1	The Lord spake unto Moses - The laws contained in the three first chapters, seem to have been delivered to Moses at one time. Here begin the laws of another day, which God delivered from between the Cherubim.
2	If a soul sin - This must necessarily be understood of more than common daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Lev 16:30. Through ignorance - Or, error, either not knowing his act to be sinful, as appears by comparing Lev 4:13,14, or not considering it, but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew word signifies, Psa 119:67. Things which ought not to be done - The words may be rendered, in or about every, or any of the commandments of the Lord which should not be done; or, which concern things that should not be done, namely, in any negative commands. (And there is great reason why a sacrifice should be more necessary for these, than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do.) Then he shall offer according to his quality, which is here to be understood out of the following verses.
3	If the priest - That is, the high - priest, who only was anointed after the first time. His anointing is mentioned, because he was not compleat high - priest 'till he was anointed. Do sin - Either in doctrine or practice, which it is here supposed he may do. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high - priest, even one who is holy, harmless, and separate from sinners, Heb 7:26. According to the sin of the people - In the same manner as any of the people do; which implies that God expected more circumspection from him, than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as an aggrevation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example. A young bullock - The same sacrifice which was offered for all the people, to shew how much his sin was aggravated by his quality. Sin - offering - Heb. sin, which word is oft taken in that sense.
4	On the head - To testify both his acknowledgment of his sin, and faith in God's promise for the expiation of his sins through Christ, whom that sacrifice typified. Kill the bullock - By one of the priests, whom he should cause to do it.
5	To the tabernacle - Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to shew the greatness of the high - priest's sin, which needed more than ordinary diligence in him, and favour from God to expiate it.
6	Seven times - A number much used in scripture, as a number of perfection; and here prescribed, either to shew that his sins needed more then ordinary purgation, and more exercise of his faith and repentance, both which graces he was obliged to join with that ceremonial rite. Before the veil - The second veil dividing between the holy of holies, which is generally called the veil of the sanctuary.
7	All the blood - All the rest; for part was disposed elsewhere.
12	The whole bullock - So no part of this was to be eaten by the priests, as it was in other sin - offerings. The reason is plain, because the offerer might not eat of his own sin - offering, and the priest was the offerer in this case, as also in the sin - offering for the whole congregation below, of which the priest himself was a member. Shall be carried forth - Not himself, which would have defiled him, but by another whom he shall appoint for that work. Without the camp - To signify either, The abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or, The removing of the guilt or punishment of that sin from the people. Or, That Christ should suffer without the camp or gate. Where the ashes are - For the ashes, though at first they were thrown down near the altar, Lev 1:16, yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp.
13	The whole congregation - The body of the people, or the greater part of them, their rulers concurring with them.
14	A bullock - But if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Num 15:24.
15	The elders - Who here acted in the name of all the people, who could not possibly perform this act in their own persons.
17	And sprinkle it - It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was sufficiently represented by sprinkling. It was sprinkled seven times: seven is a number of perfection; because God made the world in six days, and rested the seventh. This signified the perfect satisfaction Christ made, and the compleat cleansing of our souls thereby.
18	The altar - Of incense: Which is before the Lord - That is, before the holy of holies, where the Lord was in a more special manner present.
20	For a sin - offering - That is, for the priest's sin - offering, called the first bullock, Lev 4:21.
24	The burnt - offering - So called by way of eminency, to wit, the daily burnt - offering. It is a sin - offering - And therefore to be killed where the burnt - offering is killed; whereby it is distinguished from the peace - offering, which were killed elsewhere.
26	It shall be forgiven - Both judicially, as to all ecclesiastical censures or civil punishment; and really, upon condition of repentance and faith in the Messiah to come.
28	A female - Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required.
33	He shall slay it - Not by himself, but by the hands of the priest.
35	Burn them - The fat; but he useth the plural number, because the fat was of several kinds, as we saw Lev 4:8,9, Heb. upon the offerings, together with them, or after them; because the burnt - offerings were to have the first place.

Chapter V

Directions concerning trespass - offerings. Both this and the sin - offering were intended to make atonement for sin, but the former was more general: The latter was to be offered only in some particular cases. If a man sinned,

1	And hear - And for that is, as that particle is often used. For this declares in particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as the word commonly signifies, and that either against one's neighbour, or against God. This may seem to be principally intended here, because the crime spoken of is of so high a nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath seen - Been present when it was said. Or known - By sufficient information from others. His iniquity - That is, the punishment of it; so that word is oft used, as Gen 19:15, Num 18:1.
2	If it be hidden from him - If he do it unawares, yet that would not excuse him, because he should have been more circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown, or unobserved sins. He shall be clean - Not morally, for the conscience was not directly polluted by these things, but ceremonially.
3	When he knoweth - As soon as he knoweth it, he must not delay to make his peace with God. Otherwise he shall be guilty - For his violation and contempt of God's authority and command.
4	If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1Sam 25:22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.
5	In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.
6	His trespass - offering - But how comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Lev 11:25,28,32,40,43, and Num 19:7,8,10,19? This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num 19:13, which if any man did, knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice.
7	Not able - Through poverty. And this exception was allowed also in other sin - offerings. For a sin - offering - Which was for that particular sin, and therefore offered first: before the burnt - offering, which was for sins in general; to teach us not to rest in general confessions and repentance, but distinctly and particularly, as far as we can, to search out, and confess, and loath, and leave our particular sins, without which God will not accept our other religious services.
9	It is a sin - offering - This is added as the reason why its blood was so sprinkled and spilt.
10	According to the manner - Or order appointed by God. The priest shall make an atonement - Either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.
11	The tenth part of an ephah - About six pints. He shall put no oil, neither frankincense - Either to distinguish these from the meal - offerings, Lev 2:1, or as a fit expression of their sorrow for their sins, in the sense whereof they were to abstain from things pleasant; or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts of the Holy Ghost; and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Psa 141:2.
13	As a meal offering - As it was in the meal - offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, Lev 4:3, &c. Lev 4:13, &c. the priest had no part reserved for him.
15	A trespass - Against the Lord and his priests. Through ignorance - For if a man did it knowingly, he was to be cut off, Num 15:30. In the holy things - In things consecrated to God, and to holy uses; such as tithes and first - fruits, or any things due, or devoted to God, which possibly a man might either with - hold, or employ to some common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at present, thou, O Moses, for he as yet performed the priest's part. And this was an additional charge and punishment to him; besides the ram, he was to pay for the holy thing which he had with - held or abused, so many shekels of silver as the priest should esteem proportionable to it.
17	The former law concerns the alienation of holy things from sacred to common use; this may concern other miscarriages about holy things, and holy duties, as may be gathered from Lev 5:19, where this is said to be a trespass against the Lord, not in a general sense, for so every sin was; but in a proper and peculiar sense.

Chapter VI

Further directions concerning trespass - offerings, ver. 1 - 7. Concerning the burnt - offerings, ver. 8 - 13. Concerning the meal - offerings, ver. 14 - 18. Particularly that at the consecration of the priests, ver. 19 - 23. Concerning the sin - offering, ver. 24 - 30.

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

Chapter VII

Further directions, concerning the trespass - offering, ver. 1 - 7. The burnt - offering and meal - offering, ver. 8 - 10. The peace - offering, ver. 11 - 21. Fat and blood again forbidden, ver. 22 - 27. The priest's share of it, ver. 28 - 34. The conclusion of these instructions, ver. 35 - 38.

7	So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest.
9	All the meal - offering - Except the part reserved by God, Lev 2:2,9. Because these were ready drest and hot, and to be presently eaten; shall be the priests - The priest, who offered it, was in reason to expect, something more than his brethren who laboured not about it; and that he had only in this offering; for the others were equally distributed.
10	Dry - Without oil, or drink - offering, as those Lev 5:11, Num 5:15. All the sons of Aaron - These were to be equally divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former; and being raw, might more easily be reserved for the several priests to dress it in that way which each of them liked.
13	Leavened bread - Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God's blessings, among which leavened bread was one. Leaven indeed was universally forbidden, Lev 2:11. But that prohibition concerned only things offered and burnt upon the altar, which this bread was not.
14	Of it - That is, of the offering, one of each part of the whole: it being most agreeable to the rules laid down before and afterward, that the priest should have a share in the unleavened cakes and wafers, as well as in the leavened bread.
16	A vow - Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it. On the morrow also - Which was not allowed for the thank - offering.
18	Neither shall it be imputed - For an acceptable service to God.
19	And the flesh - Namely of the holy offering, of which he is here treating; and therefore the general word is to be so limited; for other flesh one might eat in this case. That toucheth - After its oblation; which might easily happen, as it was conveyed from the altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests, together with the offerers, who might not come thither. The flesh - That is, the other flesh; that which shall not be polluted by any unclean touch. All that are clean - Whether priests or offerers, or guests invited to the feast.
20	That eateth - Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Not being cleansed from his uncleanness according to the appointment, Lev 11:24, &c. This verse speaks of uncleanness from an internal cause, as by an issue, &c. for what was from an external cause is spoken of in the next verse.
21	Of man - Or, of women, for the word signifies both.
23	The general prohibition of eating fat, Lev 3:17, is here explained of those kind of creatures which were sacrificed. The fat of others they might eat.
24	He speaks still of the same kinds of beasts, and shews that this prohibition reaches not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home. And if this seems a superfluous prohibition, since the lean as well as the fat of such beasts were forbidden, Lev 22:8, it must be noted, that prohibition reached only to the priests, Lev 7:4.
29	Shall bring - Not by another, but by himself, that is, those parts of the peace - offering, which are in a special manner offered to God. His oblation unto the Lord - That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, Lev 10:14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.
30	His own hands - After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. Offerings made by fire - So called, not strictly, as burnt - offerings are, because some parts of these were left for the priest, but more largely, because even these peace - offerings were in part, tho' not wholly, burnt. Waved - To and fro, by his hands, which were supported and directed by the hands of the priest.
31	His sons - The portion of every succeeding high - priest and his family.
34	The wave - breast and heave - shoulder - The breast or heart is the seat of wisdom, and the shoulder of strength for action; and these two may denote that wisdom, and power, which were in Christ our high - priest, and which ought to be in every priest.
35	Of the anointing of Aaron - That is, of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the part of the sacrifices belonging to the priest by virtue of his anointing. This was their portion appointed them by God in that day, and therefore to be given to them in after ages.
37	Of the consecrations - That is, of the sacrifice offered at the consecration of the priests.

Chapter VIII

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 Psa 133:2, 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, Lev 8:29, 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 2:5, 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 7:21. For neither these priests, nor their priesthood was to continue. But His is a perpetual and unchangeable priesthood.

Chapter IX

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 Lev 12:2,3 14:8,9,10 15:13,14 22:27. And the elders of Israel - All the congregation were called to be witnesses of Aaron's installment into his office, to prevent their murmurings and contempt; which being done, the elders were now sufficient to be witnesses of his first execution of his office.
2	For a sin - offering - For himself and his own sins, which was an evidence of the imperfection of that priesthood, and of the necessity of a better. The Jewish writers suggest, that a calf was appointed, to remind him of his sin in making the golden calf. Thereby he had rendered himself for ever unworthy of the honour of the priesthood: on which he had reason to reflect with sorrow and shame, in all the atonements he made.
3	A sin - offering - For the people, for whose sin a young bullock was required, Lev 4:15, 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 - Heb. 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 Lev 4:7, 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, That sacrifice was offered for some particular sin, this for his sins indefinitely. 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 Lev 4:17,18.
10	He burnt it - By ordinary fire, which was used until the fire came down from heaven, Lev 9:24, 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 Lev 9:16, which therefore is not there said to be burnt, as it is said of the other burnt - offering, Lev 9:13, 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 6:24, &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 Because the altar stood upon raised ground, or 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, Lev 4:7,16. And blessed the people - Prayed to God for his blessing upon them, as this phrase is explained, Num 6:23, &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 Exo 16:10, 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, Lev 6:13, 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.

Chapter X

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 32:35. Now as this was forbidden implicitly; Lev 6:12, 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, 2Sam 2:26. 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, 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, 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, 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, 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 chearfully. 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 burnt - offerings.
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, Lev 22:11 - 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.

Chapter XI

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 7:2, but more fully here for many reasons; as, To assert his own sovereignty over man, and all the creatures which men may not use but with God's leave. To keep up the wall of partition between the Jews and other nations, which was very necessary for many great and wise purposes. 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. 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 Lev 11:26, for the feet of dogs, cats &c. are parted or cloven into many parts. And cheweth the cud - Heb. 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, Lev 11:3, 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 3:3. 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, Exo 20:4, 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, Lev 11:21.
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 - Heb. 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, Deu 14:21, and therefore punished with cutting off.
41	Every creeping thing - Except those expressly excepted, Lev 11:29,30.
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 chearfully 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 10:15. Let us therefore bless God, that to us every creature of God is good, and nothing to be refused.

Chapter XII

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, Lev 15:19, 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.

Chapter XIII

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, Lev 13:24.
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.

Chapter XIV

The manner of cleansing a leper, ver. 1 - 9. The sacrifices to be offered for him, ver. 10 - 32. The management of an house suspected of leprosy, ver. 33 - 53. The summary of the whole, ver. 54 - 57.

2	He shall be brought to the priest - Not into the priest's house, but to some place without the camp or city, which the priest shall appoint.
3	Healed by God - For God alone did heal or cleanse him really, the priest only declaratively.
4	Two birds - The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. Clean - Allowed for food and for sacrifice. Cedar - wood - A stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. Scarlet - A thread of wool of a scarlet colour, to represent both the leper's sinfulness, and the blood of Christ, and the happy change of the leper's colour and complexion, which before was wan and loathsome, now sprightly and beautiful. Hyssop - The fragrant smell of which, signified the cure of the leper's ill scent.
5	Killed - By some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined. In an earthen - vessel - That is, over running water put in an earthen - vessel - Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ, who came by water and blood, 1John 5:6. The running water, that is, spring or river water by its liveliness and motion did fitly signify the restoring of liveliness to the leper, who was in a manner dead before.
7	Into the open field - The place of its former abode, signifying the taking off that restraint which was laid upon the leper.
8	All his hair - Partly to discover his perfect soundness; partly to preserve him from a relapse through any relicks of it which might remain in his hair or in his clothes. Out of his tent - Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family.
9	All his hair - Which began to grow again, and now for more caution is shaved again.
10	Oil is added as a fit sign of God's grace and mercy, and of the leper's healing. A log is a measure containing six egg - shells full.
11	Maketh him clean - The healing is ascribed to God, Lev 14:13, but the ceremonial cleansing was an act of the priest using the rites which God had prescribed.
12	A trespass - offering - To teach them, that sin was the cause of leprosy, and of all diseases, and that these ceremonial observations had a farther meaning, to make them sensible of their spiritual diseases, that they might fly to God in Christ for the cure of them.
14	The priest shall put it - To signify, that he was now free to hear God's word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased.
15	The oil - As the blood signified Christ's blood by which men obtained remission of sins, so the oil noted the graces of the spirit by which they are renewed.
16	Before the Lord - Before the second veil which covered the holy of holies.
17	Upon the blood - Upon the place where that blood was put.
25	The priest shall put the blood - Upon the extremities of the body, to include the whole. And some of the oil was afterwards put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing: For God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil must have blood under it, to signify that all the graces and comforts of the spirit, all his sanctifying influences are owing to the death of Christ. It is by his blood alone that we are sanctified.
36	That all be not made unclean - It is observable here, that neither the people nor the household stuff were polluted till the leprosy was discovered and declared by the priest, to shew what great difference God makes between sins of ignorance, and sins against knowledge.
37	In the walls of the house - This was an extraordinary judgment of God peculiar to this people, either as a punishment of their sins, which were much more sinful and inexcusable than the sins of other nations; or as a special help to repentance, which God afforded them above other people; or as a token of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also: Hollow streaks - Such as were in the bodies of leprous persons.
40	An unclean place - Where they used to cast dirt and filthy things.
57	To teach - To direct the priest when to pronounce a person or house clean or unclean. So it was not left to the priests power or will, but they were tied to plain rules, such as the people might discern no less than the priest.

Chapter XV

This chapter contains laws concerning other ceremonial uncleannesses, contracted either by bodily disease, or some natural incidents,

2	A running issue - Commonly called the running of the reins, a grievous and loathsome disease, which is generally the consequence of sin.
3	His flesh be stopped - That is, if it have run, and be stopped in great measure, either by the grossness of the humour, or by some obstructions that it cannot run freely.
7	The flesh - That is, any part of his body.
11	And hath not rinsed - That is, the person touched, to whom the washing of his hands is prescribed, if speedily done; but if that was neglected, a more laborious course was enjoined.
13	When he is cleansed - When his issue hath wholly ceased.
15	An atonement - Not as if this was in itself a sin, but only a punishment of sin; though oft - times it was sinful, as being a fruit of intemperance.
18	A man - Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage - bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage - bed to be undefiled, Heb 13:4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.
19	And if a woman - Heb. And a woman when she shall have an issue of blood, and her issue shalt be in her flesh, that is, in her secret parts, as flesh is taken, Lev 15:2. So it notes her monthly disease. Put apart - Not out of the camp, but from converse with her husband and others, and from access to the house of God. Seven days - For sometimes it continues so long; and it was decent to allow some time for purification after the ceasing of her issue. Whosoever toucheth her - Of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.
24	Seven days - If he did this ignorantly; but if the man and woman did this knowingly, being accused and convicted, they were punished with death, Lev 20:18, for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous; which was also an injury to the commonwealth of Israel, and redounded to the dishonour of God and of the true religion, that the professors thereof gave such public evidence of their intemperance.
28	Seven days - From the stopping of her issue. And this was for trial, whether it was only a temporary obstruction, or a real cessation.
31	When they defile my tabernacle - Both ceremonially, by coming into it in their uncleanness, and morally by the contempt of God's express command to cleanse themselves. The grand reason of all these laws was, to separate the children of Israel from their uncleanness. Hereby they were taught their privilege and honour, that they were purified unto God, a peculiar people; for that was a defilement to them, which was not so to others. They were also taught their duty, which was to keep themselves clean from all pollutions.

Chapter XVI

The institution of the yearly day of atonement for the whole nation. The whole service is committed to the high - priest, who is,

1. Then only to come into the holy of holies, in his linen garments with a young bullock, ver. 1 - 4.
2. To offer a goat, and a bullock for a sin - offering, ver. 5 - 13.
3. To sprinkle the blood before the mercy seat, and upon the altar, ver. 13 - 19.
4. To confess over the scape - goat, the sins of the people, and then send him into the wilderness, ver. 20 - 23.
5. To offer the burnt - offerings, ver. 24 - 28. And,
6. To appoint this day to be a solemn fast, by a statute for ever, ver. 29 - 34.

2	At all times - Not whensoever he pleaseth, but only when I shall appoint him, namely, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year. Lest he die - For his irreverence and presumption. In the cloud - In a bright and glorious cloud, over the mercy - seat, as a token when I would have him come.
3	With a young bullock - That is, with the blood of it; the body of it was to be offered upon the altar of burnt - offerings. A sin - offering - For his own and family's sins; for a goat was offered for the sins of the people.
4	The linen coat - It is observable, the high - priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments. These are holy - Because appropriated to an holy and religious use.
8	For the Lord - For the Lord's use by way of sacrifice. Both this and the other goat typified Christ; this in his death and passion for us; that in his resurrection for our deliverance.
11	The bullock - Mentioned in general, Lev 16:6. The ceremonies whereof are here particularly described. This was a different bullock or heifer from that Num 19:2,5,9,10,17, as appears by comparing the places.
12	Within the veil - That is, into the holy of holies, Lev 16:2.
13	Upon the fire - Which was in the censer, Lev 16:12.
14	Upon the mercy - seat - To teach us, that God is merciful to sinners only through and for the blood of Christ. With his face east - ward, or upon the eastern part, towards the people, who were in the court which lay east - ward from the holy of holies, which was the most western part of the tabernacle. This signified that the high - priest in this act represented the people, and that God accepted it on their behalf. Before the mercy - seat - On the ground.
15	Then shall he kill the goat - He went out of the holy of holies, and killed it, and then returned thither again with its blood. And whereas the high - priest is said to be allowed to enter into that place but once in a year, that is to be understood, but one day in a year, though there was occasion of going in and coming out more than once upon that day.
16	Because of the uncleannesses of Israel - For though the people did not enter into that place, yet their sins entered thither, and would hinder the effects of the high - priest's mediation on their behalf if God was not reconciled to them. In the midst of their uncleanness - ln the midst of a sinful people, who defile not themselves only, but also God's sanctuary. And God hereby shewed them, how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of them, needed this expiation.
17	In the tabernacle - ln the holy place, where the priests and Levites were at other times. This was commanded for the greater reverence to the Divine Majesty then in a more special manner appearing, and that none of them might cast an eye into the holy of holies, as the high - priest went in or came out.
18	The altar before the Lord - That is, the altar of incense, where the blood of sacrifices was to be put, particularly the blood of the sin - offerings offered upon this day of atonement, and which is most properly said to be before the Lord, that is, before the place where God in a special manner dwelt. His going out relates to the holy of holies, into which he was said to go in, Lev 16:17.
19	Seven times - To signify its perfect cleansing, (seven being a number of perfection) and our perfect reconciliation by the blood of Christ.
21	All the iniquities - He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ's death here represented. On the head - Charging all their sins and the punishment due to them upon the goat, which tho' only a ceremony, yet being done according to God's appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid, Isa 53:5,6, it was available for this end. And hence the Heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man - Heb. a man of time, that is, of years and discretion, who may be trusted with this work. Into the wilderness - Which signified the removal of their sins far away both from the people, and out of God's sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might farther signify Christ's being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, Lev 16:10, and that there he was cast down headlong.
24	He shall put on his linen garments - Not his ordinary priestly linen garments, for he was to leave them in the tabernacle, Lev 16:23, but the high - priestly garments, called his garments properly, and by way of distinction. And this change of his garments was not without cause. For the common priestly garments were more proper for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the people's sins, and therefore his meanest attire was most fit, and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as he washed himself, so we may presume his linen garments were laid by for the washing, as the clothes of him who carried away the scape - goat were washed, Lev 16:26. And the high - priestly garments were most proper for the latter part of his work, which was of another nature.
29	The seventh month - Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniences. This feast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls - Yourselves, both your bodies, by abstinence from food and other delights, and your minds by grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.
31	A sabbath - Observed as a sabbath - day from all servile works, and diligent attendance upon God's worship.
32	He - The high - priest, who was to anoint his successor.
34	This shall be an everlasting statute - By which were typified the two great gospel privileges; remission of sins, and access to God, both which we owe to the mediation of the Lord Jesus.

Chapter XVII

Two prohibitions,

1. That no sacrifice be offered by any but the priests, nor any where but at the door of the tabernacle, ver. 1 - 9.
2. That no blood be eaten, ver. 10 - 16.

3	That killeth - Not for common use, for such beasts might be killed by any person or in any place but for sacrifice. In the camp, or out of the camp - That is, anywhere.
4	The tabernacle - This was appointed in opposition to the Heathens, who sacrificed in all places; to cut off occasions of idolatry; to prevent the people's usurpation of the priest's office, and to signify that God would accept of no sacrifices but through Christ and in the Church; (of both which the tabernacle was a type.) But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the prophets, as 1Sam 7:9, 11:15. He hath shed blood - He shall be punished as a murderer. The reason is, because he shed that blood, which, though not man's blood, yet was precious, being sacred and appropriated to God, and typically the price by which men's lives were ransomed.
5	They offer - The Israelites, before the building of the tabernacle, did so, from which they are now restrained. Peace - offerings - He nameth not these exclusively from others, as appears from the reason of the law, and from Lev 17:8,9, but because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was of a lower degree than others, these being only called holy, and allowed in part to the people, whereas the others are called most holy, and were wholly appropriated either to God, or to the priests.
6	Upon the altar - This verse contains a reason of the foregoing law, because of God's propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.
7	Unto devils - So they did, not directly or intentionally, but by construction and consequence, because the devil is the author of idolatry, and is eminently served, and honoured by it. And as the Egyptians were notorious for their idolatry, so the Israelites were infected with their leaven, Jos 24:14, Eze 20:7, 23:2,3. A whoring - Idolatry, especially in God's people, is commonly called whoredom, because it is a violation of that covenant by which they were peculiarly betrothed or married to God.
10	I will set my face - I will be an enemy to him, and execute vengeance upon him immediately; because such persons probably would do this in private, so that the magistrate could not know nor punish it. Write that man undone, for ever undone, against whom God sets his face.
11	Is in the blood - Depends upon the blood, is preserved and nourished by it. The blood maketh atonement - Typically, and in respect of the blood of Christ which it represented, by which the atonement is really made. So the reason is double; because this was eating up the ransom of their own lives, which in construction was the destroying of themselves. because it was ingratitude and irreverence towards that sacred blood of Christ which they ought to have in continual veneration.
15	That eateth - Through ignorance or inadvertency; for if it was done knowingly, it was more severely punished. A stranger - Who is a proselyte to the Jewish religion: other strangers were allowed to eat such things, Deu 14:21, out of which the blood was either not drawn at all, or not regularly.
16	His iniquity - The punishment of it, and therefore must offer a sacrifice for it.

Chapter XVIII

A prohibition of conformity to the heathens, ver. 1 - 5. Particular laws against incest, ver. 6 - 18. Against unnatural lusts and barbarous idolatries, ver. 19 - 23. Enforced from the destruction of the Canaanites, ver. 24 - 30.

2	Your God - Your sovereign, and lawgiver. This is often repeated because the things here forbidden were practised and allowed by the gentiles, to whose custom he opposes divine authority and their obligation to obey his commands.
3	Egypt and Canaan - These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations.
4	My judgments - Though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the other nations.
5	He shall live in them - Not only happily here, but eternally hereafter. This is added as a powerful argument why they should follow God's commands, rather than mens examples, because their life and happiness depend upon it. And though in strictness, and according to the covenant of works they could not challenge life for so doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, yet by the covenant of grace this life is promised to all that obey God's commands sincerely.
6	To uncover their nakedness - I think Mr. Free has made it highly probable, that this phrase does not mean marriage, but fornication, throughout this chapter. So it unquestionably means in the twentieth chapter.
16	Thy brother's wife - God afterwards commanded, that in one case, a man should marry his brother's widow.
18	Thou shalt not take a wife to her sister - Perhaps this text doth not simply forbid the taking one wife to another, but the doing it in such a manner or for such an end, that he may vex or punish, or revenge himself of the former; which probably was a common motive amongst that hardhearted people to do so.
19	As long as she is set apart - No not to thy own wife. This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Eze 18:6. And therefore it is now unlawful under the gospel.
21	Pass through fire - This was done, either by burning them in the fire, or by making them pass between two great fires, which was a kind of consecration of them to that God. Moloch - Called also Milcom, was an idol chiefly of the Ammonites. He seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden.
25	I visit - I am about to visit, that is, to punish.
26	Nor any stranger - In nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the publick contempt of the Jewish laws, and from the violation of natural laws, which, besides the offence against God and nature, were matters of evil example to the Israelites themselves.
29	Cut off - This phrase therefore of cutting off, is to be understood variously, either of ecclesiastical, or civil punishment, according to the differing natures of the offences for which it is inflicted.

Chapter XIX

Various Precepts to be holy, ver. 1, 2. To honour parents and sabbaths, ver. 3. To shun idolatry, ver. 4. Duty to eat their peace - offering, ver. 5 - 8. To leave gleanings for the poor, ver. 9, 10. Not to steal, lie, swear falsely, or defraud, ver. 11 - 13. Not to curse the deaf, or put a stumbling - block before the blind, ver. 14. Not to judge unjustly, carry tales, or bear false witness, ver. 15, 16. To reprove sinners, not to revenge themselves; to love their neighbours, ver. 17, 18. Not to mix different things, ver. 19. Not to lie with their bond - maids, ver. 20 - 22. Not to eat of the fruit of the land for four years, ver. 23 - 25. Not to eat blood, use enchantments, or heathen customs, ver. 26 - 28. Or prostitute their daughters, ver. 29. To reverence God and his sanctuary, ver. 30. Not to regard wizards, ver. 31. To honour the aged, ver. 32. Love and right the stranger, ver. 33, 34. Do no injustice, ver. 34, 35, 36.

2	Be ye holy - Separated from all the forementioned defilements, and entirely consecrated to God and obedient to all his laws. I am holy - Both in my essence, and in all my laws, which are holy and just and good.
3	His mother - The mother is put first, partly because the practice of this duty begins there, mothers, by perpetual converse, being sooner known to their children than their fathers; and partly because this duty is commonly neglected to the mother, upon whom children have not so much dependence as they have upon their father. And this fear includes the two great duties of reverence and obedience. And keep my sabbaths - This is added, to shew, that, whereas it is enjoined to parents that they should take care the sabbath be observed both by themselves and their children, it is the duty of children to fear and obey their parents in this matter. But that, if parents should neglect their duty herein, or by their command, counsel, or example, draw them to pollute the sabbath, the children in that case must keep the sabbath, and prefer the command of God before the commands of their parents.
4	Idols - The word signifies such as are no Gods, or nothings, as they are called, 1Cor 8:4, many idols having no being, but in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, Isa 41:23.
5	At your own will - Or, according to your own pleasure, what you think fit: For though this in general was required, yet it was left to their choice to determine the particulars.
6	On the morrow - He speaks here of that sort of peace - offerings, which were offered either by vow or freely for the obtaining of some mercy, for the other sort, which was by way of gratitude for mercies received, were to be eaten the same day.
10	I am the Lord your God - Who gave you all these things with a reservation of my right in them, and with a charge of giving part of them to the poor.
12	Ye shall not swear falsely - This is added, to shew how one sin draws on another, and that when men will lye for their own advantage, they will easily be induced to perjury. Profane the name - By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly.
14	Before the blind - To make them fall. Under these two particulars are manifestly forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves. Fear thy God - Who both can and will avenge them.
15	The poor - So as through pity to him to give an unrighteous sentence.
16	Stand against the blood - In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the judges sit in courts of judicature.
17	Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. And not suffer sin upon him - Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.
18	Thy neighbour - Every man, as plainly appears, By comparing this place with Lev 19:34, where this law is applied to strangers. Because the word neighbour is explained by another man, Lev 20:10 Rom 13:8. As thyself - With the same sincerity, though not equality of affection.
19	Thou shalt not let thy cattle gender - This was prohibited, partly to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God, partly that by the restraint here laid even upon brute - creatures men might be taught to abhor all unnatural lusts, partly to teach the Israelites to avoid mixtures with other nations, either in marriage or in religion, which also may be signified by the following prohibitions.
20	She shall be scourged - Heb. There shall be a scourging, which probably may belong to both of them, for Both were guilty. It follows, they shall not be punished with death, which may seem to imply that they were to be punished by some other common and considerable punishment, which scourging indeed was, but the paying of a ram was a small penalty and very unsuitable to the greatness of the offence. And the offering of the ram as a trespass offering for the sin against God, is not inconsistent with making satisfaction other ways for the injury done to men, but only added here as farther punishment to the man, either because he only could do this, and not the woman, who being a bondwoman had nothing of her own to offer. Or because his sex and his freedom aggravated his sin. Not put to death - Which they should have been, had she been free, Deu 22:23,24. The reason of this difference is not from any respect which God gives to persons, for bond and free are alike to him, but because bond - women were scarce wives, and their marriages were scarce true - marriages, being neither made by their choice, but their masters authority, nor continued beyond the year of release, but at her master's or husband's pleasure.
23	As uncircumcised - That is, As unclean, not to be eaten but cast away. This precept was serviceable, To the trees themselves, which grew the better and faster, being early stript of those fruits, which otherwise would have drawn away much more of the strength from the tree. To men, both because the fruit then was less wholesome, and because hereby men were taught to bridle their appetites; a lesson of great use and absolute necessity in a holy life.
24	Holy - Consecrated to the Lord, as the first - fruits and tithes were, and therefore given to the priests and Levites, Num 18:12,13 Deu 18:4 yet so that part of them were communicated to the poor widows and fatherless and strangers. See Deu 14:28. To bless the Lord, by whose power and goodness the trees bring forth fruit to perfection.
25	That it may yield the increase - That God may be pleased to give his blessing, which alone can make them fruitful.
26	Any thing with the blood - Any flesh out of which the blood is poured. Neither shall ye use enchantments - It was unpardonable in them, to whom were committed the oracles of God, to ask counsel of the devil. And yet worse in Christians, to whom the son of God is manifested, to destroy the works of the devil. For Christians to have their nativities cast, or their fortunes told, or to use charms for the cure of diseases, is an intolerable affront to the Lord Jesus, a support of idolatry, and a reproach both to themselves, and to that worthy name by which they are called. Nor observe times - Superstitiously, esteeming some days lucky, others unlucky.
27	The corners of your heads - That is your temples, ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of their idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch and many others write; or in funerals or immoderate mournings, as appears from Isa 15:2 Jer 48:37. And the like is to be thought concerning the beard or the hair in the corner, that is, corners of the beard. The reason then of this prohibition is because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no nor so much as in the appearances of it.
28	Cuttings in your flesh - Which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, Jer 16:6.
29	Do not prostitute - As the Gentiles frequently did for the honour of some of their idols, to whom women were consecrated, and publickly prostituted.
31	Wizards - Them that have entered into covenant with the devil, by whose help they foretel many things to come, and acquaint men with secret things. See Lev 20:27 Deu 18:11 1Sam 28:3,7,9 2Kings 21:6.
32	Rise up - To do them reverence when they pass by, for which end they were obliged, as the Jews say, presently to sit down again when they were past, that it might be manifest they arose out of respect to them. Fear thy God - This respect is due to such, if not for themselves, yet for God's sake, who requires this reverence, and whose singular blessing old age is.
33	Vex him - Either with opprobrious expressions, or grievous exactions.
34	As one born among you - Either 1, as to the matters of common right, so it reacheth to all strangers. Or 2, as to church - privileges, so it concerns only those who were proselytes. Ye were strangers - And therefore are sensible of the fears, distresses, and miseries of such, which call for your pity, and you ought to do to them, as you desired others should do to you, when you were such.
35	In mete - yard - In the measuring of lands, or dry things, as cloth, ribband. In measure - In the measuring liquid or such dry things as are only contigious, as corn or wine.
36	A just ephah and a just hin - These two two measures are named as most common, the former for dry, the latter for moist things, but under them he manifestly comprehends all other measures.
37	Therefore - Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men.

Chapter XX

Prohibitions against offering children to Moloch, ver. 1 - 5. Against consulting wizards, ver. 6. Holiness enjoined, ver. 7, 8. Against cursing parents, ver. 9. Against adultery, ver. 10 Against incestuous mixtures, ver. 11 - 21. Holiness again enjoined, ver. 22 - 26. Soothsayers to be stoned, ver. 27.

2	The people - Here follow the punishments of the crimes forbidden in the former chapters.
3	I will set my face against that man - Deal with him as an enemy, and make him a monument of my justice. To defile my sanctuary - Because the sanctuary was defiled by gross abominations committed in that city or land where God's sanctuary was: or because by these actions they declared to all men that they esteemed the sanctuary and service of God abominable and vile, by preferring such odious idolatry before it. And to profane my name - Partly by despising it themselves, partly by disgracing it to others, and giving them occasion to blaspheme it, and to abhor the true religion.
4	Hide their eyes - Wink at his fault, and forbear to accuse and punish him.
6	To go a whoring - To seek counsel or help from them.
8	Who sanctify you - Who separate you from all nations, and from their impurities and idolatries, to be a peculiar people to myself; and who give you my grace to keep my statutes.
9	Curseth - This is not here meant of every perverse expression, but of bitter reproaches or imprecations. His blood shall be upon him - He is guilty of his own death: he deserves to die for so unnatural a crime.
12	Confusion - By perverting the order which God hath appointed, and making the same off - spring both his own child and his grandchild.
13	Put to death - Except the one party was forced by the other. See Deu 22:25.
14	They - All who consented to it.
15	Slay the beast - Partly for the prevention of monstrous births, partly to blot out the memory of so loathsome a crime.
17	See her nakedness - In this and several of the following verses, uncovering nakedness plainly appears to mean not marriage, but fornication or adultery.
20	They shall die childless - Either shall be speedily cut off ere they can have a child by that incestuous conjunction; if this seem a less crime than most of the former incestuous mixtures, and therefore the magistrate forbear to punish it with death; yet they shall either have no children from such an unlawful bed, or their children shall die before them.
21	His brother's wife - Except in the case allowed by God, Deu 25:5.
27	A man or a woman that hath a familiar spirit, shall surely be put to death - They that are in league with the devil, have in effect made a covenant with death: and so shall their doom be.

Chapter XXI

Directions to the priests, ver. 1 - 9. To the high - priest, ver. 10 - 15. None of these must have any blemish, ver. 16 - 24.

1	Among his people - None of the priests shall touch the dead body, or assist at his funeral, or eat of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men, to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things. And God would hereby teach them, and in them all successive ministers, that they ought entirely to give themselves to the service of God. Yea, to renounce all expressions of natural affection, and all worldly employments, so far as they are impediments to the discharge of their holy services.
2	Near to him - Under which general expression his wife seems to be comprehended, though she be not expressed. And hence it is noted as a peculiar case, that Ezekiel, who was a priest, was forbidden to mourn for his wife, Eze 24:16, &c. These exceptions God makes in condescension to human infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns only the inferior priest, not the high - priest.
3	That is nigh him - That is, by nearness not of relation, (for that might seem a needless addition) but of habitation, one not yet cut off from the family. For if she was married, she was now of another family, and under her husband's care in those matters.
4	Being - Or, seeing he is a chief man, for such not only the high - priest, but others also of the inferior priests were. He shall not defile himself for any other person whatsoever. To profane himself - Because such defilement for the dead did profane him, or make him as a common person, and consequently unfit to manage his sacred employment.
5	They shall not make baldness - In funerals, as the Heathens did. Though I allow them to defile