Leviticus 27

Chap. XXVII. Ver. 1-34. The law concerning things devoted.—The laws concerning vows, in the former part of this chapter, are peculiarly Jewish. The substance of the whole may be reduced to a few words. He who has vowed or consecrated a soul (i. e. a living creature) to the Lord, if he wish to ransom or redeem it, he shall redeem it according to the estimation of the priest, and the money shall be applied to the use of the sanctuary. But in this latter part of the chapter, we have an instance of what could not be thus devoted; namely, the first-born, (and of course the first-fruits,) because they were already claimed by the Lord as his own, by a pe etual law. We have also instances of some things that could not be redeemed, because they were devoted by an anathema, or solemn curse.

‘None devoted, which ahall be devoted of men, shall be redeemed; but shall surely be put to death;” that is, as we conceive, none who are condemned capitally, or devoted to certam death, as were murderers, Sodomites, idolaters, and the devoted Canaanites, can on any terms be redeemed, but shall “surely be put to death.” On the subject of tithes, the excellent Ainsworth very properly pap ESD ind epee NES = Sie See ee mandment of God, to his honour, the maintenance of his ministers, and the relief of his poor people, it taught them, and teacheth us, to ‘honour the Lord with our substance;’ acknowledging him to be the author of all our increase and store. ((Proverbs 3:9). (Deuteronomy 8:13-18). Hos. 1.8.) To honour-his ministers, and to “communicate unto them in all good things; that they who sow unto us spiritual things, shania reap our carnal things.’ ((1 Timothy 5:17-18). (Galatians 6:6). (1 Corinthians 9:11).) And to give alms of Yea, even to ‘sell that which we have, and give alms, to provide ourselves bags that wax not old, a treasure in the heavens that faileth not.’ ((Luke 11:41).; xii. 33.) And as we believe that the purpose of God toward us in his election of grace, standeth firm and unchangeable; and he loveth us unto the end; ((Romans 9:11). (John 12:1).) so ought our love again unto him’and his, be constant for ever; and ‘ with purpose of heart we should cleave unto the Lord.’ » (Acts x1. 23.)

Notes on the verses

Ver. 45. I will for their sakes.—‘ The word (lahem) may more literally and justly be rendered, for them, orin their behalf.""—Scott. Ver. 46. These are the statutes.—[ As this verse appears to be the proper concluding verse of the whole book, Dr. ‘A. Clarke thinks, that the 27th chapter originally followed the 25th. Others endeavour to solve the difficulty, by supposin: that the 27th chapter was added after the book was finished; and, thersiiea, there is apparently a double conclusion, one at the end of this, and another at the end of the 27th chapter. {fowever it may have been, all the ancient versions agree in concluding oth chapters in nearly the same way.]— GuaP XXVIII. Ver. 2. Make a singular vow.—Ainsworth renders it, “ Shall separate a vow.”

Perhaps ‘an especial vow’’ is the best English version. ‘The difference between this singular vow and ordinary, seems to have been this: the ordinary vow was made, when in quest of some blessing, or when some special mercy was received: the person who vowed ‘engaged to offer certain sacrifices—and it included nothing else. But “a singular vow,” was the solemn dedication of a. man’s person, or child, or some part of his property, to the immediate use of the sanctuary, or of the priests.—Scott. Ver. 4. chit shekels.—li. e. $19 98, a little more than one half the value, ofa man; for this obvious reason, that a woman if employed would not be of so much use in the sanctuary as the man. |—Bagster. g Ver.

7. Fifteen shekels.—(The old man and the old woman, being almost past labour, were nearly of an equal value; the former being estimated at fifteen shekels, or $9 99, and the latter at ten, or $6 66.]—Bagster. 4 Ver. 16. A homer of barley —Margin, ‘The land of a homer 7’ that is, as much land as requires a homer 0 barley (about five Winchester bushels) to sow it.—Scort. The same commentator observes, “A man was not allowed to alienate, in this manner, his whole patrimony, but only some part of a field; he might show his good will for the house of God, but not impoverish his own family ” 179 Ver. 28. No devoted thing.—The Geneva translators, for ‘‘ devoted,” read “ separated,’’ throughout this passage; but the original term cherem, seems to imply, separated by a curse, or anathema, which is the word used by the LXX.

In Joshua vi. 17. this word is rendered ‘ accursed” in the text, and “ devoted, or burned,” in the margin. The sense given in the Exposition appears to be that of the ablest Jewish doctors. Maimonides explains it of offenders under sentence of death for capital offences. ‘‘ Of these it is said, None devoted, which shall be devoted of men, shall be redeemed; as if he should say, ‘ There is no redemption for him, but he is a dead man.’ The like exposition is given by Sol. Jarchi, Chazkuni, and others.”—Ainsworth. Farther to illustrate this, it may be remarked, that in almost all barbarous countries, murder, and other capital offences, may be commuted for money; but not so among the Jews. ‘There was ‘* no redemptioa’’ in such cases.

_ (Thus terminates this most interesting and important book; a book containing a code of sacrificial, ceremonial, civil and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. Saerificing was a mode more uncient than idolatry or the institutions of Moses; but among the heathen various superstitious customs were introduced, which were wholly excluded from the religion of the Hebrews. In these laws, in which we find the most minute circumstances of the act of sacrificing prescribed, there is no mention of any thing preceding the slaying of the animal, except its being sound and of’a proper age.

It was not brought with any garlands, No cakes of barley and salt were put upon its back. No wine was poured upon its horns. No hair w aken from its forehead to be cast into the fire on the altar. And nothing is said about inspecting the entrails, with a view to divination, which was a principal object in all the heathen sacrifices. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. sport out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul They include, as well as point out, the gospelof the Son of Gov y |; from which they receive their consummation and perfection.

The sacrific nd oblations were significant of the atonement of Christ; the requisite qui uities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the gospel. The institution of the high priesthood typified Jesus the Great High Priest, called and prepared of God. who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him. ‘The prohibition of meats as unclean taught the avoidance of what God prohibits; and the various kinds of uncleannesses with their correspondent expiations, illustrated the necessity and importance of internal purity and true holiness.

The very best comment on this book is furnished by the inspired Apostle PauL in his epistle to the Hebrews; and, on the other hand, that epistle, as well as numerous passages of the New Testament would be absolutely unintelligible without this portion of the Sacred Volume j —Bagster.: As inthis book and the preceding one we have had occasion to treat of several fasts and festivals of the ancient Hebrews, and shall have occasion again to refer to them in the two following books, we here subjoin (from Calmet’s Dictionary, and Horne’s Introduction) the outline of a HEBREW CALEN- DAR, with Hints on the Seasons in Palestine: I. Tizrt, or Ethanim, the first month of the Civil Year, (which was the only year before the Exodus,) began about the middle of our September, and Ver.

30. The tithe of the land.—The origin of tithes may certainly be traced back to patriarchal times. Abraham gave tithes to Melchisedek, (Genesis 14:20). And Jacob consecrated to God the tenth ofall he should acquire in Mesopotamia, (Genesis 28:22). But they appear not to have been compulsatory till established by the Mosaic law; afterwards they were adopted among the Romans, Carthagenians, Arabs, Persians, Greeks, &c. Ver. 32. Whatsoever passeth under the rod.—‘‘ This expresses the manner of tithing, which, according to the Jews, was thus performed. The cattle were all brought into a sheep-cote, in which there was but one gate, and that so narrow as to suffer but one sheep to come out at a time. Cc As the passed by, one by one, a man who stood at the gate, with a rod coloured wit.

(red) ochire, told them in order; and when the tenth came out, he marked it with his rod, and said, ‘ Let this be holy, in the name of the tenth.’”»—Bp. Patrici. CONCLUDING REMARKS ON LEVITICUS. ended about the middle of October, nearly answering to our September, Old Style; and so the other months. Ist. The feast of Trumpets (New Year’s Day.) (Leviticus 23:24-25). 10th. The great day of atonement. (Leviticus 23:27), &c. 15th. The feast of tabernacles, which lasted seven days, and the eighth was a holy convocation. (Leviticus 23:34), &e. 23d. The dedication of Solomon’s Temple. (2 Chronicles 7:10). On the same day the Jews commemorated the giving of the law by Moses. The early or former rains, in Palestine, begin about the end of this month, but lust only a few days, when the ploughing season follows.

The days very hot; the nights cold. Il. MARCHESVAN, (October and November.) In this month grapes were gathered, and wheat and barley sown. iii, CHIsLEv, or Casleu. (November and December.) 25th. The feast of dedication, which lasted eight days. ‘This was instituted by Judas Maccabeus, in memory of cleansing the second ‘Temple, 1 Macc. iv. 52-59: and sanetioned by the presence of Christ, (John 10:22). The heats abate by day and the nights grow still colder. 1V. TEBETH, (December and January.) Weather very cold, with rainor snow. V. SEBAT, (January and February.) VI. ApaR, (February and March.). 14th and 15th. The feast of Purim, (or lots,) in memory of the nation’s deliverance from destruction, in the time of Esther.

Esther ix. 20—22, Much rain and snow. Vil. ABrB, or NISAN, the first month of the Ecclesiastical Year, (March and April.) 14th. The Passover commences, and lasts seven days, (Exodus 12)and xiii. 15th. The feast of unleavened bread. (Leviticus 23:6, 16)th, The sheaf of the new barley harvest offered. (Leviticus 23:10). In this month the weather is temperate; toward the end, usually, the spring or latter rains full, and swell the Jordan. Barley ripe at Jericho, though wheat is not yet in ear. VUl. Iyar, (Jyar) or Zif, (April and May.) Toward the end, the Jatter rains cease. Barley cut down, and wheat hegins to ripen. q IX. SIVAN, (Mayand June.) 6th. The feast of Pentecost, which lasted a week. This is sometimes called the feast of weeks, being seven (or a week uf) weeks after the Passover; the feast of harvest, &c.

(Exodus 24:32). (Leviticus 23:14). Summer commences this month with the wheat harvest. = Tammuz, (June and July.) Weather intensely hot. Early figs and ap- XL Ax, (July and August.) The heat at its height. Dates ripen at Jericho. XIL. Exux, (August and September.) 7th. Dedication of the walls of the Temple by Nehemiah. (Nehemiah 12:27), &c. Sky serene and fair. Figs, olives, an¢ grapes_ripen. The original Jewish Year was Solar, like ours; as wae also that of the Egyptians. Itcontained 11 months of 30 days, according to Calmet; and the 12th contained 35. It is also thought that they had occasionally an interealary month, which followed Adar and was called Ve-Adar, or the 2d Adar; but we have no account of this in Scripture.

-(T’H# name of this Book is derived from the title it bears in the Vulgate, NUMERI, which is a literal translation of the Greek ARITHMOL, its title in the Septuagint; so called from its containing an account of the numbering and marshalling of the Israelites. Like the preceding books, it takes its Hebrew name from a distinguishing word in the commencement: being frequently called WYDABBER, and he space, from its initial word; but, in most Hebrew Eile. its title is BEMIDBAR, in the wilderness, which is the fifth word. here can be no doubt that Moses was the author of this book; and from ch, Xxxvi. 13. it would seem that he penned it in the plains of Moab, It is divided 1 God commandeth Moses to number the people.

5 The princes of the tribes. 17 The namber of every tribe. 47 ‘lhe Levites are exempted for the service of the Lord. Ane the Loro spake unto Moses in the wilderness of * Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, 2 Take “ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls: 3 From twenty years old and upward, all that are able to go forth to war in Israel; thou and Aaron shall number them by their armies. 4 And with you there shall be a man of every tribe; every one *head of the house of his 5 J And these are the names of the men that shall stand with you: Of the tribe of Reuben; 4 Klizur the son of Shedeur.

6 Of Simeon; Shelumiel the son of Zuri- 7 Of Judah; * Nahshon f the son of Ammin- 8 Of Issachar; Nethaneel the son of Zuar. 9 Of Zebulun; Eliab the sén of Helon. 10 Of the children of Joseph: of Ephraim; Elishama the son of Ammihud: of Manasseh; Gamaliel the son of Pedahzur. 11 Of Benjamin; Abidan the son of Gideoni. 12 Of Dan; Ahiezer the son of Ammishaddai. 13 Uf Asher; Pagiel the son of Ocran. 14 Ot Gad; Eliasaph the son of & Deuel. 15 Of Naphtali; Ahira the son of Enan. 16 These " were the renowned of the congregation, princes of the tribes of their fathers, i heads of thousands in Israel. 17 | And Moses and Aaron took these men which are j expressed by their * names: 18 And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, !

according to the number of the names, from twenty years old and upward, by their polls. 19 As ™the Lord commanded Moses, so he numbered them in the wilderness of Sinai. 20 And the children of Reuben, Israel’s eldest