civil society is generally maintained, because composed of a leprous community.
7. He that wishes to be saved from his sins must humble himself before God and man, sensible of his own sore and the plague of his heart; confess his transgressions, look to God for a cure, from whom alone it can be received; and bring that sacrifice, by which alone, the guilt can be taken away, and his soul be purified from all unrighteousness. See the conclusion of the following chapter.
Introduction to the sacrifices and ceremonies to he used in cleansing the leper, 1 —.'5. Tku living birds, cedar wood, scarlet, and hyssop to be brought for him kIio teas to be cleansed, 4. One of the birds to be killed, 5. and the liviti<r bird, with the cedar uood, scarlet, and hyssop to be dipped in the blood, and to he sprinkled oti^ him nho had been infected ztith the Jeprosi/, G, 7. after rihich he must uash his clothes, shave his head, ei/ebrozcs, beard, &c. bathe himself, tarri/ abroad seven daj^s, 8, 9. on tlte eighth day, he zmist bring two he lambs, one ewe lainb, a tenth deal o/' flour, ««fi « log o/' oil, 10. which the priest zcas to present as a ticspass-oftering, wave-offering, and sin-offering before the Lord, 1 1—13. Jfterzcards, he Zias to sprinkle both the blood and oil on the person to he cleansed, 14 — 18. The atonement made by these offerings, 19,-0. Tf the person zcere poor, one \an\h, zcith the flour a«rf oil, two turtledoves, or two young pigeons, kc re onli/ required, '21,22. These to be presented, and the blood and oil applied as before, 23 — 31. Lazis and ordinances relative to houses infected by the leprosy, 35 — 48.
An aionement to be made in order to cleanse the house, similar to that made fur the healed leper, 49—53. J sum- *iiarj/ of this and the preceding chapter, relative to leprous persons, garmentSj a«6? houses, 54 — 5f). The end for ivhich these different lazes were givn, 67.
3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, i/'the plague of leprosy be healed in the leper;
4 Then shall the priest command to take for him that is to be cleansed, two '' birds alive mid clean, and ' cedar wood, and " scarlet, and ' hyssop:
5 And the priest shall command that one of
Verse 3. The priest shall no forth out of the camp] As the leper was separated from the peunle, and ob!ig-ed, bccau.«e of h-.s micie..nness, to dwell witliuiit the camp, and could not be adniitted till the priest had declared that he was clean; hence it was necessary that the priest should tio out and inspect hiin, and it healed, oiler for him the sacrifices required, in order to his re-admis.sion to the camp. As the priest alone had authority to declare a person clean or unclean, it was necessary that the healed person should.shew him-elf to the priest, thai he might make a declaration that he was clean and fit for civil and rclij^ious society, witliout which, in no case, could he be admitted: hence when Christ cleansefl the lepers, Mall. viii. 2 — 4. he commanded them logo and ihcw ilievistlves to the priest, &c.
V. rse 4. Two birds alive and clean, &c.] Whether these birds were sparrows, or turtledoves, or pigeons, we know not, probably any kind of c.'eara bird, or bird proper to be ealen, might be used on this occasion; though it is iik re likely ih.ii turtledoves or pi'^eons were employed, because these appear lo have been the only birds offered in sacrifice. Of the ced/ir •wood, ht/ssop, clean hird, and acarlet wjol or fillet, were made an aspergilium, or instrument to sprinkle with. The cedar xoood served for the Iiundle, the hj/ssop and living bird were attached to it, by means of the scarlet wool or crimson fillet. The bird was so bound to this handle, as that its tail j-hould be downwards, in order to be dipped into the blood of the hird that had been killed. The whole of this made an in-^lruluent for the sprinkling of this blood, and when this business was done, the living bird was let loo.>^^e, and permitted to go vhilhersoever it would. In this ceremony, according to so[ne Kabbins, " the living bird signified that the dead Jiesh of the leper was restored to.soundness — the cedar wood wliich is not eaaily corrupted, that he was healed of his putrefaction. Thncarlet thread, luool, oe fillet, that lie was restored to his good
the birds be killed in an earthen vessel over running water.
6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that leas killetl over the running water;
7 And he shall ^ sprinkle upon him that is to be cleansed from the leprosy ^ seven times, and shall pronounce him clean; and shall let the living bird loose " into the open field.
8 And he that is to be cleansed ' shall wash his clothes, and shave off all his hair, '' and wash himself in water, that he may be clean: an^
complexion; and the hyssop, which was purgative and odoriferous, that the disease was comp!etel3f removed, and the bad scent that accoii>panied it, intirely gone." Alnsworth, DoJd and otliers, have given many cf these rabbinical conceits. Of all these purifications, and their accompanying circutru stances, we may safely say, because authorized by the New Testament so to do, that they pointed out the purification of the soul, through the atonement and spirit of Christ; but to run analogies between the type and the tlwig typified, is difficult and precarious. The general rueaning and design we sufficiently understand; tiie particulars are not readily ascerlainabl?, and consequently of little importance; had they been otherwise, they would have been pointed out.
Verse 5. Over running water] Literally, living, that is, spring water. 1 he meaning appears to be this; some water (about a quarter of a log, an egg shell and half full, according lo the Rabbins) was taken from a spring, and put in a clean earthen ves.Kl, and they killed the bird over this water, that the blood might drop into it: and in this blood and water mixed, they dipped the instrument before described, and sprinkled it seven times upon the person who was to be cleansed. The living or spring water was chosen, because it was purer than what was taken from pits or wells, the latter being olten in a putrid or corrupt state; f r, in a ceremony of purilyin,r or cleansing, every thing must be as pure and perfect as "ossible.
Verse 1. Shall let the living bird loose] The Jews teach that tfiW birds were, employed on this occasion; no tame or il'imestic animal was u.sed. Mr. y^inswortli pio\isly conjectures, that the living and dead ''irds were intended to represent the deuik anci resurrection of Chri.-t, by which an atonem< nt was made to purify the nonl from its spiritual lepro-y. The hird let loose bears a near analogy to the scape goat. — •See chap. xvi.
that he shall shuve all his hair off his liead and bis beard and his eyebrows, even all his hair he feliall s!;ave off: and he shall wash his clothes; also he shall wash his flesh in water, and he shall be clean.
10 And on the eighth day '' he shall take two he lambs without blemish, and one ewe lamb "^of the first year without blemish, and three tenth deals of fine flour yor " a meat offering, mingled with oil, and one log of oil.
1 1 And the priest that maketh liim clean shall present the man that is to be made clean, and those things, before the Lord, at the door of
] 2 And the priest shall tiike one he lamb, and * offer him for a trespass olJering, and the log of oil, and ' wave them for a v/ave offering before the Lord.
13 And he shall slay the Iamb ^ in the place where he shall kill the sin offering and the burnt offering, in the holy place: for " as the sin ottering is the priest's, so is the trespass offering: "' it is most holy.
', 14 And the priest shall take 5o»2e of the blood of the trespass offering, and the priest shall 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:
15 And the priest sliall take some of the log of oil, and pour it into the palm of his own left hand
which he was to be washed, should reach every part of his body, that he riii^ht be chaosed from whulevtr (JffiienK nt might remain on any part of iht surlace of his body. TIic Egyptian priests shiived the wliole btdy tvcry third day, to pnvetil all maniitr of dtfilenient. { Verse 10. Tii-o he tiinibs] One for a trespass oj'cring, j ver. 1'2. ihe olhcT for a. bill ni qffiri'ig, ver. 19,20. I One cue ((niib^ 1 his was for a sin offering, ver. 19. 1 Three tenth detils^ Thrie parts of an ey.hali, or tlirec o/h-m; I see all thti-e mea-ures explaintd, Exod. xvi. 16. The ihrec! tenth d^als of Hour were lor a minehah, meal, or t^ratiiude offering, vtr. 20. The sin 'ff'ering was I' r his impurity; the trespass offc:ing for his irarvgresHon; and the griilitude offering for his gracious cleansing. These eonsliluted tlie oft'crin^ vhicli each was ordered to bring to tlie priest; see Matt. viii. 4.
16 And the ])riest shall dip his right a.m.om4. finger in the oil that is in his left hand, " y^^^^f^^ and shall sprinkle of the oil with, his ' ' a. ' finger seven times before the Loud: "
1 7 And of the rest of the oil that is in his hand, shall the priot put upon the tip of tiie right ear of him that is to be cleansed, and upon the thumb of his riglit hand, and ujicn the great toe of his right foot, upon tlic blood ot' the trespass ofiering:
18 And the remnant of the oil that is in the priest's hand, he shall poui' upon the head of him that is to be cleansed: ' and the priest shall make an atonement for Lira before the
1 9 And the priest shall offer " the sin offering, and make an atonement for him that is to be cleansed from his uucleanness; 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.
21 And "if he be poor, and" cannot get so much, then he shall take one lamb /or a trespass oilering''to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat ofiering, and a log of oil;
22 ' And two turtledoves, 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
Ver.se 12. IVtne offering] See Exott xxix. 21. and I cvit. vii. wliere the reader will find an ample account of all the various ofVtrings and sacrifices us^td among the J t ws.
Ver.'se ll. On the tip of ike righl ear, &c.] See the note on Exod. xxix. 'JO.
Vcr^e 2 I. /ind if he be poor — he shall lake one lamb'} Thrre could be no cleansing without a sacrifice. On this ground the apostle has property ob><rved, thai all things ityid^r the law arc puriied -.vith blood: and that, xoilhout shedding of blood, there is no remission. Even if tlie person be poor, he must provide one /«Hi6; ibis could not be dispensed widi: — so<\<iv '^ovd to whom the word of divine revelation comes,:mist lung that Lamb of Guil w hich takes away the bin of the woritl. There is no redemption but in this blood.
day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the Lord.
Abibom^an. 24"^ And the priest shaU take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave 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 of 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 Loud:
28 And the priests 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,
30 And he shall offer the one of "the turtledoves, or of the yovmg pigeons, such as he can get;
31 Even such as he is able to get, the one for a sin offering, and the other /or a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed,
32 This is the law of him in whom is the plague of leprosy, whose hand is not able to get " that ivhich pertaineth to his cleansing.
33 ^ And the Lord spake unto Moses and unto Aaron, saying.
34 ' Wlien 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 owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were, ^ a plague in the house.
SQ Then the priest shall command that they ^ empty the house, before the priest go hito 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 strakes, 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,?/" 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 w, and they shall cast them into an unclean place j without the city:
41 And he shall cause the house to be scraped within, round about, and they shall pour out the dust tliat 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 othermorter,andshallplaister thehouse.
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 plaistered:
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.
Verse 34. Wfienye become into the land — and I pnt the phigitc of kprosii] It was probably, from tliis text, that the leprosy lias been generally con.si(lered to be a disease inflicted immediately by God himseli'; but it is well known ih.it in scrip- [| ISee the notes on chap. xiii. 47. and 52. ture, God is frequently reprcsenicd as dobv^, what, in the course of his pro%'idence, he only permits or snfTers to be done. it is supposed that the infection of the hou.se, as well as of the person and the garments, proceeded from aniinaknlu. —
B.C. iipo. house, the stones of it, and the timber
a" ' thereof, and all the morter of the
out of the city, into an unclean place. 4G Moreover he that goeth into the house all
the while that it is shut up, shall be unclean until
47 And he that lieth in the house shall wash his clotlies; and he that cateth in the house shall wash his clotlies.
48 ^ And if the priest "^ shall come in, and look upo?i it, and, behold, the plague hath not spread in the house, after the house was plaistered: 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 hyssop:
50 And he shall kill the one of the birds in an earthen vessel, over running water:
Verse 45. Ke shall break doicn the hou.it] "On the suspicion ot a house being- infected, the priest examined it, and ordered it to be shut up seven days: it' he found the plague, or signs of the plague, (hollow streaks, greenish or reddish) were not spread, he commanded it to be shut up seven days more. On the thirteenth day lie revisited it; and if he found the infected place ditii, or gone away, he took out that part of the ■^vall, carried it out to an unclean place, mended the wall, il caused the whole house to be new plaistered. It then shut up a third seven days, and he caine on the..■eciith, and if he found that the plague was broken out v, he ordered tlie house to be pulled clown." — l^ee Aiiisih. From all tiiis, may we not learn a lesson of instruc- 1? If the means made use of by God and his ministers the conversion of a sinner, be, through his wilful obsti-.M.y, rendered of no avail — if by his evil practice.^, he;r uple under foot the blood of ihe covenant wherevvith he j niii^ht have been sanctified, and do despite to the spirit of j God, then God will pull down his house; dislodge his soul \ from it.s earthly tabernacle, consign the house, the body to I corrupt on, and the spirit to the perdition of ungodly men. Eeadtr, kcc well bow it stands with thy soul. God is not mocked: what a man soweth, that shall he reap.