4 And Moses called Mishael ai^ Elzaphan, the sons of Uzziet the uncle of Aaron, and said unto them, come near, " carry vour brethren from before the sanctuary out of the camp.
5. So they wmt near and carried them in the& coats out of the camp; as Moses had said.
6 f And Hoses said unto Aarcm, and tmto Eleasar,and unto Itfaamar, bis Bona, ■> Uncorer viii. 3, 4. for the priests, under the law, served unto the example and shadow of heavenly things. Heb. viii, 6." — See.^insworilA in loco.
In die preceding cha|iter we have BOM how God intended that eveiy p<u-t of his service should be conducted; and that eveiy sacrifice might be accept^e to him, he sent his oim Jtre, bb the emblem of his presenc& and the means of consuming die sacrifice. Here we find Aaron's sons negleethig the oivine ordinance, and offering incense with alrange. that ii^ common jSra; fire not of a celestial origin; and tnenafim die fire at God ctmsomed <A«m. So^ that very fire, which, if properly applied, would fuf* aanctified and consumed their gift becomes now the very instrument of their destructionT How true is the sayin)^, TTie Lord ta a consuming Jtre I He will eitl»r haOow OT destroy us: he will puri^ our souls by the influence of his Spirit, or consume them with the breatib of his mouth I llie tree which is jiroperly planted in a good milt is nourished by the genial inmienees of Ihe sun; pltiek it up from iu roots, and the sun, irtudiwas the cause <4 its vegetative life and perfection, now dries up its juioeK de> composes its parts, and causes it to moulder mto oust. TtttiB must it M dons to those who grieve and do despite to the Spirit of Qod. Reader, hast thou this heavenly fire? Hear then the voice of God, Q.dinch not the Spiarr! Some critics are of opinion, that the fire used by tbs sons of Aaron was the sacred fire, and that it 91 only called strange, from the Eoaaner of placing the incense on it. I cannot see the force of Hue opiniim.
H'AtcA he commanded Aem noL} Every pert of the religion of God is divine — He alone knew Irhat he designed by its rites and ceremonies, for that v^ch they prefigured, (the whole economv of redemption fay Christ) was conceived in his own mind, and was oat of the reaui of human wisdom and conjecture. He, therefore, who altered any port of this representative system, omitted ot added any thing, assumed a prerogative which belonged to God uone, and was certainly guilty of a very high offence against the wisdom, justice, and righteousness of his Maker. Diis appears to have been the sin of Nadab and Abihu } and this at once shows the reason iriiy tb^ were so severely punished. The most awfUl jadgmeats are threatened a^nst those who eidier add to, or nfce away from, the declarations of God. — See I>eDt, ir. 21 Prov. XXX. 6. and Rev. xxii. 19, 19.
Verse 3. And Aaron held his psaoa] prw STi m> yedom Aharon, and Aaron was dumb. How el^antly expressive is this of his parental aflbotion, his deep sense of the presumption of his sons, and bis own submission to the justice of God! The fiower and h<^ of bis fiunily was lujipnl in the bud and blasted, and while he extjui* sitely feels as a father, he submits^ without murmuring, to this awful dtspensalion of Divine Justice. It is an awftit thing to introduce- innovations either into the rites and ceremonies, or truths of (he religion of Christ: he who acts dnu cannot stand guildess before hia God.
It has often been remarked, that exeeasive grief Muf^ fies the miiKt, so that amazement and deep anguidi fn* vent at race both tears and com;}fa*nto— hence that >*yi>V of Seneca, Cura, letes lo^uuntart gravioree sueiu. Slight sorrows are loquacious; deep anguish has no voice. — See on ver. 19.
Verse 4. Uzxitt Ihe uncle <if Aaron) He was brother to Amiam, die fiuher of Aaron, see Exod. vt 13—23.
Verse 6. Carried them in tksir coaU mUqf the camp] Tbt modem impropriety of tarying the dead within towns, citicK or places inhabited, bad not yet been introduced; much len that abominaiion, at which both piety and common sense shudder, burying the dead about, end even within, places dedicated to the worship of Ood!
Verse 6. ffticorer no* yoi/rAeods, Ar.J They were to use no sign of grie/ or jRoaminff.— 1st, Because those
not ymxT heads, neither rend your clothes; lest ye die, and lest • wrath come upon all the peo-
{le: but let your brethren, the whole house of BToel, bewail the burning which the Lord hath kmdled..,, ^
7 f And ye shall not go out from the door of the tabernacle of the coneregation, lest ye die: ■ for the anointing oil of theXoBD is upon you. Ajid ^ey did according to the wcn-d o( Moses.
9 k Do not drink wine nor strong drink, thou, nor Ihy bods with thee, ^en ye go into the tabernacle of the congregation, lest ye die; it thall be a statute lor ever throughout your generations.
10 And that ye may ■ put difference between holy and unholy, and between unclean and clean;
11 *And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses.
12 t And Moses spake imto Aaron, and unto Eleazar, and unto Ittiamar, his sons that were left) Take > (he meat-offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for "it i« most holy;
13 And ye shall eat k in the holy iriace. because it t> thy due, and thy sons' doe, of the sacrifices of the Lord made by fire: for " so I am commanded.
who were employed in the service of the tanctuaiy oltonld avoid every thing that might incapacitate them for that aervice: and 2dly, Bacauae the crime of their brethren waa so highly provoking to Qod, and so fblly merited the poniahmeiU which Aa Had inflicted, that their mournine mi^t be considered as accusing ^ Divine Justice <u unmis severity.
VcoH 7. Th« anointing oUqf the Lord is upon you] They were eonseerated to the divine service, saa ibis rered their constant attendance, and most willing and rful service.
Verse 9. Do not drink wine nor tlnmg drin/c] The eabalistical commentator, Baal HaUuHm, and others, have supposed, from the introduction irf ntis command here, th^ Aaron's sons had sinned througfa eoceess of wine, mk) that they had attempted to eelelmte the divine service in a state of inebriatioD.
&nmg drink] Tho word -or thwer, from Stacar, toiiM&rjale, signifies any kind of fennmUd li^ors. This is exactly Uie same prohibition that was given in die case of John iJaptiH, Luke i. 16. o<*s> r-tifa <» m Wint aad tiktra he thatt not drink. Any inelniating Uqutv, sMrs Sl Jarom, (£^>M. ad Nepot.) is called Setra, whether made of corn, appUa, himeif, dattt, or other fruU. One of the fbur prohibited drmks among the Mohammedans in India, is called jim aakar, (see the HedayOf vol. iv. p. 158.) which signifies ind>ri(Utng drink in genera), but especially date w£n«. From llw original word, probaUy, we have borrowed ourlerm vfdor or mldBr, whicn among us, ezcltinvely ngnifiee the fermented Juice of apples. — See on Luke i. 16.
Verse 10. Huiiyemay jnU differ encebdwemholy and unAo/v] This ie a strong reason why they should drink BO ineliriating liquor, that their understanding being clear, and their judgment correct, they might be always able to discern between the dean and ine unclean, and ever pro- Bounoe righteous judgment. Injunotiona eimilu' to this were found among the Egyptians, Canhaginiana, and Cheeks. InSeed, conunon sense itaelf shows, that neither a drwnkard not*, eat ritould ever be auSered to minister in holy things.
Verse 16. A£wu dUigmOy mmght the fnai] Jim goal whi<h was offered the same day, for the sins of the priests and the people; see dietp. iz. 16, 16. and which, through the eontuaitm that happened on account of the dath of Nadab and Abibu, was bitmt, instead frf being ealau — See ver, 18.
shall ye eat in a clean place; thou, and thy mm, and thy daughters with thee: for they be iixf due, and thy eons' due, iBhich are nven est of the sacrifices of peace-ofierings trf* Uie ehildnu
15 >* The heave-ehoulder and the wave-breait shall they bring, with the offerings made by fire of the fat, to wave it for a vfAve-oSermg before the L(«d; and it shaH be thine, and thy sons* with thee, by a statute fbr crer: aa the i<OB» hath commanded.
16 IT And Moses dilieentlv sought *^die goat of the sin-offering, and, behold it was burnt; and he was angry with Eleazar and Itbamar, the sons of Aaron wAic4 were left aUve, saying,
17 ' Whereftnv have ye not eaten the sinoffering in the holy place, seeing it is most holy, and God hath ^en it you to bear the inioaity of the congregation, to make atonement ftn* uiem before the Lord?
18 Behold, 'the blood of it was not brought in within the holy place i ye should indeed have eaten it in the holy place, « as I commanded.
19 And Aaron sam unto Moses, Behold, "this day have they offered theu* sin-offering and thek* burnt-offering before the Loan; and such thii^ have befallen me: and i( I had eaten the nuoffering to-day, * should it have been aoecgiled m the sight of the Lobd?
20 And when Mosea heard that, he warn content.
excoee which Aaron makes for not feasting on ihs moffering, aoconluig to the law, is at once appropriate aail dignified: as if be had said, " God certausly has oon- Tuanded me to eat of the sin-offering; bt)t when such things as these have happened unto me, could it be good in the si^ of the Lordl Does he not expect that Ishould teei as A father under sudi afflicting circumstances 7"-^ With this spirited answer Moses was satisfied; and God, who knew his sitoation, took no notiee of the irreguiarity which had taken place in the solemn serriee. To human nature, God has given the privile^ to weep in times of affliction and distress. In his infinite kindness be has ordained, that teare, which are only external evideooea of our grie^ shall be the auUUe to our sorrows, and tent to exhnist the eauae from whitli dtey flow. — See on ver. X
Verse 20. When Mota heard, he vae eonteni.] The argument used by Aaron had in it both good senas anl strong reason; and Hoses, as a reasoDable man, feU its force; and as God evidenced no kind of diq>leasnre at thia irregularity, which was in a measure at lean, jfi'M the present neceaiity, he Ommi^ pnqwr ta urge d» jaatkr no nulber.
TsotRiH the punidHoent oC NadiA and Abibo may appear severe, because the saered text doeenotapecifycleail^ the nature and extent of their crime, we may rest assure^ that it was of such a nature as not only to justify, but to demand such a pinishment. God has here given uaafiill proof that he will not suffer ftninan tnsWflinons to take the place of his own prescribed worsh^ It is true, (Us is freqiicntly dons: for by maiw, what is called natural t*H~ gion, is put in die place oi dirine revelattoHf and God seems not to r^ard it; but though verveaoce is not speedily executed on on evil work, and theretore the hearts of the children of men are set to do wickedoees, yet God ceases not to be just, and those who have taken jVotn or added to bis words, or put their own inventions in their plaoo^ shall be reproved and Cnind liars in the great dtaiy. His long-suffering leads to rmentance; but if men wiU Aardas their hearts, and put their own ceremonies, rites^ and creeds, in the plaoe of divine ordinanoesand elemAl truths, they must expect to give an awfiil account to Him who is shortly to judge the quick un& the dead.
Were the religion of Christ stripped of all Aat state polic?, fleaUy interest, Kid gross superstition bavsaddsd to it, how plain and simple, aikd nay we not add, how amiable ana glorious, wmUd it appear 1 Well may we an of human inventioiM in divine worship^ what one Mid ot thepotni^ng* on old Gutbedral windows, 7%su- prMccspol tendency ia to prevent the light from coming Hi. NsoMi and Abifan wwud perform the wonihipof Ooo, ootacooiding toAis eommoiu^ but in their own way; and Oedaot only would not leeeive the aacrifice from their band^ hi^ vhilo eocompaning themselves vith their own Bparka, and warniivr tbenuelvei with their own fink Ihii boa Ibqr frmilwfaaDdof the Lord— ther lay down m ■omnr Gv Am teoif 0itf aJreJhmOuIjord anddeomred&en. What ia written uove, is to be imderetood of penona who make a reliffioo for thraoselves, leaviii^ divine revelation — Cor being wUAiIIt ignorant of Ghxl'a ngfateouraeu they go •boat to eatabliu meirown. "niia li a high offenoe in the of Ood. Reader, <3od ie a Spirit, and they who vtHihip him, must worablp him in spirit and in truth. Sndh wwihippera the Father leekelh.
TerM 1- And liu Lord tpake unto Md»e»\ In the nraeeding chapter the prieats are expreaaiy forbidden to drink wm^ and dw ttason lot thia law is given also, that ttiey might be aUa at all time* to diHmguiah beheem eUan and widem, and be qualified to teoon the children lanel all die alatutee iriiieh du Lwd had spoken, chap. X. 10. 11. fin- aa inebriation unfits a person for (he Tegular performance of eveiy fonction of life, it must be especially ■inful in thon who minister in holy things, and to whom die teaching of the ignorant, and the cure of aoujs in genonL are entrusted.
Sduudixer has renuulted, diat no Christian state baa made any civil law against drunkenness; (he must only mean the Oaman states, for we have several acts of parliament against it in England;) and that it is only punished by eootempL " Custom, " says he^ " that ^rant of the btinian race, not only permits it, but in some sort autboriiea the practice; insomuch, that we see priette and mtn- <ato«of thecboreh ascend the pulpit in a state of intoxieation, Judra seat dienwelves upon the bendies, pAyricions attend their patients^ and others attempt to perform the different avoeatioos of life, in the same disgiaoeful ■tale." />^sic. Saer. voL m. p. 64.
niaisaliorrible picture of German manners; and while we deplwe die extensive ravages made by this vice, and the disgnoe with which its votaries are overwhelmeo, we haTB naaon to thank God that it very rarely has ever appeared in the pulpit, and perhaps wai never onoe seen upon the btitdi, in our own country.
Having delivered die law against drinking wine, Moses proeecds to deliver a series oi^ordinanees, all well calculated to prevent the Israelites from mixing with the surroonding nations, and oonseouendy from being contaminated by weir idolatry. In enu. xL be treats of uncUan MBAia. In tbap. xii. xiiL ziv. and xv. he treau of unclean vaasoivB, saaiuirra, and nwaLLnfoe. In chap. xvi. he treats of the undeonnets of the Fanan and the pro- PL& and preaeribea tba proper axptationt and »aer^fiea for Mh. In chap. xvii. be continues the subject, and gives partieolar directions eonoemirv the mode of qfering, dtc. In ehap. xviii. he treats of uimean PuUrimonial cotauxiotu. In chap. xix. he repeats sundry laws relative to these sul^eets, and introduces some new ones. In chap. XX. be mentiona certain uncteinne*«e« practised among the idiriatrons nuions, and prohibits them on pain of death. Id chap. xxi. he treats of the ntoummg, marriaga, and pemntal dsfacU of the jtrUtU, v^ich rendered them unclean. Ana in chi^i. xxii. he speaks of unclean taeriftcn, or audi as should not be offered to the Lord. After this, to the dose of the book, mainr important and excellent po- Krical and domestie rcgiilattons are enjoined, the wmle
9 Speak luito the children of Israel, aayliv, ' Thefc ore the beasts which ye ahall eat amtHOg all the beasts ttiat are on the earth.
3 Whatsoever parteth the hoof, and is elovenfooted, and cheweth the cud amonff the beasts, that shall ye eat
4 Nevertheless these shall ye not eat of them that chew the cud, or cd* them that divide the hoof: as the camel, bei^use he cheweth the cud, but divideth not toe hoof: he ia imeleaii unto you.
5 And the coneiy. beeause he ehewetikthecnd, but divideth not the hoof; he i* undeao unto
6 And the hare because he cheweth the cud, bat divideth not the boof, he is imclean unto you.
7 And ' the swine, thoujrh he divide the hoof, and be ctovenfooted, yet he cheweth not the cud; ' he t> unclean to you.
8 or their flesh shall ye not eat, and their carcass shall ye not touch; ■ they ore unclean to yoo.
forming an eeclesiastieo-polilical qrstetn, superior to aiiy thing the world ever saw.
Bishc^ WUim very pnyerly observes, dut "bydiSN laws of clean and andean ammals, Ac God dia ksep diis people separated from the idolatrous world: and this is a siaiiding proof even to the present day, of the divins authority ot these Scriptures; for, no power or art of maa oould have oblieed so great luad turbulent a nation to submit to such troublesome precepts as the Jews alwrn have submitted to, had they not been ftUly omvineod, from d)S very first, diat the command was from Chid, and UM it ms to be obeyed at the peril <rfibeir souls."
Terse 3. WhaUoaer parteA Ike hot{f, and is e/owm* footed\ These two words mean dis same thin^ a divided Itoqf, such as that of the where thehsofia divided iiLp two toes, and each toe is caied with horn.
Cketteth the cud\ Ruminates, casts up the grass, Ac. which had been taken into the stomach, for the j^urpose of mastication. Animals which chew the cud, or ruminate, are provided with ivo, three, or Jour stomachs. The ox has four: in the ffrs^ or largest, called the ventricalu*, or ^atmch. the food is collecteawithout being maaiicated; the grass, obc being received into it, as the bout crops it from the earth. The food, by the ftvoeof the muscularcoata of this stomach, and the liquors poured in, is sufficieody macerated, after which, formed mto small balls, it ia thrown up bv the oesophagus into the moatl^ where it is made very small by masticadon or chewinf, and then sent down into the second stomach, into which the oesophagus or gullet opens, as well as into the first, ending exactly mm the two stomachs meet, lliis is what is termed chtwing the end. The second stomach, which is called the retteuilum, honey-armb, bonnet, or kmg^t hood, hutgnatvaa^ berof snml shallow cells on its mward sur&ce, of a pentagonsj ojAve-aided ionn, exactly like die cells in a bcmeycomb: in this the food is farther macerated, and then puaih ed onward into the Oiird alomadt, called the onvuum oa man'ifpliea, because its inward sur&ce is covered with a great number of thin membranous partitions^ From this the food passes into tlie,ybiirlft stomoeA, called the a&anwemvt, or rttd. In this stomach it is di^eatcd^ and from the digested mass the <hyle ia formed, which bemg absorbed by the lacteal vessels, is afterwaid thrown into die mass of blood, and becomes the principle of nutrition to all the solids and fluids of the boay. "nie intention of rumination, or lAewing the cud, seems to be, that the food may be sufficiently comminuted, that being mote fiilly aoiod on bv the Biomachs, it amvd the graateM poasiDltf portitm at nutritive juices.
ITie word ei«^ is probably not origioolly Saxon, though found in that language, in the same sigoincatioo in which it is still used, ^ntus, with great snow of probabili^, derives it from the Cambro-Briitsh c/tvnfd, a vomit, as it is the bail of food vomited, or thrown up from the Jfrst atomoA, ot paunch, through the ces(^)hagua into the mouth, which is called tqr this name, niose irtio prefer* SazoD derivatitm, may mva it in the verb oeopan, irtienca our word Aeie; and so cud might be considered a contraction of chewed, but this is not so likely as the weceding.
Verse 5. Th« concv] ]fiv ehaphan, not the rabbit, but rather a creature nearly resembling; it, which abounds ia Judea, Palestine, and Arabia, and i.n called bjr Dr. Shaw, daman hra^t, and by Mr. Bnice, aahkoko. As this erealuie nearly resembles the tahM. with which ^ain aa-
• f ' Thew shaB ye mt of all that are in (ba watATs; whatsoever bath fins aod aeales in the waters, in the aeaa, and in the rivers, them shall je eat
10 And all that have not ine and acalea in the ■eas, and in the rivers, of all that move in the waters, and of auv living thing which u in the nhitwB, they ahoU 6e an * abominntion tulto
11 Thev shall be even an abominatiiHi onto Tou; ye shall not eat of their flesht but ye shall nave their carcasses in abomination.
12 Whataoever hath no fins nor acates in the waters, that sAo/f be an aboroinaUon unto yon.
cMOtly ■booaded, Boohart nippoM ih&t the Pbonieisu micht have given it the name of n*iBV aMnfaA, from the miutitode of a^am Atnhanitn, (or tpanim, aa others pro- B ounce it) which were ibund there. Hence the embi^ of SjiaiD '» a wonuut sitting with a ra&btf at her feet. See a «oin of Hadrian in Sdieuehzer.
Vnse 6. "Hie rakb] narvt amefr«tt, aa Bochart and others auppose; from n*w arah, to crop, and » nt6, the produce qf the ground; these animaU being remarloble for destjwing the fruit* of die earth. Ttiat they are notorkm« Ibr deslroyinf; die tender blade of the young com is well known. It ta very likely that different apeciea of these anlmnla are induded under the general terms |av ilusphan, and nayw amAeOi, for some travellers hav« otaerved tbat titere am four or Jive sorts cf these animals, which are ttsed for food in the present dny in those countries. See flbrmer, vol iii. p. 331. edit. IWi. Some diiok the nunintain rat, mamui. iquirrti, and fudgehog, may be iolended mder the word an^iAati.
Verse 7. Ami t&dswiRxl tnn cftorJr, one of the most ttmous, Hbtdinou^ and filthy quadrupeda in the universal ■ad tneaiue of inese qulinea aaered to the fcnm of ths CheAsand Romana; and the.PWga of our Saxon aneeators! and perhaps on these accounts forbidden; aa well as on account of its fle^ being strong and difficult to digest, affording a very gross kind of aliment, apt to produce cutaneous, scorbutic, aiid scrofulous diaorders, especially in hot climates.
TerseS. fPAato>«r«rfcatiij!R«andsc(iIe»]Becaiise these, of all the fiA tribe, are the most nouriahingt the others, which are without tcaUa, being in general vc^ difficult of dives tion.
Verse 13. And tlute—amtmg theJbviU—lke eagle] tv) nether, from nathar, to lacerate, cut, or tear to pieces; hence the ta^le, a moat rapacious bird of prey, from its tearing the on) of the animals it feeds on| and for this tntrpose, Urds of pn^ have, in general, tOfoOR, crooked talons, and a hooked beak. The ea^le is a cruel btrdl, exfleedtiigly ravenous, and almost insatiable.
mu osri/Tflp'e] Or, bone-breaker, from oi, a boru, and fimga, I weak, because it not only atrips off the flesh, but break* the bone, in order to extract die marrow. In Hebiew, it is called v\a pere$, from para; to break, or divide At two, and probably signiftea that species of eagle ancient- Ij known 1^ tbe name of ouifraga, and which we render otnfrage,
Otpray] mnu Sxaniati, from pp dzan, to be s*nwi^, vljvnntt, genertily supposed to moon die blaektagUi iudi as that described 6y Homer, Iliad xxi. ver 2S2.
" Having die rapdity of die black eagle, dtat bird of prw, at once the awtftcst and atrongcst of die fcalhered'race."
Among the Greeks and Romana, the Et^Ie waa held Acred, nod is represented as eanying the dnmderbolts of Jupiter. This ocwirs so frequently, and is so well known, dwt references are almost needless. See &heuchxer.
Verse 14. ncvuLTvaxI rwi daah, from (he root tojy, and, d»refore, more prob^ly the kUe or gledc, from its remanable prever^ ^ gtidtTtg, or sailing with expanded wings dirourii die aif. The rwi daah, is a diSbraot bird from the rrtdaiyah. whitdi sjgnifies the vulture. See Bo- AarL vol. iii. col. 195.
The Km] rpH aiyak, thouebt by some to be the vuUwe, by odiera dte merlin. Parkhurst thinks it has ito name ma the root nm aeoA, to txnet, because of iu rapaciouaaesil Bonte contend that the kite is meanL That it is a msoies of the hauk, moat learned men allow. See Bomart, voL iii. col. 192.
13 IT ■ And these aretikMnrincAjre shall hare in abomination among the fowls; they shall not be eaten, they ore an abomination: the«agle,aDd the ossiirax e, and the ospray,
14 And the vulture, and the kite after his kind;
15 Every raven aner his kind:
16 And the owl, and the kught hawk, and the cuckoo, and the hawk after his kind.
17 And the little * owl, and the eonaonuit, and the great owl*
18 And the * swan, and the '|>elieaB,aBdtlie gier eagle,
19 And the ' stork, the heron aner her kmd,
from the noise they make. "In the lonesome part rf Ihe night," Bays Dr. sKmt, ** the ostriches freiiaeatly make a very dolelul and hideous noise, sometimes rasemsling the roar fit the lion; and at other times the boarscx voiee flf the tail or OS-." HeatkU "Ihave tteuiiitmgnmwm if in the deepest afioniea.'* Travels, 4to editvon, p. 4SB. The ostrich is a very unclean animal, and eats its own ordure oa soon as it voids it, and of this. Dr. Shaw observes^ (see above) it is remarkably fond 1 Tbii is a sufficient reaaon, were others wMting, wl^ audt a fowl sbonU be reputed to be nockan, aad ill use as an srtid* of dietpie< hibited.
nu moHT-HAWs] torn tadimat, from Beneftoata^te force awy, act violeniUi, and unhtMy; auppoaed by Bochart and SrJieuchzer to dgolfy die mate ottnA &t>m its cruelty towards ita young, see Job xxxix. 17 — 19. bat others, with more reaeoiL ai^ipoee it to be the bird deearibsd by Hasselquist, which fie calls the etrix OrUaUaUe, at Oriental owl. *' It ia of the ais« of the eomnon owl, liviag in the rains and okl deserted bouses of Egypt and ^riii and sometimes in inhabited housesi The Anbs in E0p^ call it Maeeaea, the Syrians, Bona. It U very fvOBOiis in Syru^ and in the evenings, if the windows be left opea, it flies into houses, and kiita ti\fanie, unless tbey are cartfully watched; wherefore the women are Bucn afraid at it." Travels, p. 195.
If this be the fowl intended, this iaasuffioleDtreiaon vtj il abould be considered an abominatioh.
The oircKOo] inv Aadtaph, supposed rather to mean the eta mew; uUled ifuuAajn, from nimv sAocbpheA, a wuting diMemper, or atrophy, (mentioned LeviL xzvi. 16. Dcut. xxviii. 22.) because ita body is the leaneet, in proportion to its bones and fealhera, of moat other tarda; always appearing as if under the influence of a warffty Aalemper. A fowl which, from its natural ooostitiitMin, or manner of life, is iDcapable of becoming pfany or Isiiif. must always be unwholesome: and dtis is reasoaauweal why such ahould be prohibited.
And the hawk] f3 neU, fnm the root n» nataah, t> thootjbrth, or ^rtng foneard, because of the rapifflQ and length of iu flight, the hawk ~
Verse 17. TJu LrrrLa owl] du ow, the bittern, ttfgUraven, or night-owl, according to most utterpreters. Sous think the onoerolalue or pelican may be intended; for as the word tea cos. aignifies a cup, in Hebrew, and toe pafr con is remarkable fw apotfdi or bag under the lower jav^ it might have had iu Hebrew name from ihia ciraamstance; but die AooA, in the following verse, is father supposed to mean diit fowl, and that dio coe means soae species of die bubo or ow. Sec Bochart, voL iii. col.
T%e coBxoaANT] 1*70 ehalae, from the root wUch ^g> nifies to caet doton; hence the Septuagint utb((h*m the cataract, or bird irfueh foils pracuM^efy doiM upon iu prey. It probably signifies the ptungeon or diver, a sea-fowl, which I have seen, at sea, dart down aa ssrtft as an arrow into the water, and seize the fish vfaicb it had discovered while even flying, or rather soariqg, at a very great beighL
The GBXAT 0W1J wvr jfonsuph, accotding to the Septuagint and the Pii^^ate, ajgninea the ibia^ a faud wall known, and held nered in I^gypL Some cntie% with our translation, thiidc it means a qieoias Ot awl or hmU bto^ because the word may bo deri^d frtmi <(Pi neAefh. wlbck signifies the tviUgiU, the time in which sub duafty §f about. See Bodtart, vol. iii. ooL Sll.
Verse 19. 77u swan] r^DVjn tinehemeA. TIm tuagint trenslau the word by ««(t»(i*n>, the porpityriem, ^rple,ot ecartabiid: could wedepsnd on this liSBili UOfl, w« might stqipose tbe/antf age^ or sooM soob bM is
3i Yet these may ye eat of every flying creeping thing tkat goepi upon ail four, which have l«ss atMve their feet, to leap withal upon the earth;
88 Even these of them ye mar eat: ^ the lo- «twt aAer hie kind, and the bald loctut after hia kind, and the beetle after ha kind, and thecraaahomer after lui kind.
53 Bat lUl o^«r fiying creeping tldngi. which liava Ibor feet, tkall be an abomination unto you.
54 And for these ye shaH be nndean: whoaoerer toucheth the careaM of tbem ahali be u»- clean untfl the even.
be iBteaded. Some BuopOM the goot lo be meant, but <hii ia bjr ao meaae likeW, m it eanaot be clund either ABOOg roMMOiM or wMum fbwia. Bodiart tbiidu the otel ii — nt See on ver. 38.
n* pauou] Mtp koatk. Am mp kwA ainifiet to VOmitt iqi, the bum ie euppoeed to ht'-nrj deaonptive of itm p«Kca»i who reeeiTea lis food int« the poucA iinder its jaw, end by pneuBg it on 'm breaet widi iti bill, (ftnwt it w tor the Bouriihrnest of iu youn^. Hence the foble much nproKnta the pelican wounding her breast with her Aatdte might feed l}ery90ngwttb her own blood: a §eum lAieh bu no fimiiduion tat in die abova eueuia- BtAart dUok> the Kttera w neoa^ toL UL eol.
mm lAflu] em rodkom. Aa the root of ihia ward eignifiea Undimm and q^fcfim, it ie auppoaed to nfcr 10 aome bird remaAable for iU attaAvunt to iU jftmng; beaee eomc have thou^t that the ptHcan is to be tmdentood. BoAorl endeavoure to prove that it meana (he mtttxr<: probably that cpeciea called the golden vuliurt, Bodkart, voL iiL eoL 903.
Teno 19. TTie sroii] mvn Aa»ldah, from ton Aaaad, vhidi aieBiflea to be almtulant in kindnua, or emba-ant in ada w benefeaue; heoce applied to the atork, becaius of ita i^eeHon to it* young, and iti kindnesa in tending and fiseding ita parenta ^rtien old; foots attested bjr die beat infermed and moat judidouB of the Greek and Latin natural biatoriana. See Soehart, Scheudtxer, and Park' hunt, under the word ion ehaaad. It ia remarkable for dntroying and eaiia|^ of aerpenls; and on this account mifAt be reckoned by Hoeei among undMn birda.
T%4 HSBtnr] nsMt anaphak. "nia word haa been variona^ aOderatood; aome have nndered it the kiU, othera die modeock, oihera the curlew, aome the peacock, othera the parrot, aiid others the erane. "Hte root fpn anyA, agnifiea to brtaOu thort through the noatrils, to anti^ aa in anger; hence to be angry: and it ia auppoaed that the word la aofficiently descriptive of the htron, from ita very trritabte diapoaitioD. It will attack even a man in defence of ill neat: and I have known a caae where a man waa in duiger of loaing bk IHe. fay a itroke «t a heron'a Ull, near the eya who had elfannd up into a hMi tree to (afc« ila nesL Bodiart auppoaes a apeciea of the eagle to be meant, voL iii ool. 335.
T%4 LArwiMoJ nsryn dukipkaSi, the upupa, hoopoe, or hloap, a created bird, with beautiful plumage, but vuy undean. See Boehart and ScheuAxer. Uoneeming the gamine meaning of the original, there ia little agreement among interpreoera.
T1U bat] it>^ SlaJaph, ao called, according to ParkharaL from op Stj iojfy; and iiaph, darkruee or obaatrtttf, beoauae it fliea about in the auek qf the evening and in the ai^; ao the Septuiwint from the tttgkt, and the Tulgala, veepertiSo, from resper, the erenhtg. Hum being a aort of monster, partaking of die oature of bodi a nrd and bea^ it might well be elaaaed among mdtan ubnal^ or aniraala, the nae of irtiieb, in find ttonM be avoided.
Verae 20. AJtfateU that ereepX Such aa dw (of, already mentioned, which haa claws attaoted to ita leathern wii^si and which serve in place of feel, to crawl by; the UxA ana leea not bring diatiBct: but thia may also include all the dimcni kinda of inoeeta, with the exeeptkma in the following verae.
<MmM on all /bur^ May aignifr no more than wa]k±» regularly or ptogreanvely.JM aperfwit, aa madrupetu do I for It cannot be apptied to inaeOe, litenuly, aa they have b) genend eix feet, many of them more, aome reputed to have a hundrad. heme called untipedca; and some a Anmoiu^ hence ealM urifltoadaaf words which often aiCRifr BO more dtaa diat sMiiliMeau have a graaf nam-
85 And whosoever bearetb oittJU i^ the carcass of them, ■ shait wash hit etothea, and be unclean until the even.
S6 The carcagaea of every beaat which divider the hoof, and is not doTenrfooted, nor cheweth the end, art unclean unto you: every me that toudieth them shall be unclean.
37 And whatsoever goeth upon hia paws, among all manner of beaats that go on alt fyar, thofe are unclean unto vou: whoso toucheth their careaas shall be unclean until the even.
36 And he that beareth the carcaaa of them shall wash his clothes and be unclean until the even: they are unclean unto you.
Verse 21. That have lege above their feel] Thia appears to refer to the different kinda of locuata and gmasapppersi whioh have very remarkable hind lega, long and With high joiniBi projectuxg rt»vB their hackk by viudi Ihev are enabled to apring up from the ground, iod leap btfb and br.
Verse 22..Hie Locttar] natH oraftsA, either from 3Mt arah, to /te in xaaiL or in artUmA, becauae often immtntt ffigfats of diem auddenly alight upon the fiekl% vinayard^ &c.anddeatroyalltheproduoec«dieeard): or from ron raAoA, he muO^rfMC^ beeanae of their prod^ious iwarms. See a partienhr aoeouot of dtaae inseoia in the notes «n Esod. X. 4
Tike MAID locvst] bjtSo aaleStn, oom pounded, aaya Mr. Parkkmrot, from pSo aai^ to cut, breaJc, and oy An^ coDtigui^, a kind of loeuat, probably so called from lh» at^M^ern^form. See the first <tf£UkeitcAMr'«pktB^
The anTLx] *>r\rt dtargaL "Tbt Hebrew name iwms a derivative from rwi eharag, to ahake, aad Sri rtgaljjbe ^o^/andsotodenotethenimbtoneeaofiUmotiona. TIwib m Engliah we call an animal of die locust kind, a graaahopper! the French name of which ia aauterdte, from the verb aauter, to leap." — Parkurat. Thfa word ooeora only in this place. The baeOe never can be intended here, aa that insect never waa eaten by man, perhaps in any country of the universe.
7%e aaAssHOFraa] am cfto^oA. Bochvt •apposes that diis species of loeuat has iu name from the Arabic verb S''?^^ kajaba, to veii; becanse, when they fly, as they often do, in great swarms, they edipae even Uu light qf the aun. See the notes on Exod. x. 4. and the deseriptioq of ten kinds of locuata in Boehart, vol. iii. col. 441. Ana see the figtires in Seheudvterj in whose plates 20 diffivent species are represented, vol. iii. p. 100. And see Dr. Shaw on die animaa mentioned in diis chapter, Tmvela p. 419, dfco. 4to edition; and when all diese are consulted, the reader will see how little dependence can be placed on the most learned conjectures relative to theae and the odier animals mentionea in Serqiture. One diing, however, is fully evidrat, vis. that the bout was eatery not only in those aodent times, in the dme of John BapOat, Matt iU. 4. but also in the present day. Dr. Shaw ate of tbem in Barbary, " fried and salted," and tells us that " they tasted very luce crayfish." Hiey have been eaten in Africa, Greece, Syria, Persia, and diroughout Asia; aiod whole tr^iea seem to nave lived on thero, and were benee called noridophagoi, or loeuat-eatera, by the Greeks. See Strabt, lib. xvl ond HiaL NaL 1. xvu. c 30.
Verae 37. Wuaaeeoa- goeih uoon hia pam] r-ia «!• phaiv, hia palma, or handa, probably referring to those animala whose feet resemble the handa and feet of the human being, audi as apea. motUcaya, and all creatures of that genua; tqsether with beara,fToga, Ac- Verse n. Tfic wuasL] dwUd, from ehalad, Syr. to creep in. Bodiart oODjeeuirea, with great proprieCy, that the mole, not the weaaA, ia intended by die Hebrew word; iu proper^ of digging into the earth, and cresptearor burrowing under the attrfaee, is well known.
TJie M otraa] txif Sebor. Prooably the large field raf, or what ia called by the Oermana, Uie hamater, though evMT species of the ntita cenus may be here prohibited,
Ttu ■roKTOias] » taao. Moat critics auow that the tortoise ia not intended here, but rather the eroeodilaf the yivf, orthe AmuI 11w.^i^ is tnost probably the animal meant, and all other creatures of its kmd.
Verse 30. 7^ nsarr] npw anakah, from anak, to man, toeryoutiti species of lisard whtt^ derives its name from its piercing doleful ciy. See Boehart, r. U. col. i06(L
TV cuHBLBoa] ns eooalL Bodiart ooatends that Oris is *e <ip or guarit, anodier species of " — '
Bffloiur the creeping things tbat creep upon the earth; the weasel and 'the mouse, and the tortoise after his kind,, ^.,,, ■ 80 And the ferret, and the ehameteon, and the lisu^and the < num, and the mole.
31 Theee are unclean to vou among all that creep: whoeocver doth touch them, when they
32 And upon whatsoever any of them, when they are dma doUi fiall, it shall be unclean; whether it be any vessel of wood, or raiment,, or Am, or ffiurk, whatsoever vessel it be, wherein any work is done, "it must be put into water, andittlrallbeanclBaiituitiltheeven; so it shall be cleansed.
33 And every earthen vessel, whereinto any of them ftdleth, whatsoever t« m it shall be unclean: and " ye shall break it
64 Of all meat which may be eaten, thai on which 9uch water cometh, shall be unclean: and all drink that may be drunk in every 0itch vessel shall be unclean.
35 And every thing, whereupon any part of their carcass falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.
36 Nevertheless a fountain or pit, " wherein t^ere is plentyof water, shall be clean: but tbat which toucheth their careaaa shall be unclean.
eu'our in deatrojrbg aerpenti; the Hdirew ns each, kkni^ing U) be ttrong, Jtrm^ vigormu; it i» probably the Mme with the moiuptottt s creature atiU well known is Indii^ whore it is oaea domeeticated, in order to keep the houoea free from analcea, mice, Ac
Uit lizabdJ nwoV Utaah. Bochart contends, that this also is a ipeciee of lizard, called by the Arabs wa- Aoro, which erupt dote to &e ground, and is ptnsonous.
Tlu smail] nan tJumO. another species of Rxard, according to Bochart, called hulilka, by dte Arobteju, ndiich lives chiefly in the aand. Vol. ii. col. 107S.
Tko NOLx] novin tinahameih, from ovj ruuham, to brmthe. Bochart seems to have proved, that this is the ehavuUon, which has its Hebrew name from iu wide Mnng mouth, verv large lungs, and its deriving its nourntunant from small animals which float in the Sr. so that it hifl been eomectured by some, to feed on the air ilsell Vol. ii. col. 107S. A bituot the same namn is mentioned, jgt. 13. which Bochart Mnmosea to be the nijgftt^iBl. Vol. ill. coL 286.
Terse 3Z Any tuad qf wood] Such as the vooden. htnt(» still in use among the Arabs— or ToimmL or tkin— any truiJct or baakeU covered with skiru, another part of tbefiimiure of an Arab tent— aud the goai-ttHnt, in which tbeyebum their milk, may be also intended. Or Mci>— any hoMT-doA used for the jgirpose of transporting goods from place to placA
Terse 33. Andmry earllun twsssQ Such ptbAersof are commonly used for drinking out o^ and for holding liquids. M. De la Roque observes, that hair-aacka, trwJa •nd batlut*, covered with sidn, are used among ihs trav- ^linff Amba to carry their household utensils in, which are ketUu or poU, great woodm bowl*, kaadmiUa, and fittAeril. It is very likely that these are nearly the some with those vmd by the Israelites in (heir joumeyings in the wilderness; for uie customs of these people do not change.
Tsrse 3S. Range* for fioto] To understand this we omst observe, that the Arabs dig a hole in their tent, about mJoOl and a htdf deep; three-Tourths of thi^ says Rau- ■Bo{^ they lay about with stonei^ and the raurm part is left open, for the purpose of throwing in their fiiet lUs little temporary building^ is probably what is here designed by rangetfor pott: and Mis was to be broken <foioR, when any unclean dting bad follen upon iL— See Bar- •Wr.ToL I. ^ 464.
Wtnb 38. A femtabt or pit, Ac} l^ts must etdicr «fcr to numiw water, the stream or which soon carries off all iaipuritieo; or to luge ressrvoin^ where die water soon porifiet itsen: the water in eidier, which touched Iko nnole&i) thing: being considered as impure, the rest of As water being sieao.
VnmZT. JSty towing ttedl If any pert of on inuure csraw fall aeddnttatty on seed about to be sowil it bIibII H^onttasiaeeouiibbedanwdiinelMn: but if As water
37 And if any part of their carcase &U upon any sowinff seed, which istobe sown, itahauhe
38 But if any water be put >moD the aeed, and any part of then- carcass (all thereon, H ahalt be unclean unto you.
39 And if any beast, of which ye may eat, die; he that toucheth the carcass thereof shaU be undean until the even.
40 And i> he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clo&es, and be unclean until the even.
41 And every ereepinc thing that ereepelh upon the earth, shali Se an abmnioatitHi; it shall not be eaten.
42 Whatsoever goeth upon the belly, and whatsoever goeth uponoZj four, or whatsoever 4 hath more feet among all ereepiiw thinfts that creep upon the earth, them ye shall not eat; lor they are an abomination.
43 Ye shall not make ■ yourselves abominable with any creeping thmg that creepeth, neither shall ye make yonrselras tinclean with them,thatye should be defiled thereby.
44 For I am the Loan your God: ye shall therefore sanctify yourselves, and * ve shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
put to the seed to prepare it for being sown, shall be touched by such impure earnase% the aeed shall be considered as unclean, ver. 38. Pronbly this mqr be the meaning of these passages.
Terse 42. WhxUmver gotth v^ton As btily\ In the word ^yrogahOn, the vou Aofem, in most Henew Bibles, is much larger than the other letters: and as a Miuorttit note is added in the margin, which, states, that this » die middle letter of the law: and conaequenuy this vene is the middle verte of the Pentateuch.
Whataoever hath more fut\ 'Huui Jour; thai is, all many-footed reptiles, as well as those wnidi go upon, the belly, having no feet, such as eerpentt: hemae*.finer' faded smaller animals, mentioned above.
Terse 44. Ye t/iall sanaify yoursehet] Ye shall ke^ yourselves teparaic from all the people a dke earth, dial ye may be boty; for I am holy. And this was the grand design of Ooa in all these prohibitions and commiuidB; for Lnese external sanctificauons were only the etnblemB of that internal purity which the holiness of God requirao here, and without which none can dwell with him in glory hereafter.— See at the conclusion of this chapter.
Ths contents of this chapter must fiimiiii many profitable reflections to a pious mind.
I. From the great difficulty of eaeartdiung wlist animals are meant in this part oi the law, we may at omce see, that the law itself must be considered as abrogated; for there is not a Jew in du universe who knows what the animals ars, a very few excepted, which ore inteoded by these Hebrew woru: and therefore he may be repeatedly breaking ±iB law, by touching and bemg toudwd either by the animals themselves or their produce, such m hair, wool, fur, skin, intestines, difTerently niamifheiun4 Ac Ac It merefore appears that this people hav« as little Zmw as they have Ootpd.
Z. While Ood keeps the etenuU interetit of man steadily in view, he does not forget his earthly cohort; he is at once solicitous both for the health of his body aiiil hia soul. He has not fbrfoidden certain aliment!^ becanso ha is a SoeerHgn, but because he knew they woiUd be iiqu> nous to the oealdi and morals of his people. "Hte doss connexion that subsists between the body and the soul, wc cannot frilly comprehend) and as little can we comprehend the mfluenca they have on each other. Blany moral alterations take {Mace in the mind in CMmquenee of the influence of the bodily organs; and theae Isaler are greatly influenced by the kutd oS aliment which the botfy receives. Ood snows what is in man, and he knows what is in all creatures; he has ifaerefora graciously forbidden what would injure both body mind, and commanded what is best calculated to be naeftil to both. SoUdflooud animal^ such as the Aovw^ and mataf-loed animals, such as the cat, Ac are hero prohibited' Beasts whidi have b(/U «- cloven booi< aueh m
45 •For I am the Lord that bringelh yon lip out of the land of Egypt, to be your God: ' ye shall therefore be holy, for I am holy.
46 This is tiie taw of the beaflts, and of the fbwl, and of ererr living creature that moveth in the waters, and of every creature that creepeth upon the earth;
47 " To make a difference between the unclean and the dean, and between the beast that may be etuen, and the beast that may not be eaten.
8 Speak unto tlw'^uldren of Israel, saying, If a * woman have concaved seed, and borne a man child: then ' she shall be unclean seven
Ike or, an eonsidend as proper for food, and therefore commanded, lie former are uncUaji, I & imwbolMome, •ffitrdiog a grOH autriineiit, often the parent of uoriiutie and KfopiniJmu disorderB; the latter aeon, i. e. affording aoopkiae and wholaome nutrimetU, and not laying the foundation of any dkeaw. SumuuUing animoli, i. e. those irfiidt thw Ou eud, cooeoct their food better than tbeoihns, i^ieh nrallow it with little maitication, and tharefore dwir fleah eont^na more ci the nutritioua juioea, and is mote easy of dtgeation, and oosseqnently of asoimilation to the aooda and fluida of the buman body; on tliia aeeotmt they are termed c^eon, i. e. peculiarly wboleeome and fit for food. The animale which do not ruminate, do not concoct their food «o wU, and hence they abound with groM animal juicea, iriiich yield a eomparadTelj un* wfaoleaome nutriment to the human lyBtem. Even the ptijm^ta which bare bifid hoob, but do not chew the cud, auch aa the«w»M; auid thoee who diew the cud, but are notbi/IdL nich aa the hare and rabbit, are by Him who knows ait thinga, forbidden, beeauae he knew them to be eooiparatiTely innutritiTe. In all this Ood ehowa. himself aa the tender Father of a numerous family, pointing out to 1^ inasperianeed, frovard and jgnorant children, toose kinds of wfanenta which ha knowa will be injurious to th^ heidth and domestic happiness; and prohibiting them oo Dain trf his hig^t displeaaurs. On the same ground, he forbad all,/fiA, that have not bodi Jlru and ko/m, such •a the conger, eel, Ae. which abound in groaa juices and tU, irtiicb very fow stomaefai are able to digest Who, for instaaec^ that livea aolely on tmn^aJUA, has pure blood and healthy juioea 1 And is it not evident in many eaaea that the man partakea coiulderably of the nature m the bruie on wfai^ tie exchisively feeds) — I could pursue tins inquiry much forther, and bnng many prools, founded on inmaputaUe fiutia but I forbear — for tie who mi^t •land most in need of caution, would be the first to take
3L As the body exists only for the sake of the tout, and Ctod foods and nourishea.it through the day of profaatioii, that the aou) may here be prepared for the kingdom oi heaven; therefora he shows m the conclusion of these ofdinances, that toe grand scope and design of all waa^ that tber be aKoty peopie: and that th^ might reaemble nim who ia a hofy God. — God is bolt, anaihia is the etetnal reason why all bis people should be holy; — ibould be purified from all Juthineu of the JUA and spirit, perfecting holiness in the fear of Ood. No feidi in uy particular creed — no religions otssmmce — do aete qf ben£voience and charity — no mortyfiattion, attrition, or ceairiHon, can be a rubelituie for this. We must be ■ade partidtera of dw Divine Nature.— We must be saved from our sina from the oormption that is in the world, and be made holy leitiUn and ri^teouswttAoitt, or never see Ood. For this veir purpose Jesus Christ lived, died, and revived, thai he nu^t purify us unto himself: that, through feilh in his blood, our sins mi^ be blotted out, and oar souls restored to die image of Ood. Beadtt^an thou hungering and thirsting after rig-hteousneas 7 — Tten Meaied art thcw, fa thoo ahalt be filled.
NOTES ON CHAPTER XIL YeraeSL jTa IP9MUW jkoMoeneeiMd] In tha ntent ■aentkaad bcra, At ordinaneea of thSi ehapl«r have little vriatkntotHi: and to imjuire imo their pfayikal reasons,
days; ■ according to the days of the separation for her in6rmity, ahall she be unclean.
3 And in the ■ eighth day the flesh of his foreskin shall be circumcised.
4 And she shall then ctmtinue in the blood of her purifyine three and thirty da^s; she shall touch no haUowed thing; nor come into the sanctuary, tintil the days of her purifying be fulfilled.
6 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the Uood of her puriiying, threescore and six days.
6 1[ And ■* when the days of her purifying are fulfilled, for a son, or for a daughter, she shaii bring a lamb " of the first year lor a burnt-oflrering, and a young pigeon, or a turtle dove, for a sin-offering, unto the door of the tabernacle of the congregation, unto the priest:
7 Who shall offer it before the LoRn, and make an atonement for her, and she shall be cleansed from the issue of her blood. This u the law for her that hath borne a male or a female.
as for as they related to the Jews, could afford but little edification i and to make sneh a subject sufficiently plaii^ would require such minate examinauon and eircumetaiUial detail, as could scarcely be proper for general readers. AU that is necenary to be said, the reader will find on ver. 4.
Vene 3. Aiui in the eighth day] Before this time the child could acaroely be considered as having strength sufficient to bear the operation; after this time it was not necessary to delay it, aa die child was not considered to be in covenant with ood, and consequently not under the especial protection of the Divine Providenoe and grace, till this rite hod been performed. On eireumctnon, aee the note on Gen. xvii. 10. Circumcision was to every man a conatani, evident sign of the covenant, into whim be had ent^«d with Ood; and of the moral oUigatioM under which he was thereby laid. It was also a means <^ pw rUy; and was especially necessary among a people naturally incontinent and inaclimate, not peculiajly favourable to tnasii^. This is a light in which this subject should ever be viewed; and in which we see the reasonablenMS, propriety, expediency, and moral tendency of the ceremony.
Verse 4. The blood <{f her pury\fing} A few words will make this eubjeet aufficiently plain. 1. God deaigns that the human female should ning forth children. Z. That chddren should derive, under his providence, thmr beiiu", all their solids and all their fiuids, in a word, the whme mass of their bodies, from the substance of the mother. 3. For this purpose he has given to the body of the female an extra quantity of blood and nutricious juicea. 4, Before pregnanor, this superabundance ia evacuated at periodical times. 6. In premaney diat which was formerly evacuated, ts retained for the formation and growth of the fistUB. 6. After the birth of the child, for seven or Jbttrteen days, more or less according to certain circumstances, that superabundance, no longer necessary for thq growth of the child, as befon^ continues to be evacuated! this was called the time of the female's purifieatbmt amimg the Jews. 7. When the lacerated vessels are rejoined, this superfiui^ of blood is returned into the general circulation, and by a wise law of the Creator, becomes principally determined to the breatla, where it ia changed mto milk, for the nouriahinent of the new-bom inlant. 8. And tiuis it continues^ till the leeaning qf the child, or renewed pregnant^ takes place. Here ia a series of mercies and wise providential rcgulatioiu^ which cannot be knowa without being admired; and which ihould be known, that the great Creator and Preserver may have that praiae from his creatures, which hie wonderfiil workinffoemands.
'nib term purt^uig* here, does not imply that there is any thing impure in the blood at this, or the other times reierred to above; on the contrary, the blood ia pure, per- Esctly BO, aa to its gnaUty, but ia excessive in auaiUiiy, for the reasons above assigned. Ibe idle tales found in eartain works relative to the infectious nature of tliis fluid, and of the female in such times, are as impious as they are irrational and absurd.
Verse 6. When the daya qf her pwifi/ing] It is not easy to account for the differenoe in the tunes of puriflcatioik after die birth «r a male and female child. After the birtbofaftoftdiemcrtherwasoonndered uoehaa fto foiw dij^ai afteribaUrtbora jfiW fourseon days. IVre is prabiaily DO phyoicat reaan^for diis difieruiee, and it ia
8 ^ And if *ahe be not able to bring a lamb, then she shall bruiff two turtles, or two yoaog pigeons; the one for the burnt-onerinir, and the other for a Bin-offering: ''andtheprieBtshallmake an atoiMmeiit for her, and ehe shall be clean.
jtPSiSSA A ^® Ijfoat Bpake unto Mosea J\. and Aaron sayu^, 3 When a man shall have in the sldn oi his fleah a > riaing, ^ a acab, or bright spot, and it be diBmhto aMign a politkat ooc. Some of the aneient pl^^itiaoa anert, that a woman ia, Id the order of nature, ouch longer in completely recovering after the birth of a female, than after fbe birth of a male child. This OMcrtioo it not juitified either b? obserration, or matter of heL Others think that the dmerenee of the time of purifioatton after die birdi of a male or fem^& ia intended to mark the ijiferimiy of the /emafe aex. Ttiia ia a micerable reason, •ndpitifiiriT supported.
She thaU bnng—a bumt^ering and a nH'Oftring] It ia likdy that all these ordioancea wen inteodedto show ttan'i nataral irnntri^, or original defilement br sin, and dteneeeaet^ tnan otonemeiu to eleann the aool from onrighteouancBi.
Verae 6. Ajtd if Jube not able to bring a lamb, tken At ahail brit^ tteo turtiea, or tw young pigeona] As the Tir^n Mary bron^t only the latter, hence it is evident that she mu not able, i. e. she was not riA enough to provide the former; for such a holy woman would not have brought die leat q^ring, had abe been ewable of bringing tbe greater, now aatouabtiK ta this I the only heir to me throne of David was not able to bring a lavib to offer in sacrifice to God I How abomiaable must sm be, when it reqnired Him who was in the form of Ood, tfnts to empty and to humble himself yea, even to the death of the crosa, in order to make an atonement for it, and to purify the aoul from all defilement
The priest sAoU make an atonement for her} Every act of man is sinfol. but such as proceed from the influence of the grace ana mercy of Ood. Her sorrow in eon* oeption, anaher pain in bringing forth children, reminded the woman of her original oifence; an offence which deserved death, an offence which she could not expiate, and for which a sacrifice must be offered: and, in referenoe to better things, the life of an animal must be offered as a ran- ■om for her life. And being saved in childbed, diou^ Ae deserved to die. At is required, as soon as the days of her separation were ended, lo bring a sacrifice, according to her abili^, to the priest, diat he m^t offer it to Qoa OS an atonement for her. Thu% wherever God keeps up the remembrance of tin, he keeps up also die ueioorial of taaifiee, to show that the state of a sinner, bmnoever depbnvble, is not bopeleag; for that he himself has found out a ransom. Eveiy where, in the Lmxb and in the Ooapet, in every ordinanee, and in every ceremom/, we may aee both the Ju^e and the merEy ot God. Hence, while we have the knowledge of our sin, we have also the knowledge tt our cure.
Reader, whilst Oim art confessing thy own misery, do not forget the Lord's merey.- and remember, he saves to the uttermost all that come through Christ unto him.
NOTES ON CHAPTER XIU. Verse 2. TTie plague of lepromA Thia dreadfol disorder has its name leproty from the Greek Arir^-, fi^m *.%tri(, a tcale. because in this disease tha body was often covered with thin vhUe Kolea, so aa to give it the appearance of tnoie. Hence it is said of the hand of Moses, Elxod. iv. 6. that it was Uproua a» tmno; and of Miriam, Numb, xli. 10. that ^e became l^raiu, as white a» «nou; and oC Oahazi, 2 Kings 7. 27. dial being judicially struck with Oke AiMM of Naaman, ke wmt oat from Eltshn'a in the akin of his Beah like the idagae of lepTt>' ay; < then he ehall be brought unto Aaron the priest, or tmto one of his sons the priests:
3 And the priest shall loolt oh the plafue in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it t« a jrfuue of leprosy: and the priest ehall look on bun, and pronounce him unclean.
4 If the tn'ight SBOt be white in the akin of hia flesh, and in sight be not deeper than the akin, and the hair thereof be not turned white: then the priest shall shut xtp him that haih the idagoe seven days:
5 And the priest shall look on him the seventh day: and, behold, if the plague in bis s^ht be at a stay, and the plague spread not in the skin; then the priest snairshat him op aerai dajm more:
6 And the priest shall lot^ on him aeain the seventh day: and. behold, if the (dague be somewhat dark, tsnd the idague aivead not in the skin, the priest shall pronounce him clean: it £«
In Hebrew, diis disease is termed nym twiaik, tnm taarS, to mk* or tirike i but the root in Arabie signifies to cosfilnmor proslrafa;andin SUtiopie, to tocsas^baewu^saysiSfeoMu^ "itBrwfrafesibeslr. of man, sad oUigeshim loeBBse./V9M all wsrt audi bottr.
Hiere were three signs by which the leproi^ waa known. 1, A bright $pot. 2. A rising (enamellms;) of die sui&ce. 3. A scab; dte enanelled pnoe prodtieAic a varie^ of layers or stratum anper-sdmtam of ftsae ae^SL Hie aecount given by Mr. Manndiel of the mearaaee sf several persons whom he saw tnfealed widi tais dtsorder in Palestine, will serve to lAiow, in die elnmt lig^ tai horrible nature and tendency.
"When I was in the Holy Land," says he, k hk letter to the Rev. Mr. Osbora, Fellow of Exeter Oallege, "I saw several that laboured mtder Gebazi's distempert particularly at Sidum, (now Naplotu,) there were no less dian tin^ that eame beggtnf to na at one tima. 'nmr manner is to come with smul bockets in their hands, to receive the alms of the charitable; their touA bdag still held infectious, or at least rmelean. The distemper, as I saw it on them^ was quite different from what I have seen it in E^land; fw it not only defiles the v^ole surfoea of the bodv with a foul seiaf, but also deforms the ioini* of the body, partioulorly uioae of the wrista and aidtle^ making them swell with a gouty tcrofulouo stiAetones, very loathsome to look en. Itho^ght thur 1^ like dioM of old battered hor»ca, such as are often seen in dmys ia Esglaad. I^e whole distemper indeed, aa it there asipeared, waa so n<riaom& that fit might well paas for tfas utmost eorruplion of the human body on this sids the grave. And certainly the inspired penmen couk) not have round out a fitter emblen^ whereby to express the uncleanoess and odiousness of vice." Maundret» TVotwIs — Letters at the end. The reader will do well to oollaia this account with that given from Dr. Mead, ia (be noia on Ezod. iv. 0.
Vene 3. TlU prfeat— skoll «ron«t(Tics Aim uitdaai.] vm KDi»ve-«mineoM«; literally cAoU pollute kim, I e. in the Hdirew idiom, ahall d^lare or pronotmee him polluted I and in ver. 23. it is said; the pneet ehaU pronounce him. dean, \ran yvm ve-tiharo ha-eohen; the prieH eltmU deanae him, i. e. dedore him clean. In this phraa w« have the proper meanii^ of Matt xvi. 19. vAalaoevar ys bind on earth Aalt be Sound in keavent and icAolsaoer ys foose on eorA sAoIl (s. loosed Aeaven. By which our Lord intiniateo, that the disciples from having the key». i. e. the true knowledge of the doctrine of the kingdom of heavMi, should, from particular evidence^ be at all times able to diatinguirfi between the clean and the unclean, the sincere and the hyi>ocrite; and pronounce a judgment as infallible as the pneat did in the ease of the leproay, from the tokeoi already specified. And as this btnding and footing, or proncwneirig JU or unJU for fellowship with the members of Christ, most, in the case of the diaciples, be always according to the dOctrine of tha kingdom of heaven, the aaitence ritould be conndered as proceeding immediately from thence, and oonsequently aa divinely ratified, nis priest paOaUd or- deaasst^ i. e.
7 But if the scab ajwead mueh «broad in the n, after that be hash been seen of the priest his deaaomf, he dnll be eeen of the prieit
8 And ^the primt ae« that, behold, the scab spreadeth in the skin, then the priest shall pronounce him imelean: it t« a leprosy.
9 \ When the plagoe of leprosy is in a man, then ne shall be brought onto the priest;
10 > And the priest shall see him: and behold, if the risinf be white in the skm, and it have (nraed thebair white, and there be " quick raw Besh in the risins;
11 It is an old leprosy in the skin of his flesh, and the priest shall prcmounoe him unclean, and shall not shut him up: for he ig nneleao.
18 And if a leprosy break out abroad in the •kin, and the leprosy cover all the skin of him that hath the iwigne, from his head even to his fiiet, wheresoever the priest tookeUi;
13 Then the priest shall consider: and, beheU, if the lepnaj bafh covered all his flesh, be shall proDouDce him clean that hath the league: it ia all inraed white t he if clean.
15 And the priest shall see the raw flesh, and proooance him to be unclean: fiv the raw flesh it unclean: ft {« a leprosy.
16 Or if the raw flesh turn again, and be diSnged unto vrtiite, he ehall come unto the priest;
17 And the priest sbaH him: and, behold, if lha Magoe he toraed into v^te] tbon the priest shaU pronounce him clean that ham the pfatgae: he M clean.
19 And in the plaoe of the Inle there be a white rising, or a bright spot, white, and somewhat reddiih, and it Be diowed to the priest;
20 And if, when the priest seeth it, behold, it be in sight lower than the skm. and the hair tfjarwriTbe tivned white; the^^est shall pronoonea bnn undean: it a plague of leprosy brohen oat of the bile.
21 But if the priest look on it, tatA, behold, there be no white tiairs therein, and if it be not lower than the skin, but be somewhat daric; tben the priest shall shut him up seven days:
declared the inao clean or unclean, aconding to ngns well known, and infiilUUe. Tim diaciplM^ or minialen of Caihat, bind or /oo»e, declare to be ^ or ttr\flt for ehartbfenmribip, MeordinK to uDequiTonl evidenoes of innoetnce or guilt. In the former case, the prieat declared the paraon 4t or unfit for civil eoele^; in die latter, the minislera of Christ deelara the person againit whom the sospleioa of gnilt is laid, JU or ui^^U for continued association with the church of Ood. 1^ office was the same in both, a tUelaratum of the truth, not from any power that they possessed of a«nuing or poUuUng, of Undfn^ or or loo^ng; but by llie knowletige they cained from die in- AUSrie i^pM and evidence* ^odoeed on die reqwettve
▼flfse 13. If A« leproty have eevend ait hUJItiiK, As sftoS -proruncnu him dean] Why is it that the partial leper was pronounced un^ean, and the person totaUy tantcd with the disease dean? Hut was pnbehly amtus to a difEsrent sptcus, or ^ag4, ot the disMse t (at vfrttat disease was conta^ous: tfis total not ootrtagioaa That dtere are two different ipeeies, or degrees M Ine some disease, described here, is sufficiently evident. In ODCk the body was oJ/ (OTcred w£tft a wftib enometlMf acui^.- in tne other there was a guide ram JteA in the ri»ing». On this account the one might be deemed unclewL I. e. eontagimut tbeothernot: for cootact with the fwidtrsw jiHfc would be more likely to communicate the disease, than isfi touch of the hard dry aeurf. Tla» iehor prooeeding from the former, when nrongm into eentaet with the flesh of anoUier, would soon be taken into the constitution by means of die abtorbmt ttneb: but where the whole
22 And if it mrmd ranch diroad in the skin, then the priest ■baO prononnoe hSm vneleaii Ttt
23 Bat ifthe bright spot stay in his pfatee, and spread not, it ia al>urmng bile: and the primt sh^ prooonnce him clean.
24 if Or if there be any flesh, in the skin, whereof there t* " a hot burning, and the qdxik Jiesh that bumeth have a white bright spot, somewhat reddish or white;
25 Then the priest shall lode upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper tlian the sldn j it 19 a leprosy broken out the bnruing: v^erafore the priest shall pronounce him nneleao: it ia the plague of leprosy.
26 But if the priest look on it, and, behold, ihere be no whitenair in the bright spot, and it oe no lower than the other skin, but fie someiriiat dark; then the priest shall slmt him np seven days:
27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, Uien the priest shall pronouooe liliD updean: it ts the plwno of leprosv.
28 And if the brighrBpot stay in his place, and spread not in the skin, out it be somewhat dark: it is a rising of the burning, and the priest riuu prononnce nim clean: for n is cm inaa«iwRttnn of the bumii^.
29 IT If aman er woman have a plague upon the head or the beard;
30 Then the priest shall see the plagne: and. behold, if it &« in ugfat deeper than the skin; ana {here &e in it a yeluiw thin hair^ then the priest shall pronounce him unclean: it is a dry scall, even a leivosv upon the head or beard.
31 And if the wiest look on the plague of the BcaU, and, behold, it be not in eight deeper than the skin, and thai ihere ia no black hair in it; then the priest shall shut up him thai hath the plague of the scall seven days:
32 And in the seventh day the ijriest shall look on the plague: and, behold, if the seaU spread not, and tMre be in it no vellow liair. ana the scall be not in sight deeper than the ttm j
33 He Aall be diaven, but the scall dmll he not shave; and the [viest shall shut up Attn that hath the scall seven days more:
34 And in the seventh day the priest shaU look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than
peraoD coming in contaot wiih dte diseased mail) eonM imbibe nothing t and therefore dure was oompaiativelv no danger of infection. Hence that af>ec{«f, or efo^e, ot the disease that exhibited the quick raw ri&ingt waa capable of conveying the iufection, fbr the reasons already asngaed, when the other was not Dr. Head thus acoountstor (he oireumslanee mentioned in the text. As the leprosy infeoted bodi<m, elothtu, and even the vaU» ot houses is tt not tationa) to suppose that it was occasioned by a neeias ofantma&Ml« or Mrmwi, burrowing oiiderlbeakiBl Of this opinion there are some learned mpportstw.
Verse 1& In the tHn th«rtqf, woe a bite] Stiuuthttr supposes diis and the following veree to speak of phlegmonic, erysipelatoui^ nuigrenOus, and pha^eoie nleara, aU of which were subjected to die examination of tbtf priest, to see wluther th^ were iiifeetioua or whether the leprosy mi^t not take its origin from them. A pereon widi Mr^ or dbmeitioo loeonlagim, was more likely to catdi the infection l)y<<>oct with the diseased pencs^ than he wu^ whose wss vhaU sod sohim^ and bis habUgood. _
Verse 29. A plague upon fts head or ffu b*ard] TMs refers to a disease^ in whieh, secofding to the Jews, Om hair cither oo the bead or the chin^ dropped oat by Oh roots.
V«rae33. UieaeattthaUheruaihave] Lest the piaee rfwuldbeiTTilstedand inflanedf whidi, essuming in epnseqnenee, other qipaarsnees, bestderthoee of a leprous iafeetioB, the priest aight not be able to form an accurate
the skin; then the priest shaHl pronounce him clean: and he shall wash his dotheB, and be
35 But if the acall spread much in the skin ailer hia cleaneing j
36 Then the priest shall look on him: and, behold, if the Boall be spread in the skin, the priest shall not seek for yellow hair: he is un-
S7 But if the scall be in his sight at a stay, and thai there is black hair grown up therein; the scall ia healed, he ia clean: and the priest ■hall pronounce him dean.
38 T If a man also or a woman hare in the akin of their flesh bright spots, even white bright
39 Then the prieet BhaU bmk; and. belwld, if ■the bright spots in the s&n of their flesh be darkish wfiite; it n IrPi kled spot, that groweth in ihc skill; he i;f rlciiK,
40 And ttie man whose p hair is fallen ofi' his bead, ha it bald ^ yet is he clean.
41 And he that hath hiB hair fallen ofi" from piu't of Mb he^ toward his face, he ie forebead! bald; vet is he dean.
43 And iitherc be in liiij bald head, or bald forijlifai,!, a white recldisli nore; it is a leprosv spriLiig ujj in hi^ bald head, or ma bald forehead.
43 Then the priL-et Rhall look upon it; and, behold, if Ihc rj^inK nf the sore be white reddish in h:? bald head, or in hia bald forehead, as the lepros)' appeareth in the skin of the flesh:
44 He IS a leprous mem, he is unclean: the priest shall pronounce him utterly undean; his plague is in ois head.
4o And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall 1 put a covering upon his upper lip, and shall cry, ' Unclean, unclean.
46 AU (he days wherein the plague ehaU be ia him he shall be defiled; he is unclean; he shall dwell alone; ■ nithoot the camp skaU his habitation be.
47 7 The garnet ahra that the plague of lepro^ is in, vketker tt be a. woollen garment, or a linen garment;
Terse 4S. IB* deAtt aftofl bt rtat, Ae.1 Hie Isproua person i> required to be t» one that iDOunwo fl>r the dead, or for wme great and public calami^. He waa to have bis clotheB rent ia token of extreme wrrow, hii head was to be made bare, the ordinary bonnet or turband bein^ omitted, and to have a eovenng tnwn hit upper lip, bta jawi bein^ tied up with a linen cloth, aAer the fame manner in iriueh the Jews bind up ibe dead t which custom is ■till ohsarved smmg the JawsiaBtohur, cn tkmeral ocessiou. A custom which, from Ezek. xnv. 17. we learn, hsd prevailed very anciently among the Jews in Palestine. He was also to cry uncUan, undean, ia order to prevent any person from coming near him, lest the contagion mij^t DO thus communicated and diffused through seoie^: and hence tlie IWgumisC renders it, Se Ttot ye sude itnefaan / Be not ye wwda vndemt A caution to others not (o come near bun.
Terse 47. 7^ gorawnl atmi\ Hie iriwle aceooot here •eems to intimate that the sament -vtM/reUed by this contagion t and hence it ia Likely that it was occasioned 1^ a species of small onimab, wnieh we know to be the cause of the itd^} these, by breeding in die garments, Bmst necessarily multiply their kind; and.^Vm the garments, i. e. corrode a pQrtion of the finer r«rta, after the manner of motts, for their nouriahmenL See ver. 62.
Verse 62. He tkatl th«rtfore bum that garmetW] There being scarcely any means of nuUcally cuniw the in&ction. It is well known that the earmenis infected by thtptora, or itch animal, have been known to communicate the disesse, even six or seveQ years after the first inbction. lUs has been also ezperieiieed by the sorters of rag§, at some paper-mills.
Verse 64. Ete ^lall Aul U ifp eeeen dayt more] To give tune for the spreading of the contagion, if it did exist tfiere) that there might be the moat unequivocal marks and proofk (hat the garment tnu or was not infected. • 344
48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or hi any > thing made of skin;
49 And if the plague be greenish m reddkh in the garment, or in the skia, either in the warp, or in the woof, or in any ■ thing of skin; it is a plague of leprosy, and shall be showed unto the priest:
50 And the priest shaU -look upon the jiajgae, and shut up it that hath the plague seven days:
51 And he shall look on the idague on uie seventh day; if the plague be sivead In the garment, either in the warp, or m ttte wooH or in the skin, or in an/ work that is made (Mr skni; the plague u * a fretting leprosy; it is andean.
52 He shall therefore burn that garment, whether warp or woof, in woollen or inlinen, or any thing of skin, wherein the plague is: for it is a frettmg leprosy: it shall be burnt in the fire.
53 And if the priest shall look, and, behold, the plague be not sjvead in the garment, ndtfaer in the warp, or in the woof, or in aiqr tbioti of skin;
54 Then the priest shall command that tb^ wash the thing wherein the league is, and iu
aball shut it up fioven days more:
5.J Ami ihc jjrie^^t t-huU look on tbe plagne, al'ier liitit iLiaiva&bedj and, behdd,^^e plague iiavc not changed his colour, and the plague be not ^read; it is midean; thou shalt ourn it in tie nre; it is firet inward, » whether it be bare' within or iviilmut.
5ti And it' the priest look, and, behold, the pla^e be somewlmt dark after the washing of It; menheBbaIlrenditout(tftheganx^at,oTout of fhc tldiT, or out of the warp, or out of the woof:
57 And if it appear still in the garment, either in the warp, or m the woof, or m aqy uing of skin; it t« a spreading plague: thou ahaltnun that wherein the plague is with fire.
58 And the garment, either wat;p, or woof^ or whatsoever thmg of siun it be, which thou shalt wash, if the plague be departed Irtmi them, ■ then it shall be washed the second time, ana shall be clean.
Terse 68. It ehaU be wufied the eectmd time] Aocording 10 the Jews, the^raf washing was to put away tho piague! the second to eleann it.
Both among Jews and Gentiles, the leprosy has been eooiidered as a most expressive embtem ot nn, the propertiea and circumstances of the em, pointing out moss of tbe other. The similitude or pataUd has Men uhbIIj run in the following manner: - ' I. Tbe leprosy began with a spol; anmple hidden infection being the cause.
4. It eommantcated its infectious nature not only to tha whole of the person's body, but also to his dcAte aisl haUtatien.
6. It rendered the infected person loathsome, mifii for, and dartgerotu to society, because of its infectious nature^
6. Tbe person infectea was obliged to be eeparatedjrom aoeUty, both religious and civil; to dwell by ktMseff wiUuHit tbe camp or citjr: and hold commerce with nofie.
7. He was obli^ to prodaim Me own iini frnnnaij^ publicly acknowledge his defilement, and soisible at ' ' Pl - - -
How exFtressiveall Iheseareof the nature of lin, uidtfaa state of a sinner, a spiritual mind will at once perceive.
1. "nie original infection or corruption of nature^ im. the grand hidden cauee, source, and aprli^ of all trsiisgression.
2. Iniquity is a eeed that has its growth, gradual increase, and perfection. As the various powers of the mind are developed, so it diffuses itself infecting every passion and appetite, through their whole extent luid operation.
59 Tfaii i* the law of the plague oT leprosy in a garment of woollen or linen, either io thie warp, or woof, or any thing of skins, to pro- ^ouBca it ckmit or to proiMimee it uodeaB.
2 H, This aball be the law of the leper in the day or his oleaoaing: He * ahaU be broc^ht unto the priest i
3 And the priest shall go forth out of the tampi and the priest shall look, and behold, if tbe t«sae of le4>roBy be healed in the leper;
4 Thai Aaii the priest eonunand to take for him that is to be cleaned, two ' Urda aUve and oleao, and *cedar wood, and- » scarlet, and ' hyssop:
till the whole coodiKt bccomei a tiasae of traiugrewion; becauM every imtLgtiiatioa of the thouehta of a ainner'B heart ia onl; evil cootiouaUy, Oei). vL Ttiui ia the natural state of man.
4. As a Btnner ia It^iettd, so is he inftettoua; hy his preeept and example, be Bprenda lha infernal contagion wlievever he goett joining with Uie nulUtode to do evil, stmOBtftning and Ming Brrengihened in the vays of ain ud £ath; and becoming, eapecially, a mare and a CNrae to hia own hmuthald, b. Tbu a Binner ia a/toffiinabitf in the Bight of Ciod, and of aU good men, dot he ia uufit for the Bocieiy of the righteous, and that he cannot, as such, be admitted into the kuigdom of Qod, need do proot
6. It ia owing to the uniccraalUy of the evil, that Binnera are not expelled from sosiety as die most dangerous of bU monAelv; and obliged to live without having any eommerce with their fellow-creaturca. Ten leper* could associate toother, becauae partaking of the same infection: and civil society Is generally maintained, because eompoeed of a leprous eomm-ini^.
7. He thai wbties to be saved from his siiifi, must hurabk hiioaelf before Ood and man, seoaible of his own eore and the plague of hia heart; coufesa his iranagceBBions, look to uod for a core, from whom alpne it ean be received { and faring that sacrifice, Ity which nloiie the guilt can be taken away, and hiB bou) tie purified from all unrighteouaness. See the conclusion of the following chapter.
Tor«e3. The priattkaUgoJ'orth out o/Uu camp] Aetlie leper was separated from the people, andoblitred, because of hu uncleaoness, to dwell without ilie camp, ojod roiild not be admitted till the priest liorl dcclnrcd that he vas clean; hence it waa necessary that the priest shoiiUl go oiU anJ in^wet hiiQ, and if haaleil, oilier for him (he mvriAces repaired, is oraar to hia readmiaaion to the camp. Aa die priest alone had authority to declare a person dean or unclean, it wa* nocesBory that the henleil [wrson should show himself to the priest, that he mi<'ht.m(hke a declarslion tiemt he was clean and fit for civil and religious society, wWwut vrt)i«h, in no coae, could he be admitted t hence «Imb Christ cleansed the lepers, MatL viiL 2—4. he com- MMM them to go and «Aow thtmulva to the prietl, &c ^Hns 4. 7Vo ftjrds aliva and etaatt, &c.] Whellier ditt birds were tparrow, or (urtie-tfoves, or pif^eona, we Yomm not; probably any kind oTcicaii bird, or bird proper «> be aaten, might be used on this occasion; though it ia wen bkely that turUtrdava or pigeons were employed, beeouaa tbeae appear to have been the oalv birds ofiered in aaorifiee. Of the cedar mod, ht/nop, aeoM bird, and aaaHtt tasol mJUiet, were made an ajper^tUum, or inatm- ■Mm 10 t^riuMt widt. The etdar mood aarnd ftir ibe haadle, ibB-^asap and Hving l/ird ware bUm^ io it, by owansof tbaaosrWwMjoreKmM^jWat. ntefairdwaa so boutid to this handle, as that iu tail ahould be dowo-
5 And the priest shall ciKnmand that one of the birds be killed in an earthen vessel over
6 Ab for the living bird, he shall take it, and the cediu- wood, and the scarlet, and the hyssop, and etuill din tliem and the bving bird in the blood of the tMFd that -waa killed over the riuning water;
7 And he shall « sprinkle upon him that is to be cleansed from the leprosy • seven times, and shall pronounce him clean; ai>d ehail let the living bird loose ' into the open field.
8 And he (hat is to be cleansed t shell wash his clothes, and (thave off all bis hair, ''and wash himself in water, that he may be clean t and afler that he shall come into the camp, and t- shall tarry abrotid out of his tent aeven days.
9 But it shall be on the seventh day, that he shiill ehave all his hair off his hean and hii beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes; also he shall wash his flesh in water, and shall be clean.
10 And on the eighth day >' be shall take two he-lapiba without oLemish, and one ewe-lamb 'of the tirst year withotit blemish, and threft tenth deals of (ioe flour /or "a meat ofiering, mingled with oil, and cme loe of oil.
wards, in order to be dipped in the blood of tbe Urd that had been killed. The wnole of this m%de an instrument for the sprinkling of this blood, and when this business was done, the livirig bird waa let loose, and permitted to go whithersoever it would. In ihia cmmony, accordinv to some rabbins, "tlie living Mrd signified that the detM JUsh of the leper was restored to aMuidness — the cedaf wad, which ia not eqsily corrupted, that he was healed of his putrefaaim. The scarbl thready vool, or Met, that he was restored to his good complexion; and the kyaeop, which was purgative and oduriferous, tliat the disease waa completely removed, and the bad scent that accODipanied it, entirely gone." Ainsvorth, Dodd, and othva, havs g^ven many of these rabbinical conceila. Of all theoa purifications, and their arronipanying circumstance^ we m^ safely say, becausn nulhunzedby tlieNewTeetament aoto d'l, that they pointed out the [lurificntinn of the soul, through the aionenwut and Spinl of Chriet; but to ruB analogips between ihe (ype nnn the Ihirtg lypijied, is difficult ami precarioiiH. 'IIip sreneral meaning and derign we siiflicteuily vimii^rriianJ; iVie particulars are not readily asr4>rtaiiiRb|p, niid nonwjjupntlv of liltle importance; boa tltey been otherwise, tht^y would have been pointed out.
Verse 6. Over running water] Literally, living, that ia^ epring water. 'I be meaning appears to be this; soma wa'fT (nbont a nuarier of a log, en ceg shell and half Tull, ftrrordine to the rabbins,) woa taken from a avring, and put ill a clean eurihem xeeteL, and they killed tne bird over this water, (hat the blood might drcu into it) and in this blood and water mixed, diey dipped the instrument before described, nnd sprinkled it seven times upon the pnraon vlio was to be cleansed. The Hring at spring vntcr was chosen, becniisR it was pt(rer thtm what wsa taken from pita or wells, the latter Ming ofi^n in a putrid or corrupt sinle; for, in a ceremony of purify.ng or cleanaing, every thing must Ik» as pure and perfect as possible.
Vei-se 7. Shall let the Httvg bhd looee] The Jews teach tliat wUd birds were employed on this occasion; no tame or domeatic animal was used. Mr. Ainsworlh piously conjectures, tliat the liring and dead birds were interuled to represent the death and rentrrection of Christ, by which an atonement wns mode to purify the seal from ita spiritual leprosy. TfaebirdletlooaeMarBanesrsaalogy to the ecape-voat. — See chap. xri.
Verse 8. ShaU fhava qf all hia Aairl TImt the water by which be waa to be wadied, riimild reach every part of his body, that he mi^t be cleansed from whatever defilement might remain on any part of the surface of hia body. The Egyptian priorts Maved the whole body every thin) day, to prevent all manner of defilentenl.
7%rea t4nA dtala] ThTte parts of an ^mL or thras amcrai see dll thsie oMasurea ei^lained, Kxod. xvi 16. The thMe t«ilb4a»laaf Hou^^re for.a Mtiiefcafc, susl.
11 And the priest that maketh him clean ■hall preaent the man that ia to be made clean, and those things, before the Lobd, at the door
12 And the priest ehail taJte one he-lamb, and ■ offer him lor a treepasa-oAering, and the log of oil, and * wave them for a wave-ofiering before the Lord.
13 And he shall alay the lamb Pin the place where he Bhall kill the sin-offering and the burntoffering, in the holy place: for *> as the sin-offering i« the priest's, <o i* the tresiMus-offeriag:' 'it most noly.
14 And the priest shall take some of the blood of the trespass-offering, and the priest shall put it * upon the tip of tne right ear of him that 18 to be cleansed, and opon the thumb of hia right hand, and upon the great toe of his right foot:
15 And the priest shall take some of the log of oil, and pour it into the palm of hia own left hand:
16 And the priest shall dip hia right finger in -the oil that is u his tefl hand, and diall sprinUe of the oil with his finger seven times before the Lord;
17 And of the rest of the oil that i* in his hand, shall the priest put 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 hie right foot, upon the blood of the trespass-oilcring;
18 And the remnant of the oil that tt in the
Sriest's hiuid, he shall Dour upon the head of h im lat is to be cleansed: > and the priest shall make an atonement for him before the Lord.
19 And the priest shall offer " the sin-offering, and make an atonement for him that is to be cleansed from his uncleanness; and idler ward he shall kill the burnt-offering:
20 And the priest shall offer the burnt-offering and the meat-offering upon the altar; and the jiriest shall make an atonement for him, and he shall be clean.
31 And * if he be poor, and * cannot get so much, then he shall talce one Iamb for a trespassoffering ' to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat-offering, and a log of oil.
22 ' And two turtle-doves, or two young pigeonsj such as he is able to get; and the one shall be a sin-ofiering, and the other a burnt -offer ing.
23 ' And he shall bring them on the eighth day fbr his deausing unto the priest, unto the door of the tabernacw of the congregation before the
24 ■ And the priest shall take the lamb of the irespass'offering, and the log of oil, and the priest shall wave them for a wave-o&ring before the Lord:
25 And he shall kill the lamb of the trespassoffering, ^ and the priest shall take some of the blood 01 the trespasB-offering, and put. 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 ol' his right foot:
or gratitude-offering, ver. 20. The rin-ofering wsa for hia iv^ritys the trtapoM-offering for nia trantgraaioni and the gratUwU-^mM for his gmciouB <itan»- ing. Theee conatituled uit omriag wHi^i each was ordtitd to brinr to the prieat: aee HaL Tiii. 4.
■VerBel2. Wave^erine) See Kjtod. xxix. 27. aawJ Lcrit. tU. where th« reader wiU find an ample ftocoant of all the Tarioua ofieringa and aacrifice* tued amoDg the Jews.
Ver«! 14, On oU lipoftha right tar, AcH See the note OD Exod. xxix. 20.
Verae 21. And if he he poor— he ehall take one lamb'] There oould be no cleaaaii^ without a a^^itm. On thia groiind the apoetle has properly obaervet^ that all things under the law are purged wuh blood | and (bat wMaut sA«UiRf ^ Uoorf thera ie no rmnisHm. Evan if Uw
26 And the priest shall pour the oil into the palm GriT his own left hand;
37 And the priest shall sprinkle with his right finger some of the oil that i« in his left hsm, seven times before the Lord.
28 And the priest shall pot of the oil that is ia his hand upon the tip of the right ear of him that is to be cleansed, ana upon the thun^ of his right hand, and upon the great toe of his rigtat foot, upon the place of the blood of the trespasaK^ fering:.
29 And the rest of the oil that i» in the priertV hai^d, he shall put upon the head of him that is to be cleansed, to make an atonement for him before the Lord.
30 And he shall offer the one of * the turtledoves, or oT the young pigeons, such as be can get;
31 Even such as he is able to get, the one for a sin-offering and the other /or a burnl-offenng' with the meat-offering: and the priest shall make an atonement for him that is -to be oleansed, be*- fbre the Lord.
33 ThiBtfthelawo/Atminwhomwtheplajrae of leprosy, whose hand is not able to get ' uuf ■akicapertaineth to bis cleansing.
34 * When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;
35 And he that owneth the house shall come and tell the priest, saying, it seemeth to me ther* is as it were ' a plague m the house.
36 Then the priest shall command that they < empty the house, before the priest go into it to see the plague, that all that is in the house be not made imclean: 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 hoase witbi hollow etrakes, greeitish or reddish, which ia 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 davs;
39 Attn the priest shall come again the seventh day, and shaft look: and behold, <^the plague be spread in the walls of the house;
40 Then the priest shall command that thej take away the stones in which the plague i», and they shall cast them into an unclean ^ace without the city.
41 And he shall cause the house to be scraped within, round about, and they shall poor oat the dust that thev scrape off, without the city, into an unclean place;
42 And thev shall take other stones; and put iftem in the place of those stones; and he shall take other mortar, and shall plaster the house.
43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered:
44 Then the priest shall come and look, axkd
perMD be poor, he must provide one lamb; dtia could not M diapenaed with: so every aou) to whom the word of divine revelation comes, muat brii^ that Lamb of Oed which takes away tfw ain of the wwU. niere is no ledeotptioo bat in inm Uood.
Verae 34. When ye he come into the land — attd I put the plague qf leprosy] It waa profaablv from thia text tnu the leprosy haa been generally coasioeral tobeadiwMa infliciid immediately by Qod hinuelf| but tl isweU knowa (hat in Scripture, Qod ia frequent]^ repreeenled as daSskg-^ what in die course al bii providenee, ne only pmrnitm or Buffera to be done. It is auppOKd that the ninetion of iIm honacL as well aa of the person and the gMinenl^ |)««> oeeded from animaleula~ — See the notes on chap. xiti. 47.
heboid, if the pla^e be spread in the houBe, it it ' a fretting: leproar in the house: it i« unclean.
45 And he enali iH«ak down tne house, the atonea of it, and the timber thereor, and all the mortar of the house; and be shall carry them forth out of the city, into an unclean place.
46 Moreover he that goeth into the house all the while that it is shot up, shall be unclean until the even.
47 And he that lieth in the bouse shall woeh his clothes; and he that eateth in the house shall wash his Clothes.
'48 Ti And if the priest < shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plasterw: then the prieBt shall pronounce the house dean, because the plague js healed.
49 And h be shall take to cleanse the bouse, two birds, and cedar wood, and scarlet, and
'90 And he shall kill the one of the birds in an earthen vessel, over running water:
51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the runninjf water, and sprinkle the house seven tones:
V«rae 45. He thall break down the Aouae] " On the euaptetea of a bouse being infected, the prieat examined it, and ordered it (o be ahit^ up seven days: if ha found the plague or ngns of the plague, (hollow streaky greenish or reddiih) were not apread, he commanded it to be ahut up ssven daya more. On the Ihiriemth. day be revlsiied it: and if he found tbe iniiwted placa dim, or gone awi^, he took oat that part of the wall, carried it out to an unclean place, mended the wall, and caused the whole house to be 'nawplaaterad.' It vaa then abut up a third seven days, and Be came on the nitultenth, ana if he found that the phgue woa broken out anew, he ordered the hooae to be pulted down." — See AiriMuiorlh. From all this may we MM learn a lessen of initniction? If the means nude tise of bv Gfld and hie ministen for the conversioa of a sinner m, throoKhbis wilful obstinacy, rendered of no avail — by his evilpractjcea he trample under foot the blood of the coreoant wherewith bs might have been sanctified, and do despite to the Spirit of Gml, then Ood will pull down hie house; dialodge nia soul froib ita earthly ty>emacle, oonwign the houB^ body, to corruption, and the spirit to the perdition of ui^odly men. Reader, see well how it stands witb thy BOuL Ood is not mocked; what a man eoweih dtat aball he reap.
Verse 53. He shall let go the living Kni] This might •a well be called the tcape-bird, as the goat, in chap. xvi. is called the teape-rexU. The rites are similar in both eases, and probfdily had nearly the same meaning.
Ws have already taken occanon to observe (see die end of the' preoeding ch(^)ter) that the leproty waa atroi^ly emblematical of tin; to which we may add here:
1. TTuU the leprosy was a disease generally acknowledged to be incufable by any human means; and therefore the Jews did not attempt to cure iL What is directed to be done bsre^ was not in order to cure the leper, but to declare bfaa cured and fit for society. — In like manner the eonlagiou of sin, its guilt, and its power, can only be removed by the hand o? God; all means, without nis eapeevU influienoe, can be of no avaiL
2. TTk; body must be sprinkled and washed, and a sacrifice offered for the sin of the soul, before the leper coiild be declared to be clean.— To cleanse the spiritual lepei\ the Lamb of Ood must be slaio, and the sprinkling of his blood be applied. Vfiihout ihe^Aiedding en this blood there is no remission.
3. When the leper was cleansed, he was obliged to ahow hinuelf to the pnest, whose pi-ovince it was to pronounce him clean, and declare him fit for intercourse with civil sad religious eocie^. — ^When a sinner is convened from the error of his way*, it is the busineBs, aa it is theprerogetrre of the miaitUn of Christ, after having duly ac- r'nted ihemsalves with every circumstance, to declare person converted from sin to holiness, to unite him with the people of Ood, and admit bim to all the ordinances which belffiig to the fkitbftil.
4. When • loper was cleansed, he was obligHid by the Uw to ofior a g{fl unto the Lord for bis heuing, as a
52 And he stiall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:
53 But he shall let go the living bird out of the city, into the open 6elds, and t make an atonement for the house: and it shall be clean.
bi This w the law for all manner of plague of leprosy, and "scall,
55 And for the " leprosy of a garment, " and of a bouse,
57 To 4 teach ' when U U unclean, and when it ig dean: this ig die law of leprociy.
l«in cnMnini DBokun oT nn I— la Moda af cImmIss. IS-U. wtoihre lo ibt pimjlnf cmbi, Bl— 33.
unto them, ■ When any man hath a ^ running issue out of his Sesh, because qf his issue he tt unclean.
3 And this shall be his uncleannese in bis issue: whether his flesh run with his issue, or
proof of his gratitude, and an evidence of his obetUenee. — When a sinner is restored to the divine fevour, be should offer continually the sacrifice of a grale&l heart: and in willing obedience, show forth the virtues of Hhn who hoB called him from darkness end vretchedness, to manrelloiis light and happiDess.
S. Reader, such was the leprosy, its destroetiTe natnre and conBccjuences, aitd the means of removing it! auch is the spiritual evil represented by it, such He consequences, and such the means by which alone it can be removed. The diseaw of sin, indictad by the devil, can only be eured by the power of Ood. 1. Art lAou a leper 7 Do the riU of this spiritual infection b^n to appear on Hue f Art thou young, and only entermg into uie ways of the world and sia7 Stop I bad babito are more easi^cooqoered toir-di^, than they will be to-morrow. 3. Alt thou ttrieken in yeart, ana rooted in transgression? How kind is thy Maker to have preserved thee alive so long! Turn from thy transgressions, liumble ihy soul before him, confesB thine iniquity, and implore forgiveness. Seek, and thou shalt find! Behold the Lamb of God, who toketh away tlie sin of the worhl I 4. Htut thou been eleanted, and bast not returned to ^ve rlorv to Ond i Hast not continued in the truth, serving thy Maker and Saviour with a loving and obedient heart 1 How cutting is that word, Were Inere-not ten claanaed, but vhtre are Uit Kmc 1 Thou art probab^ one of them! Be confounded at thy ingratitude, and distressed for thy backsliding, and apply a second time for dte healing efficacy of the great Atonement. Turn, tliou backslider I for fu is married unto thee, and will heal thy backalidinga, and will lave thee Jreelt/. Amen. So be it, Lord Jesus!
Verse S. When any man hath a running ieeue] The cases <rf namral uncleuuiees, both of men and women, mentioned in this chapter, taken in a iheologieal point of view, are not of such importance to us as to render a particular description neceMair, the letter of the text being, in general, plain enough, 'the disease mentioned in the former part of this chapter, appears to tome to have been either the consecjnence of a verv had infection or of some criminal indulgence; for they nnd that it mig^t be communieated in a varietv of wavs, which they imagine ore here distinctly aperified. On this ground, the person was declared unclean, and all commerce and connexion with him strictly forbidden. The Septu^nt renders am ha-sab, the man with the ieme, » ytritfnt, the man with a gonorrhea, m less than nine times in this chapter t vid thai it means what, in ilie present day, is commonly undmtood by that disorder, token not only in its mild, but in its worst sense, they think, there is little room to doub. Hence they infer, that a diseese which is supposed to be comfmratively rerent in Europe, has existed almost from time immemorial in the Asiatic cmintries; that it evei- has been, in certain measures, what it is now; and that it ever must be die effeet of sensual indulgence, and Uliiut and
4 Every bed whereon he!ieth that hfith the issue, is unclean: and every "thing, whereori he Bitteth, shall be unclean.
5 And whosoever toucheth hh bed ehal! wash his clothes, 'and bathe himself in water, and be unclean until the even.
6 And he that sitteth on any thing whereon he sat that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until even.
7 And he that touchetli the flesh of him that hath the issue, shall wash his clothes^ and bathe MmsKif in water/aod be unclean until tlie even.
8 And if he wat hath the issue epit upon him that is clean j then he shall -wash his clothes, and bathe himself in water, and be unclean until the even.
9 And what saddle soever he rideth updn that hath the issue, shall be unclean.
10 An«l whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth amj of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.
1 1 And whomsoever he toucheth that hath the issue, ami hath not rinsed his hands in water, he shall wash his clothes, and Wthe himself in water, and be unclean until the even.
12 And the ' vessel of earth that he tmicheth which hath the issue, shall be broken: and every vessel of wood shall be ringed in water.
13 And when he that hath an issue is cleansed of his issue; then *he eliall number to himself seven days for his cleaqsing, anil wagh hi« clothes, and bathe his flesh in running water, and shall be clean.
14 And on the eighth day he sliall take to him y two turtle-doves, or two young pigeons, and come before the Lord, unto the door of the tabernacle of the congregation, and give them unto the priest:
15 And the priest shall offer them, »the one for a sin-otTerm^, and the other for a burntoffering; ■ and the priest shall malce an atonement ior htm before the Lord, for his issue.
16 And ■'if any man's seed nf copolaiion 50 out from hini, then he shall wash all hisflesli in water, and be unclean tinti! the even.
17 And every garment.-and every ekin whereon is the seed of copulation, shall be washed with water, and be unclean until the even.
18 The woman also with whom man shall lie vilh seed of copulation, they shall both bathe thpinsffUed in water, and 'be unclean untU the evt?n.
19 1[ And ''if a woman have an issue, ofuf her issue ui her Hesh be blood, she shall be 'imt apart seven days: and whosoever toucheth ner shall be unclean until the even.
20 And every thing that she lieth upon in ber separation, shall be' unclean: every thing also that she sitteth upon shall be unclean.
31 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
S3 And whosoever toucheth any thing that she sat upon, shall wash his clothes, and bathe himself in water, and be unclean until the even.
23 And if it be on her bed, or on any thine whereon she sittcth, when he toucheth it, he shall be unclean until the even.
24 And ' if any man lie with her at all, and her flowers be upon him, he shall be uncleaa seven days; and all the bed whereon be lieth shall be unclean.