Read-Post Through the Bible

[daniel1212av]

II. The rites and ceremonies about the peace-offerings are enlarged upon.
1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev_7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev_2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev_7:29) which requires an oblation with it, that the table might be as well furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev_7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev_7:16. If any was left beyond the time limited, it was to be burnt (Lev_7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev_7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar_9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc_8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev_7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro_15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev_19:, where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa_16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb_3:13, Heb_3:14), for it will be too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev_7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag_2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev_7:20, Lev_7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, 1Pe_2:1, 1Pe_2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb_9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev_7:20) and again (Lev_7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. “Be you holy, for God is holy, and you pertain to him.”
4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev_3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev_7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, “If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness.” To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev_7:24. (2.) The prohibition of blood is more general (Lev_7:26, Lev_7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.
 – Henry

[daniel1212av]

5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev_7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (1Sa_9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted. – Henry

Lev 7:35-38 - This is the portion of the anointing of Aaron--These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.

in the day when he presented them to minister unto the Lord, &c.--that is, from the day they approached the Lord in the duties of their ministry. – JFB

Lev 7:35-38 -
Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1. As a grant to the priests, Lev_7:35, Lev_7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev_7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was. – Henry

[daniel1212av]

(Lev 8 )  "And the LORD spake unto Moses, saying, {2} Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; {3} And gather thou all the congregation together unto the door of the tabernacle of the congregation. {4} And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. {5} And Moses said unto the congregation, This is the thing which the LORD commanded to be done. {6} And Moses brought Aaron and his sons, and washed them with water. {7} And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith. {8} And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim. {9} And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses. {10} And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. {11} And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them. {12} And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him. {13} And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses. {14} And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. {15} And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. {16} And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. {17} But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses. {18} And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. {19} And he killed it; and Moses sprinkled the blood upon the altar round about. {20} And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. {21} And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses. {22} And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. {23} And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. {24} And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. {25} And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder: {26} And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: {27} And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the LORD. {28} And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD. {29} And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses' part; as the LORD commanded Moses. {30} And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him. {31} And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it. {32} And that which remaineth of the flesh and of the bread shall ye burn with fire. {33} And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. {34} As he hath done this day, so the LORD hath commanded to do, to make an atonement for you. {35} Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded. {36} So Aaron and his sons did all things which the LORD commanded by the hand of Moses."

[daniel1212av]

Leviticus 8 -
This chapter gives us an account of the solemn consecration of Aaron and his sons to the priest's office.  I. It was done publicly, and the congregation was called together to be witnesses of it (Lev_8:1-4).  II. It was done exactly according to God's appointment (Lev_8:5).  1. They were washed and dressed (Lev_8:6-9, Lev_8:13).  2. The tabernacle and the utensils of it were anointed, and then the priests (Lev_8:10-12).  3. A sin-offering was offered for them (Lev_8:14-17).  4. A burnt-offering (Lev_8:18-21).  5. The ram of consecration (Lev_8:22-30).  6. The continuance of this solemnity for seven days (Lev_8:31, etc.). – Henry

Leviticus 8 -
Induction of Aaron and His Sons
into the Priestly Office - Leviticus 8-10
To the law of sacrifice there is appended first of all an account of the fulfilment of the divine command to sanctify Aaron and his sons as priests, which Moses had received upon the mount along with the laws concerning the erection of the sanctuary of the tabernacle (Ex 28 and 29). This command could not properly be carried out till after the appointment and regulation of the institution of sacrifice, because most of the laws of sacrifice had some bearing upon this act. The sanctification of the persons, whom God had called to be His priests, consisted in a solemn consecration of these persons to their office by investiture, anointing, and sacrifice (ch. , - their solemn entrance upon their office by sacrifices for themselves and the people (ch. 9), - the sanctification of their priesthood by the judgment of God upon the eldest sons of Aaron, when about to offer strange, fire-and certain instructions, occasioned by this occurrence, concerning the conduct of the priests in the performance of their service (ch. 10). – K+D

Leviticus 8 -
Lev. 8; 9; 10: The Service of the Sancuary Inaugurated
This is the only historical portion of the Book of Leviticus, with the exception of Lev_24:10-23. – Barnes

Lev 8:1-13 -
God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo_29:1, where we have also the particular instructions he had how to do it. Now here we have,

I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev_8:2, Lev_8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family.

II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev_8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church.

III. The commission read, Lev_8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done.
IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev_8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev_1:5, Rev_1:6); and those that draw near to God must be washed in pure water, Heb_10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev_8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev_8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev_8:10), so had the altar (Lev_8:11); these were to sanctify the gold and the gift (Mat_23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev_8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, 1Jo_2:27. – Henry

Lev 8:14-36 -
In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit. He sanctifies the ordinances of religion, to the benefit of his people and the honour of God the Father; who for his sake accepts our worship, though it is polluted with sin. We may also rejoice, that he is a merciful and faithful High Priest, full of compassion to the feeble-minded and tempest-tossed soul. All true Christians are consecrated to be spiritual priests. We should seriously ask ourselves, whether in our daily walk we study to maintain this character? and abound in spiritual sacrifices, acceptable to God through Christ? If so, still there is no cause for boasting. Let us not despise our fellow-sinners; but remembering what we have done, and how we are saved, let us seek and pray for their salvation. – MHCC

[daniel1212av]

Lev 8:14-36 -
Moses as the mediator of the covenant of the Law Gal_3:19; Heb_8:6 was called to perform the priestly functions, in consecrating those on whom henceforth those functions were to devolve, and in inaugurating the legal order of sacrifices. See Exo_40:23 note. The sin-offering was now offered for the first time. The succession in which the sacrifices followed each other on this occasion, first the sin-offering, then the burnt-offering, and lastly the peace-offering, has its ground in the meaning of each sacrifice, and became the established custom in later ages. The worshipper passed through a spiritual process. He had transgressed the Law, and he needed the atonement signified by the sin-offering: if his offering had been made in truth and sincerity, he could then offer himself as an accepted person, as a sweet savour, in the burnt-offering; and in consequence, he could enjoy communion with the Lord and with his brethren in the peace-offering.

Lev_8:14-17
See the marginal references. The flesh of the sin-offering could not be eaten by any but a legally consecrated priest (Lev_6:25 note). Moses therefore could not eat of it himself, though he was, for the occasion, performing the duties of a priest. Those whom he was consecrating could not eat it, not only because they were not yet duly installed, but because the sacrifice was offered on their behalf, and the body of the victim stood to them in the same relation as that of the regular sin-offering afterward stood to the high priest.

Lev_8:15
Purified the altar ... sanctified it, to make reconciliation upon it - The altar had been sanctified by the anointing oil Lev_8:11 like the priests who were to officiate at it; it was now, like them, sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood. Col_1:20; Heb_9:21-22. See Lev_17:11; Exo_28:38.

Lev_8:18-21
Atonement having been made, Aaron and his sons were now permitted, by the laying on of their hands, to make themselves one with the victim, which was to be sent up to Yahweh as “a burnt sacrifice for a sweet savour, an offering made by fire unto the Lord.” All was done strictly according to the ritual Lev_1:3-9, except that Moses performed the duties of the priest.

Lev_8:22
The ram of consecration - The sacrifice of this ram was by far the most unique part of the whole ceremony. The words may be literally rendered “the ram of the fillings”, and the name has been supposed to have reference to the ceremony in which Moses filled the hands of the priests; see Lev_8:27. The offering was in the highest sense “the sacrifice of completion or fulfilling”, as being the central point of the consecrating rite. The final perfection of the creature is consecration to the Lord.

Lev_8:23, Lev_8:24
Before casting forth the blood round the altar in the usual manner, Moses took a portion of the blood and put some of it on the right extremities of each of the priests. This, being performed with the blood of the peace-offering, has been supposed to figure the readiness of the priest who is at peace with Yahweh to hear with the ear and obey the divine word, to perform with the hand the sacred duties of his office, and to walk with the feet in the way of holiness.

Lev_8:25-28
In the rite of filling the hands of the priests, Moses took the portions of the victim which usually belonged to the altar, with the right shoulder (or leg); he placed upon them one cake of each of the three kinds of unleavened bread contained in the basket (see Lev_8:2 note), and then put the whole first upon the hands of Aaron and in succession upon the hands of his sons: in each case, according to Jewish tradition, he put his own hands under the hands of the priest, moving them backwards and forwards, so as to wave the mass to and fro.
In this remarkable ceremony the gifts of the people appear to have been made over to the priests, as if in trust, for the service of the altar. The articles were presented to Yahweh and solemnly waved in the hands of the priests, but not by their own act and deed. The mediator of the Law, who was expressly commissioned on this occasion, was the agent in the process.
Lev_8:25
The rump - See Lev_3:9 note.

Lev_8:29
The heave-shoulder was the ordinary perquisite of the officiating priest, but the wave-breast appears to have been awarded to Moses as the servant of Yahweh now especially appointed for the priestly service.

Lev_8:30
The sprinkling was on their garments as well as their persons, because it belonged to them in reference to the office with which they had been formally invested by putting on the garments. (See Exo_28:3 note). The union of the two symbols of the atoning blood and the inspiring unction appears to be a fit conclusion of the entire rite.

Lev_8:33-36
The rites of consecration were to last a whole week, and thus, like the longer of the annual festivals, were connected in an emphatic manner with the sabbatical number of the covenant. During this period the priests were not to leave the holy precinct for the sake of any worldly business; and the whole series of ceremonies, including the sacrifice of the Ram of consecration, was to be gone through on each day. Compare the marginal references.

Lev_8:33
Rather, ye shall not go away from the entrance of the tent. With this agree Cranmer, the Geneva Bible, etc. The meaning is evidently that they were not to go out of the court, as is more clearly expressed in Lev_8:35.

Lev_8:35
That ye die not - See Exo_28:35 note. [below]
That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exo_28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exo_30:21; Lev_8:35; Lev_10:7. – Barnes

[daniel1212av]

[Mon. 6-25-07]
(Lev 9)  "And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; {2} And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD. {3} And unto the children of Israel thou shalt speak, saying, Take ye a kid of the goats for a sin offering; and a calf and a lamb, both of the first year, without blemish, for a burnt offering; {4} Also a bullock and a ram for peace offerings, to sacrifice before the LORD; and a meat offering mingled with oil: for to day the LORD will appear unto you. {5} And they brought that which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the LORD. {6} And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you. {7} And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded. {8} Aaron therefore went unto the altar, and slew the calf of the sin offering, which was for himself. {9} And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar: {10} But the fat, and the kidneys, and the caul above the liver of the sin offering, he burnt upon the altar; as the LORD commanded Moses. {11} And the flesh and the hide he burnt with fire without the camp. {12} And he slew the burnt offering; and Aaron's sons presented unto him the blood, which he sprinkled round about upon the altar. {13} And they presented the burnt offering unto him, with the pieces thereof, and the head: and he burnt them upon the altar. {14} And he did wash the inwards and the legs, and burnt them upon the burnt offering on the altar. {15} And he brought the people's offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first. {16} And he brought the burnt offering, and offered it according to the manner. {17} And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning. {18} He slew also the bullock and the ram for a sacrifice of peace offerings, which was for the people: and Aaron's sons presented unto him the blood, which he sprinkled upon the altar round about, {19} And the fat of the bullock and of the ram, the rump, and that which covereth the inwards, and the kidneys, and the caul above the liver: {20} And they put the fat upon the breasts, and he burnt the fat upon the altar: {21} And the breasts and the right shoulder Aaron waved for a wave offering before the LORD; as Moses commanded. {22} And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. {23} And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people. {24} And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces."

[daniel1212av]

V. 1: :...it came to pass on the eighth day..” V. 4 “...for to day the LORD will appear unto you.”
Consecration and cleansing must comes before we can see the glory of God, which we have all fallen short of, including, as here, the ministers of the LORD. There were hitherto commanded, “ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you” (8:33). On the eighth day Aaron makes atonement for himself, the priests, and for  the people, “And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people” (v. 23), and consumed with fire the sacrifice. 

In the New Testament, the apostles, having their sins atoned for by the far more precious and sinless “Lamb of God which taketh away the sins of the world” (Jn. 1:29), apparently spent 10 days in “one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren” (Act 1:14), and wherein the 12th apostle was chosen. “And when the day of Pentecost was fully come,” a sound from heaven as of a rushing mighty wind filled all the house where they sat,“ and there appeared unto them cloven tongues like as of fire, and it sat upon each of them And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 1, 3, 4). The one accord in seeking and the subsequent degree of the fullness of the Spirit is one which the church (we) must yet seek, in Spirit and in truth.

Leviticus 9 -
Aaron and his sons, having been solemnly consecrated to the priesthood, are in this chapter entering upon the execution of their office, the very next day after their consecration was completed.  I. Moses (no doubt by direction from God) appoints a meeting between God and his priests, as the representatives of his people, ordering them to attend him, and assuring them that he would appear to them (Lev_9:1-7).  II. The meeting is held according to the appointment.  1. Aaron attends on God by sacrifice, offering a sin-offering and burnt-offering for himself (Lev_9:8-14), and then the offerings for the people, whom he blessed in the name of the Lord (Lev_9:15-22).  2. God signifies his acceptance,  (1.) Of their persons, by showing them his glory (Lev_9:23).  (2.) Of their sacrifices, by consuming them with fire from heaven (Lev_9:24). – Henry

Lev 9:1 -
On the eighth day - This was the first day after their consecration, before which they were deemed unfit to minister in holy things, being considered as in a state of imperfection. “All creatures,” says Ainsworth, “for the most part were in their uncleanness and imperfection seven days, and perfected on the eighth; as children by circumcision, Lev_12:2, Lev_12:3; young beasts for sacrifice, Lev_22:27; persons that were unclean by leprosies, issues, and the like, Lev_14:8-10; Lev_15:13, Lev_15:14; Num_6:9, Num_6:10. So here, the priests, until the eighth day, were not admitted to minister in their office.” – Clarke

Lev 9:1-7 -
Orders are here given for another solemnity upon the eighth day; for the newly-ordained priests were set to work immediately after the days of their consecration were finished, to let them know that they were not ordained to be idle: He that desires the office of a bishop desires a good work, which must be looked at with desire, more than the honour and benefit. The priests had not so much as one day's respite from service allowed them, that they might divert themselves, and receive the compliments of their friends upon their elevation, but were busily employed the very next day; for their consecration was the filling of their hands. God's spiritual priests have constant work cut out for them, which the duty of every day requires; and those that would give up their account with joy must redeem time; see Eze_43:26, Eze_43:27. Now, 1. Moses raises their expectation of a glorious appearance of God to them this day (Lev_9:4): “To day the Lord will appear to you that are the priests.” And when all the congregation are gathered together, and stand before the Lord, he tells them (Lev_9:6), The glory of the Lord shall appear to you. Though they had reason enough to believe God's acceptance of all that they had done according to his appointment, upon the general assurance we have that he is the rewarder of those that diligently seek him (even if he had not given them any sensible token of it), yet that if possible they and theirs might be effectually obliged to the service and worship of God, and might never turn aside to idols, the glory of God appeared to them, and visibly owned what they had done. We are not now to expect such appearances; we Christians walk more by faith, and less by sight, than they did. But we may be sure that God draws nigh to those who draw nigh to him, and that the offerings of faith are really acceptable to him, though, the sacrifices being spiritual, the tokens of the acceptance are, as it is fit they should be, spiritual likewise. To those who are duly consecrated to God he will undoubtedly manifest himself. 2. He puts both priests and people upon preparing to receive this favour which God designed them. Aaron and his sons, and the elders of Israel, are all summoned to attend, Lev_9:1. Note, God will manifest himself in the solemn assemblies of his people and ministers; and those that would have the benefit and comfort of God's appearances must in them give their attendance. (1.) Aaron is ordered to prepare his offerings: A young calf for a sin-offering, Lev_9:2. The Jewish writers suggest that a calf was appointed for a sin-offering to remind him of his sin in making the golden calf, by which he had rendered himself for ever unworthy of the honour of the priesthood, and which he had reason to reflect upon with sorrow and shame in all the atonements he made. (2.) Aaron must direct the people to get theirs ready. Hitherto Moses had told the people what they must do; but now Aaron, as high priest over the house of God, must be their teacher, in things pertaining to God: Unto the children of Israel thou shalt speak, Lev_9:3. Now that he was to speak from them to God in the sacrifices (the language of which he that appointed them very well understood) he must speak from God to them in the laws about the sacrifices. Thus Moses would engage the people's respect and obedience to him, as one that was set over them in the Lord, to admonish them. (3.) Aaron must offer his own first, and then the people's, Lev_9:7. Aaron must now go to the altar, Moses having shown him the way to it; and there,

[1.] He must make an atonement for himself; for the high priest, being compassed with infirmity, ought, as for the people, so also for himself, to offer for sins (Heb_5:2, Heb_5:3), and for himself first; for how can we expect to be accepted in our prayers for others, if we ourselves be not reconciled to God? Nor is any service pleasing to God till the guilt of sin be removed by our interest in the great propitiation. Those that have the care of the souls of others are also hereby taught to look to their own in the first place; this charity must begin at home, though it must not end there. It is the charge to Timothy, to take care to save himself first, and then those that heard him, 1Ti_4:16. The high priest made atonement for himself, as one that was joined with sinners; but we have a high priest that was separated from sinners, and needed no atonement. When Messiah the prince was cut off as a sacrifice, it was not for himself; for he knew no sin.

[2.] He must make an atonement for the people, by offering their sacrifices. Now that he was made a high priest he must lay to heart the concerns of the people, and this as their great concern, their reconciliation to God, and the putting away of sin which had separated between them and God. He must make atonement as the Lord commanded. See here the wonderful condescension of the mercy of God, that he not only allows an atonement to be made, but commands it; not only admits, but requires us to be reconciled to him. No room therefore is left to doubt but that the atonement which is commanded will be accepted. – Henry

Lev 8:7-9 - he put upon him the coat, and girded him with the girdle--The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.

Lev 8:10-12 - took the anointing oil, &c.--which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces. - JFB

[daniel1212av]

Lev 9:12-14 -
The burnt-offering was presented according to the general rule (Lev_1:3-9), as in Lev_8:18-21. המציא (Lev_9:12): to cause to attain; here, and in Lev_9:18, to present, hand over. לנתחיה, according to its pieces, into which the burnt-offering was divided (Lev_1:6), and which they offered to Aaron one by one. No meat-offering was connected with Aaron's burnt-offerings, partly because the law contained in Num_15:2. had not yet been given, but more especially because Aaron had to bring the special meat-offering commanded in Lev_6:13, and had offered this in connection with the morning burnt-offering mentioned in Lev_9:17; though this offering, as being a constant one, and not connected with the offerings especially belonging to the consecration of the priests, is not expressly mentioned. – K+D

   Lev 9:8-22 -
These being the first offerings that ever were offered by the levitical priesthood, according to the newly-enacted law of sacrifices, the manner of offering them is particularly related, that it might appear how exactly they agreed with the institution. 1. Aaron with his own hands slew the offering (Lev_9:, and did the work of the inferior priests; for, great as he was, he must not think any service below him which he could do for the honour of God: and, as Moses had shown him how to do this work decently and dexterously, so he showed his sons, that they might do likewise; for this is the best way of teaching, and thus parents should instruct their children by example. Therefore as Moses before, so Aaron now offered some of each of the several sorts of sacrifices that were appointed, whose rites differed, that they might be thoroughly furnished for every good work. 2. He offered these besides the burnt-sacrifice of the morning, which was every day offered first, Lev_9:17. Note, Our accustomed devotions morning and evening, alone and in our families, must not be omitted upon any pretence whatsoever, no, not when extraordinary services are to be performed; whatever is added, these must not be diminished. 3. It is not clear whether, when it is said that he burnt such and such parts of the sacrifices upon the altar (Lev_9:10-20), the meaning is that he burnt them immediately with ordinary fire, as formerly, or that he laid them upon the altar ready to be burnt with the fire from heaven which they expected (Lev_9:24), or whether, as bishop Patrick thinks, he burnt the offerings for himself with ordinary fire, but when they were burnt out he laid the people's sacrifices upon the altar, which were kindled and consumed by the fire of the Lord. I would rather conjecture, because it is said of all these sacrifices that he burnt them (except the burnt-offering for the people, of which it is said that he offered it according to the manner, Lev_9:16, which seems to be equivalent), that he did not kindle the fire to burn them, but that then the fire from the Lord fastened upon them, put out the fire that he had kindled (as we know a greater fire puts out a less), and suddenly consumed the remainder, which the fire he had kindled would have consumed slowly. 4. When Aaron had done all that on his part was to be done about the sacrifices he lifted up his hand towards the people, and blessed them, Lev_9:22. This was one part of the priest's work, in which he was a type of Christ, who came into the world to bless us, and when he was parted from his disciples, at his ascension, lifted up his hands and blessed them, and in them his whole church, of which they were the elders and representatives, as the great high priest of our profession. Aaron lifted up his hands in blessing them, to intimate whence he desired and expected the blessing to come, even from heaven, which is God's throne. Aaron could but crave a blessing, it is God's prerogative to command it. Aaron, when he had blessed, came down; Christ, when he blessed, went up. – Henry

Lev 9:23 - And Moses - Went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew - bread, and the altar of incense, upon which part of the blood of the sacrifices now offered was to be sprinkled, Lev_4:7, Lev_4:16. And blessed the people - Prayed to God for his blessing upon them, as this phrase is explained, Num_6:23, &c. and particularly for his gracious acceptation of these and all succeeding sacrifices, and for his signification thereof by some extraordinary token. And the glory of the Lord - Either a miraculous brightness shining from the cloudy pillar, as Exo_16:10, or a glorious and visible discovery of God's gracious presence and acceptance of the present service.

Lev 9:24 - And there came a fire - In token of God's approbation of the priesthood now instituted, and the sacrifices offered, and consequently of others of the like nature. And this fire now given was to be carefully kept, and not suffered to go out, Lev_6:13, and therefore was carried in a peculiar vessel in their journeys in the wilderness. From before the Lord - Or, from the presence of the Lord, that is, from the place where God was in a special manner present, either from heaven or from the holy of holies. They shouted - As wondering at, rejoicing in, and blessing God for this gracious discovery of himself, and his favour. This also was a figure of good things to come. Thus the Spirit descended in fire upon the apostles, so ratifying their commission, as this does that of the priests. And the descent of this holy fire into our souls, to kindle in them devout affections, and such an holy zeal as burns up all unholiness, is a certain token of God's gracious acceptance. – Wesley

Lev 9:24 -
When all the people saw, they shouted, and fell on their faces -
1.   The miracle was done in such a way as gave the fullest conviction to the people of its reality.
2.   They exulted in the thought that the God of almighty power and energy had taken up his abode among them.
3.   They prostrated themselves in his presence, thereby intimating the deep sense they had of His goodness, of their unworthiness, and of the obligation they were under to live in subjection to his authority, and obedience to his will -
This celestial fire was carefully preserved among the Israelites till the time of Solomon, when it was renewed, and continued among them till the Babylonish captivity. This Divine fire was the emblem of the Holy Spirit. And as no sacrifice could be acceptable to God which was not salted, i. e., seasoned and rendered pleasing, by this fire, as our Lord says, Mar_9:49, so no soul can offer acceptable sacrifices to God, but through the influences of the Divine Spirit. Hence the promise of the Spirit under the emblem of fire, Mat_3:11, and its actual descent in this similitude on the day of pentecost, Act_2:3, Act_2:4.

The most remarkable circumstance in this chapter is the manifestation of the presence of God, and the consuming of the victims by the miraculous fire. We have already seen that the chief design of these sacrificial rites was to obtain reconciliation to God, that the Divine Presence might dwell and be manifested among them. To encourage the people to make the necessary preparations, to offer the sacrifices in a proper spirit, and to expect especial mercies from the hand of God, Moses promises, Lev_9:4, that the Lord would appear unto them on the morrow, and that his glory should appear, Lev_9:6. In hope or expectation of this, the priest, the elders, and the people purified themselves by offering the different sacrifices which God had appointed; and when this was done God did appear, and gave the fullest proofs of his approbation, by miraculously consuming the sacrifices which were prepared on the occasion. Does not St. John evidently refer to these circumstances, 1Jo_3:2, 1Jo_3:3 : “Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is; and every man that hath this hope in him, purifieth himself, even as he is pure.” This manifestation of God in the tabernacle was a type of his presence, first, in the Church militant on earth; and secondly, in the Church triumphant in heaven. They who expect to have the presence of God here, must propitiate his throne of justice by the only available sacrifice; they who wish to enjoy everlasting felicity, must be purified from all unrighteousness, for without holiness none can see the Lord. If we hope to see him as he is, we must resemble him. How vain is the expectation of glory, where there is no meetness for the place! And how can we enter into the holiest but by the blood of Jesus? Heb_10:19. And of what use can this sacrifice be to those who do not properly believe in it? And can any faith, even in that sacrifice, be effectual to salvation, that does not purify the heart? Reader! earnestly pray to God that thou hold not the truth in unrighteousness. – Clarke

[daniel1212av]

(Lev 10)  "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. {2} And there went out fire from the LORD, and devoured them, and they died before the LORD. {3} Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. {4} And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. {5} So they went near, and carried them in their coats out of the camp; as Moses had said. {6} And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled. {7} And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses. {8} And the LORD spake unto Aaron, saying, {9} Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: {10} And that ye may put difference between holy and unholy, and between unclean and clean; {11} And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses. {12} And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy: {13} And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded. {14} And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel. {15} The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded. {16} And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, {17} Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD? {18} Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded. {19} And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD? {20} And when Moses heard that, he was content."

[daniel1212av]

Lv. 10: The  fire of God which consumed acceptable sacrifices also consumes illicit ones. "For our God is a consuming fire" (Heb 12:29). We know that works done by the flesh and not by His Spirit, in accordance with His Word and Spirit will be  burnt up (1 Cor 3:9-15), but this here is an immediate judgment upon two presumptuous souls who offered that which is perverse, being not in accordance with God's word and Spirit, and in presuming upon an office that was not theirs ( perhaps in self-exaltation). There is much of that today, from  flesh pleasing preaching to carnal driven music, and self exalting preachers and musicians. That we are not judged so quickly and severely is indicative of the worldly condition of the  modern church, as compared with the purity, and power and holy passion of the primitive church, in which not only were “positive” miracles seen but “negative” ones as well (Act 2:43; 3:1-9; 5:1-12).  http://peacebyjesus.witnesstoday.org/ACTSinActs.html

They thus died before the LORD, and before the people. "Them that sin rebuke before all, that others also may fear."  (1 Tim 5:20). We are to sanctify and exalt the LORD above all, and He will honor them that so honor Him by humbling themselves under His hand (Ja. 4. 10). And if we will not, then He will be exalted in judgment upon us.
Notice here that God is no respecter of persons, as the two souls executed in judgment were no less than sons of Aaron, and nephews to Moses, the man of God.  "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more" (Luke 12:48b).

Leviticus 10 -
The story of this chapter is as sad an interruption to the institutions of the levitical law as that of the golden calf was to the account of the erecting of the tabernacle. Here is,  I. The sin and death of Nadab and Abihu, the sons of Aaron (Lev_10:1, Lev_10:2).  II. The quieting of Aaron under this sore affliction (Lev_10:3).  III. Orders given and observed about the funeral and mourning (Lev_10:4-7).  IV. A command to the priests not to drink wine when they went in to minister (Lev_10:8-11).  V. The care Moses took that they should go on with their work, notwithstanding the agitation produced by this event (Lev_10:12, etc.).

Lev 10:1-2 -
Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (Lev_10:1), and the same Num_3:4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (Lev_9:8, Lev_9:15, Lev_9:18), and his sons were only to attend him (Lev_10:9, Lev_10:12, Lev_10:18); therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Exo_30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exo_39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, 2Ch_26:16. The priests were to burn incense only when it was their lot (Luk_1:9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Rev_8:5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) “It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed.” 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, Lev_10:8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Pro_31:5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, Lev_4:2, Lev_4:3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Num_15:30.

II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, Lev_10:2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (Lev_9:24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this.
1. Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, “Lord, have mercy upon us!” Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev_14:10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Lev_10:5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isa_30:23. (5.) It is twice taken notice of in scripture that they died childless, Num_3:4, and 1Ch_24:2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of. –  Henry (first section).
 

[daniel1212av]

Lev 10:1 - Strange fire - Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord - Upon the altar of incense. Which he commanded not - Not commanding may be here put for forbidding, as it is, Jer_32:35. Now as this was forbidden implicitly; Lev_6:12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be. –  Wesley

Lev 10:3 - Moses said . . . This is it that the Lord spoke . . . I will be sanctified in them that come nigh me--"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Exo_19:22; Exo_29:44; Lev_8:35).

Aaron held his peace--The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Rom_2:5]. –  JFB

Lev 10:3-7 -
The most quieting considerations under affliction are fetched from the word of God. What was it that God spake? Though Aaron's heart must have been filled with anguish and dismay, yet with silent submission he revered the justice of the stroke. When God corrects us or ours for sin, it is our duty to accept the punishment, and say, It is the Lord, let him do what seemeth him good. Whenever we worship God, we come nigh unto him, as spiritual priests. This ought to make us very serious in all acts of devotion. It concerns us all, when we come nigh to God, to do every religious exercise, as those who believe that the God with whom we have to do, is a holy God. He will take vengeance on those that profane his sacred name by trifling with him –  MHCC
Lev 10:4-5 - Moses called Mishael and Elzaphan--The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers. –  JFB

Lev 10:4-5 -
Moses then commanded Mishael and Elzaphan, the sons of Uzziel Aaron's paternal uncle, Aaron's cousins therefore, to carry their brethren (relations) who had been slain from before the sanctuary out of the camp, and, as must naturally be supplied, to bury them there. The expression, “before the sanctuary” (equivalent to “before the tabernacle of the congregation” in Lev_9:5), shows that they had been slain in front of the entrance to the holy place. They were carried out in their priests' body-coats, since they had also been defiled by the judgment..... –  K+D

Lev 10:6 - Uncover not your heads--They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.

Lev 10:8-11 -
And the Lord spake unto Aaron, saying, Jehovah still further commanded Aaron and his sons not to drink wine and strong drink when they entered the tabernacle to perform service there, on pain of death, as a perpetual statute for their generations (Exo_12:17), that they might be able to distinguish between the holy and common, the clean and unclean, and also to instruct the children of Israel in all the laws which God had spoken to them through Moses (ו...ו, Lev_10:10 and Lev_10:11, et...et, both...and also). Shecar was an intoxicating drink made of barley and dates or honey. הל, profanus, common, is a wider or more comprehensive notion than טמא, unclean. Everything was common (profane) which was not fitted for the sanctuary, even what was allowable for daily use and enjoyment, and therefore was to be regarded as clean. The motive for laying down on this particular occasion a prohibition which was to hold good for all time, seems to lie in the event recorded in Lev_10:1, although we can hardly infer from this, as some commentators have done, that Nadab and Abihu offered the unlawful incense-offering in a state of intoxication. The connection between their act and this prohibition consisted simply in the rashness, which had lost the clear and calm reflection that is indispensable to right action.  –  K+D

Lev 10:12-20 -
Afflictions should rather quicken us to our duty, than take us from it. But our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; God will have mercy, and not sacrifice. Let us profit by the solemn warning this history conveys. When professing worshippers come with zeal without knowledge, carnal affections, earthly, light, vain, trifling thoughts, the devices of will-worship, instead of the offering of soul and spirit; then the incense is kindled by a flame which never came down from heaven, which the Spirit of a holy God never sent within their hearts. –  MHCC

Lev 10:12-15 -
The argument is, that as such meals were appointed in honor of Yahweh Himself, they ought to be conducted with due reverence and discretion.
Lev_10:12
Beside the altar - What is called “the holy place” in Lev_10:13, Lev_10:17 : it should be rather, a holy place, any part of the holy precinct, as distinguished from a merely “clean place” Lev_10:14, either within or without the court of the tabernacle.
Lev_10:14
Wave breast and heave shoulder - See Lev_7:30 note. –  Barnes

Lev 10:16 -
Moses diligently sought the goat - The goat which was offered the same day for the sins of the priests and the people, (see Lev_9:15, Lev_9:16), and which, through the confusion that happened on account of the death of Nadab and Abihu, was burnt instead of being eaten. See Lev_10:16-18. –  Clarke

Lev 10:16 -
The Law on the point in question was clear. See Lev_2:3, note; Lev_4:5, note; Lev_4:15 note. But on this occasion, though the sin-offering which had been offered by Aaron was for the people Lev_9:15, its blood was not carried into the tabernacle. The priests might therefore have too readily supposed that their eating the flesh, or burning it, was a matter of indifference. Hence, Moses explains that the appropriation of the flesh by the priests is an essential part of the act of atonement Lev_10:17.
It was burnt - It was consumed by fire in an ordinary way, not; in the fire of the altar. See Lev_1:9. –  Barnes

Lev 10:16-20 - Moses diligently sought the goat of the sin offering, and, behold, it was burnt--In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more. –  JFB

Lev. 10:20
 The acquiescence of Moses in this excuse: He was content, Lev_10:20. Perhaps he thought it justified what they had done. God had provided that what could not be eaten might be burnt. Our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; and God will have mercy and not sacrifice. At least he thought it did very much extenuate the fault; the spirit indeed was willing, but the flesh was weak. God by Moses showed that he considered his frame. It appeared that Aaron sincerely aimed at God's acceptance; and those that do so with an upright heart shall find he is not extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted. –  Henry

[daniel1212av]

(Lev 11)  "And the LORD spake unto Moses and to Aaron, saying unto them, {2} Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth. {3} Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. {4} Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. {5} And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. {6} And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. {7} And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. {8} Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you. {9} These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. {10} And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you: {11} They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. {12} Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you. {13} And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the osprey, {14} And the vulture, and the kite after his kind; {15} Every raven after his kind; {16} And the owl, and the night hawk, and the cuckoo, and the hawk after his kind, {17} And the little owl, and the cormorant, and the great owl, {18} And the swan, and the pelican, and the gier eagle, {19} And the stork, the heron after her kind, and the lapwing, and the bat. {20} All fowls that creep, going upon all four, shall be an abomination unto you. {21} Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth; {22} Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind. {23} But all other flying creeping things, which have four feet, shall be an abomination unto you. {24} And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even. {25} And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even. {26} The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean. {27} And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even. {28} And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you. {29} These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind, {30} And the ferret, and the chameleon, and the lizard, and the snail, and the mole. {31} These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. {32} And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed. {33} And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it. {34} Of all meat which may be eaten, that on which such water cometh shall be unclean: and all drink that may be drunk in every such vessel shall be unclean. {35} And every thing whereupon any part of their carcase falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you. {36} Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. {37} And if any part of their carcase fall upon any sowing seed which is to be sown, it shall be clean. {38} But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you. {39} And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. {40} And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even. {41} And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten. {42} Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination. {43} Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. {44} For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. {45} For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. {46} This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: {47} To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten."

[daniel1212av]

Lev. 11:  A Distinctive diet for a distinctive people. The Bible is it's own interpreter. It foretells of a New Covenant (Jer. 31:31-33) in which certain types of laws (ceremonial, and dietary), which it defines (Col. 2:16; Gal. 4:10; Heb. 9:10), have spiritual fulfillments under the New covenant (Jn. 1:29; Acts 10:9-16; Gal;. 6:15; Heb. 4:3), versus purely moral laws, which are reiterated under the New covenant. Under the New covenant we see such dietary laws as seen here were a type of  New Testament realities (such as unclean foods = unclean people who are made clean: Acts 10:1-15).  Nevertheless, these laws have efficacy in and of themselves in prescribing a healthy diet, and while it may not be a sin for us to eat pork sometimes, it is a sin to characteristically eat unhealthy, as our body is the temple of the Holy Spirit (1Cor. 6:16). Rather than prescribing precise dietary laws for us under the New Covenant, we are to seek and yield to the Holy Spirit as to when and what, and how to eat. As regards when, that we eat for strength and not for drunkness (Eccl. 10:17), so that we generally eat only when and the amount needed;. As for what, that we overall eat a healthy diet. And as regards how, that we do it not out of lust but with a heart that delights in things above (Ps. 27:4), and in thankfulness to God, “who giveth us richly all things to enjoy” (1Tim. 6:17), and thus not making them our god (our chief object of affection at any given time). And in this part especially i have often failed but repent. 

The extreme care that was enjoined upon Israel that they be not defiled dietarily applies to us spiritually, as we are to commanded, “glorify God in your body, and in your spirit, which are God's” (1Cor. 6:20).  Therefore we are to be distinct in heart and practice from this world,  (2 Cor 6:17)  "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you”  2Cor. 6:17). And though we can have compassion on the lost,  it is to be with a holy abhorrence of evil (Ps. 119:58; Rm. 12:9; Heb. 1:9; Jude v. 23). And in this “sigh and cry” ministry (Ezek. 9:4), it is safe to say that most of us fall much short. 

Finally, as we consider the scope and degree of the what the dietary and ceremonial laws entailed, we can better understand the words of Peter in response to the attempt to impose upon the Gentiles  literal and complete obedience to these laws in addition to believing on Christ "  "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?"(Acts 15:10).
     


Leviticus 11 -
The ceremonial law is described by the apostle (Heb_9:9, Heb_9:10) to consist, not only “in gifts and sacrifices,” which hitherto have been treated of in this book, but “in meats, and drinks, and divers washings” from ceremonial uncleanness, the laws concerning which begin with this chapter, which puts a difference between some sorts of flesh-meat and others, allowing some to be eaten as clean and forbidding others as unclean.

“There is one kind of flesh of men.” Nature startles at the thought of eating this, and none do it but such as have arrived at the highest degree of barbarity, and become but one remove from brutes; therefore there needed no law against it. But there is “another kind of flesh of beasts,” concerning which the law directs here (Lev_11:1-8), “another of fishes” (Lev_11:9-12), “another of birds” (Lev_11:13-19), and “another of creeping things,” which are distinguished into two sorts, flying creeping things (Lev_11:20-28) and creeping things upon the earth (Lev_11:29-43). And the law concludes with the general rule of holiness, and reasons for it (Lev_11:44, etc.). – Henry

Leviticus 11 -
Laws concerning clean and unclean animals, Lev_11:1, Lev_11:2. Of Quadrupeds, those are clean which divide the hoof and chew the cud, Lev_11:3. Those to be reputed unclean which do not divide the hoof, though they chew the cud, Lev_11:4-6. Those to be reputed unclean also which, though they divide the hoof, do not chew the cud, Lev_11:7. Whosoever eats their flesh, or touches their carcasses, shall be reputed unclean, Lev_11:8. Of Fish, those are clean, and may be eaten which have fins and scales, Lev_11:9. Those which have not fins and scales to be reputed unclean, Lev_11:10-12. Of Fowls, those which are unclean, Lev_11:13-21. Of Insects, the following may be eaten: the bald locust, beetle, and grasshopper, Lev_11:22. All others are unclean and abominable, their flesh not to be eaten, nor their bodies touched, Lev_11:23-25. Farther directions relative to unclean beasts, Lev_11:26-28. Of Reptiles, and some small quadrupeds, those which are unclean, Lev_11:29, Lev_11:39. All that touch them shall be unclean, Lev_11:31; and the things touched by their dead carcasses are unclean also, Lev_11:32-35. Large fountains, or pits of water, are not defiled by their carcasses, provided a part of the water be drawn out, Lev_11:36. Nor do they defile seed by accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, Lev_11:37, Lev_11:38. A beast that dieth of itself is unclean, and may not be touched or eaten, Lev_11:39, Lev_11:40. All creeping things are abominable, Lev_11:41-44. The reason given for these laws, Lev_11:45-47. – Clarke

Lev 11:1-47 -
These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The law forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people.

Lev 11:3-7 - Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud--Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of fœtid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [WHITLAW, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law. - JFB

Lev_11:7
The swine has cloven hoofs, but does not ruminate; and many of the tribes of antiquity abstained from eating it, partly on account of its uncleanliness, and partly from fear of skin-diseases.

Lev_11:8
“Of their flesh shall ye not eat (i.e., not slay these animals as food), and their carcase (animals that had died) shall ye not touch.” The latter applied to the clean or edible animals also, when they had died a natural death (Lev_11:39). – K+D

[daniel1212av]

Lev 11:9-19 -
Here is, 1. A general rule concerning fishes, which were clean and which not. All that had fins and scales they might eat, and only those odd sorts of water-animals that have not were forbidden, Lev_11:9, Lev_11:10. The ancients accounted fish the most delicate food (so far were they from allowing it on fasting-days, or making it an instance of mortification to eat fish); therefore God did not lay much restraint upon his people in them; for he is a Master that allows his servants not only for necessity but for delight. Concerning the prohibited fish it is said, They shall be an abomination to you (Lev_11:10-12), that is, “You shall count them unclean, and not only not eat of them, but keep at a distance from them.” Note, Whatever is unclean should be to us an abomination; touch not the unclean thing. But observe, It was to be an abomination only to Jews; the neighbouring nations were under none of these obligations, nor are these things to be an abomination to us Christians. The Jews were honoured with peculiar privileges, and therefore, lest they should be proud of those, Transeunt cum onere - They were likewise laid under peculiar restraints. Thus God's spiritual Israel, as they are dignified above others by the gospel-covenant of adoption and friendship, so they must be mortified more than others by the gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here is no general rule given, but a particular enumeration of those fowls that they must abstain from as unclean, which implies an allowance of all others. The critics here have their hands full to find out what is the true signification of the Hebrew words here used, some of which still remain uncertain, some sorts of fowls being peculiar to some countries. Were the law in force now, we should be concerned to know with certainty what are prohibited by it; and perhaps if we did, and were better acquainted with the nature of the fowls here mentioned, we should admire the knowledge of Adam, in giving them names expressive of their natures, Gen_2:20. But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.) Some are birds of prey, as the eagle, vulture, etc., and God would have his people to abhor every thing that is barbarous and cruel, and not to live by blood and rapine. Doves that are preyed upon were fit to be food for man and offerings to God; but kites and hawks that prey upon them must be looked upon as an abomination to God and man; for the condition of those that are persecuted for righteousness' sake appears to an eye of faith every way better than that of their persecutors. (2.) Others of them are solitary birds, that abide in dark and desolate places, as the owl and the pelican (Psa_102:6), and the cormorant and raven (Isa_34:11); for God's Israel should not be a melancholy people, nor affect sadness and constant solitude. (3.) Others of them feed upon that which is impure, as the stork on serpents, others of them on worms; and we must not only abstain from all impurity ourselves, but from communion with those that allow themselves in it. (4.) Others of them were used by the Egyptians and other Gentiles in their divinations. Some birds were reckoned fortunate, others ominous; and their soothsayers had great regard to the flights of these birds, all which therefore must be an abomination to God's people, who must not learn the way of the heathen. – Henry

Lev 11:21-22 - Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet--Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings. – JFB

Lev 11:24-26 -
In Lev_11:24-28 there follow still further and more precise instructions, concerning defilement through contact with the carcases (i.e., the carrion) of the animals already mentioned. These instructions relate first of all (Lev_11:24 and Lev_11:25) to aquatic and winged animals, which were not to be eaten because they were unclean (the expression “for these” in Lev_11:24 relates to them); and then (Lev_11:26-28) to quadrupeds, both cattle that have not the hoof thoroughly divided and do not ruminate (Lev_11:26), and animals that go upon their hands, i.e., upon paws, and have no hoofs, such as cats, dogs, bears, etc. – K+D

Lev 11:27-28 -
The same rule was applicable to all these animals: “whoever toucheth the carcase of them shall be unclean until the even,” i.e., for the rest of the day; he was then of course to wash himself. Whoever carried their carrion, viz., to take it away, was also unclean till the evening, and being still more deeply affected by the defilement, he was to wash his clothes as well.

Lev 11:20-42 -
Here is the law, 1. Concerning flying insects, as flies, wasps, bees, etc.; these they might not eat (Lev_11:20), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, Lev_11:21, Lev_11:22.

2. Concerning the creeping things on the earth; these were all forbidden (Lev_11:29, Lev_11:30, and again, Lev_11:41, Lev_11:42); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put (Gen_3:15), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat.

3.Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, Lev_11:24-28. This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Gen_3:3. (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening (Lev_11:32), and if they were earthen vessels they must be broken, Lev_11:33. This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zec_14:20, Zec_14:21. The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, Lev_11:35. The exceptions also are very nice, Lev_11:36, etc. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions. – Henry

[daniel1212av]

(Lev 12)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. {3} And in the eighth day the flesh of his foreskin shall be circumcised. {4} And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. {5} But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days. {6} And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: {7} Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. {8} And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.