<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Lev.19.1-Lev.19.37">Le 19:1-37</reference>. A Repetition of Sundry Laws.</title>

<hi type="bold">2. Speak unto all the congregation of the children of Israel--</hi>Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.

<hi type="bold">Ye shall be holy: for I ... am holy--</hi>Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See <reference osisRef="1Pet.1.15">1Pe 1:15</reference>).

CHAPTER 19 Le 19:1-37. A Repetition of Sundry Laws. 2. Speak unto all the congregation of the children of Israel-- Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people. Ye shall be holy: for I... am holy-- Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See 1Pe 1:15).


<hi type="bold">3. Ye shall fear every man his mother, and his father, and keep my sabbaths--</hi>The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.

3. Ye shall fear every man his mother, and his father, and keep my sabbaths-- The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.


<hi type="bold">5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will--</hi>Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see <reference osisRef="Lev.3.1-Lev.3.17">Le 3:1-17</reference>), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.

5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will-- Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see Le 3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.


<hi type="bold">9-10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field--</hi>The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (<reference osisRef="Ruth.2.2">Ru 2:2</reference>, <reference osisRef="2Cor.2.8">8</reference>). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.

9-10. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field-- The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (Ru 2:2, 8). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.


<hi type="bold">11-16. Ye shall not steal--</hi>A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.

11-16. Ye shall not steal-- A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.


<hi type="bold">17. thou shalt in any wise rebuke thy neighbour--</hi>Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.

<hi type="bold">not suffer sin upon him--</hi>literally, "that ye may not participate in his sin."

17. thou shalt in any wise rebuke thy neighbour-- Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault. not suffer sin upon him-- literally, "that ye may not participate in his sin."


<hi type="bold">18. thou shalt love thy neighbour as thyself--</hi>The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (<reference osisRef="Luke.10.30-Luke.10.37">Lu 10:30-37</reference>).

18. thou shalt love thy neighbour as thyself-- The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (Lu 10:30-37).


<hi type="bold">19. Thou shalt not let thy cattle gender with a diverse kind--</hi>This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.

<hi type="bold">thou shalt not sow thy field with mingled seed--</hi>This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [Whitlaw].

<hi type="bold">neither shall a garment mingled of linen and woollen come upon thee--</hi>Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [Whitlaw]. (See <reference osisRef="Ezek.44.17">Eze 44:17</reference>, <reference osisRef="Ezek.44.18">18</reference>).

19. Thou shalt not let thy cattle gender with a diverse kind-- This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom. thou shalt not sow thy field with mingled seed-- This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order Gramineæ, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [Whitlaw]. neither shall a garment mingled of linen and woollen come upon thee-- Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [Whitlaw]. (See Eze 44:17, 18).


<hi type="bold">23-25. ye shall count the fruit thereof as uncircumcised; three years ... it shall not be eaten of--</hi>"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [Michaelis].

23-25. ye shall count the fruit thereof as uncircumcised; three years... it shall not be eaten of-- "The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [Michaelis].


<hi type="bold">26. shall not eat any thing with the blood--</hi>(See on <reference osisRef="Lev.17.10">Le 17:10</reference>).

<hi type="bold">neither ... use enchantment, nor observe times--</hi>The former refers to divination by serpents--one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.

26. shall not eat any thing with the blood-- (See on Le 17:10). neither... use enchantment, nor observe times-- The former refers to divination by serpents--one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.


<hi type="bold">27. Ye shall not round the corners of your heads, &c.--</hi>It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (<reference osisRef="Jer.9.25">Jr 9:25</reference>, <reference osisRef="Jer.9.26">26</reference>; <reference osisRef="Jer.25.23">25:23</reference>, where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day.

<hi type="bold">neither shalt thou mar, &c.--</hi>The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard--matters which do not usually occupy the attention of a legislator--and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.

27. Ye shall not round the corners of your heads, &c.-- It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (Jr 9:25, 26; 25:23, where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day. neither shalt thou mar, &c.-- The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiæ as that of regulating the fashion of the hair and the beard--matters which do not usually occupy the attention of a legislator--and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.


<hi type="bold">28. Ye shall not make any cuttings in your flesh for the dead--</hi>The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (<reference osisRef="Isa.15.2">Is 15:2</reference>; <reference osisRef="Jer.16.6">Jr 16:6</reference>; <reference osisRef="Jer.41.5">41:5</reference>).

<hi type="bold">nor print any marks upon you--</hi>by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, <reference osisRef="Isa.44.5">Is 44:5</reference>; <reference osisRef="Rev.13.17">Re 13:17</reference>; <reference osisRef="Rev.14.1">14:1</reference>).

28. Ye shall not make any cuttings in your flesh for the dead-- The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (Is 15:2; Jr 16:6; 41:5). nor print any marks upon you-- by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, Is 44:5; Re 13:17; 14:1).


<hi type="bold">30. Ye shall keep my sabbaths, and reverence my sanctuary--</hi>This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.

30. Ye shall keep my sabbaths, and reverence my sanctuary-- This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.


<hi type="bold">31. Regard not them that have familiar spirits--</hi>The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.

<hi type="bold">neither seek after wizards--</hi>fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.

31. Regard not them that have familiar spirits-- The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people. neither seek after wizards-- fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.


<hi type="bold">33-34. if a stranger sojourn with thee in your land, ye shall not vex him--</hi>The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.

33-34. if a stranger sojourn with thee in your land, ye shall not vex him-- The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.


<hi type="bold">37. I am the Lord--</hi>This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator--your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience. <chapter eID="Lev.19"/>

37. I am the Lord-- This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator--your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Lev.20.1-Lev.20.27">Le 20:1-27</reference>. Giving One's Seed to Molech.</title>

<hi type="bold">2. Whosoever ... giveth any of his seed unto Molech--</hi>(See on <reference osisRef="Lev.18.21">Le 18:21</reference>).

<hi type="bold">the people of the land shall stone him with stones, &c.--</hi>Criminals who were condemned to be stoned were led, with their hands bound, without the gates to a small eminence, where was a large stone placed at the bottom. When they had approached within ten cubits of the spot, they were exhorted to confess, that, by faith and repentance, their souls might be saved. When led forward to within four cubits, they were stripped almost naked, and received some stupefying draught, during which the witnesses prepared, by laying aside their outer garments, to carry into execution the capital sentence which the law bound them to do. The criminal, being placed on the edge of the precipice, was then pushed backwards, so that he fell down the perpendicular height on the stone lying below: if not killed by the fall, the second witness dashed a large stone down upon his breast, and then the "people of the land," who were by-standers, rushed forward, and with stones completed the work of death (<reference osisRef="Matt.21.44">Mt 21:44</reference>; <reference osisRef="Acts.7.58">Ac 7:58</reference>).

CHAPTER 20 Le 20:1-27. Giving One's Seed to Molech. 2. Whosoever... giveth any of his seed unto Molech-- (See on Le 18:21). the people of the land shall stone him with stones, &c.-- Criminals who were condemned to be stoned were led, with their hands bound, without the gates to a small eminence, where was a large stone placed at the bottom. When they had approached within ten cubits of the spot, they were exhorted to confess, that, by faith and repentance, their souls might be saved. When led forward to within four cubits, they were stripped almost naked, and received some stupefying draught, during which the witnesses prepared, by laying aside their outer garments, to carry into execution the capital sentence which the law bound them to do. The criminal, being placed on the edge of the precipice, was then pushed backwards, so that he fell down the perpendicular height on the stone lying below: if not killed by the fall, the second witness dashed a large stone down upon his breast, and then the "people of the land," who were by-standers, rushed forward, and with stones completed the work of death (Mt 21:44; Ac 7:58).


<hi type="bold">4. If the people of the land do any ways hide their eyes from the man, &c.--</hi>that is, connive at their countrymen practising the horrid rites of Molech. Awful was it that any Hebrew parents could so violate their national covenant, and no wonder that God denounced the severest penalties against them and their families.

4. If the people of the land do any ways hide their eyes from the man, &c.-- that is, connive at their countrymen practising the horrid rites of Molech. Awful was it that any Hebrew parents could so violate their national covenant, and no wonder that God denounced the severest penalties against them and their families.


<hi type="bold">7-19. Sanctify yourselves therefore, and be ye holy--</hi>The minute specification of the incestuous and unnatural crimes here enumerated shows their sad prevalence amongst the idolatrous nations around, and the extreme proneness of the Israelites to follow the customs of their neighbors. It is to be understood, that, whenever mention is made that the offender was "to be put to death" without describing the mode, stoning is meant. The only instance of another form of capital punishment occurs in <reference osisRef="Lev.20.14">Le 20:14</reference>, that of being burnt with fire; and yet it is probable that even here death was first inflicted by stoning, and the body of the criminal afterwards consumed by fire (<reference osisRef="Josh.7.15">Jos 7:15</reference>).

7-19. Sanctify yourselves therefore, and be ye holy-- The minute specification of the incestuous and unnatural crimes here enumerated shows their sad prevalence amongst the idolatrous nations around, and the extreme proneness of the Israelites to follow the customs of their neighbors. It is to be understood, that, whenever mention is made that the offender was "to be put to death" without describing the mode, stoning is meant. The only instance of another form of capital punishment occurs in Le 20:14, that of being burnt with fire; and yet it is probable that even here death was first inflicted by stoning, and the body of the criminal afterwards consumed by fire (Jos 7:15).


<hi type="bold">20. they shall die childless--</hi>Either by the judgment of God they shall have no children, or their spurious offspring shall be denied by human authority the ordinary privileges of children in Israel.

20. they shall die childless-- Either by the judgment of God they shall have no children, or their spurious offspring shall be denied by human authority the ordinary privileges of children in Israel.


<hi type="bold">24. I ... have separated you from other people--</hi>Their selection from the rest of the nations was for the all-important end of preserving the knowledge and worship of the true God amid the universal apostasy; and as the distinction of meats was one great means of completing that separation, the law about making a difference between clean and unclean beasts is here repeated with emphatic solemnity. <chapter eID="Lev.20"/>

24. I... have separated you from other people-- Their selection from the rest of the nations was for the all-important end of preserving the knowledge and worship of the true God amid the universal apostasy; and as the distinction of meats was one great means of completing that separation, the law about making a difference between clean and unclean beasts is here repeated with emphatic solemnity.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Lev.21.1-Lev.21.24">Le 21:1-24</reference>. Of the Priests' Mourning.</title>

<hi type="bold">1. There shall none be defiled for the dead among his people--</hi>The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (<reference osisRef="Num.19.14">Nu 19:14</reference>), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.

CHAPTER 21 Le 21:1-24. Of the Priests' Mourning. 1. There shall none be defiled for the dead among his people-- The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Nu 19:14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.


<hi type="bold">4. But he shall not defile himself--</hi>"for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [Bishop Patrick]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" (<reference osisRef="Ezek.44.25">Eze 44:25</reference>).

4. But he shall not defile himself-- "for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [Bishop Patrick]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" (Eze 44:25).


<hi type="bold">5. They shall not make baldness upon their heads ... nor ... cuttings in their flesh--</hi>The superstitious marks of sorrow, as well as the violent excesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (<reference osisRef="Lev.19.28">Le 19:28</reference>). But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope.

5. They shall not make baldness upon their heads... nor... cuttings in their flesh-- The superstitious marks of sorrow, as well as the violent excesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (Le 19:28). But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope.


<hi type="bold">7-9. They shall not take a wife that is a whore, or profane--</hi>Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others.

7-9. They shall not take a wife that is a whore, or profane-- Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others.


<hi type="bold">10-15. he that is the high priest among his brethren ... shall not uncover his head, nor rend his clothes--</hi>The indulgence in the excepted cases of family bereavement, mentioned above [Le 21:2, 3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (<reference osisRef="1Tim.3.2">1Ti 3:2</reference>; <reference osisRef="Titus.1.6">Tit 1:6</reference>).

10-15. he that is the high priest among his brethren... shall not uncover his head, nor rend his clothes-- The indulgence in the excepted cases of family bereavement, mentioned above [Le 21:2, 3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (1Ti 3:2; Tit 1:6).


<hi type="bold">16-24. Whosoever he be ... hath any blemish, let him not approach to offer the bread of his God--</hi>As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (<reference osisRef="Heb.7.26">He 7:26</reference>). <chapter eID="Lev.21"/>

16-24. Whosoever he be... hath any blemish, let him not approach to offer the bread of his God-- As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (He 7:26).


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Lev.22.1-Lev.22.9">Le 22:1-9</reference>. The Priests in Their Uncleanness.</title>

<hi type="bold">2. Speak unto Aaron and to his sons, that they separate themselves from the holy things--</hi>"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities.

<hi type="bold">that they profane not my holy name in those things which they hallow unto me, &c.--</hi>that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.

CHAPTER 22 Le 22:1-9. The Priests in Their Uncleanness. 2. Speak unto Aaron and to his sons, that they separate themselves from the holy things-- "To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities. that they profane not my holy name in those things which they hallow unto me, &c.-- that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.


<hi type="bold">3. Whosoever he be ... that goeth unto the holy things--</hi>The multitude of minute restrictions to which the priests, from accidental defilement, were subjected, by keeping them constantly on their guard lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of awe and submission to the authority of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass [Le 22:4], when a general law was already in force which excluded from society all persons in that condition? Because priests might be apt, from familiarity, to trifle with religion, and in committing irregularities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem themselves entitled to greater license than the rest of the people; and that so far from being in any degree exempted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments.

3. Whosoever he be... that goeth unto the holy things-- The multitude of minute restrictions to which the priests, from accidental defilement, were subjected, by keeping them constantly on their guard lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of awe and submission to the authority of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass [Le 22:4], when a general law was already in force which excluded from society all persons in that condition? Because priests might be apt, from familiarity, to trifle with religion, and in committing irregularities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem themselves entitled to greater license than the rest of the people; and that so far from being in any degree exempted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments.


<hi type="bold">4-6. wash his flesh with water--</hi>Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required--a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.

4-6. wash his flesh with water-- Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required--a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.


<hi type="bold">8. dieth of itself--</hi>The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.

8. dieth of itself-- The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.


<title type="x-s3"><reference osisRef="Lev.22.10-Lev.22.16">Le 22:10-16</reference>. Who of the Priests' House May Eat of Them.</title>

<hi type="bold">10-13. There shall no stranger eat the holy thing--</hi>The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.

Le 22:10-16. Who of the Priests' House May Eat of Them. 10-13. There shall no stranger eat the holy thing-- The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.


<hi type="bold">14. if a man eat of the holy thing unwittingly--</hi>A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.

14. if a man eat of the holy thing unwittingly-- A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.


<hi type="bold">15-16. they shall not profane the holy things of the children of Israel--</hi>There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [Calvin]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [Calmet].

15-16. they shall not profane the holy things of the children of Israel-- There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [Calvin]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [Calmet].


<title type="x-s3"><reference osisRef="Lev.22.17-Lev.22.33">Le 22:17-33</reference>. The Sacrifices Must Be without Blemish.</title>

<hi type="bold">19. Ye shall offer at your own will--</hi>rather, to your being accepted.

<hi type="bold">a male without blemish--</hi>This law (<reference osisRef="Lev.1.3">Le 1:3</reference>) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (Mal 1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments--those of gratitude, of worship, of prayer, of confession and atonement [Bib. Sac.].

Le 22:17-33. The Sacrifices Must Be without Blemish. 19. Ye shall offer at your own will-- rather, to your being accepted. a male without blemish-- This law (Le 1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (Mal 1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments--those of gratitude, of worship, of prayer, of confession and atonement [Bib. Sac.].


<hi type="bold">23. that mayest thou offer, &c.--</hi>The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [Le 22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [Le 22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.

23. that mayest thou offer, &c.-- The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [Le 22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [Le 22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.


<hi type="bold">27-28. it shall be seven days under the dam--</hi>Animals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God (<reference osisRef="Lev.22.25">Le 22:25</reference>), to offer them immediately after birth, when they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in <reference osisRef="Lev.22.28">Le 22:28</reference>, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty. <chapter eID="Lev.22"/>

27-28. it shall be seven days under the dam-- Animals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God (Le 22:25), to offer them immediately after birth, when they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in Le 22:28, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty.


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Lev.23.1-Lev.23.4">Le 23:1-4</reference>. Of Sundry Feasts.</title>

<hi type="bold">2. Speak unto the children of Israel, ... concerning the feasts of the Lord--</hi>literally, "the times of assembling, or solemnities" (<reference osisRef="Isa.33.20">Is 33:20</reference>); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God and announced by a public proclamation, which is called "the joyful sound" (<reference osisRef="Ps.89.15">Psa 89:15</reference>). Those "holy convocations" were evidences of divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety.

CHAPTER 23 Le 23:1-4. Of Sundry Feasts. 2. Speak unto the children of Israel,... concerning the feasts of the Lord-- literally, "the times of assembling, or solemnities" (Is 33:20); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God and announced by a public proclamation, which is called "the joyful sound" (Psa 89:15). Those "holy convocations" were evidences of divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety.


<hi type="bold">3. Six days shall work be done: but the seventh day is the sabbath of rest--</hi>(See on <reference osisRef="Exod.20.8">Ex 20:8</reference>). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.

3. Six days shall work be done: but the seventh day is the sabbath of rest-- (See on Ex 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.


<hi type="bold">4. These are the feasts of the Lord, which ye shall proclaim in their seasons--</hi>Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.

4. These are the feasts of the Lord, which ye shall proclaim in their seasons-- Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.


<title type="x-s3"><reference osisRef="Lev.23.5-Lev.23.8">Le 23:5-8</reference>. The Passover.</title>

<hi type="bold">5. the Lord's passover--</hi>(See <reference osisRef="Exod.12.2">Ex 12:2</reference>, <reference osisRef="Exod.14.18">14, 18</reference>). The institution of the passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work [Le 23:7, 8]; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat--and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"--special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see <reference osisRef="Num.28.19">Nu 28:19</reference>), while unleavened bread was to be eaten in families all the seven days (see <reference osisRef="1Cor.5.8">1Co 5:8</reference>).

Le 23:5-8. The Passover. 5. the Lord's passover-- (See Ex 12:2, 14, 18). The institution of the passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work [Le 23:7, 8]; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat--and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"--special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see Nu 28:19), while unleavened bread was to be eaten in families all the seven days (see 1Co 5:8).


<title type="x-s3"><reference osisRef="Lev.23.9-Lev.23.14">Le 23:9-14</reference>. The Sheaf of First Fruits.</title>

<hi type="bold">10. ye shall bring a sheaf of the first-fruits of your harvest unto the priest--</hi>A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (<reference osisRef="Rom.11.16">Ro 11:16</reference>). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (<reference osisRef="1Cor.15.20">1Co 15:20</reference>), who rose from the dead on the very day the first-fruits were offered.

Le 23:9-14. The Sheaf of First Fruits. 10. ye shall bring a sheaf of the first-fruits of your harvest unto the priest-- A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (Ro 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (1Co 15:20), who rose from the dead on the very day the first-fruits were offered.


<title type="x-s3"><reference osisRef="Lev.23.15-Lev.23.22">Le 23:15-22</reference>. Feast of Pentecost.</title>

<hi type="bold">15. ye shall count unto you from the morrow after the sabbath--</hi>that is, after the first day of the passover week, which was observed as a Sabbath.

Le 23:15-22. Feast of Pentecost. 15. ye shall count unto you from the morrow after the sabbath-- that is, after the first day of the passover week, which was observed as a Sabbath.


<hi type="bold">16. number fifty days--</hi>The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also <reference osisRef="Exod.23.16">Ex 23:16</reference>; <reference osisRef="Deut.16.9">De 16:9</reference>).

16. number fifty days-- The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also Ex 23:16; De 16:9).


<hi type="bold">17. Ye shall bring out of your habitations two wave loaves of two tenth deals, &c.--</hi>These loaves were made of "fine" or wheaten flour, the quantity contained in them being somewhat more than ten pounds in weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termination of the harvest season. They were the first-fruits of that season, being offered unto the Lord by the priest in name of the whole nation. (See <reference osisRef="Exod.34.22">Ex 34:22</reference>). The loaves used at the Passover were unleavened; those presented at Pentecost were leavened--a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened.

17. Ye shall bring out of your habitations two wave loaves of two tenth deals, &c.-- These loaves were made of "fine" or wheaten flour, the quantity contained in them being somewhat more than ten pounds in weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termination of the harvest season. They were the first-fruits of that season, being offered unto the Lord by the priest in name of the whole nation. (See Ex 34:22). The loaves used at the Passover were unleavened; those presented at Pentecost were leavened--a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened.


<hi type="bold">21. ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein--</hi>Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.

21. ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein-- Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.


<hi type="bold">22. thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.--</hi>(See on <reference osisRef="Lev.19.9">Le 19:9</reference>). The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor.

22. thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.-- (See on Le 19:9). The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor.


<title type="x-s3"><reference osisRef="Lev.23.23-Lev.23.25">Le 23:23-25</reference>. Feast of Trumpets.</title>

<hi type="bold">24. In the seventh month, in the first day of the month, shall ye have a sabbath--</hi>That was the first day of the ancient civil year.

<hi type="bold">a memorial of blowing of trumpets--</hi>Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double purpose of announcing the commencement of the new year, which was (<reference osisRef="Lev.23.25">Le 23:25</reference>) to be religiously observed (see <reference osisRef="Num.29.3">Nu 29:3</reference>), and of preparing the people for the approaching solemn feast.

Le 23:23-25. Feast of Trumpets. 24. In the seventh month, in the first day of the month, shall ye have a sabbath-- That was the first day of the ancient civil year. a memorial of blowing of trumpets-- Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double purpose of announcing the commencement of the new year, which was (Le 23:25) to be religiously observed (see Nu 29:3), and of preparing the people for the approaching solemn feast.


<hi type="bold">27-32. there shall be a day of atonement ... and ye shall afflict your souls--</hi>an unusual festival, at which the sins of the whole year were expiated. (See <reference osisRef="Lev.16.29-Lev.16.34">Le 16:29-34</reference>). It is here only stated that the severest penalty was incurred by the violation of this day.

27-32. there shall be a day of atonement... and ye shall afflict your souls-- an unusual festival, at which the sins of the whole year were expiated. (See Le 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.


<hi type="bold">34-44. the feast of tabernacles, for seven days unto the Lord--</hi>This festival, which was instituted in grateful commemoration of the Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath; and it could be celebrated only at the place of the sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms and crying "Hosanna!" which signifies, "Save, we beseech thee!" (<reference osisRef="Ps.118.15">Psa 118:15</reference>, 25, 26). It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on the last day, seems to have been the introduction of a later period (<reference osisRef="John.7.37">Joh 7:37</reference>). That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated also on that day [Ex 23:16; 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath. <chapter eID="Lev.23"/>

34-44. the feast of tabernacles, for seven days unto the Lord-- This festival, which was instituted in grateful commemoration of the Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath; and it could be celebrated only at the place of the sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms and crying "Hosanna!" which signifies, "Save, we beseech thee!" (Psa 118:15, 25, 26). It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on the last day, seems to have been the introduction of a later period (Joh 7:37). That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated also on that day [Ex 23:16; 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath.


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Lev.24.1-Lev.24.23">Le 24:1-23</reference>. Oil for the Lamps.</title>

<hi type="bold">2. Command the children of Israel--</hi>This is the repetition of a law previously given (<reference osisRef="Exod.27.20">Ex 27:20</reference>, <reference osisRef="Exod.27.21">21</reference>).

<hi type="bold">pure oil olive beaten--</hi>or cold-drawn, which is always of great purity.

CHAPTER 24 Le 24:1-23. Oil for the Lamps. 2. Command the children of Israel-- This is the repetition of a law previously given (Ex 27:20, 21). pure oil olive beaten-- or cold-drawn, which is always of great purity.


<hi type="bold">3-4. Aaron shall order it from the evening unto the morning--</hi>The daily presence of the priests was necessary to superintend the cleaning and trimming.

3-4. Aaron shall order it from the evening unto the morning-- The daily presence of the priests was necessary to superintend the cleaning and trimming.


<hi type="bold">5-9. take fine flour, and bake twelve cakes--</hi>for the showbread, as previously appointed (<reference osisRef="Exod.25.30">Ex 25:30</reference>). Those cakes were baked by the Levites, the flour being furnished by the people (<reference osisRef="1Chr.9.32">1Ch 9:32</reference>; <reference osisRef="1Chr.23.29">23:29</reference>), oil, wine, and salt being the other ingredients (<reference osisRef="Lev.2.13">Le 2:13</reference>).

<hi type="bold">two tenth deals--</hi>that is, of an ephah--thirteen and a half pounds weight each; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "an offering made by fire." Every Sabbath a fresh supply was furnished; hot loaves were placed on the altar instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity (<reference osisRef="1Sam.21.3-1Sam.21.6">1Sa 21:3-6</reference>; also <reference osisRef="Luke.6.3">Lu 6:3</reference>, <reference osisRef="Luke.6.4">4</reference>).

5-9. take fine flour, and bake twelve cakes-- for the showbread, as previously appointed (Ex 25:30). Those cakes were baked by the Levites, the flour being furnished by the people (1Ch 9:32; 23:29), oil, wine, and salt being the other ingredients (Le 2:13). two tenth deals-- that is, of an ephah--thirteen and a half pounds weight each; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "an offering made by fire." Every Sabbath a fresh supply was furnished; hot loaves were placed on the altar instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity (1Sa 21:3-6; also Lu 6:3, 4).


<hi type="bold">10. the son of an Israelitish woman, &c.--</hi>This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The "mixed multitude" [Ex 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.

10. the son of an Israelitish woman, &c.-- This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The "mixed multitude" [Ex 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.


<hi type="bold">11. And the Israelitish woman's son blasphemed the name of the Lord--</hi>A youth of this half-blood, having quarrelled with an Israelite [Le 24:10], vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of this youth thought the greatest insult to his opponent was to blaspheme the object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the King as well as the God of the Hebrew people; as the offense was a new one, he was put in ward till the mind of the Lord was ascertained as to his disposal.

11. And the Israelitish woman's son blasphemed the name of the Lord-- A youth of this half-blood, having quarrelled with an Israelite [Le 24:10], vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of this youth thought the greatest insult to his opponent was to blaspheme the object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the King as well as the God of the Hebrew people; as the offense was a new one, he was put in ward till the mind of the Lord was ascertained as to his disposal.


<hi type="bold">14. Bring forth him that hath cursed without the camp--</hi>All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites were to be "a holy people" [De 7:6; 14:2, 21; 26:19; 28:9], all flagrant offenders should be thrust out of their society.

<hi type="bold">let all that heard him lay their hands upon his head, &c.--</hi>The imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal.

14. Bring forth him that hath cursed without the camp-- All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites were to be "a holy people" [De 7:6; 14:2, 21; 26:19; 28:9], all flagrant offenders should be thrust out of their society. let all that heard him lay their hands upon his head, &c.-- The imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal.


<hi type="bold">16. as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death--</hi>Although strangers were not obliged to be circumcised, yet by joining the Israelitish camp, they became amenable to the law, especially that which related to blasphemy.

16. as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death-- Although strangers were not obliged to be circumcised, yet by joining the Israelitish camp, they became amenable to the law, especially that which related to blasphemy.


<hi type="bold">17-22. he that killeth any man shall surely be put to death--</hi>These verses contain a repetition of some other laws, relating to offenses of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges before whom the cause was brought.

17-22. he that killeth any man shall surely be put to death-- These verses contain a repetition of some other laws, relating to offenses of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges before whom the cause was brought.


<hi type="bold">23. the children of Israel did as the Lord's commanded--</hi>The chapter closes with the execution of Shelomith's son [Le 24:14]--and stoning having afterwards become the established punishment in all cases of blasphemy, it illustrates the fate of Stephen, who suffered under a false imputation of that crime [Ac 7:58, 59]. <chapter eID="Lev.24"/>

23. the children of Israel did as the Lord's commanded-- The chapter closes with the execution of Shelomith's son [Le 24:14]--and stoning having afterwards become the established punishment in all cases of blasphemy, it illustrates the fate of Stephen, who suffered under a false imputation of that crime [Ac 7:58, 59].


<title type="x-s2">CHAPTER 25</title> <title type="x-s3"><reference osisRef="Lev.25.1-Lev.25.7">Le 25:1-7</reference>. Sabbath of the Seventh Year.</title>

<hi type="bold">2-4. When ye come into the land which I give you--</hi>It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land (<reference osisRef="Josh.5.12">Jos 5:12</reference>), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year.

<hi type="bold">the land keep a sabbath unto the Lord--</hi>This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.

CHAPTER 25 Le 25:1-7. Sabbath of the Seventh Year. 2-4. When ye come into the land which I give you-- It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land (Jos 5:12), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year. the land keep a sabbath unto the Lord-- This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.


<title type="x-s3"><reference osisRef="Lev.25.8-Lev.25.23">Le 25:8-23</reference>. The Jubilee.</title>

<hi type="bold">8-11. thou shalt number seven sabbaths of years--</hi>This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.

Le 25:8-23. The Jubilee. 8-11. thou shalt number seven sabbaths of years-- This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.


<hi type="bold">12. ye shall eat the increase thereof out of the field, &c.--</hi>All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.

12. ye shall eat the increase thereof out of the field, &c.-- All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.


<hi type="bold">13. ye shall return every man unto his possession, &c.--</hi>Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.

13. ye shall return every man unto his possession, &c.-- Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.


<hi type="bold">17. Ye shall not oppress one another, but thou shalt fear thy God--</hi>This, which is the same as <reference osisRef="Lev.25.14">Le 25:14</reference>, related to the sale or purchase of possessions and the duty of paying an honest and equitable regard, on both sides, to the limited period during which the bargain could stand. The object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people.

17. Ye shall not oppress one another, but thou shalt fear thy God-- This, which is the same as Le 25:14, related to the sale or purchase of possessions and the duty of paying an honest and equitable regard, on both sides, to the limited period during which the bargain could stand. The object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people.


<hi type="bold">21-22. I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, &c.--</hi>A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labor during the sabbatic year. The sixth year was to yield a miraculous supply for three continuous years. And the remark is applicable to the year of Jubilee as well as the sabbatic year. (See allusions to this extraordinary provision in <reference osisRef="2Kgs.19.29">2Ki 19:29</reference>; <reference osisRef="Isa.37.30">Is 37:30</reference>). None but a legislator who was conscious of acting under divine authority would have staked his character on so singular an enactment as that of the sabbatic year; and none but a people who had witnessed the fulfilment of the divine promise would have been induced to suspend their agricultural preparations on a recurrence of a periodical Jubilee.

21-22. I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, &c.-- A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labor during the sabbatic year. The sixth year was to yield a miraculous supply for three continuous years. And the remark is applicable to the year of Jubilee as well as the sabbatic year. (See allusions to this extraordinary provision in 2Ki 19:29; Is 37:30). None but a legislator who was conscious of acting under divine authority would have staked his character on so singular an enactment as that of the sabbatic year; and none but a people who had witnessed the fulfilment of the divine promise would have been induced to suspend their agricultural preparations on a recurrence of a periodical Jubilee.


<hi type="bold">23-28. The land shall not be sold for ever--</hi>or, "be quite cut off," as the Margin better renders it. The land was God's, and, in prosecution of an important design, He gave it to the people of His choice, dividing it among their tribes and families--who, however, held it of Him merely as tenants-at-will and had no right or power of disposing of it to strangers. In necessitous circumstances, individuals might effect a temporary sale. But they possessed the right of redeeming it, at any time, on payment of an adequate compensation to the present holder; and by the enactments of the Jubilee they recovered it free--so that the land was rendered inalienable. (See an exception to this law, <reference osisRef="Lev.27.20">Le 27:20</reference>).

23-28. The land shall not be sold for ever-- or, "be quite cut off," as the Margin better renders it. The land was God's, and, in prosecution of an important design, He gave it to the people of His choice, dividing it among their tribes and families--who, however, held it of Him merely as tenants-at-will and had no right or power of disposing of it to strangers. In necessitous circumstances, individuals might effect a temporary sale. But they possessed the right of redeeming it, at any time, on payment of an adequate compensation to the present holder; and by the enactments of the Jubilee they recovered it free--so that the land was rendered inalienable. (See an exception to this law, Le 27:20).


<hi type="bold">29-31. if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold--</hi>All sales of houses were subject to the same condition. But there was a difference between the houses of villages (which, being connected with agriculture, were treated as parts of the land) and houses possessed by trading people or foreigners in walled towns, which could only be redeemed within the year after the sale; if not then redeemed, these did not revert to the former owner at the Jubilee.

29-31. if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold-- All sales of houses were subject to the same condition. But there was a difference between the houses of villages (which, being connected with agriculture, were treated as parts of the land) and houses possessed by trading people or foreigners in walled towns, which could only be redeemed within the year after the sale; if not then redeemed, these did not revert to the former owner at the Jubilee.


<hi type="bold">32-34. Notwithstanding the cities of the Levites, &c.--</hi>The Levites, having no possessions but their towns and their houses, the law conferred on them the same privileges that were granted to the lands of the other Israelites. A certain portion of the lands surrounding the Levitical cities was appropriated to them for the pasturage of their cattle and flocks (<reference osisRef="Num.35.4">Nu 35:4</reference>, <reference osisRef="Num.35.5">5</reference>). This was a permanent endowment for the support of the ministry and could not be alienated for any time. The Levites, however, were at liberty to make exchanges among themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe (<reference osisRef="Jer.41.7-Jer.41.9">Jr 41:7-9</reference>).

32-34. Notwithstanding the cities of the Levites, &c.-- The Levites, having no possessions but their towns and their houses, the law conferred on them the same privileges that were granted to the lands of the other Israelites. A certain portion of the lands surrounding the Levitical cities was appropriated to them for the pasturage of their cattle and flocks (Nu 35:4, 5). This was a permanent endowment for the support of the ministry and could not be alienated for any time. The Levites, however, were at liberty to make exchanges among themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe (Jr 41:7-9).


<hi type="bold">35-38. if thy brother be waxen poor, ... relieve him--</hi>This was a most benevolent provision for the poor and unfortunate, designed to aid them or alleviate the evils of their condition. Whether a native Israelite or a mere sojourner, his richer neighbor was required to give him food, lodging, and a supply of money without usury. Usury was severely condemned (<reference osisRef="Ps.15.5">Psa 15:5</reference>; <reference osisRef="Ezek.18.8">Eze 18:8</reference>, <reference osisRef="Ezek.18.17">17</reference>), but the prohibition cannot be considered as applicable to the modern practice of men in business, borrowing and lending at legal rates of interest.

35-38. if thy brother be waxen poor,... relieve him-- This was a most benevolent provision for the poor and unfortunate, designed to aid them or alleviate the evils of their condition. Whether a native Israelite or a mere sojourner, his richer neighbor was required to give him food, lodging, and a supply of money without usury. Usury was severely condemned (Psa 15:5; Eze 18:8, 17), but the prohibition cannot be considered as applicable to the modern practice of men in business, borrowing and lending at legal rates of interest.