Lev 7:37-38, 11:46, 13:59, 14:54-57, 15:32-33, 27:34 | TSK | STEP | the law. meat. sin. trespass. consecrations. sacrifice.

Leviticus 7:37-38

the law.

1:1-17; 6:9-13; Ex 29:38-42

meat.

sin.

trespass.

consecrations.

sacrifice.

commanded.

1:1,2

Leviticus 11:46

This.The distinction of clean and unclean animals, (see note on Le 11:2) existed even before the flood, though it probably then only related to sacrifices; but at this time we find there were very particular laws enacted respecting the diet of the people, and the ceremonial uncleanness contracted by touching the carcases of unclean animals. The reasons for the enactment of these laws seem to be--1. As a test of obedience, and to teach the Israelites habits of self-denial, and the government of their appetites. 2. To keep them distinct from other nations, and consequently from their idolatrous usages, by throwing hindrances in the way of their social intercourse; for these distinctions were applicable both to persons and things. The Canaanites not only ate the animals prohibited by Moses, which we usually eat, but others also, among which dogs were one. Besides, many of those declared unclean were sacred among the heathen, and sacrificed to their gods. 3. Because those prohibited were innutritive and unwholesome; as the swine, the flesh of which being strong and difficult to digest, affords a very gross aliment, and produces, especially in hot climates, cutaneous, scrophulous, and scorbutic disorders, as the itch, leprosy, etc.

7:37; 14:54; 15:32; Eze 43:12

Leviticus 13:59

Leviticus 14:54-57

the law.

2,32; 6:9,14,25; 7:1,37; 11:46; 15:32; Nu 5:29; 6:13; 19:14; De 24:8

scall.

13:30,31

the leprosy.

13:47-59

of a house.

a rising.

13:2

teach.

10:10; Jer 15:19; Eze 44:23

when it is unclean, and when it is clean. Heb. in the day ofthe unclean, and in the day of the clean. this is.

De 24:8

Leviticus 15:32-33

1-18; 11:46; 13:59; 14:2,32,54-57; Nu 5:29; 6:13; 19:14; Eze 43:12

of her.

19-30

and of him.

24; 20:18

Leviticus 27:34

commandments.

26:46; De 4:45; Joh 1:17

in mount.

Nu 1:1; Ga 4:24,25; Heb 12:18-25 CONCLUDING REMARKS. 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. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point 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 gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities 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.