聖經註釋書

Leviticus 1:1. And the Lord called unto Moses — The particle and shows that the beginning of this book is closely connected with the conclusion of the former; and therefore it is probable that this order was given to Moses immediately after the consecration of the tabernacle; that now, when all things were ready for divine service, he drew nigh to the oracle of God, to receive the following instructions about its ministrations and sacrifices.

Leviticus 1:2. Divers kinds of sacrifices are here prescribed, some by way of acknowledgment to God for mercies either desired or received; others by way of satisfaction to God for men’s sins; others were mere exercises of devotion. And the reason why so many kinds of them were appointed was, partly a respect to the childish state of the Jews, who, by the custom of nations, and their own natural inclinations, were much addicted to outward rites and ceremonies, that they might have full employment of that kind in God’s service, and thereby be kept from temptations to idolatry; and partly to represent, as well the several perfections of Christ, the true sacrifice, and the various benefits of his death, as the several duties which men owe to their Creator and Redeemer, all which could not be so well expressed by one sort of sacrifices. Of the herd and of the flock — By the herd, is meant oxen or kine; and by the flock, sheep or goats, as Leviticus 1:10. The only living creatures which were allowed to be offered on the Jewish altar were these five, namely, out of the herd, the bullock only: out of the flock, the sheep and the goat; from among the fowls, the turtle-dove, or young pigeon. These living creatures were common, and easy to be procured; besides, they were tame and gentle, useful and innocent. No ravenous beasts or birds of prey were admitted. Now God chose these creatures for his sacrifices, either, 1st, In opposition to the Egyptian idolatry, to which divers of the Israelites had been used, and were still in great danger of revolting again, that the frequent destruction of them might bring such silly deities into contempt. Or, 2d, Because these were the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and useful to men. Or, 3d, As the best and most profitable creatures, with which it is fit. God should be served, and which we should be ready to part with, when God requires us to do so. Or, 4th, As things most common, that men might never want a sacrifice when they needed, or God required it.

Leviticus 1:3. If his offering be a burnt-sacrifice — This was called a holocaust by the Greeks, being wholly given to God and consumed upon his altar, the skin excepted, neither the priest nor offerer having any share of it, Leviticus 1:9, and 1 Samuel 7:9. It was the principal sacrifice, and is properly mentioned first, as being that which spoke most significantly the good-will of the offerer, and his enlargement of heart, 2 Chronicles 29:31. These sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely and unreservedly offered or devoted to God’s service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and they direct us to serve the Lord with all singleness of heart, and to be ready to offer to God even those sacrifices or services wherein we ourselves have no part or benefit. A male — As being more perfect than the female, (Malachi 1:14,) and more truly representing Christ. Without blemish — To signify, 1st, That God must be served with the best of every kind. 2d, That man, represented by those sacrifices, must aim at all perfection of heart and life, and that Christians would one day attain to it, Ephesians 5:27. 3d, The spotless and complete holiness of Christ. Of his own will — According to this translation, the place speaks only of free-will-offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free-will-offerings, which were to be observed in other offerings also. At the door — In the court near the door, where the altar stood, Leviticus 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this further signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, (John 10:7; John 10:9,) by whom alone we have access to God.

Leviticus 1:4. He shall put his hand — Both his hands; Leviticus 8:14; Leviticus 8:18; Leviticus 16:21; whereby he signified, 1st. That he willingly gave it to the Lord; 2d, That he judged himself worthy of that death which it suffered in his stead; and that he laid his sins upon it with an eye to him upon whom God would lay the iniquity of us all, (Isaiah 53:6,) and that together with it he did freely offer up himself to God. To make atonement — Sacramentally; as directing his faith and thoughts to that true propitiatory sacrifice which in time was to be offered up for him. And although burnt-offerings were commonly offered by way of thanksgiving, yet they were sometimes offered by way of atonement for sin, that is, for sins in general, as appears from Job 1:5; but for particular sins there were special sacrifices.

Leviticus 1:5-6. And he — Either, 1st, The offerer, who is said to do it, namely, by the priest; for men are commonly said to do what they cause others to do, as John 4:1-2. Or, 2d, The priest, as it follows, or the Levite, whose office this was. Shall sprinkle the blood — Which was done in a considerable quantity, and whereby was signified, 1st, That the offerer deserved to have his blood spilt in that manner. 2d, That the blood of Christ should be poured forth for sinners, and that this was the only means of their reconciliation to God, and acceptance with him. Pieces — Namely, the head, and fat, and inwards, and legs, Leviticus 1:8-9.

Leviticus 1:7. The sons of Aaron shall put fire — The fire was originally kindled from heaven, when the first sacrifices were offered, (Leviticus 9:24,) and was to be carefully preserved and kept burning, (Leviticus 6:13,) and therefore the expression of putting fire upon the altar is to be understood, not of kindling, but of feeding the fire with fresh fuel, or disposing and putting it in order.

Leviticus 1:8-9. The fat — All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily. But the inwards shall he wash — To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body and the shoulders. A sweet savour — Not in itself, but as it represented Christ’s offering up himself to God as a sweet- smelling savour.

Leviticus 1:11. Northward — Here this and other kinds of sacrifices were killed, (Leviticus 6:25; Leviticus 7:2,) because here seems to have been the largest and most convenient place for that work, the altar being probably near the middle of the east end of the building, and the entrance being on the south side.