A COMMENTARY
ON THE BOOK OF
LEVITICUS
By
ANDREW BONAR
1852 by James Nisbet
and Company
Digitally prepared and posted on the web by
Ted Hildebrandt (2004)
Public Domain.
Please report any errors to:
PREFACE
SOME years ago, while perusing the Book of
Leviticus in
the
course of his daily study of the Scriptures, the author
was
arrested amid the shadows of a past dispensation,
and
led to write short notes as he went along. Not long
after,
another perusal of this inspired book--conducted
in
a similar way, and with much prayer for the teaching
of
the Spirit of truth--refreshed his own soul yet more,
and
led him on to inquire what others had gleaned in
the
same field. Some friends who, in this age of activity
and
bustle, find time to delight themselves in the law of
the
Lord, saw the notes, and urged their publication.
There are few critical difficulties in the book;
its
chief
obscurity arises from its enigmatical ceremonies.
The
author fears he may not always have succeeded in
discovering
the precise view of truth intended to be exhi-
bited in these symbolic rites; but he has made the
attempt,
not thinking it irreverent to examine both sides
of
the veil, now that it has been rent. The Holy Spirit
PREFACE
surely
wishes us to inquire into what He has written; and
the
unhealthy tone of many true Christians may be
accounted
for by the too plain fact that they do not
meditate
much on the whole counsel of God. Expe-
rience, as well as the Word itself (Ps. i. 2, 3), might lead
us
to value very highly the habit of deeply pondering
the
discoveries of the mind of God given in all parts of
Scripture,
even the darkest.
Throughout this Commentary, the truth that
saves,
and
the truth that sanctifies, is set before the reader in a
variety
of aspects, according as each typical rite seemed
to
suggest. It may thus be useful to all classes of per-
sons.
And what, if even some of the house of
may
have their eye attracted to the Saviour, while giving
heed
to the signification of those ceremonies which to
their
fathers were sign-posts (tOtOx, Ps. lxxiv. 9) in,
the
way of life?
C0LLACE,
May 5, 1846.
PREFACE TO THE THIRD EDITION
A FEW corrections have been made, and a few
additional
remarks
introduced, in this edition. The subjects of the
Book
of Scripture briefly expounded in these pages are
all
of a vital nature, though the form in which they were
presented
by Moses is obsolete. A writer of the middle
ages,
Hildebert, suggests much by these few lines
“Quis locus
Quisne locus votis teneat cum navita portum?
Leg
Crux Sol, Crux portus. Haec omnia praeteriere.
Crux clausit templum, Crux solvit aenigmata legis.
Sub Cruce cessat ephod, et deficit unctio regis."
CONTENTS
The
Nature of the Book . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . 1
The
Burnt Offering (Chapter 1) . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . 10
The
Meat Offering (Chapter 2) . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . 31
The Drink Offering . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . 46
The
Peace Offerings (Chapter 3) . . . . . . . . . . . . . . . . . . . . . . . . . .
. . 50
The
Sin Offering (Chapter 4) . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . 62
Sin
Offering for Sins of Inadvertency (Chapter 5) . . . . . . . . . . . . . . . 83
The
Trespass Offering (Chapters 5 and 6) . . . . . . . . . . . . . . . . . . . . . 96
Special
Rules for Priests Who Minister at the
Altar of God (Chapters 6:8--7) . . . . . . . . . . . . . . . . . . . . . . .
. 109
The
Priesthood Entering on Their Office (Chapter 8) . . . . . . . . . . . . . 144
Aaron's
Entrance on His Office (Chapter 9) . . . . . . . . . . . . . . . . . . . . 177
The
Fencing of the Priestly Ritual (Chapter 10) .
. . . . . . . . . . . . . . . . 187
Remembrances
of the Broken Law - the Clean and
the Unclean (Chapter 11) . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . 203
Original
Sin - What Has Been Transmitted to Us
(Chapter 12 . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228
The
Leprosy. Indwelling Sin - Its Horrid Features
(Chapter 13) . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . 232
The
Leprosy Removed (Chapter 14) . . . . . . . . . . . . . . . . . . . . . . . . . 257
The
Secret Flow of Sin from the Natural Heart,
Typified in the Running Issue (Chapter 15) . . . . . . . . . . . . . . 278
The
Day of Atonement (Chapter 16) . . . . . . . . . . . . . . . . . . . . . . . . . 290
The
Use of Animal Food Regulated (Chapter 17) . . . . . . . . . . . . . . . 311
Private
and Domestic Obligations - Purity in Every
Relation of Life (Chapter 18) . . . . . . . . . . . . . . . . . . . . . . .
. . 319
Duties
in the Every-Day Relations of Life
(Chapter 19) .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 334
Warnings
Against the Sins of the Former
Inhabitants (Chapter 20) . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . 351
Personal
Duties of the Priests (Chapter 21) . . . . . . . . . . . . . . . . . . . . . 362
Household
Laws Regarding Holy Things (Chapter 22) . . . . . . . . . . . . 374
The
Public Festivals, or Solemn Convocations
(Chapter 23) . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . 386
Duty
of Priests When Out of Public View in the
Holy Place (Chapter 24) . . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . 415
The
Sabbatic Year, and the Year of Jubilee
Millennial Times (Chapter 25) . . . . . . . . . . . . . . . . . . . . . . .
. . . 431
(Chapter 26) . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . 458
Entire
Devotion to God, Induced by the Foregoing
Views of His Character (Chapter 27) . . . . . .
. . . . . . . . . . . . . . . . 479
COMMENTARY
ON LEVITICUS
THE NATURE OF THE BOOK.
THERE
is no book, in the whole compass of that inspired
Volume
which the Holy Ghost has given us, that con-
tains more of the very words of God than Leviticus. It
is
God that is the direct speaker in almost every page;
his
gracious words are recorded in the form wherein they
were
uttered. This consideration cannot fail to send us
to
the study of it with singular interest and attention.
It has been called "Leviticus," because its typical
institutions,
in all their variety, were committed to the
care
of the tribe of Levi, or to the
priests, who were of
that
tribe. The Greek translators of the Pentateuch
devised
that name. The Talmud, for similar reasons,
calls
it MynihEKioha
traOt, “the law of the priests.” But
Jewish
writers in general are content with a simpler
title;
they take the first words of the book as the name,
calling
it xrAq;yiva,"Vayikra,” q. d. the book that
begins
with
the words, “And the Lord called.”
2 THE
NATURE OF THE BOOK
It carries within itself the seal of its Divine
origin.
As
an internal proof of its author being Divine, some
have
been content to allege the prophecy contained in
chap.
xxvi., the fulfilment of which is spread before the
eyes
of all the earth. But if, in addition to this, we find
every
chapter throughout presenting views of doctrine
and
practice that exactly dovetail into the unfigurative
statements
of the New Testament, surely we shall then
acknowledge
that it bears the impress of the Divine mind
from
beginning to end.
The Gospel
of the
grace of God, with all that follows in
its
train, may be found in Leviticus. This is the glorious
attraction
of the book to every reader who feels himself
a
sinner. The New Testament has about forty references
to
its various ordinances.
The rites here detailed were typical; and every
type
was
designed and intended by God to bear resemblance
to
some spiritual truth. The likeness between type and
antitype
is never accidental. The very excellency of these
rites
consists in their being chosen by God for the end of
shadowing
forth "good things to come" (Heb. x. 1). As
it
is not a mere accidental resemblance to the Lord's
body
and blood that obtains in the bread and wine used
in
the Lord's supper, but on the contrary, a likeness that
made
the symbols suitable to be selected for that end; so
is
it in the case of every Levitical type. Much of our
satisfaction
and edification in tracing the correspondence
between
type and antitype will depend on the firmness
with
which we hold this principle.
If it be asked why a typical mode of shewing forth
truth
was adopted to such an extent in those early days,
it
may be difficult to give a precise answer. It is plain,
such
a method of instruction may answer many purposes.
THE
NATURE OF THE BOOK 3
It
may not only meet the end of simplifying the truth,
it
may also open the mind to comprehend more, while
it
deepens present impressions of things known. The
existence
of a type does not always argue that the thing
typified
is obscurely seen, or imperfectly known. On the
contrary,
there was a type in the garden of Eden--the
tree
of life,--while life, in all its meaning, was fully com-
prehended by Adam. In all probability, there will
be
typical
objects in the millennial age; for there is to be a
river
which shall flow from
of
Shittim (Joel iii. 18), the same of which Ezekiel
(xlvii.
1) and Zechariah (xiv. 8) speak. This river is
said
to be for the healing of the
banks
grow majestic trees, whose leaves are for the heal-
ing of the nations. No doubt a spiritual
significance lies
hid
in these visible signs; the visible symbol seems to be
a
broad seal and sign of the peculiar truth manifested in
these
days, viz. the overflowing stream of the Holy Spirit
(who
shall be poured out at
David
first), winding its course over earth to convey
saving
health to all nations. Certain it is that types do
not
necessarily imply that the antitype is dimly known.
The
Lord may use them as he uses Gospel ordinances at
present,
to convey light to us, and leave more indelible
impressions.
A German writer (Hahn) has said, "Types
were
institutions intended to deepen, expand, and ennoble
the
circle of thoughts and desires, and thus heighten the
moral
and spiritual wants, as well as the intelligence and
susceptibility
of the chosen people."* And not
less truly
is
this point touched upon by the Reformer Tyndale, in
* Southey says of
Laud: "He began his dying address in that state of calm
but
deepest feeling, when the mind seeks for fancies, types, and dim similitudes,
and
extracts from them consolation and strength."--(Book of the Church.)
4 THE
NATURE OF THE BOOK
his
Prologue into the Third Book of Moses:--"Though
sacrifices
and ceremonies can be no ground or foundation.
to
build upon that is, though we can prove nought with
them--yet,
when we have once found out Christ and his
mysteries,
then we may borrow figures, that is to say,
allegories,
similitudes, and examples, to open Christ, and
the
secrets of God hid in Christ, even unto the quick,
and
can declare them more lively and sensibly with them
than
with all the words of the world. For similitudes
have
more virtue and power with them than bare words,
and
lead a man's understanding further into the pith and
marrow
and spiritual understanding of the thing, than all
the
words that can be imagined." Again he says, "Alle-
gories prove nothing; but the very use of allegories
is to
declare
and open a text, that it may be better perceived
and
understood . . . There is not a better,
more vehement,
or
mightier thing to make a man understand withal, than
an
allegory. For allegories make a man quick-witted, and
print
wisdom in him, and make it to abide, when bare
words
go but in at the one ear and out at the other."
The Epistle to the Hebrews lays down the
principles
upon
which we are to interpret Leviticus. The specimens
there
given of types applied furnish a model for our
guidance
in other cases; and the writer's manner of
address
in that Epistle leads us to suppose that it was no
new
thing for an Israelite thus to understand the ritual
of
Moses. No doubt old Simeon (Luke ii. 25) frequented
the
temple daily in order to read in its rites the future
development
of a suffering Saviour, as well as to pray
and
worship. Anna the prophetess did the same; for
all
these knew that they prophesied of the grace that was
to
come to us, and therefore inquired and searched dili-
gently
(1 Pet. i. 10). Had Aaron, or some other holy
THE NATURE OF THE BOOK 5
priest
of his line, been "carried away in the spirit," and
shewn the accomplishment of all that these rites pre-
figured,
how joyful ever after would have been his daily
service
in the sanctuary! When shewn the great Antitype,
and
that each one of these shadows pictured something
in
the person or work of that Redeemer, then, ever after,
to
handle the vessels of the sanctuary would be rich food
to
his soul. It would be "feeding beside the still waters,
and
in green pastures." For the bondage of these elements
did
not consist in sprinkling the blood, washing in the
laver,
waving the wave-shoulder, or the like; but in doing
all
this without perceiving the truth thereby exhibited.
Probably
to a true Israelite, taught of God, there would
be
no more of bondage in handling these material ele-
ments, than there is at this day to a true believer
in
handling
the symbolic bread and wine through which he
"discerns
the body and blood of the Lord." It would be
an
Israelite's hope every morning, as he left the "dwell-
ings of Jacob," to see "in the gates of
Lamb
of God, while gazing on the morning sacrifice. "I
will
compass thine altar, 0 Lord, that I may publish with
the
voice of thanksgiving, and tell of all thy wondrous
works"
(Ps. xxvi. 6, 7). And, as the sun declined, he
would
seek to have his soul again anointed, after a busy
day's
vexations, by beholding the evening lamb.
Tyndale says, that while there
is "a star-light of Christ"
in
all the ceremonies, there is in some so truly "the light
of
the broad day," that he cannot but believe that God
had
shewed Moses the secrets of Christ and the very
manner
of his death beforehand. At all events, it was
what
they did see of Christ through this medium that so
endeared
to them the tabernacle and temple-courts. It
was
the very home of their souls. "How amiable are
6 THE
NATURE OF THE BOOK
thy
tabernacles, 0 Lord of hosts! My soul longeth, yea,
even
fainteth for the courts of the Lord!" (Ps. lxxxiv. 1,
2.)
And it is thus we can understand how those thou-
sands
(or rather, tens of thousands) who believed were
all
"zealous of the law" (Acts xxi. 20). The Christian
elders
of
lent
their sanction to their zeal in some degree; and
Paul
himself saw nothing necessarily sinful in it. For it
was
all well, if they used the law only as "their school-
master
to bring them to Christ" (Gal. iii. 24). It must
have
been thus that Paul himself employed his thoughts
while
"purifying himself" in the temple, and engaging in
the
other ordinances regarding vows (Acts xxi. 26). His
thoughts
would be on the Antitype; and possibly the
actual
performing of these rites by a fully enlightened
soul
might lead to some distinct views of truth contained
in
them, which would have escaped the observation of a
mere
spectator. And, if we may throw out a conjecture
on
a subject where Millennarians and Anti-millennarians
are
alike at sea--is it not possible that some such end as
this
may be answered by the temple which Ezekiel foretells
as
yet to be built? (chap. xl., &c.) Believing nations may
frequent
that temple in order to get understanding in
these
types and shadows. They may go up to the moun-
tain of the Lord's house, to be there taught his
ways
(Isa. ii. 3). In that temple they may learn how not one
tittle of the law has failed. As they look on the sons
of
Zadok ministering in that peculiar sanctuary, they
may
learn
portions of truth with new impressiveness and
fulness. Indeed, the very fact that the order of
arrange-
ment in Ezekiel entirely differs from the order
observed
in
either tabernacle or temple, and that the edifice itself
is
reared on a plan varying from every former sanctuary,
THE NATURE OF THE BOOK 7
is
sufficient to suggest the idea that it is meant to cast
light
on former types and shadows. Many Levitical rites
appear
to us unmeaning; but they would not do so if
presented
in a new relation. As it is said of the rigid
features
of a marble statue, that they may be made to
move
and vary their expression so as even to smile, when
a
skilful hand knows how to move a bright light before
it;
so may it be with these apparently lifeless figures, in
the
light of that bright millennial day. At all events, it
is
probably then that this much-neglected book of Levi-
ticus shall be fully appreciated.
tree--shall
again yield its fatness to the nations round
(Rom.
xi. 17). Their ancient ritual may then be more
fully
understood, and blessed truth found beaming forth
from
long obscurity. When Jesus, the High Priest,
comes
forth from the Holiest, there may be here fountains
of
living water to which he shall lead us--Himself seen
to
be the glorious Antitype, the Alpha and the Omega!
But let us proceed to the contents of this book.
It
will
be found that it contains a full system of truth,
exhibiting
sin and the sinner, grace and the Saviour,
comprehending,
also, details of duty, and openings into
the
ages to come--whatever, in short, bears upon a
sinner's
walk with a reconciled God, and his conversation
in
this present evil world. Our heavenly Father has
condescended
to teach his children by most expressive
pictures;
and, even in this, much of his love appears.
The one great principle of interpretation which
we
keep
before us, is apostolic practice. This is the key
we
have used. We find the sacred writers adduce the
likeness
that exists between the thing that was typified
and
the type itself, and resting satisfied there. So we
lay
down this as our great rule,--there must be obvious
8 THE
NATURE OF THE BOOK