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AND the Lord called Moses, and spoke to him from the tabernacle of the testimony, saying:





The Book is called Leviticus: because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites.  The Hebrews call it Vayyicra, from the word with which it begins; (Ch.) "and (the Lord) called."  The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora!  But such irregular letters are the faults of some transcribers, and are of no authority.  Kennicott Dis. 1.


--- This Book is styled also, "The Priests' Law."  H.


--- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites.  From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed.  All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (S. Leo. ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry.   S. Jer. on Isai. i. &c.


--- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai.  God spoke from the New Tabernacle.  T.


--- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book.  D.


--- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezec. xx. 25.  Heb. vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual.  Rom. vii. 14.  2 Cor. iii. 6.  Orig. c. Cels. vii.  C.

2 Speak to the children of Israel, and thou shalt say to them: The man among you that shall offer to the Lord a sacrifice of the cattle, that is, offering victims of oxen and sheep,

Ver. 2.  Offer, voluntarily, without any command.  Some sacrifices were of precept.  Ex. xxii. 29.  M.


--- These first chapters are addressed to the people; the 6th from v. 9, to the priests.  Oxen, goats, and sheep, pigeons, and turtles, were to be offered in sacrifice, and small birds also, in the purification of lepers, (C. xiv. 4,) as they might easily be procured.  C.


--- By sacrifice, we testify the dominion of God over all.  They were offered by the patriarchs, and by all nations.  God requireth that the victim should be without blemish, and slain with certain ceremonies wisely ordained.  Ps. ciii. 24.  W.


--- A sacrifice.  Hebrew korban, a present of any sort.  Mark vii.


---  Sheep and goats, v. 10. The same term, tson, signifies both.   M.

3 If his offering be a holocaust, and of the herd, he shall offer a male without blemish, at the door of the testimony, to make the Lord favourable to him:

Ver. 3.  A holocaust.  That is, a whole burnt-offering; (olocauston) so called, because the whole victim was consumed with fire; and given in such manner to God as wholly to evaporate, as it were, for his honour and glory; without having any part of it reserved for the use of man.  The other sacrifices of the Old Testament were either offerings for sin, or peace-offerings: and these latter again were either offered in thanksgiving for blessing received, or by way of prayer for new favours or graces.  So that sacrifices were then offered to God for four different ends or intentions, answerable to the different obligations which man has to God: 1. By way of adoration, homage, praise, and glory, due to his divine Majesty. 2. By way of thanksgiving for all benefits received from him. 3. By way of confessing and craving pardon for sins. 4. By way of prayer and petition for grace an relief in all necessities.  In the New Law we have but one sacrifice, viz. that of the body and blood of Christ: but this one sacrifice of the New Testament perfectly answers all these four ends; and both priests and people, as often as it is celebrated, ought to join in offering it up for these four ends.  Ch.  S. Aug. de C. D. viii. 17.  S. Chrys. in Ps. xcv.


--- We have an altar, (Heb. xiii. 10,) on which the unbloody sacrifice is offered, (Matt. xxvi. 25,) as the blood of Christ was on the cross.  Heb. ix. 25.  W.


4 And he shall put his hand upon the head of the victim, and it shall be acceptable, and help to its expiation.

Ver. 4.  Victim.  To transfer all the curses due to him upon it, (Eus. Demon. i. 10,) and to testify that he gives it up entirely for the honour of God.  Lyran.


--- The Egyptians cut off the head of the victim, and vented upon it imprecations, begging that the gods would discharge upon it all the evils which they had deserved.  Then they sold it to some foreigner, or threw it into the Nile.  Herod. ii. 39.  All nations seem to have acknowledged, that life would be given for life.  Hanc animam vobis pro veliore damus: (Ovid Fast. i.) and they had holocausts, in imitation of the Hebrews.  Bochart.


--- Expiation.  Heb. "it shall be accepted for him to make atonement for him," provided he be in proper dispositions.  M.


--- The primary intention of the holocaust was to honour God: but this insured his favour also, and pardon.  D.

5 And he shall immolate the calf before the Lord, and the priests the sons of Aaron shall offer the blood thereof, pouring it round about the altar, which is before the door of the tabernacle.

Ver. 5.  He, by the hands of the priests, (C. x. 1,) as the Sept. express it, "they shall immolate;" (M.) though we might infer from this text, that the person who offered the victim, had to slay it; (C.) while the priests alone could pour the blood upon and around the altar.  Without the effusion of blood remission is not made.  Heb. ix. 22.  H.

6 And when they have flayed the victim, they shall cut the joints into pieces,

Ver. 6.  They.  Regularly the Levites performed this office.  The skin belonged to the priest.  C. vii. 8.  C.

7 And shall put fire on the altar, having before laid in order a pile of wood:

Ver. 7.  Fire.  Heb. and Sept. place the fire first, then the wood.  It was the sacred fire which was never extinguished, but removed from the altar in marches, (C. iv. 13,) perhaps in a censer or pan.  H.

8 And they shall lay the parts that are cut out in order thereupon, to wit, the head, and all things that cleave to the liver,

Ver. 8.  All things, &c. Heb. pador, may signify the fat, or the trunk of the animal.  C.

9 The entrails and feet being washed with water: and the priest shall burn them upon the altar for a holocaust, and a sweet savour to the Lord.

Ver. 9.  Sweet.  Not that the Deity can take delight in sweet odours; but he is pleased with the devotion of men.  For their advancement in piety, he required these sacrifices; 1. to keep the people from idolatry; 2. to teach them to consecrate their body and effects to him, as well as their souls, to serve justice unto sanctification; (Rom. vi. 19.  Jo. iv. 24,) as without the help of exterior observances, the mind will hardly rise to the contemplation of truth; 3. to prefigure the greater mysteries of the Christian religion, of which the law was only a shadow, incapable of conferring justifying grace.  Jo. i. 17.  Gal. iii. 11.  W.


--- The law was our pedagogue, in Christ, that we might be justified by faith, v. 24.

10 And if the offering be of the flocks, a holocaust of sheep or of goats, he shall offer a male without blemish:

Ver. 10.  Male.  Lyranus seems to have read "a year old," in the Vulg.  But it is not found in the Heb. or in any version.  It may have been taken from Exod. xii. 5, where the paschal lamb must be a male of one year.


--- Blemish.  The Sept. add, "and he shall put his hand upon its head."  H.

11 And he shall immolate it at the side of the altar that looketh to the north, before the Lord: but the sons of Aaron shall pour the blood thereof upon the altar round about: 12 And they shall divide the joints, the head, and all that cleave to the liver: and shall lay them upon the wood, under which the fire is to be put: 13 But the entrails and the feet they shall wash with water. And the priest shall offer it all and burn it all upon the altar for a holocaust, and most sweet savour to the Lord. 14 But if the oblation of a holocaust to the Lord be of birds, of turtles, or of young pigeons,

Ver. 14.  Pigeons.  Heb. and Sept. say nothing about the age; though the Rabbins assure us, that old turtles and young pigeons were to be immolated, as being more excellent.  God requires only what each person may easily procure.  This third species of holocaust was chiefly intended for the poor.  C. xii. 8.  But if they could not afford even this, they might offer flour.  C. ii.

15 The priest shall offer it at the altar: and twisting back the neck, and breaking the place of the wound, he shall make the blood run down upon the brim of the altar.

Ver. 15.  The neck.  Some say, without pulling the head off (Grotius); which the Rabbins deny.  C.

16 But the crop of the throat, and the feathers he shall cast beside the altar at the east side, in the place where the ashes are wont to be poured out,

Ver. 16.  Throat.  Heb. mierath, is rendered "the crop and its contents," by the Chal. Syr. and Sam.

17 And he shall break the pinions thereof, and shall not cut, nor divide it with a knife, and shall burn it upon the altar, putting fire under the wood. It is a holocaust and oblation of most sweet savour to the Lord.

Ver. 17.  Pinions, as if it were to be roasted.  Eusebius remarks, that the pagans plunged their birds into the sea, then poured the blood round the altar, and afterwards burnt them.  Abram did not divide the birds.  Gen. xv. 10.  C.


--- Oblation.  Heb. "made by fire;" or which must be all consumed, except the crop and feathers.  H.

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Holy Spirit