--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 130 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/130/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 130. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/130/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 130. Leviticus · 6 of 27 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/130/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/130/#p-N ### Verse 15 [¶1] His handful of the flour - An omer of flour, which was the tenth part of an ephah, and equal to about three quarts of our measure, was the least quantity that could be offered even by the poorest sort, and this was generally accompanied with a log of oil, which was a little more than half a pint. This quantity both of flour and oil might be increased at pleasure, but no less could be offered. ### Verse 20 [¶3] In the day when he is anointed - Not only in that day, but from that day forward, for this was to them and their successors a statute for ever. See [Lev 6:22]. ### Verse 23 [¶5] For every meat-offering for the priest shall be wholly burnt - Whatever the priest offered was wholly the Lord's, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord. Theodoret says that this marked "the high perfection which God required in the ministers of his sanctuary," as his not eating of his own sin-offering supposes him to stand free from all sin; but a better reason is given by Mr. Ainsworth: "The people's meat-offering was eaten by the priests that made atonement for them, [Lev 6:15], [Lev 6:16], [Lev 7:7]; but because no priest, being a sinner, could make atonement for himself, therefore his meat-offering might not be eaten, but all burnt on the altar, to teach him to expect salvation, not by his legal service or works, but by Christ; for the eating of the sin-offering figured the bearing of the sinner's iniquity;" [Lev 10:17]. ### Verse 25 [¶7] In the place where the burnt-offering is killed, etc. - The place here referred to was the north side of the altar. See [Lev 1:11]. ### Verse 26 [¶9] The priest - shall eat it - From the expostulation of Moses with Aaron, [Lev 10:17], we learn that the priest, by eating the sin-offering of the people, was considered as bearing their sin, and typically removing it from them: and besides, this was a part of their maintenance, or what the Scripture calls their inheritance; see [Eze 44:27-30]. This was afterwards greatly abused; for improper persons endeavored to get into the priest's office merely that they might get a secular provision, which is a horrible profanity in the sight of God. See [1Sam 2:36]; [Jer 23:12]; [Eze 34:2-4]; and [Hos 4:8]. ### Verse 27 [¶11] Whatsoever shall touch the flesh thereof shall be holy - The following note of Mr. Ainsworth is not less judicious than it is pious: - "All this rite was peculiar to the sin-offering, (whether it were that which was to be eaten, or that which was to be burnt), above all the other most holy things. As the sin-offering in special sort figured Christ, who was made sin for us, ([2Cor 5:21]), so this ordinance for all that touched the flesh of the sin-offering to be holy, the garments sprinkled with the blood to be washed, the vessels wherein the flesh was boiled to be broken, or scoured and rinsed - taught a holy use of this mystery of our redemption, whereof they that are made partakers ought to be washed, cleansed, and sanctified by the Spirit of God; that we possess our vessels in holiness and honor, and yield not our members as instruments of unrighteousness unto sin," [1Thes 4:4]; [Rom 6:13]. ### Verse 28 [¶13] The earthen vessel - shall be broken - Calmet states that this should be considered as implying the vessels brought by individuals to the court of the temple or tabernacle, and not of the vessels that belonged to the priests for the ordinary service. That the people dressed their sacrifices sometimes in the court of the tabernacle, he gathers from [1Sam 2:13], [1Sam 2:14], to which the reader is desired to refer. In addition to what has been already said on the different subjects in this chapter, it may be necessary to notice a few more particulars. The perpetual meat-offering, מנחה תמיד minchah tamid, [Lev 6:20], the perpetual fire, אש תמיד esh tamid, [Lev 6:13], and the perpetual burnt-offering, עלת תמיד olath tamid, [Exo 29:42], translated by the Septuagint θυσια διαπαντος, πυο διαπαντος, and ὁλοκαυτωσις and ὁλοκαυτωμα διαπαντος, all cast much light on [Heb 7:25], where it is said, Christ is able to save them to the uttermost (εις το παντελες, perpetually, to all intents and purposes) that come unto God by him; seeing he ever liveth (παντοτε ζων, he is perpetually living) to make intercession for them; in which words there is a manifest allusion to the perpetual minchah, the perpetual fire, and the perpetual burnt-offering, mentioned here by Moses. As the minchah, or gratitude-offering should be perpetual, so our gratitude for the innumerable mercies of God should be perpetual. As the burnt-offering must be perpetual, so should the sacrifice of our blessed Lord be considered as a perpetual offering, that all men, in all ages, should come unto God through him who is ever living, in his sacrificial character, to make intercession for men; and who is therefore represented even in the heavens as the Lamb just slain, standing before the throne, [Rev 5:6]; [Heb 10:19-22]. And as the fire on the altar must be perpetual, so should the influences of the Holy Spirit in every member of the Church, and the flame of pure devotion in the hearts of believers, be ever energetic and permanent. A continual sacrifice for continual successive generations of sinners was essentially necessary. Continual influences of the Holy Spirit on the souls of men were essentially necessary to apply and render effectual this atonement, to the salvation of the soul. And incessant gratitude for the ineffable love of God, manifested by his unspeakable gift, is surely required of all those who have tasted that the Lord is gracious. Reader, dost thou feel thy obligations to thy Maker? Does the perpetual fire burn on the altar of thy heart? Art thou ever looking unto Jesus, and beholding, by faith, the Lamb of God which taketh away the sin of the world? And dost thou feel the influences of his Spirit, at all times witnessing with thy spirit that thou art his child, and exciting thee to acts of gratitude and obedience? If not, of what benefit has the religion of Christ been to thee to the present day? Of a contrary state to that referred to above, it may be well said, This is not the way to heaven, for the way of life is above to the wise, that they may depart from the snares of death beneath. Arise, therefore, and shake thyself from the dust; and earnestly call upon the Lord thy God, that he may save thy soul, and that thou fall not into the bitter pains of an eternal death. ### Introduction [¶15] The law of the trespass-offering, and the priest's portion in it, [Lev 7:1-7]. As also in the sin-offerings and meat-offerings, [Lev 7:8-10]. The law of the sacrifice of peace-offering, [Lev 7:11], whether it was a thanksgiving - offering, [Lev 7:12-15]; or a Vow or voluntary offering, [Lev 7:16-18]. Concerning the flesh that touched any unclean thing, [Lev 7:19], [Lev 7:20], and the person who touched any thing unclean, [Lev 7:21]. Laws concerning eating of fat, [Lev 7:22-25], and concerning eating of blood, [Lev 7:26], [Lev 7:27]. Farther ordinances concerning the peace-offerings and the priest's portion in them, [Lev 7:28-36]. Conclusion of the laws and ordinances relative to burnt-offerings, meat-offerings, sin-offerings, and peace-offerings, delivered in this and the preceding chapters, [Lev 7:37], [Lev 7:38]. ### Verse 1 [¶17] Trespass-offering - See end of the chapter at [Lev 7:38] (note). ### Verse 2 [¶19] In the place where they kill the burnt-offering - viz., on the north side of the altar, [Lev 1:11]. ### Verse 3 [¶21] The rump - See Clarke's note on [Lev 3:9], where the principal subjects in this chapter are explained, being nearly the same in both. ### Verse 4 [¶23] The fat that is on them - Chiefly the fat that was found in a detached state, not mixed with the muscles; such as the omentum or caul, the fat of the mesentery, the fat about the kidneys, etc. See Clarke's note on [Lev 3:9], etc. ### Verse 8 [¶25] The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see [Lev 4:11]. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. [¶26] Of this we have a proof in Virgil, Aen. lib. vii., ver. 86-95. " - huc dona sacerdos [¶27] Cum tulit, et caesarum ovium sub nocte silenti [¶28] Pellibus incubuit stratis, somnosque petivit; [¶29] Multa modus simulncra videt volitantia miris, [¶30] Et varias audit voces, fruiturque deorum [¶31] Colloquio, atque imis Acheronta affatur Avernis. [¶32] Hic et tum pater ipse petens responsa Latinus [¶33] Centum lanigeras mactabat rite bidentes, [¶34] Atque harum effultus tergo stratisque jacebat [¶35] Velleribus. Subita ex alto vox reddita luco est." [¶36] First, on the fleeces of the slaughter'd sheep [¶37] By night the sacred priest dissolves in sleep, [¶38] When in a train, before his slumbering eye, [¶39] Thin airy forms and wondrous visions fly. [¶40] He calls the powers who guard the infernal floods, [¶41] And talks, inspired, familiar with the gods. [¶42] To this dread oracle the prince withdrew, [¶43] And first a hundred sheep the monarch slew; [¶44] Then on their fleeces lay; and from the wood [¶45] He heard, distinct, these accents of the god. - Pitt.