Westminster Annotations, Leviticus · Argument – Chapter 1
THE ARGUMENT.
THe Name Leviticus, most received in Translations, noteth a principall part of the Contents of the Book, which is the function of the Levites; who in the generall are all the Sonnes and male descendents of the Patriarch Levi; but the office of the Priest being confined to the line of Aaron, the other Levites of the posteritie of Cohath, Merari and Gershom (who were the sonnes of Levi) were distinguished from them as ministeriall Assistants from the principall Agents in the sacrifices and other services of the Sanctuary; so that though all the Priests were Levites by their parentage, all the Levites were not Priests by their office; for all but those of Aarons Family were distinguished from them, and subordinate to them in the Priestly ministration; which take up most of the first part of this Booke; whereto are added divers rites and rules concerning the sanctification of the people from pollution both outward and inward; and of the place where, and times when Gods solemne service was to be performed; together with promises and threatnings to quicken men to an holy care of keeping of the whole Law. The book was indited by God and delivered to Moses in the second yeare of the peoples departure from Egypt, in the yeare of the world, (as some reckon) 2455. (as others) 2514. and it appeareth (by comparison of the beginning and end of Leviticus, with verse 15. of the last of Exod. and with Numb. 1. 1.) that it was begun and finished in a monethmonth, to wit, the first monethmonth of the second yeare before mentioned. Of this Booke, Hierom in an Epistle to Paulinus, saith thus: Leviticus is a Booke at hand, in which every sacrifice, yea almost every syllable, and the garments of Moses and Aaron, and the whole Leviticall order breathe heavenly Sacraments; so that none may wonder, if from thence we shall observe mysticall senses.
CHAP. I.
Vers. 1. ANd the LORD] The close of the last Chapter of Exodus is how the cloud of the Lord was on the Tabernacle by day, and that fire was upon it in the night in the sight of all the house of Israel, throughout all their journeyes: and after the description of the Tabernacle, and the things appertaining to it, fitly followeth (by orderly connexion) the story of the Leviticall Priesthood, for the service thereof: and therefore it beginneth with And. See the Note on Chap. 1. vers. 1. of Exod.
the LORD called] With an audible voyce; whereby it appeareth that Moses was first instructed by the Lord himselfe, before he delivered these ordinances to the people. See 1 Cor. 11. 23.
out of the Tabernacle] Or Tent, from the Mercy-seat, Moses being without it; for he could not enter into it when it was covered with a cloud, and filled with the glory of it, Exod. 40. 35.
of the Congregation] See Annot. on Exod. 40. 1.
V. 2. cattell of the herd] By which is meant the greater sort of cattell; as oxen, kine, and heifers, and of the flock, by which the lesser cattell is meant: in particular, sheepe and goates, vers. 10. which were equally acceptable to God under the Law: (though in the Gospel by sheepe are signified the Elect, by goats Reprobates, Matth. 25. 32, 33.) because to man they were of most use for his sustenance and maintenance, both for food and raiment; that thereby he might professe his dependance upon God for both▪ and his preferring of Gods glory before his owne benefit in giving them up in sacrifice to him, Chap. 22. 18. And these creatures were the rather to be served up (in sacrifice to him) in opposition to the Idolatrous respect which the Egyptians had of them: whereof see Note on Gen. 46. 34.
V. 3. burnt sacrifice] All the cattell that were offered in sacrifice, were usually burnt: and therefore they might all be called burnt-sacrifices: but this rather then any, because it was wholly burnt; nothing saved of it but the skinne, Levit. 7. 8. of the Greeks called Holocaust, that is, wholly burnt.
a male without blemish] A male, because that is the worthier sexe; without blemish, that is, the best and perfectest in his kind: see Annot. on Exod. 12. 5. to signifie the perfection of the person, (whereof this sacrifice was a type, 1 Pet. 1. 18, 19. & 2▪ 22.) and that God the Creator is worthy to be served with the best of his creatures. See Note on Gen. 4. 4.
voluntary will] There were other oblations which were not left free to a mans owne choyce, but were prescribed by expresse precept; as that of the first-borne, Exod. 22. 29. besides others: yet none of them were to be offered against the will, but with a good will: for God loveth a chearefull giver, 2 Cor. 9. 7.
at the doore of] Within the Court of the Tabernacle, and neere unto the doore of it, where it was to be presented before it was offered upon the Altar. For that part of the Tabernacle next to the doore was for the assembly of the people, the inner part neere to the doore of the Tabernacle, where the Altar stood, was onelyonly for the Priests and Levites, whither the people might not come: This Tabernacle was a Type of Christ, Heb. 9. 11. by whom all services as by a doore, have passage to, and acceptance with his heavenly Father.
V. 4. put his hand] See Annot. on Exod. 29. 10. Chap. 3. 28. & 4. 15. & 7. 3….
burnt-offering] The Greeke word, which the Latines also use in this and the foregoing verse, signifieth a whole burnt offering; because all of it was burnt except the skinne, and in some cases that also. The Hebrew word Olah, or Gnolah, tends to the same sense; for it is so called from ascending; because it ascended up to God in flame and fume; and none of it was reserved for a portion to the Priests, or to him at whose cost the sacrifice was brought; and this signified that a man was wholly to give up himselfe to God both body and soule, with all the parts of the one, and faculties of the other; and in both these respects, that is, of proprietie to God, and integritie to man, it had the preheminence above all other oblations of the Law.
to make an atonement for him] The same sacrifice was offered up for divers ends, as this burnt-offering to expresse gratulation for good received, Psal. 51. vers. 18, 19. and to procure pardon and remission for sinne committed, Job. 1. 5.
V. 5. he shall kill] That is, he that brings it, not by himselfe, but by the Priest, (for one may be said to doe that, which another doth for him, or in his name, Joh. 4. 1, 2.) whose usuall office it was to performe sacrifice, to sprinkle the bloud, with an implied confession that the partie who brought the sacrifice deserved to have his owne bloud spilt, and supplication to be spared from death for his passions sake; whereof this bloud shed was a figure, which represented Christ, Heb. 9. vers. 13, 14. By sprinkling this bloud then above the Altar, might be signified the offerers acknowledgement of his guilt of the bloud of Christ; and withall the killing of the sacrifice for him, was an instruction unto him, to mortifie all his carnall lusts and affections: as Gal. 5. 24.
Altar] Of the burnt-offering, Exod. 27. 1. Chap. 3. 2. 8. 13.
V. 6. he shall slay] That is, the Priest to whom it belonged by ordinary dutie to do it, though upon extraordinary occasions the Levites assisted in that service, 2 Chron. 29 34.
V. 7. put fire] The fire that kindled the sacrifice at first, came down from heaven, Levit. 9. 24. that fire once kindled, was to be continually nourished with fire, that it might never goe out: any fire but that was accounted strange fire: and to bring strange fire, to burne either sacrifice or incense, was impious, and perillous; as the example of Nadab and Abihu sheweth. This putting of fire then upon the Altar, was either a continuance of fire by putting more fewell unto it, and laying the wood in order upon it; or it was the laying of the fire on the Altar againe, when it had been removed, for the taking away the ash…s, (when it was too full of them) that it might be cleansed: and this fire was not onelyonly instrumentall to burne the legall sacrifice; but typicall to signifie the zeale of the Evangelicall Sacrifice, Jesus Christ; whose zeale for his Fathers glory, did eate him up, Joh. 2. 17. and gave him up for his brethrens safetie, to death, upon the Altar of the Crosse, which is as violent and painfull death, as by burning with fire.
V. 9. but the inwards] By which some understand all the int…ailes, even to the guts, which emptied and cleane washed, were to be put into the Lambe againe: others conceive, that by the inwards, must be understood onelyonly the heart and liver, and such inward parts, as were eaten by men, out of sacrifice: for as such creatures only were sacrificed, as served for the sustenance of man▪ so such parts of them were excepted from sacrifice as did not usually serve for food; for which cause the holocaust, or whole burnt-offering, was not burned with the skin, Levit. 7. 9. and in that respect the Altar might be called a Table, Mal. 1. 12. not onelyonly because Gods provision was l…id upon it, but because men many times feasted on the portions reserved from it, 1 Cor. 10. 18.
wash in water] This signifieth the cleanenesse and puritie that was in Christs Sacrifice, and of that which should be, Heb. 10. 22. in our services to God, which are sacrifices, as having reference to God, though they be immediate beneficences to then, Heb. 13. 16.
unto the LORD] A savour of rest, which pacifieth the anger of the Lord; and maketh it rest and be still, Ezek. 16. 42.
V. 11. Northward] The Tabernacle, Doore, and Altar were so situate, or placed, that on the North-side, there was more space for such acts, as required most roome, as the killing and dressing of the sacrifices did.
before the LORD] Before the Altar, at the doore of the Tabernacle, where the Lord was pleased to afford his speciall presence.
V. 12. on the wood] Or, on the grate over the wood. See Exod. 27. 4.
V. 13. wash th… inwards] The inward affections are to be cleansed from sin, and so are the outward actions noted by the legges wherewith men walke in their open conversation. See Ezek. 36. 25. Joh. 13. 5. 10.
V. 14. turtle doves] That Bird in Hebrew is called Tur, from meditation, because that the Turtle seemes to sit as one that meditates on serious matters; and to mourn for some mishap or affliction. Of Birds, Turtle-doves, and young Pigeons were chiefly offered, Levit. 14. 4. though there they be not particularly named; and of them the Turtle was the best for kind, the young the best for time: this was the oblation of the poore, who were not of abilitie to offer a Lambe. Levit. 12. 8. there is no mention either of Turtle, or of Pigeons. These were offered rather then Hens or Capon, because their feeding is more cleane then houshold-birds; and rather then Partridges, though they be dainty meate, because they are more hardly come by then Doves, who love to lodge in houses, as men doe.
V. 15. wring] wring off his head. So Levit. 5. 8. Some thinke it was enough to pinch the Bird in the head to death, and that the neck was not to be wrung off, but that were a kinde of strangling, (whereby the blood was kept in, that should be let out) which was not admitted, either in meats or sacrifices: besides, the Text saith, it was to be burned, (and it seemes) by it selfe; but that could not be, if it were only pinched and not wrung off.
side the Altar] H…br. upon the wall of the Altar. For it had a wall of boards about it.
V. 16. his crop with his feathers] See a reason hereof, Annot. on vers. 9.
East part] Of the Altar towards the doore of the Court, for the more reverence and decency of the Tabernacle.
V. 17. not divide it asunder] So some conceive the wings were to be divided, not the body of the Birds, but that was to be opened long-wise, as not to be cut cleane through, nor to be cut in pieces, or parted asunder, as other sacrifices were. They that by Birds understand heavenly-minded persons (for the fowles are called the fowles of heaven, Job 35. 11. and the Turtle or Dove is noted, as most r…presenting the condition of such) observe that such should not be divided by Schismes o… Factions, or distracted by secular cares. See Annot. on Gen. 15. 10. But especially in their devotions, (which are spirituall sacrifices) their intentions and affections should be wholly fixed upon that holy object, to which of dutie they are to be directed.