Explanatory Notes upon the Old and New Testaments

This chapter gives an account of the consecration of Aaron and his sins before the congregation, Moses washes and dresses them, ver. 1-9. Anoints the tabernacle with its utensils, and Aaron, ver. 10-12. Clothes his sons, ver. 13. Offers for them a sin- offering, ver. 14-17. A burnt-offering, ver. 18-21. The ram of consecration, ver. 22-30. Declares to them God's charge, which they perform, ver. 31-36.

3. All the congregation - The elders who represented all, and as many of the people as would, and could get thither, that all might be witnesses both of Aaron's commission from God, and of his work and business.

12. He poured - In a plentiful manner, as appears from Psalm 1xxxiii, 2, whereas other persons and things were only sprinkled with it: because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. A measure of the same anointing is given to all believers.

14. The bullock - There were indeed seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.

17. His hide - Which in the offerings for the people was not burnt, but given to the priest.

18. He brought the ram - Hereby they gave to God the glory of this great honour which was put upon them: and also signified the devoting themselves and all their service to God.

19. He - Either Moses, as in the following clause, or some other person by his appointment; which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the priest, and more essential to the sacrifice.

29. Moses's part - Who at this time administering the priest's office was to receive the priest's wages.

31. The flesh - That which was left of the ram, and particularly the breast, which was said to be Moses's part, ver. 29, and by him was given to Aaron, that he and his sons might eat of it, in token that they and only they should have the right to do so for the future.

33. Seven days - In each of which the same ceremonies were to be repeated, and other rites to be performed. He - Either God or Moses; for the words may be spoken by Moses, either in God's name or in his own; Moses speaking of himself in the third person, which is very common in scripture.

36. So Aaron and his sons did all things - And thus the covenant of life and peace, Mal. ii, 5, was made with them. But after all the ceremonies used in their consecration, one point was reserved for the honour of Christ's priesthood. They were made priests without an oath; but Christ with an oath, Heb. vii, 21. For neither these priests, nor their priesthood was to continue. But His is a perpetual and unchangeable priesthood.

Moses appoints Aaron to offer various sacrifices, ver. 1-7. Aaron offers for himself, ver. 8-14. Offers for, and blesses the people, ver. 15-22. God signifies his acceptance of their persons and of their sacrifices, ver. 23-24.

1. On the eighth day - Namely, from the day of his consecration, or when the seven days of his consecration were ended. The eighth day is famous in scripture for the perfecting and purifying both of men and beasts. See chap. xii, 2, 3; xiv, 8, 9, 10; xv, 13, 14; xxii, 27. And the elders of Israel - All the congregation were called to be witnesses of Aaron's installment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.

2. For a sin-offering - For himself and his own sins, which was an evidence of the imperfection of that priesthood, and of the necessity of a better. The Jewish writers suggest, that a calf was appointed, to remind him of his sin in making the golden calf. Thereby he had rendered himself forever unworthy of the honour of the priesthood: on which he had reason to reflect with sorrow and shame, in all the atonements he made.

3. A sin-offering - For the people, for whose sin a young bullock was required, chap. iv, 15, but that was for some particular sin; this was more general for all their sins. Besides, there being an eye here to the priest's consecration and entrance into his office, it is no wonder if there be some difference in these Sacrifices from those before prescribed.

4. The Lord will appear - Hebrew. Hath appeared. He speaks of the thing to come as if it were past, which is frequent in scripture, to give them the more assurance of the thing.

5. Before the tabernacle where God dwelt.

6. The glory of the Lord - The glorious manifestation of God's powerful and gracious presence.

7. Go and offer - Moses had hitherto sacrificed, but now he resigns his work to Aaron, and actually gives him that commission which from God he had received for him. For thyself and for the people - The order is very observable, first for thyself, otherwise thou art unfit to do it for the people. Hereby God would teach us, both the deficiency of this priesthood, and how important it is that God's ministers should be in the favour of God themselves, that their ministrations may be acceptable to God, and profitable to the people.

9. The altar - Of burnt-offering, of which alone he speaks both in the foregoing and following words; and the blood was poured out at the bottom of this altar only, not of the altar of incense, as appears from chap. iv, 7, where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the priest's sacrificing for his own sins. But there seems to be a double difference,

1. That sacrifice was offered for some particular sin, this for his sins indefinitely.

2. There he is supposed to be compleat in his office, and here he is but entering into his office, and therefore must prepare and sanctify himself by this offering upon the brazen altar in the court, before he can be admitted into the holy place where the altar of incense was. And the like is to be said for the difference between the sin-offering for the people here, and chap. iv, 17, 18.

10. He burnt it - By ordinary fire, which was used until the fire came down from heaven, ver. 24, though afterwards it was forbidden. And if it had not been allowed otherwise, yet this being done by Aaron at the command of Moses, and consequently with God's approbation, it was unquestionably lawful. Add to this, that there is nothing said to be consumed by that heavenly fire, but the burnt-offering with the fat belonging to it, namely, that burnt- offering mentioned ver. 16, which therefore is not there said to be burnt, as it is said of the other burnt-offering, ver. 13, and of the rest of the sacrifices in their places.

16. The burnt-offering - Which also was offered for the people, as the last mentioned sin-offering was.

17. Besides the burnt-sacrifice - Which was to be first offered every morning; for God will not have his ordinary and stated service swallowed up by extraordinary.

19. That - Fat. Which covereth the inwards - Or the Guts.

22. Aaron lifted up his hands - Which was the usual rite of blessing. By this posture he signified both whence he expected the blessing, and his hearty desire of it for them. And blessed them - In some such manner, as is related, Num. vi, 24, &c. though not in the same form, for it is not probable that he used it before God delivered it And this blessing was an act of his priestly office, no less than sacrificing. And herein be was a type of Christ, who came into the world to bless us, and when he was parting from his disciples, lifted up his hands and blessed them: yea, and in them his whole church, of which they were the elders and representatives. And came down - From the altar; whence he is said to come down, either

1. Because the altar stood upon raised ground, or

2. Because it was nearer the holy place, which was the upper end.

23. And Moses - Went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew-bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, chap. iv, 7, 16. And blessed the people - Prayed to God for his blessing upon them, as this phrase is explained, Num. vi, 23, &c. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord - Either a miraculous brightness shining from the cloudy pillar, as Exod. xvi, 10, or a glorious and visible discovery of God's gracious presence and acceptance of the present service.

24. And there came a fire - In token of God's approbation of the priesthood now instituted, and the sacrifices offered, and consequently of others of the like nature. And this fire now given was to be carefully kept, and not suffered to go out, chap. vi, 13, and therefore was carried in a peculiar vessel in their journeys in the wilderness. From before the Lord - Or, from the presence of the Lord, that is, from the place where God was in a special manner present, either from heaven or from the holy of holies. They shouted - As wondering at, rejoicing in, and blessing God for this gracious discovery of himself, and his favour. This also was a figure of good things to come. Thus the Spirit descended in fire upon the apostles, so ratifying their commission, as this does that of the priests. And the descent of this holy fire into our souls, to kindle in them devout affections, and such an holy zeal as burns up all unholiness, is a certain token of God's gracious acceptance.

The death of Nadab and Abihu, and quieting of Aaron, ver. 1-3. Orders given to bury them, and not to mourn, ver. 4-7. A command not to drink wine or strong drink, and to distinguish between holy and unholy, ver. 8-11. Directions concerning the parts of the burnt-offerings which were to be eaten, ver. 12-15. Moses reproves the priests, but is pacified by Aaron, ver. 16-20.

1. Strange fire - Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord - Upon the altar of incense. Which he commanded not - Not commanding may be here put for forbidding, as it is, Jer. xxxii, 35. Now as this was forbidden implicitly; chap. vi, 12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.

2. From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed their lives; for their bodies and garments were not consumed. Thus the sword is said to devour, 2 Sam. ii, 26. Thus lightning many times kill persons, without any hurt to their garments.

3. The Lord spake - Though the words be not recorded in scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever the sense of them is in many places. I will be sanctified - This may note, either,

1. their duty to sanctify God, to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve; whence he leaves them to gather the justice of the present judgment. Or,

2. God's purpose to sanctify himself, to manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him. That come nigh me - Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. I will be glorified - As they have sinned publickly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my holiness by an exact conformity to my laws. And Aaron held his peace - In acknowledgment of God's justice and submission to it. He murmured not, nor replied against God.

4. Moses called Mishael - For Aaron and his sons were employed in their holy ministrations, from which they were not called for funeral solemnities. Brethren - That is, kinsmen, as that word is oft used. Out of the camp - Where the burying-places of the Jews were, that the living might neither be annoyed by the unwholesome scent of the dead, nor defiled by the touch of their graves.

5. In their coats - In the holy garments wherein they ministered; which might be done, either,

1. as a testimony of respect due to them, notwithstanding their present failure; and that God in judgment remembered mercy, and when he took away their lives, spared their souls. Or,

2. because being polluted both by their sin, and by the touch of their dead bodies, God would not have them any more used in his service.

6. Uncover not your head - That is, give no signification of your sorrow; mourn not for them; partly lest you should seem to justify your brethren, and tacitly reflect upon God as too severe; and partly lest thereby you should be diverted from, or disturbed in your present service, which God expects to be done cheerfully. But bewail the burning - Not so much in compassion to them, as in sorrow for the tokens of divine displeasure.

7. Ye shall not go from the tabernacle - Where at this time they were, because this happened within seven days of their consecration. The oil of the Lord is upon you - You are persons consecrated peculiarly to God's service, which therefore it is just you should prefer before all funeral solemnities.

9. Drink not wine - it is not improbable, that the sin of Nadab and Abihu was owing to this very thing. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God's ape, required this abstinence from his priests in their idolatrous service.

10. Between holy and unholy - Persons and things, which Nadab and Abihu did not.

11. Ye may teach - Which drunken persons are very unfit to do.

12. Eat it - Moses repeats the command, partly lest their grief should cause them to neglect their meat prescribed by God, (which abstinence would have been both a signification of their sorrow which God had forbidden them, and a new transgression of a divine precept;) and partly to encourage them to go on in their holy services, and not to be dejected, as if God would no more accept them or their sacrifices.

13. In the holy place - in the court, near the altar of burntofferings.

14. In a clean place - In any of your dwellings, or any place in the camp, which was kept clean from all ceremonial defilement. In any place where the women as well as the men might come, for the daughters of the priest might eat these as well as their sons, if they were maids, or widows, or divorced, chap. xxii, 11-13.

16. He was angry with Eleazar - He spares Aaron at this time, as overwhelmed with sorrow, and because the rebuking him before his sons might have exposed him to some contempt; but he knew that the reproof though directed to them, would concern him too. Who were left alive - And therefore ought to have taken warning.

17. God hath given it to you - As a reward of your service, whereby you expiate, bear, and take away their sins, by offering those sacrifices, by which God through Christ is reconciled to the penitent and believing offerers.

18. The blood was not brought in - Because Aaron was not yet admitted into the holy place, whither that blood should have been brought, 'till he had prepared the way by the sacrifices which were to be offered in the court.

19. They have offered - They have done the substance of the thing, though they have mistaken this one circumstance. Such things - Whereby, haying been oppressed with grief, it is not strange nor unpardonable if I have mistaked. Should it have been accepted - Because it was not to be eaten with sorrow, but with rejoicing and thanksgiving.

20. He rested satisfied with his answer. it appeared, that Aaron sincerely aimed at pleasing God: and those who do so, will find he is not extreme to mark what is done amiss.

Of clean and unclean beasts, ver. 1-8. Fishes, ver. 9-12. Fowls, ver. 13-19. Creeping things whether flying, ver. 20-28. or creeping upon the earth, ver. 29-43. An exhortation to holiness, ver. 44, 45. The conclusion, ver. 46, 47.

1. From the laws concerning the priests, he now comes to those which belong to all the people. God spake to both of them, because the cognizance of the following matters belonged to both: the priest was to direct the people about the things forbidden or allowed, where any doubt or difficulty arose; and the magistrate was to see the direction followed.

2. These are the beasts - Though every creature of God be good and pure in itself, yet it pleased God to make a difference between clean and unclean, which he did in part before the flood, Gen. vii, 2, but more fully here for many reasons; as,

1. To assert his own sovereignty over man, and all the creatures which men may not use but with God's leave.

2. To keep up the wall of partition between the Jews and other nations, which was very necessary for many great and wise purposes.

3. That by bridling their appetite in things in themselves lawful, and some of them very desirable, they might be better prepared and enabled to deny themselves in things simply and grossly sinful.

4. For the preservation of their health, some of the creatures forbidden being, though used by the neighbouring nations, of unwholesome nourishment, especially to the Jews, who were very obnoxious to leprosies. To teach them to abhor that filthiness, and all those ill qualities for which some of these creatures are noted.

3. Cloven-footed - That is, divided into two parts only: This clause is added to explain and limit the former, as appears from ver. 26, for the feet of dogs, cats &c. are parted or cloven into many parts. And cheweth the cud - Hebrew. and bringeth up the cud, that is, the meat once chewed, out of the stomach in the mouth again, that it may be chewed a second time for better concoction. And this branch is to be joined with the former, both properties being necessary for the allowed beasts. But the reason hereof must be resolved into the will of the law-giver; though interpreters guess that God would hereby signify their duties, by the first, that of discerning between good and evil; and by the latter, that duty of recalling God's word to our minds and meditating upon it.

4. The camel - An usual food in Arabia, but yielding bad nourishment. Divideth not the hoof - So as to have his foot cloven in two, which being expressed, ver. 3, is here to be understood. Otherwise the camel's hoof is divided, but it is but a small and imperfect division.

5. As for the names of the following creatures, seeing the Jews themselves are uncertain and divided about them, it seems improper to trouble the unlearned readers with disputes about them.

8. Ye shall not touch - Not in order to eating, as may be gathered by comparing this with Gen. iii, 3. But since the fat and skins of some of the forbidden creatures were useful, for medicinal and other good purposes, and were used by good men, it is not probable that God would have them cast away. Thus God forbad the making of images, Exod. xx, 4, not universally, but in order to the worshipping them, as Christian interpreters agree.

9. Fins and scales - Both of them; such fishes being more cleanly, and more wholesome food than others. The names of them are not particularly mentioned, partly because most of them wanted names, the fish not being brought to Adam and named by him as other creatures were; and partly because the land of Canaan had not many rivers, nor great store of fish.

11. Unto you - This clause is added to shew that they were neither abominable in their own nature, nor for the food of other nations; and consequently when the partition-wall between Jews and Gentiles was taken away, these distinctions of meat were to cease.

13. Among the fowls - The true signification of the following Hebrew words is now lost, as the Jews at this day confess; which not falling out without God's singular providence may intimate the cessation of this law, the exact observation whereof since Christ came is become impossible. In general, this may be observed, that the fowls forbidden in diet, are all either ravenous and cruel, or such as delight in the night and darkness, or such as feed upon impure things; and so the signification of these prohibitions is manifest, to teach men to abominate all cruelty or oppression, and all works of darkness and filthiness. The ossifrage and the osprey - Two peculiar kinds of eagles, distinct from that which being the chief of its kind, is called by the name of the whole kind.

15. After his kind - According to the several kinds, known by this general name, which includes, besides ravens properly so called, crows, rooks, pyes, and others.

20. All fowls - Flying things that crawl or creep upon the earth, and so degenerate from their proper nature, and are of a mongrel kind, which may intimate that apostates and mongrels in religion are abominable in the sight of God. Upon all four - Upon four legs, or upon more than four, which is all one to the present purpose.

22. The locust - Locusts, though unusual in our food, were commonly eaten by the Ethiopians, Lybians, Parthians, and other eastern people bordering upon the Jews. And as it is certain the eastern locusts were much larger than ours, so it is probable they were of different qualities, and yielding better nourishment.

23. All other - That is, which have not those legs above and besides their feet mentioned, ver. 21.

24. Unclean - And such were excluded both from the court of God's house, and from free conversation with other men.

25. Beareth - Or, taketh away, out of the place where it may lie, by which others may be either offended, or polluted.

27. Upon his paws - Hebrew. upon his hands, that is, which hath feet divided into several parts like fingers, as dogs, cats, apes, and bears.

34. That on which such water cometh - That flesh or herbs or other food which is dressed in water, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, or fruits; the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.

36. Of this no reason can be given, but the will of the law-giver and his merciful condescension to men's necessities, water being scarce in those countries; and for the same reason God would have the ceremonial law of sacrifices, give place to the law of mercy.

37. Seed - Partly because this was necessary provision for man; and partly because such seed would not be used for man's food till it had received many alterations in the earth whereby such pollution was taken away.

38. If any water - The reason of the difference is, because wet seed doth sooner receive, and longer retain any pollution and partly because such seed was not fit to be sown presently, and therefore that necessity which justified the use of the dry seed, could not be pretended in this case.

39. If any beast die - Either of itself, or being killed by some wild beast, in which cases the blood was not poured forth, as it was when they were killed by men either for food or sacrifice.

40. He that eateth - Unwittingly, for if he did it knowingly, it was a presumptuous sin against an express law, Deut. xiv, 21, and therefore punished with cutting off.

41. Every creeping thing - Except those expressly excepted, ver. 29, 30.

42. Upon the belly - As worms and snakes, Upon all four - As toads and divers serpents.

44. Ye shall be holy - By this he gives them to understand, that all these cautions about eating or touching these creatures was not for any real uncleanness in them, but only that by diligent observation of these rules they might learn with greater care to avoid all moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and from all familiar and intimate converse with notorious sinners.

45. That bringeth you up out of Egypt - This was a reason why they should cheerfully submit to distinguishing laws, who had been so honoured with distinguishing favours.

46. This is the law - It was so, as long the Mosaic dispensation lasted. But under the gospel we find it expressly repealed by a voice from heaven, Acts x, 15. Let us therefore bless God, that to us every creature of God is good, and nothing to be refused.

Laws concerning the uncleanness of women in child-birth, ver. 1-5. Concerning their purification, ver. 6-8.

1. From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves.

2. Seven days - Not for any filthiness which was either in the conception, or in bringing forth, but to signify the universal and deep pollution of man's nature, even from the birth, and from the conception. Seven days or thereabouts, nature is employed in the purgation of most women. Her infirmity - Her monthly infirmity. And it may note an agreement therewith not only in the time, chap. xv, 19, but in the degree of uncleanness.

4. In the blood of her purifying - In her polluted and separated estate; for the word blood or bloods signifies both guilt, and uncleanness, as here and elsewhere. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified. No hallowed thing - She shall not eat any part of the peace-offerings which she or her husband offered, which otherwise she might have done; and, if she be a priest's wife, she shall not eat any of the tythes or first fruits, or part of the hallowed meats, which at other times she together with her husband might eat.

5. Threescore and six days - The time in both particulars is double to the former, not so much from natural causes, as to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been.

6. For a son or a daughter - For the birth of a son, or of a daughter: but the purification was for herself, as appears from the following verses. A sin-offering - Because of her ceremonial uncleanness, which required a ceremonial expiation.

8. The morality of this law obliges women who have received mercies from God in child-bearing, with all thankfulness to acknowledge his goodness to them, owning themselves unworthy of it, and (which is the best purification) to continue in faith, and love, and holiness, with sobriety.

Rules whereby the priest was to judge of the leprosy, ver. 1- 44. Directions concerning the leper, ver. 45, 46. Concerning the leprosy in garments, ver. 47-59.

2. In the skin - For there is the first seat of the leprosy, the bright spot shining like the scale of a fish, as it is in the beginning of a leprosy. The priest - The priest was to admit to, or exclude from, the sanctuary, and therefore to examine who were to be excluded.

3. When the hair is turned white - This change of colour was an evidence both of the abundance of excrementious humours, and of the weakness of nature, as we see in old and sick persons. His flesh - For the leprosy consumed both the skin and the flesh.

4. Seven days - For greater assurance; to teach ministers not to be hasty in their judgments, but diligently to search and examine all things before-hand. The plague is here put for the man that hath the plague.

6. Dark - Contrary to the white colour of the leprosy. But the word may be rendered, have contracted itself, and thus the opposition seems to be most clear as the spreading of itself. He shall wash his clothes - Though it was no leprosy, to teach us, that no sin is so small as not to need to be washed by the blood of Christ, which was the thing designed by all these washings.

10. White in the skin - With a preternatural and extraordinary whiteness. Raw flesh - This shewed it was not a superficial leprosy but one of a deeper and more malignant nature, that had eaten into the very flesh, for which cause it is in the next verse called an old or inveterate leprosy.

13. All his flesh - When it appeared in some one part it discovered the ill humour which lurked within, and withal the inability of nature to expel it; but when it overspread all, it manifested the strength of nature conquering the distemper, and purging out the ill humours into the outward parts.

14. In it - That is in the place where the appearance of leprosy was, when the flesh was partly changed into a whiter colour, and partly kept its natural colour, this variety of colours was an evidence of the leprosy, as one and the same colour continuing, was a sign of soundness.

15. The raw flesh - This is repeated again and again, because raw or living flesh might rather seem a sign of soundness, and the priest might easily be deceived by it, and therefore he was more narrowly to look into it.

16. Unto white - As it is usual with sores, when they begin to be healed, the skin which is white, coming upon the flesh.

21. Dark - Or, and be contracted.

22. A plague - Or the plague of leprosy, of which he is speaking.

24. A hot burning - A burning of fire, by the touch of any hot- iron, or burning coals, which naturally makes an ulcer or sore in which the following spot is.

28. Of the burning - Arising from the burning mentioned, ver. 24.

30. A yellow, thin hair - The leprosy in the body turned the hair white, in the head or beard it turned it yellow. And if a man's hair was yellow before, this might easily be distinguished from the rest, either by the thinness or smallness of it, or by its peculiar kind of yellow, for there are divers kinds of the same colour manifestly differing from one another.

31. No black hair - For had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, as the yellow hair was a sign of unsoundness.

33. He shall be shaven - For the more certain discovery of the growth or stay of the plague.

36. He shall not seek - He need not search for the hair, or any other sign, the spreading of it being a sure sign of leprosy.

39. If the spots be darkish white - Or, contracted, or confined to the place where they are, and white.

42. It is a leprosy - It is a sign that such baldness came not from age, or any accident, but from the leprosy.

45. His clothes shall be rent - In the upper and fore parts, which were most visible. This was done partly as a token of sorrow, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came. And his head bare - Another sign of mourning. God would have men though not overwhelmed with, yet deeply sensible of his judgments. A covering on his upper lip - Partly as another badge of his sorrow and shame, and partly for the preservation of others from his breath or touch. Unclean, unclean - As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him, to keep at a distance from him.

46. He shall dwell alone - Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spiritual lepers, or notorious sinners.

47. Leprosy in garments and houses is unknown in these times and places, which is not strange, there being some diseases peculiar to some ages and countries. And that such a thing was among the Jews, cannot reasonably be doubted; for, if Moses had been a deceiver, a man of his wisdom, would not have exposed himself to the contempt of his people by giving laws about that which their experience shewed to be but a fiction.

48. In the warp or woof - A learned man renders it in the outside, or in the inside of it. If the signification of these words be doubtful now, as some of those of the living creatures and precious stones are confessed to be, it is not material to us, this law being abolished; it sufficeth that the Jews understood these things by frequent experience.

55. If it have not changed its colour - If washing doth not take away that vicious colour, and restore it to its own native colour.